Chinese
境，外在显现种种，然显现不令心动，如壁画；内在显现种种，然于彼无执，如梦中之人；六境显现种种，然无希冀畏惧，如孩童之识；分别念之涌动于自处寂灭，如盐溶于水；任何显现皆不执著，如疯子。彼时，住则趋入原始之状态；显现则为智慧之嬉戏；等同则于等性之界中舒展，故无论如何安住，皆未离法性之嬉戏。第三，于住动与止观双运中作介绍：修习而住于自处与分别念涌动二者亦双运无别，即住与动如一人之行走坐卧。分别念众于自处寂灭之止住与无碍赤裸见真实之胜观二者亦本体一也。第四，如何显现皆自解脱之缘起和合：第一，三毒自解脱，即贪嗔痴三者无论生起何者，皆不以彼等断除，不作特别执著，于自性中安住，故于无执中解脱。第二，五门自解脱：眼等五根之执著无论生起何者，皆于其上于自性中安住，即自解脱。第三，六聚自解脱：色等六聚之境显现，无论生起喜不喜欢、无记之分别念，皆于其当下之状态中修持。第一，贪欲，任何想要的财物；嗔恨，偷盗殴打恶语；愚痴，黑暗之显现。第二，根门遮破建立宣说。第三，于色与声等，上中下之所见境，显现介绍。如是，从道之加行、正行、后行三门，如实修持脱噶之引导次第，尽力而为，待证相次第圆满之时，上等者临终时，中等者中阴时，下等者亦脱离恶趣之境，于佛陀之位毫无疑问。我等莲花生、班钦（梵文：Vimalamitra，意为无垢友）比玛拉米扎、大译师毗卢遮那，此乃三者意趣融合之精华，喀钦措嘉（卡若禅定岛主母）所造。于末法时代修持此法之具缘心子们，相遇后迅速……
English
As for the realm: Outwardly, various things manifest, yet the mind is not moved by appearances, like a mural; inwardly, various things appear, yet there is no clinging to them, like a person in a dream; the six realms are experienced in various ways, yet there is no hope or fear, like the awareness of a young child; the arising of thoughts subsides in its own place, like salt dissolving in water; whatever arises is not relied upon, like a madman. At that time, abiding goes to the original state; arising dawns as the play of wisdom; being equal expands into the expanse of equality, so however one abides, it does not go beyond the play of dharmata. Third, introducing the union of abiding-moving and shamatha-vipashyana: Abiding in one's own place through meditation and the arising of thoughts are also inseparable in union, that is, abiding and moving are like the going and staying of a single person. Shamatha, where the multitude of thoughts subsides in its own place, and vipashyana, which sees the way things are, naked and without obscuration, are also of the same essence. Fourth, mixing with the causes of whatever appears being self-liberated: First, the three poisons are self-liberated, that is, whatever arises of the three, desire, anger, and ignorance, is not abandoned by those means, without special clinging, abiding in its own nature, so it is liberated in non-clinging. Second, the five gates are self-liberated: Whatever clinging arises to the five faculties, such as the eye, is left in its own nature on top of that, it is self-liberated. Third, the six aggregates are self-liberated: Whatever thoughts arise, whether pleasant, unpleasant, or neutral, from the appearance of the objects of the six aggregates, such as form, are practiced in that very state. First, desire, whatever wealth and possessions are desired; anger, stealing, beating, harsh words; ignorance, the appearance of darkness. Second, the root gates are refuted, established, and proclaimed. Third, for form and sound, etc., the objects of sight of superior, middling, and inferior, are directly introduced. Thus, from the three doors of the preliminary, main, and subsequent practices of the path, diligently strive to practice the stages of the trekchö instructions as they are, and when the signs of accomplishment are completed, the best at the time of death, the middling in the bardo, and the lowest also abandon the state of bad rebirth, and there is no doubt in the state of the Buddha. I, Padmasambhava, Paṇchen (Sanskrit: Vimalamitra, meaning Immaculate Friend) Vimalamitra, and the great translator Vairochana, this is the essence of the three's intentions combined, composed by Kharchen TsoGyal. To the fortunate heart-sons who practice this at the end of time, having met, quickly...
Tibetan
་གྲོལ་བར་ཤོག༔ ས་མ་ཡ༔ རྒྱ་རྒྱ་རྒྱ༔ རིག་འཛིན་འགྱུར་མེད་རྡོ་རྗེས་བྱིང་མདའ་ཨོ་དཀར་བྲག་ནས་སྤྱན་དྲངས་པའོ༔
Chinese
愿解脱！萨玛雅！嘉嘉嘉！持明不变金刚从བྱིང་མདའ་ཨོ་དཀར་བྲག་迎请而出。
English
May [all beings] be liberated! Samaya! Gya Gya Gya! Rigdzin Gyurme Dorje brought [this text] forth from Byingda Okar Drak.