Chinese
显现如幻如梦般，于此境界中努力达到味等性。（即使）现在死去，也要视自己的心为生灭已成就之体性。这是前往大处的必要。于后得位获得广大的愿望。将临终的遗教铭刻于心。这是吉美林巴（འཇིགས་མེད་གླིང་པ།）前往莲花三昧荣廓（པདྨ་བསམ་གཏན་རོང་བསྐོར།）时所说。 礼敬至尊龙钦饶绛巴（ཀློང་ཆེན་རབ་འབྱམས།）。进入佛陀的教法之门后，如理安住，闻思修精进，菩提萨埵的行道，于五浊恶世的此阶段，听闻则听闻正法，思维则于声量、因明之外，难以了解内在的觉性。 了解意义转变的语音稀少。总相、因缘、差别之连结，若离语音则徒劳无益。因明也只是名相而已。如实了解名相，需要天生敏锐的根器。若在印度，因外道辩论者众多，故需要这两者。在西藏没有那样的争论者。 佛陀的教法是教证二者，因此要于此二者进行闻思。 此外，由于随己所欲的论典众多，那些成为破立、贪嗔之因。因此，要精通自宗的宗义，如《如意宝藏论》和《宗义宝藏论》。于二者进行深入的辨析，心性二者休息的《根本颂》和《注释》，以及《心髓注释·遣除十方黑暗》等，作为闻思二者的核心。 在此基础上积累功德。 参阅《根本颂》和《注释》，是为了了解自他宗义的共同点和三律仪的教规意旨。 佛法的根本是菩提心。菩提心有世俗和胜义两种。世俗菩提心归纳为愿菩提心和行菩提心。胜义菩提心是圆满次第之面。 以正念之绳守护，毫不散乱。以六法作为它的助伴。 传承灌顶和经、续、心。续部如《续藏》等噶玛传承。心髓亚系四支和修行部八支。若有，则有旧译宁玛派的教法。若无，则是其衰败的征象。 因此，对于自宗的开创者，全知法王（ཀུན་མཁྱེན་རྗེ།）和荣 सोम巴（རོང་ཟོམ་ཞབས།），以及阿里班禅·喜饶沃色（མངའ་རིས་པཎ་ཆེན་ཤེས་རབ་འོད།），是无与伦比的智者和成就者。 对他们的著作生起恭敬心。 总之，无论如何进行闻思修三者，若有利益教法和众生的发心，所做的一切都是圆满二资粮的因。
English
Appearances are like illusions and dreams. Strive to equalize the taste within this state. Even if you die right now, view your own mind as the nature of accomplished birth and death. This is the necessity of traversing to the great place. In the post-meditation state, generate vast aspirations. Pierce the final instructions into your heart. This was said by Jikme Lingpa (འཇིགས་མེད་གླིང་པ།) when going to Padma Samten Rongkor (པདྨ་བསམ་གཏན་རོང་བསྐོར།). I prostrate to the Victorious Longchen Rabjampa (ཀློང་ཆེན་རབ་འབྱམས།). Having entered the gate of the Buddha's teachings, abiding in discipline, diligently studying, contemplating, and meditating, even the path of the Bodhisattvas, in this time of the five degenerations, if you listen, then listen to the sacred Dharma, if you contemplate, then apart from sounds, logic, and reasoning, it is difficult to know the inner awareness. Rare are the sounds that understand the transformation of meaning. Even the connection of generalities, causes, and distinctions, if separated from the spoken word, is more wasteful than beneficial. Even valid cognition is merely terminology. To know terminology as it is, one needs innate sharp faculties. If it is in India, because there are many non-Buddhist opponents, these two are necessary. In Tibet, there are no such debaters. The Buddha's teachings are both scriptural and realized. Therefore, engage in study and contemplation of them. Moreover, because there are many texts according to one's own desires, those become the cause of refutation, establishment, attachment, and aversion. Therefore, master the tenets of your own tradition, such as the "Wish-Fulfilling Treasury" and the "Treasury of Tenets." Engage in extensive analysis of the two, and make the "Root Verses" and "Commentary" of the Mind and Mental Factors, as well as the "Heart Essence Commentary: Dispelling the Darkness of the Ten Directions," the core of study and contemplation. On top of that, accumulate merit. Looking at the "Root Verses" and "Commentary" is to know the common points of your own and others' tenets, and the intention of the three vows' teachings. The root of Dharma is Bodhicitta. It has two aspects: conventional and ultimate. Conventional Bodhicitta is included in aspiration and application. Ultimate Bodhicitta is the face of the Great Perfection. Guard with the rope of mindfulness, without distraction. Look at the Six Treasures as its helpers. The lineage of empowerment and transmission includes Sutra, Tantra, and Mind. The Tantras include the Kama lineage such as the "Collection of Tantras." The Nyingtik Yabzhi and the Eight Sadhana Sections. If these exist, then the Early Translation Nyingma school exists. If they do not, then it is a sign of its decline. Therefore, for the founders of your own tradition, Omniscient King (ཀུན་མཁྱེན་རྗེ།) and Rongzompa (རོང་ཟོམ་ཞབས།), as well as Ngari Panchen Sherab Ozer (མངའ་རིས་པཎ་ཆེན་ཤེས་རབ་འོད།), are incomparable scholars and accomplished ones. Generate respect for their writings. In short, however you engage in the three: study, contemplation, and meditation, if you have the intention to benefit the teachings and sentient beings, everything you do is the cause of perfecting the two accumulations.
Chinese
于。利生事业乃是彻底的轮回清净。诸位上师的寿命长久，以供养和如法之生活来守护，谨慎行事，视世间的八法如梦幻。如此事业将广大。这简短的心语，融入尼扎第三的心中。顶礼莲足。于五浊恶世中，此对佛法生起信心的，是无价的人身。恒常策励厌离心和出离心。在众人之中贪嗔增长，住在边地则生功德。因此在寂静的山中，安住并观察自心。阿赖耶识被无明所染污， 故而生起八识聚的轮回丛林。这些越发增长，轮回被痛苦的森林所覆盖。现在以出离之风吹动，燃起空性和慈悲的大火。以正念之扇扇动，焚烧心和心所的丛林。轮回的边际难以衡量，从中解脱需要仪轨。珍贵的教法濒临衰败，对此深思并精进于佛法。仅仅见到上师是不够的，将珍贵的虔诚视为生命。仅仅获得诀窍是不够的，在相续中生起功德并精进。思维在家人的辛劳和，所有众生的迷惑之境，认识自心之后，以不散乱的正念守护。魔的入口在佛法中很多，过失也伪装成功德。因此以城镇供养和寻求解脱，请知晓修行人被欺骗。以善于辨别佛法的智慧，正直地宣说分析之时，在愚人之中喧嚣，贪嗔增长，所以闭口不言。将诀窍向他人炫耀，以及正直地说出真相之语，不要对有偏见的人说，请深藏智慧。佛法的根本是菩提心，二者合一即是，否则即使是离别的苦行和悲伤，也难以成为菩提道。因此与利益一切众生的发心相连，生起次第和圆满次第双运的，支柱是六度，知晓此乃无误的大道。总之无需多言，佛是二资粮的果实。如是故，
English
Yu. The work of benefiting beings is the complete purification of samsara. May the lives of all the lamas be long, protected by offerings and righteous living. Act with caution, and view the eight worldly concerns as dreams. May their activities be vast. This brief heart-advice is instilled in the mind of Nyidrak the Third. I prostrate to the lotus feet. In times more degenerate than the degenerate, this mind that turns towards Dharma is a priceless human body. Constantly arouse renunciation and the intention to be free. Among crowds, attachment and aversion increase; dwelling at the edge gives rise to qualities. Therefore, in a solitary mountain hermitage, stay and watch the spectacle of your own mind. Because the alaya consciousness is tainted by the power of ignorance, the thicket of the eight aggregates of samsara grows. As these increase greatly, samsara is enveloped in a forest of suffering. Now, stirred by the wind of renunciation, kindle the great fire of emptiness and compassion. Fanned by the fan of mindfulness, burn the thicket of mind and mental events. The limits of samsara cannot be measured; liberation from it requires ritual. The precious teachings are in danger of decline; contemplate this and strive in the Dharma. Merely meeting the lama is not enough; hold precious devotion as your life. Merely receiving instructions is not enough; generate qualities in your being and strive. Thinking of the hardships of householders and the deluded state of all beings, recognize your own mind and guard it with unforgetting mindfulness. The entrances of demons are many in the Dharma; faults also masquerade as qualities. Therefore, with town offerings and seeking gain, know that meditators are deceived. With the wisdom that distinguishes Dharma well, when speaking honestly in analysis, clamoring among fools, attachment and aversion increase, so keep your mouth shut. Showing off instructions to others, and words of speaking the truth directly, do not speak to the biased; please keep your wisdom profound. The root of Dharma is bodhichitta; when the two are united, that is it, otherwise even asceticism and sadness of separation are difficult to become the path to enlightenment. Therefore, connected with the intention to benefit all, the supporting pillar of the union of generation and completion stages is the six perfections; knowing this is the unerring great path. In short, what need is there to say much? Buddhas are the fruit of the two accumulations. Thus,
Chinese
境、有境、后境三者，一切支分皆具足，一切乘之顶峰中，因果取舍、遮止建立等，说为无有之密意，乃是趋向见解之果位。若以行持戏弄见解，则成大堕罪。证悟到达虚空之际，为令八法寂灭故，是故一切四种行仪，莫离念诵之相续。若于忆念、明觉、智慧熟练，则我与汝无有聚散。一切生世与轮回，无有关联之缘起，乃是心意交融之自性。 此即是也铭刻于心。多康汝丹巴·吉美洛萨尔二人，由持明者吉美林巴顿悟无造作而赐教。为康波果仓祖古所劝请之教言。何须说圣者，于劣者亦以优劣，唯以功德之差别而区分。是故精勤于明觉本身。律经中亦云：首先学习文字。如是文字之书写读诵二者需精勤，及其语法之处，《正字·智者语灯》等成为量，以及《藏文文法三十颂》、《藏文文法标志论》，《历世 गुर खं》等，于推敲处，显示心之作用之论典，论著与使言说优美之《诗学根本释》，明示取舍之处之历算论著《海》，声明等世间之论典，令自之智慧力强大之先前史传故事，教史，传记之类亦顺带熟悉之后，佛教之法界大海， 收集散乱之见解之论著，且使隐蔽显明之宗派总论，及特别从三藏至自性大圆满之间之藏汉智者成就者各自之见解赤裸展现，且将错误歧途不驯服之过患一并消除者，嘉瓦龙钦巴之大论典《心性休息根本释》之譬喻木马三，及宗派，及《如意宝藏》等七种根本释与注释俱全者，以思所生之智慧完全清净而圆满智慧之。
English
The three, object, subject, and subsequent object, are complete with all branches. From all the peaks of vehicles, the intention of explaining the abandonment and adoption of cause and effect, negation and establishment, as being separate, is to strive for the state of view. If one plays with the view through conduct, it becomes a great downfall. When realization reaches the expanse, in order to pacify the eight worldly concerns, therefore, all four types of conduct, do not separate from the continuity of mindfulness. If one becomes accustomed to mindfulness, awareness, and wisdom, then there is no gathering or scattering for me and you. In all births and lifetimes, the interdependent origination without connection is the nature of the union of heart and mind. This is it, engrave it in your heart. To Dokham Rudampa Jigme Losal and the other, Rigdzin Jigme Lingpa spontaneously and without fabrication gave this instruction. This is the advice urged for the sake of Kongpo Godtsang Tulku. What need is there to mention noble beings? Even among the inferior, the superior and inferior are distinguished only by the difference in qualities. Therefore, strive for awareness itself. It is also said in the Vinaya Sutra: "First, learn the letters." Thus, both writing and reading of letters should be diligent, and the places of its correct grammar, such as "Orthography, Lamp of the Wise" and others that have become authoritative, as well as "Thirty Verses on Tibetan Grammar," "Signs of Tibetan Grammar," "Li Shi's Gurkhang," etc., in places of deliberation, the treatises that show the function of the mind, the treatises and "Root Commentary on Poetics" that beautify speech, the treatises on calculation "Ocean" that clearly show the places of acceptance and rejection, the treatises on worldly subjects such as phonetics, and after becoming familiar with the stories of past histories, religious histories, and biographies that make one's own intelligence powerful, the ocean of the Buddhist Dharma realm, collecting the scattered treatises of views, and the general treatises of schools that make the hidden clear, and especially showing nakedly the views of the Tibetan and Chinese wise and accomplished ones from the Three Baskets to the Great Perfection of Self-Nature, and eliminating the faults of error, wrong paths, and insubordination all at once, the great treatises of Gyalwa Longchenpa, the three similes of the wooden horse of the "Root Commentary on Mind Resting Itself," and the schools, and the seven types of "Wish-Fulfilling Treasure" and others, complete with root commentary and annotations, with the wisdom born of thought, completely purifying and perfecting wisdom.