English
Yes, the mind of enlightenment does not establish any thing, it naturally abides in itself, therefore it cannot be sought from elsewhere, it is easy to realize the meaning of dharmata. Regarding the meaning of dharmata, there is no clinging of hope and fear, the mind transcends the extremes of permanence and annihilation. There is no obstruction to enlightenment, because the Buddha is one's own mind. There is no possibility of falling into hell, because hell is also one's own mind. Do not rely on the Buddha, because one makes oneself a Buddha. Do not fear hell, because awareness is self-illuminating. Regarding the Dharma, there is nothing to do, because awareness is the self-illuminating nature of Dharma. Because one possesses the great view within oneself, there is no need to seek it externally, be firmly convinced of this. If you wish to practice after understanding, then wherever you are, the body is a mountain retreat. Whatever appears in external appearances is self-appearance, clarity is self-illuminating, emptiness is self-empty, self-arising and self-pacifying, abide in a state free from all elaborations. Then, external appearances arise as friends, therefore appearances are self-purifying. Because appearances are self-purifying, transforming appearances into the path makes it easy to practice. Whatever thoughts arise and move in the inner mind, in that state there is no essence, it abides in emptiness, therefore thoughts are self-purifying. Clear appearances in the mind, transforming it into the path makes it easy to practice. Secretly, whatever afflictions arise, if you look at the afflictions, there is no trace, self-arising and self-pacifying, transforming afflictions into the path, that is practice. When you practice in this way, there is no fixed time for meditation. Everything arises as a friend, therefore practice has no clarity or obscurity. The wisdom of dharmata is uninterrupted. There is no acceptance or rejection in behavior. However you abide, you will not be separated from the meaning of dharmata. When you understand in this way, the body composed of the four elements will age, but the mind of enlightenment will not age. The senses will not become sharp or dull. Although the body, the basis of consciousness, will perish, the wisdom of awareness, the Dharmakaya, will not be interrupted, therefore you will obtain immutability and stability, and life has no length or shortness. The meaning of dharmata has no bias, and after understanding the meaning, there is no greatness or smallness in hearing. Old man, please enjoy the meaning of that pure path! Let practice be integrated into your mindstream. Do not separate words and meaning. Do not be separated from the friend of diligence. Remember mindfulness. Do not like idle chatter and improper talk. Be separated from worldly mind. Children.
Chinese
不要太执着于亲属。不要太贪恋饮食。想想普通人的死亡。生命短暂要精进。这是老者临终的教诲。说完，老者用手杖指着仁果·谢饶嘉措的心脏进行教诲，仁果·谢饶嘉措因此证悟了。这老者手杖的教诲，名为“佛陀的介绍”。为了后代的利益，由喀钦·措嘉记录下来。善哉！ 嗡！ 皈依上师！ 莲花生大师被国王赤松德赞迎请到扎玛桑耶寺居住时，有一位名叫丹增玛的虔诚信徒，她是一位非常虔诚的老妇人，对上师非常敬仰。她让她的女仆玛贡措·仁钦措，每天早上送给上师一杯酸奶，里面放一小撮葡萄干。后来，上师前往桑耶的路上，老妇人向他顶礼并绕行，说道：伟大的上师啊！上师您要离开了，老妇人我也要死了。我一生中有三个不幸：一是身为女子，生于卑贱；二是愚笨无知，智慧和学识浅薄；三是年老体衰，头脑迟钝，视力模糊。请上师慈悲，赐予我一个简单易懂、易于修行、意义深远的临终教诲。上师问道：老妇人，你是谁？老妇人回答说：我是个卑微的女仆，是那个每天早上给您送酸奶的人。上师说：赤松德赞也说你是个非常虔诚的人啊！然后，上师对老妇人及其侍女进行了教诲：老妇人，请结跏趺坐，身体正直，放松身心片刻。说完，上师用手指指着老妇人的心脏，给予了如下的教诲：老妇人，仔细听着！如果问圆满正等觉佛陀的意境和三界众生有什么区别？区别就在于是否证悟了心性。证悟心性即是佛陀，未证悟心性则在轮回中漂泊。佛陀的智慧本自具足，只是我们未能认识到。这就像
English
Do not be too attached to relatives. Do not be too greedy for food and drink. Think about the death of ordinary people. Life is short, be diligent. This is the teaching of the old man at the time of death. After speaking, the old man pointed his staff at the heart of Ngok Sherab Gyalpo to teach him, and Ngok Sherab Gyalpo attained realization. This teaching of the old man's staff, called "Introduction to the Buddha," was recorded by Kharchen Zangmo Tso Gyal for the benefit of future generations. Good! Oṃ! Homage to the Guru! When Guru Padmasambhava was invited by King Trisong Detsen to reside at Drakmar Samye, there was a faithful devotee named Zang Delekma, an old woman of great faith who had great devotion to the Guru. She had her servant, Mar Gongza Rinchen Tso, send the Guru a cup of yogurt with a pinch of raisins every morning. Later, on the way to Samye, the old woman prostrated and circumambulated him, saying: Great Guru! The Guru is leaving, and the old woman is about to die. I have three misfortunes in my life: first, being a woman, born into a lowly state; second, being ignorant and foolish, with little wisdom and learning; third, being old and frail, with a dull mind and blurred vision. Please, Guru, grant me a simple, easy to understand, easy to practice, and profound teaching for the time of death. The Guru asked: Old woman, who are you? The old woman replied: I am a humble servant, the one who sends you yogurt every morning. The Guru said: Trisong Detsen also says that you are a very faithful person! Then, the Guru gave teachings to the old woman and her maidservant: Old woman, please sit in the lotus position, keep your body straight, and relax your mind for a moment. After speaking, the Guru pointed his finger at the old woman's heart and gave the following teaching: Old woman, listen carefully! If you ask what is the difference between the enlightened mind of the perfectly enlightened Buddha and the sentient beings of the three realms? The difference lies in whether or not one has realized the nature of mind. Realizing the nature of mind is Buddhahood, not realizing it is wandering in samsara. The wisdom of the Buddha is inherent within us, but we have not recognized it. It is like
Chinese
成佛之因存在于一切众生心中。特别是，拥有闲暇和圆满的人具备成佛之因。而且，男子成佛之因大，女子成佛之因小，并非如此。因此，即使转生为女子，也没有妨碍，佛是这么说的。为了证悟和了解那个智慧，虽然佛陀说了八万四千法门，但为了了解其意义，它包含在上师口诀的三句话中。即使智慧低下，理解力差，也不会挨饿，佛是这么说的。因此，法性的意义，佛陀的意图的三句话是：外在所执的境清净，显现自解脱。内在执着的心的清净，无执的觉性自解脱。中间光明体验快乐，自己认识自己的本面。那么，外在所执的境如何清净呢？对于觉性菩提心，不被分别念的染污，安住于自显现的显现上。由于境显现上没有执着，无论显现什么，都不会执着为真实的。显现是什么呢？土地、石头、山、岩石，树木、森林，房屋和城堡，财富和谷物，敌人和朋友，兄弟和朋友，儿子和丈夫等等，都不会执着为我所。虽然显现，但不执着为真实，没有贪恋，这就是外在所执的境清净。即使说所执的境清净，也不会失去无自性。没有贪恋和执着，光明而空性，例如镜子中的影像。虽然显现，但没有能取和所取，因为像是空性一样，虽然显现，但自性是空性的。内在执着的心的清净，觉性自解脱的口诀是：心的分别念和生起的五毒，无论想起什么，都不被心所抓住。因此，流动自然平息，所以是空性的，不被流动的过失所染污。说内在觉性没有污垢，并不是像石头一样。是指觉性不被分别念的污垢所执着。例如珍宝去了金岛一样。一旦去了金岛，就像没有土地和石头的名字一样。一旦在自觉性的智慧中解脱，就没有分别念的名字了。佛是这么说的。中间光明体验快乐的口诀是：在修持的时候，安住于自觉性没有污垢
English
The cause of Buddhahood exists in all sentient beings. In particular, those who have obtained leisure and endowments possess the cause of Buddhahood. Moreover, it is not the case that men have a greater cause for Buddhahood and women have a smaller cause for Buddhahood. Therefore, even if one is born as a woman, there is no obstacle, so it is said. To realize and understand that wisdom, although the Buddha spoke of eighty-four thousand gates of Dharma, to understand their meaning, it is contained in the three words of the Guru's instructions. Even if one is of low intelligence and small wisdom, one will not go hungry, so it is said. Therefore, the meaning of the nature of reality, the three words of the Buddha's intention are: outer grasping of objects is purified, appearances are self-liberated. Inner clinging to the mind is purified, non-clinging awareness is self-liberated. In between, the clear light experiences joy, and one knows one's own face by oneself. So, how is the outer grasping of objects purified? For this awareness, the mind of Bodhicitta, without being defiled by conceptual thoughts, by placing it on the self-appearing appearance, since there is no clinging to the appearance of objects, no matter what appears, one does not cling to it as being truly existent. What is appearing? Earth, stones, mountains, rocks, trees, forests, houses and castles, wealth and grain, enemies and friends, brothers and friends, sons and husbands, and so on, one does not cling to any of them as "mine." Although it appears, one does not cling to it as real, and there is no attachment. This is what is called purifying the outer grasping of objects. Even if one says the grasping of objects is purified, it does not lose its selflessness. There is no attachment or clinging, it is clear and empty, like a reflection in a mirror. Although it appears, there is no grasper or grasped, because it is like emptiness, although it appears, its nature is empty. The instruction for the inner clinging to the mind being purified and awareness being self-liberated is: whatever conceptual thoughts of the mind and the five poisons arise, whatever is remembered, is not grasped by the mind. Therefore, the flow naturally subsides, so it is empty, and is not defiled by the fault of flowing. Saying that inner awareness is without defilement, it is not like going like a stone. It means that awareness is not clung to by the defilement of conceptualization. For example, it is like a jewel going to a golden island. As soon as one goes to the golden island, just as there is no name for earth and stones, as soon as one is liberated into the wisdom of self-awareness, there is no name for conceptual thought. So it is said. The instruction for the clear light experiencing joy in between is: at the time of practicing it, abiding in self-awareness without defilement
Chinese
当体验到那种明亮清晰的状态时，会生起乐、明、无念三种觉受。会生起一种不被执着和分别念所染污的体验。那就是佛陀的意旨，因此要自己认识自己。例如，对于属于自己的东西，不需要特意去想“这是我的”。不会生起“这不是我的”之类的分别念。就像那个例子一样，一旦自己认识到自知是自己的法性，就不需要去想轮回的一切法都是法性空性。即使不去想，也不会脱离法性的意义，因为不修就是修。如是说。认识到一切法无自性，那就是智慧之子。认识到觉性是法界，就是要自己认识自己。在那样的时刻，出生没有高低之分，行为没有大小之分，智慧没有锐钝之分，知识没有大小之分，听闻没有多寡之分，年龄没有老少之分，觉知没有明不明之分。轻松易懂，修行简单而意义重大，死亡时不会感到沮丧。老妇人，就这样去修持吧。生命没有空闲，所以要努力。与其无意义地做儿子丈夫的奴隶一千年，不如用一瞬间来修持觉性，这样积累更大。迅速获得上师所赐予的教言。因为今生的事情没有做完的时候，所以要最终完成修行。老妇人，把这个不畏惧死亡的劝诫牢记在心。这样说道。用手指点在老妇人的心间，给予了教诲。因此，名字也叫做老妇人指点教言。老妇人和仆人都解脱了，获得了成就。为了后代，由卡钦·扎西嘉姆记录下来。老妇人指点教言完毕。༈ 如此这般，密咒内外之次第，根本与摄义自释，以及秘密口诀，连同三种引导，这些都是大导师莲花生大士无误的秘密教言。由大译师嘉纳古玛茹，以及努·桑吉益西依次传承下来的噶玛传承，从未中断。期间，历史的伟大和连接的词语，似乎是译师的著作。之后，娘古尔的上部和下部两个伏藏，以及大伏藏