Chinese
如物坏灭无有主，谁取谁有莫思量。自身观为本尊大悲尊，顶上观想上师三宝总集身，祈请无量光怙主。孔道以（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字一一遮止。身中脉如箭杆中等粗，心间自心（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字白色。向上移至无量光佛心间融，如是观想百或二十一。此后心中一概不思量，修法安住于心性上。显现增盛得三次第任显现，莫作此为此之分别想。非是自心之外无有他显现，观视所显现之自性。外气断绝内气未断时，如基光明无云晴空般，还复显现安住于彼性。若能久住即是得坚固，相为容色佳眼半闭，口含微笑即说为得验。跏趺蹲踞狮子卧势等，除为病所逼迫之外，实则卧与立无有差别。若未得验或散乱时，临终作迁识之观想，以识从梵穴出利益大。法身迁识与修法义一故，二者不相违此乃极坚固。此后纵然漂泊于中阴，以观视所显现之自性，除自心迷乱之空相外，寂静忿怒阎罗一亦无。此后若生准备取生时，轮回无始至今时，六道轮回如牧童轮番。生老病死如念珠般数，因此厌离轮回心决断。恶趣痛苦实难思，天人亦于生死轮中转。今往离苦安乐处，西方极乐世界刹土中，往诣无量光前听闻正法。如是思已莫贪执舍弃而往，不需如常以足行，亦不需如鸟以翼飞，以意生身才一忆念即至。彼生恒常安乐无痛苦，亦能成办有情利
English
Like things that are destroyed and have no owner, don't think about who takes them or who owns them. Contemplate your own body as the deity of great compassion, and on the crown of your head, visualize the guru as the embodiment of all the jewels (Three Jewels). Pray to Amitabha, the protector, while contemplating him. Block each pore with the letter (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: she). The central channel in the middle of the body is about the size of a medium arrow shaft. In the center of your heart, there is a white (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: she) letter. Move it upwards and dissolve it into the heart of Amitabha. Do this kind of visualization a hundred or twenty-one times. After that, don't think about anything in your mind. Leave the practice plainly on the surface of your mind. Whatever arises in terms of appearances, increase, attainment, and the stages of dissolution, don't identify them separately as this or that. Nothing will arise that is not your own mind. Look at the essence of whatever arises. From the time the outer breath ceases until the inner breath ceases, like the clear light of the ground, like a cloudless sky, when it arises towards you, remain in that state. If you remain for a long time, you will have attained the commitment. The signs are that the complexion is good and the eyes are half-closed. It is said that you have attained it if your mouth is also smiling. Sitting cross-legged, squatting, the lion's sleeping posture, etc., except for whatever is caused by being afflicted by illness, in reality, there is no difference between lying down and standing up. If you have not attained it or are distracted, then at the time of death, by doing the visualization of transference, there is great benefit from the consciousness exiting through the Brahma's aperture. Because the transference of the Dharmakaya and the meaning of the commitment are the same, the two are not contradictory, and this is extremely firm. After that, even if you wander in the bardo, by looking at the essence of whatever arises, other than the empty forms of your own mind's delusion, there is not a single peaceful or wrathful deity, or Yama. After that, if you are about to take birth, from beginningless samsara until now, the six realms of existence revolve like a shepherd's rotation. Birth, old age, sickness, and death are counted like beads on a rosary. Therefore, be disgusted with samsara and make a firm decision. The suffering of the lower realms is unimaginable. Even gods and humans revolve in the wheel of birth and death. Now, go to a place of happiness free from all suffering, to the pure land of Sukhavati in the west, to listen to the sacred Dharma in the presence of Amitabha. Having thought this, go without attachment or clinging. You don't need to walk with your feet as you do now, nor do you need to fly with wings like a bird. With that mind-made body, you arrive as soon as you remember. Having been born there, you are permanently happy and without suffering. Also, the benefit of sentient beings will arise.
Tibetan
་སྟེ། །ས་ཐོབ་ནས་ནི་སྤྲུལ་པས་གཞན་དོན་བྱེད། །འཆི་བ་ལམ་ཁྱེར་གྱི་གླུ་སྟེ་བརྒྱད་པའོ།། །། དེ་ལྟར་ཉམས་ལེན་གླུ་ཆུང་ལེའུ་བརྒྱད། །དད་ལྡན་ཚོང་དཔོན་བུ་ལུ་ཞེས་བྱ་བས། །ཤོག་བུ་ཕུལ་བའི་བལྡབ་ལེན་ལ་དམིགས་ནས། །ཞག་གསུམ་ཁྲིད་ཆུང་བཤད་པའི་བརྗེད་ཐོ་ལ། །སྟག་ལོ་ས་ག་ཟླ་བའི་ཚེས་གཉིས་ཉིན། །རྫོགས་པར་བྲིས་འདི་རཱ་ག་ཨ་སྱས་ཡིས། །འཕྲལ་དུ་ཡིད་ལ་གང་ཤར་བྲིས་པ་ལ། །འགལ་བ་མཆིས་ན་མཁས་པ་རྣམས་ལ་་བཤགས། །དགེ་བ་བདེ་བ་ཅན་དུ་སྐྱེ་ཕྱིར་བསྔོ། །ཐུགས་རྗེ་ཆེན་པོའི་དམར་ཁྲིད་རྫོགས་སོ།། །།སརྦ་མངྒ་ལཾ། དགེའོ།། ༈ ཁམས་སྟོད་ནང་ཆེན་འབང་སྒང་བཟོ་རིག་གནས་མདོ་གསང་སྔགས་ཆོས་འཕེལ་གླིང་དཔེ་རྙིང་ཉམས་གསོ་ཁང་གིས་བསྒྲིགས་ཏེ་པར་བསྐྲུན་ཞུས། འཕགས་པ་ཐུགས་རྗེ་ཆེན་པོའི་དམར་ཁྲིད་ཕྱག་རྫོགས་ཟུང་འཇུག་གི་ཉམས་ལེན་སྙིང་པོ་བསྡུས་པ།
Chinese
。获得地之后以化身利益他众。 这是临终取道之歌，第八品。 如是修持小歌共八品。 名为具信施主布鲁者， 为了献上纸张的重复诵读， 在讲述三日小引导的笔记中， 虎年萨嘎月（藏历四月）初二日， 由拉嘎阿亚斯圆满写成此。 立刻随心中所现而写， 若有错谬向智者们忏悔。 为能往生极乐世界而回向。 大悲胜法的口诀圆满。 萨瓦芒嘎拉姆（藏文，梵文天城体：सर्व मङ्गलम्，梵文罗马拟音：sarva maṅgalaṃ，汉语字面意思：一切吉祥！）。善哉！ ༈ 由康区上部囊谦（今青海玉树囊谦县）昂冈工巧文化显密法增洲古籍修复室整理出版。 圣观世音菩萨胜法，大手印大圆满双运的修持心要汇集。
English
. Having attained the ground, one benefits others through emanations. This is the song of taking death as a path, the eighth chapter. Thus, the small song of practice has eight chapters. By the faithful patron named Bulu, For the repeated recitation of the offered paper, In the notes of explaining the three-day small guidance, On the second day of the Saga month (Tibetan fourth month) of the Tiger year, This was completely written by Raga Asya. Having written immediately whatever appeared in mind, If there are any mistakes, I confess to the wise ones. I dedicate this so that I may be reborn in Sukhavati. The oral instructions of Great Compassion are complete. Sarva Mangalam (Tibetan, Devanagari: सर्व मङ्गलम्, Romanized Sanskrit: sarva maṅgalaṃ, Literal Chinese meaning: All auspiciousness!). Auspicious! ༈ Compiled and published by the Ancient Book Restoration Room of Nangchen (present-day Nangqian County, Yushu, Qinghai) Angang Gongqiao Culture Sutra and Tantra Dharma Increase Continent in Upper Kham. The essence of the practice of the union of Mahamudra and Dzogchen, the oral instructions of the Noble Avalokiteśvara, is compiled.