English
From birth to death, one must make a permanent distinction in this life, therefore one must have perseverance. If one encounters a guru and profound instructions in this life and practices them, one can cut off the bardo. In this way, the yogi's physical bonds will also be severed. Thus, there are three words of instruction for cutting the three bardos: first, mixing samsara and nirvana into one; second, distinguishing the top and bottom of matter and awareness; and third, cutting the connection between Buddha and sentient beings. Among the three, the first is to mix samsara and nirvana into one: leaving one's own mind uncorrupted by conditions, abiding in its own nature. Recognize that the nature is fundamentally empty, primordially pure, and naturally luminous. This is not something to be fabricated from the beginning, but is naturally present. The non-dual wisdom of the Buddhas, the awareness of sentient beings, bodhicitta, and one's own unfabricated awareness, etc., recognize that these are not different, but are integrated into one, inseparable and non-dual. Therefore, without being distracted from self-knowing, self-purifying, self-illuminating awareness, uncorrupted by conceptual thoughts, practice for a long time, allowing it to abide in the unfabricated nature, and in luminosity, samsara and nirvana are mixed into one. Having realized this, one has confidence and no longer relies on the Buddha. Merged with Dharma and mind, the unfabricated awareness abides in its original nature, and there is no fear of falling into the lower realms, this is mixing samsara and nirvana into one. Second, distinguishing the top and bottom of matter and awareness: Although the mind depends on the body, awareness abides in the empty and clear dharmata, therefore, whatever appears in external phenomena, whether enemies, friends, or enjoyments, one does not cling to anything, appearances are empty in their own place. In the middle, one does not cling to one's own body, and does not feel that there is a body. The inner mind also does not cling, conceptual thoughts are pacified in their own place. When there is no clinging to anything, the awareness of dharmata is uninterrupted, even if the body is human, the mind is the same as the Buddha's intention. Without clinging to matter, awareness abides in self-illumination, this is distinguishing the top and bottom of matter and awareness. Third, cutting the connection between Buddha and sentient beings: In the empty, unfabricated mind, there is no distinction between Buddha and sentient beings. Having practiced in this way, one gains certainty of decision and confidence, and having understood the meaning, one no longer fears the suffering of samsara and birth and death. At the time of death, the body transforms, speech
Chinese
即使停止，觉性也安住于自处。觉性与空性融合，不会受到外在因素的损害。轮回的重担已断，因此找不到转生六道的因。所有分别念的戏耍，都包含在觉性的一瞬间中。在法性空明澄澈中，不可能升起烦恼的毒素。业的异熟已尽，罪恶如垃圾般被扫除。身体没有可执之处，因此关闭了恶趣之门。了知显有是心，因此彻底动摇了地狱。如此修持此口诀之人，不会畏惧死亡。一生即可成就究竟，此为轮回与涅槃无二的口诀，以三句对治生死的口诀，是甚深的金刚乘捷径，好好修持吧。第二，指示观看曼 শেল（藏药名）并介绍，即为指示曼 শেল。观看此自明觉菩提心时，心若观看，则形状、颜色、方所、边际、中心皆不成立，因此生处、住处、去处三者皆空，什么也不成立。安住于无有偏袒，此空性并非无自性，而是光明澄澈，如曼 শেল一般，你看到了吗？若未看到，则将世间的食物、财富、敌友等一切执着，如丢弃破烂衣服般舍弃，即使珍爱身体，也如空树上的鸟巢一般，舍弃珍爱执着。如商人寻找安乐之路般，身语意三者平等安住，寻找法性之路。如美女照镜子般，反复观看自心。小偷从村庄里出现，因此在内部追查。认识敌人之时，便能度脱，此后学会关闭门户，放松安睡。观看未作修饰的心，即是自己认识自己。即是理解并见到法性的意义。安住于实相。断除所知障。由于自心未成立为实物，是自生自住，超越常断之边，因此无需从他处寻找佛陀，因为止息了能取所取的分别念，未作修饰的智慧增长。由于没有可抛弃的恶趣之因，因此觉性安住于自处。由于法没有能作者和所作，因此法性自明而显现。由于见解存在于自身，因此无需从他处寻找，证悟其意义并加以修持之时，自身即是山间寺庙之处，外在显现的一切
English
Even when ceasing, awareness remains in its own place. The union of awareness and emptiness is not harmed by external factors. The burden of samsara is cut, so the cause of being born into the six realms is not found. All the play of discursive thoughts is contained within a moment of awareness. In the clear and pure nature of reality, the poison of afflictions cannot arise. The ripening of karma is exhausted, so sins are swept away like garbage. There is nothing to grasp onto in the body, so the door to the lower realms is closed. Knowing that appearances and existence are mind, hell is completely shaken. One who practices this instruction in this way is not afraid of death. Achieving ultimate accomplishment in one lifetime, this is the instruction of the inseparability of samsara and nirvana, the instruction of reciting the three words to counter birth and death, it is a profound Vajrayana shortcut, practice it well. Second, pointing out how to look at Man shel (a Tibetan medicine) and introducing it, is the instruction of Man shel. When looking at this self-aware bodhicitta, when the mind looks, form, color, direction, boundary, and center are not established, so the place of origin, dwelling, and going are all empty, nothing is established. Abiding in impartiality, this emptiness is not without essence, but is clear and pure, like Man shel, do you see it? If you do not see it, then abandon all attachments to worldly food, wealth, enemies, and friends, as if discarding tattered clothes, even if you cherish the body, it is like a bird's nest in a hollow tree, abandon cherishing attachment. Like a merchant seeking the path of happiness, keep body, speech, and mind equally, and seek the path of reality. Like a beautiful woman looking in a mirror, look at your mind again and again. The thief comes from the village, so investigate internally. When you recognize the enemy, you can be liberated, and from then on, learn to close the door, relax and sleep. Looking at the uncorrected state of mind is knowing oneself. It is understanding and seeing the meaning of reality. Abiding in the true nature. Cutting off the veils of knowledge. Since the mind is not established as a real thing, it is self-born and self-abiding, beyond the extremes of permanence and annihilation, so there is no need to seek the Buddha elsewhere, because the grasping and the grasped are ceased, and uncorrected wisdom increases. Since there is no cause to abandon the cause of going to the lower realms, awareness abides in its own place. Since there is no doer and nothing to be done in dharma, the nature of reality is self-illuminating and clear. Since the view is in oneself, there is no need to seek it elsewhere, when one realizes its meaning and practices it, one's own body is the place of a mountain monastery, all external appearances
Chinese
将显现空性自生自寂，置于远离戏论之边。如是知晓，则显现作为助伴而生起。能取所取于自处清净，将所生起的一切取为道用，则修持安乐。动念于自处清净，且于道中成熟。彼时，所修与能修一切皆作为助伴而生起，故于觉受无有明暗。法性与智慧无有间断，行持上无有宽窄。无有痛苦与能取所取。无有间断与偏袒。获得不变化的稳固，如是修持。此甚深口诀，是破译一切佛之意密的。因为是可见可观可触的缘故，无论老幼、根器利钝、智慧大小、生处高低，为何一切皆由心所生之故。因为无心之有情不可能存在，故一切作为如同孩童的游戏或虫子的口水般自缚，是自己买来的痛苦。一切皆放下，无有执着，则觉性于明空中豁然生起，习惯于此，则于身心分离之时，与智慧法身无有分离，故甚深。为了获得于此之稳固，有八个必要的口诀。思维死亡，忆念无常，因为无有时间停留于生命，故生起精进。精进由道友而生，故思维修持成就者前辈的传记。舍弃无意义之语和绮语，独自居住。亲友和子女束缚，故断绝关系。食物和财富是痛苦，故有何食何。恶业由恶友所教，故勿亲近恶行之友。此语仅为譬喻，于意义上多多修持。不散乱是道之开端，故以正念守护。如是宣说。第三，向弟子的心间竖起指责之指而介绍。引导文中说：种姓之子，身体盘坐，正直端身。放松心胸，稍作安住。如是宣说，介绍词句之意义是：佛之意与有情之心有何差别？思之，乃在于自心于刹那间对此意义了悟与否的差别，因不了悟而生起无明错乱，故五毒以各种形式显现而流转轮回。不知佛之因存在于自身，此
English
Place the appearance of emptiness, self-arisen and self-pacified, beyond the extremes of elaboration. Knowing this way, appearances arise as friends. Grasping and being grasped purify in their own place, and by taking whatever arises onto the path, practice is easy. Movements of thought purify in their own place and mature on the path. At that time, all that is to be meditated upon and the meditator arise as friends, so there is no waxing or waning in experience. Dharmata and wisdom are continuous, and there is no narrowness or vastness in conduct. There is no suffering or grasping. There is no interruption or bias. Having attained the stability of immutability, practice in this way. This profound instruction is the piercing of the secret heart of all the Buddhas. Because it is something that can be seen, looked at, and touched, there is no difference between old and young, sharp or dull faculties, great or small wisdom, high or low birth, because everything arises from the mind. Since a sentient being without mind is impossible, all actions are like a child's game or a silkworm binding itself with its own saliva, buying suffering for oneself. By abandoning everything, without grasping or attachment, awareness arises clearly and emptily. By becoming accustomed to this, at the time of separation of body and mind, there is no separation from the wisdom dharmakaya, so it is very profound. To gain stability in this, there are eight essential instructions. Think about death and remember impermanence, and since there is no time to stay in life, generate diligence. Diligence arises from friends, so contemplate the biographies of previous accomplished masters. Abandon idle talk and frivolous talk and stay alone. Cut ties with relatives and children who bind you. Food and wealth are suffering, so eat whatever comes. Bad deeds are taught by bad friends, so do not rely on friends of sinful conduct. These words are just examples, so meditate greatly on the meaning. Non-distraction is the beginning of the path, so hold onto mindfulness. Thus it was said. Third, introducing by pointing an accusing finger at the student's heart. In the guidance text it says: "Son of lineage, sit cross-legged and straighten your body. Relax your mind and rest for a moment." As it is said, the meaning of the words is introduced as follows: What is the difference between the mind of the Buddha and the mind of sentient beings? Consider that the difference lies in whether or not one realizes this meaning in an instant. Because of not realizing it, ignorance and delusion arise, so the five poisons manifest in various forms and wander in samsara. One does not recognize that the cause of Buddhahood exists within oneself.
Chinese
如同，一切众生皆具佛性，尤其具足闲暇人身者，无论大小高低皆有。为证悟此，诸佛宣说了八万四千法门，归纳起来可包括于三句话中。那又是如何呢？外境所取清净故，显现于自处解脱；内执之心清净故，觉性于自处解脱；中间光明母子相会故，自识自知。略微解释其义：外境所取清净，即自心不为分别念所染，安住于自明之中，对外境苦乐之显现不生执着，故显现无论如何生起，皆不成立为真实与实有。以我执之念清净故，能成办外境所取清净。所谓所取清净，并非指消失，而是指无有执着，如镜中之影像不成立为真实一般，此显现之境如梦幻、魔术、孩童之游戏，或如空中的彩虹。内执之心清净，即心中无论生起任何分别念或五毒，皆不以念执取，而是远远抛弃、放下。如毒花虽美艳，亦不视为珍宝一般，不随分别念而行，而是观其本性，放松而放任，则自然解脱。不为动摇之因所染。所谓执心清净，并非指如顽石一般，而是指觉性不染着念头之垢染，如珍宝金洲中无有其他沙石一般，了知觉性自解脱，则连分别念之名亦不存。中间光明母子相会，即如是修持后，自之觉性无垢、明澈、澄净，生起一种法性自生之智慧，此智慧安乐、明晰、无分别、不为执着所染，此乃诸佛之密意，故以正念持续执持自识自知，则能取所取之分别念于自处解脱。于未造作之法性生起证悟之定解，无有怀疑与过失，此乃光明母子相会。如与自母相遇则无需另行观想一般，了知自明自生即是法性，则会认为一切轮回皆是法性。且不生起正谬之念，故一切法皆无自性，即是母与自性