English
It is the great Madhyamaka of the Nagarjuna tradition, the Paramita of the Asanga tradition, the Mahamudra of the Sarah tradition, the Dzogchen of the Garab Dorje tradition, the Chod of demons of the Machig tradition, the blessing of the Lama of the Kagyu tradition, the wisdom of the four empowerments of the Sakya tradition, and the Pudgala-nairatmya of the philosophical tradition. Ah, the blessing of Ala la Ho Lama! Ah, the accomplishment of Ala la Ho Yidam! The Buddha spoke of eighty-four thousand aggregates of Dharma, fully realized in one session of meditation. The antidote to subdue the three poisons is the Tripitaka, the nature of the three poisons is complete in inner vision. Since all dharmas are decided in the mind, now even if a beggar dies, there is no regret. Thus, a different experience than before arose and he spoke. Namo Guru (藏文，梵文天城体，guru，上师). The mandala of the deity of the generation stage, and the appearance of the form of the body, the two ways of holding, the three empty spaces of the vital points of the body, the point of the key is understood as one. Even after reversing ordinary attachments, it is a means to accomplish the Nirmanakaya. The recitation of the mantra of approach and accomplishment, and the sound of the voice, the two ways of holding, the three trainings of life force and wind, the point of the meaning is understood as one. Even after training the wind from the verbal obscurations, it is a means to accomplish the Sambhogakaya. The practice of Mahamudra, Dzogchen, and Madhyamaka, and the two ways of holding the mind of memory and awareness, the three practices of Tummo bliss and emptiness, the point of the meaning is understood as one. Even after knowing one's own mind, it is a means to accomplish the Dharmakaya. Three understandings and three existences, arose in experience and were spoken extemporaneously. Mangalam! Namo Guru (藏文，梵文天城体，guru，上师). Saying that the Lama is the Buddha, and enumerating the close and distant lineages, is truly shameful for those with faith. Saying that the six realms of beings are parents, but distinguishing between close and distant and giving rise to attachment and aversion, is truly shameful for those with loving-kindness. Saying that all appearances are Yidams, but beating and striking ghosts and demons, is truly shameful for those with pure vision. Saying that one's own mind is the Dharmakaya, but drifting along with the five poisons, is truly shameful for those with practice. Saying that whatever arises is unmade, but meditating with focused mind, is truly shameful for those with realization. Saying that one has given up this life with the mind, but calculating how to tame those to be tamed, is truly shameful for those with contentment. Single-mindedly
Chinese
说要做善事，却沉溺于睡眠昏沉懒惰中，对于精进者来说真是惭愧啊！ 说自己是好的修行人，却没有证悟的把握，临死时感到痛苦真是惭愧啊！ 这八种惭愧之事，是自己对自己说的，如果触及到别人，请多多包涵。 据说有个心风病患者，因为惭愧而躲藏起来，听到这件事后，我随意说了这些话。 ༈ 顶礼洛给夏瓦拉耶（藏文：ན་མོ་ལོ་ཀེ་ཤྭ་ར་ཡེ།，梵文天城体：नमो लोकेश्वराय，梵文罗马拟音：namo lokeśvarāya，汉语字面意思：顶礼世自在）。我们苯教徒百人中唯一的一个苯教徒啊！ 你们这些苯教的旗帜，请听我说！ 听说你们说“苯教的历算和佛教的历算不一致”，用空话扰乱你们的心。 如果实修的要点一致，那么言辞上的不一致也可以容忍。 这个具有闲暇和圆满的人身，如同百年一遇的机会。 佛教和苯教都认为这很难得到。 敌人死主阎罗法王非常强大，不知道什么时候会来，但肯定会来。 佛教和苯教都认为这是无法避免的。 随业而生，业果非常强大，就像播下什么种子就成熟什么果实一样。 佛教和苯教都认为这是不可欺骗的。 三恶道的痛苦，即使只是用耳朵听到，也会流下眼泪。 佛教和苯教都认为这是无法忍受的。 神是辛饶（藏文：གཤེན་རབ།），神是辛拉沃噶（藏文：གཤེན་ལྷ་འོད་དཀར།），本为一体。 在藏地，辛饶的修行者有热、通、特三个。 他们被认为是观世音菩萨的化身。 因此，佛教和苯教在神方面是一致的。 无论是佛教还是苯教，都需要调伏自心的窍诀。 在自己头顶的虚空中，观想上师与佛、辛饶无二无别。 观想自己所信仰的上师，是具德大悲尊的形象。 十方诸佛菩萨都化为光芒融入其中。 化现身体、受用和供品来供养。 现在做什么，要倾注你们的智慧和真心。 不要只是口头说说，要祈祷。 上师化为光融入自己。 然后，不要散乱，专注地看着自己的心性。 心的形状和颜色都没有确定，心的本体是空性的。 这就是心的法身普贤王如来。 心的自性显现光明，这就是心的报身辛拉沃噶。 心无阻碍，可以随意显现，这就是心的
English
Saying you'll do good deeds, yet indulging in sleep, drowsiness, and laziness, it's truly shameful for those who are diligent! Saying you're a good practitioner, yet lacking confidence in realization, it's truly shameful to feel pain at the time of death! These eight shameful things are what I said to myself. If they touch upon others, please forgive me. It is said that a person with mental illness hid because of shame. After hearing about this, I said these words casually. ༈ Homage to Lokeshvara (Tibetan: ན་མོ་ལོ་ཀེ་ཤྭ་ར་ཡེ།, Sanskrit Devanagari: नमो लोकेश्वराय, Sanskrit Romanization: namo lokeśvarāya, Literal Chinese Meaning: Homage to the World Sovereign). Oh, you, the only Bonpo among us hundred Buddhists! You banners of Bon, please listen! I heard that you said, "The Bonpo calendar and the Buddhist calendar are not the same," and disturbed your minds with empty words. If the key points of practice are the same, then differences in terminology can be tolerated. This body with leisure and endowment is like a chance in a hundred years. Both Buddhism and Bon agree that this is difficult to obtain. The enemy, the Lord of Death, Yama Dharmaraja, is very powerful. We don't know when he will come, but he will definitely come. Both Buddhism and Bon agree that this is unavoidable. Birth follows karma, and karmic results are very powerful, just like whatever seed you sow, that's what ripens. Both Buddhism and Bon agree that this is undeniable. The suffering of the three lower realms, even just hearing it with your ears, will cause tears to fall. Both Buddhism and Bon agree that this is unbearable. The deity is Shenrab (Tibetan: གཤེན་རབ།), the deity is Shenlha Okar (Tibetan: གཤེན་ལྷ་འོད་དཀར།), they are one. In Tibet, the practitioners of Shenrab are Re, Tong, and Te. They are considered to be emanations of Avalokiteshvara. Therefore, Buddhism and Bon are the same in terms of deities. Whether it is Buddhism or Bon, you need the key instructions to tame your own mind. In the sky above your head, visualize the guru as inseparable from the Buddha and Shenrab. Visualize the guru you have faith in as the form of the glorious Great Compassionate One. All the Buddhas and Bodhisattvas of the ten directions transform into light and dissolve into it. Emanate body, enjoyment, and offerings to offer. Now, whatever you do, pour out your wisdom and sincerity. Don't just say it with your mouth, pray. The guru transforms into light and dissolves into you. Then, without distraction, look intently at the nature of your own mind. The shape and color of the mind are not determined, and the essence of the mind is emptiness. This is the Dharmakaya Samantabhadra of the mind. The self-nature of the mind appears clearly, this is the Sambhogakaya Shenlha Okar of the mind. The mind is unobstructed and can manifest in any way, this is the
Chinese
我是古老的辛饶弥沃如来。如果想看到三身佛的真面目，就不要让心散乱，竖起正念的哨所。不要只做一次，要持续不断地保持。这件事被称为“唯一明点”。我们本教徒称之为“大手印”。他们称之为“大圆满”。他们称之为“大中观”。他们称之为“般若波罗蜜多”。他们称之为“痛苦的克服者”。虽然名字很多，但实际上是自己的心。以心观心是见。持续不断地禅修是修。持续不断地进行是行。显现出来就是果。实际上，体验就是甚深法。将这些话全部记在心里，反复思考和解释其中的含义。愿你们本教徒的心保持这样。这是喇嘛赤列依靠一位能言善辩的女性所说，据说本教的嘉灿玉切显得非常重要。噶玛阿惹嘎从闭关处迅速写下了这些。这是菩提道次第的遣除障碍简略法的开头。顶礼洛给夏ra耶（藏文：ན་མོ་ལོ་ཀེ་ཤྭ་ར་ཡེ།，梵文天城体：नमो लोकेश्वराय，梵文罗马拟音：namo lokeśvarāya，汉语字面意思：顶礼世自在）。祈请与上师无二无别的观世音菩萨。请加持生起证悟。我无其他依靠，请以慈悲垂视。名为策旺彭的居士说：“请您做遣除障碍的仪轨。”这是对他的答复。新旧经典、经续和论著，难道不都是为了遣除障碍吗？即使获得了暇满人身，也不会对神圣的佛法产生兴趣。被三毒和恶行所染污，就像疯子跳入水中一样。这是造作堕入恶趣的因。被这些障碍所迷惑的人非常多。因此，遣除障碍的窍诀是：从如意宝珠中，思维获得人身是多么困难。如果这次不能修持佛法，那么从珍宝岛空手而归，想想这是多么令人心痛和毫无意义。对于今生的敌人、朋友、快乐和痛苦等等，即使没有重要的忍耐力，也要想想这只是一场梦。除了善与恶之外，敌人、朋友、财富和享乐，兴盛和衰败，好坏的言语等等，没有一样会跟随我们。想想自己是独自一人离开。从过去无数劫以来，虽然有无数的佛陀出现，但就像阳光照进封闭的房间一样，如果他们没有利益到自己，那么就会对在轮回中漂泊感到厌倦。这次
English
I am the ancient Shenrab Miwo. If you want to see the true face of the three Kayas, do not let your mind wander, erect the outpost of mindfulness. Do not do it just once, but maintain it continuously. This is called "the single bindu." We Bonpos call it "Mahamudra." They call it "Dzogchen." They call it "Mahamadhyamaka." They call it "Prajnaparamita." They call it "the Overcomer of Suffering." Although there are many names, it is actually one's own mind. Seeing mind with mind is seeing. Continuously meditating is meditation. Continuously practicing is action. Manifesting is the result. In reality, experiencing is the profound Dharma. Keep all these words in mind, and repeatedly contemplate and explain their meaning. May the minds of you Bonpos remain like this. This was said by Lama Trinley, relying on an eloquent woman, and it is said that the Bonpo Gyaltsen Yutse appeared very important. Karma Araga quickly wrote these from retreat. This is the beginning of the condensed method for clearing obstacles on the path to enlightenment. Homage to Lokeshvara (Tibetan: ན་མོ་ལོ་ཀེ་ཤྭ་ར་ཡེ།, Sanskrit Devanagari: नमो लोकेश्वराय, Sanskrit Romanization: namo lokeśvarāya, Literal Chinese Meaning: Homage to the Lord of the World). I pray to Avalokiteshvara, inseparable from the Lama. Please bless me to generate realization. I have no other refuge, please look upon me with compassion. A layperson named Tsewang Bum said, "Please perform a ritual to clear obstacles." This is the reply to him. Aren't all the old and new scriptures, tantras, and treatises solely for clearing obstacles? Even if one obtains a leisure and endowed human body, one will not be interested in the sacred Dharma. Defiled by the three poisons and non-virtue, like a madman jumping into water. This is creating the cause for falling into the lower realms. Many are deceived by these obstacles. Therefore, the essential instruction for clearing obstacles is: From the Wish-Fulfilling Jewel, contemplate how difficult it is to obtain a human body. If you cannot practice the Dharma this time, then returning empty-handed from the Jewel Island, think about how heartbreaking and meaningless that is. For the enemies, friends, happiness, and suffering of this life, etc., even if there is no important patience, think that it is just a dream. Apart from virtue and non-virtue, enemies, friends, wealth, and enjoyment, prosperity and decline, good and bad words, etc., nothing will follow us. Think that you are leaving alone. From countless eons in the past, although countless Buddhas have appeared, like the sun shining into a closed room, if they have not benefited you, then you will become weary of wandering in samsara. This time