English
The heart of impermanence is truly rotten, falling into the lower realms is truly pitiable. The bliss of the heavens is like a dream, now is the end of the degenerate age. Obtaining a human body is bought with suffering, even the Buddhas find it difficult to accomplish the benefit of beings, abandoning the benefit of beings easily leads to falling into the lower realms. Now I truly do not wish to stay in this place of samsara, may I reach the state of eternal bliss free from all suffering, may I be reborn in the Pure Land of Sukhavati. The Lama and Yidam deities in whom I place my trust, and the hosts of Dakinis and Dharma Protectors whom I have approached and practiced, do you see me wandering in the Bardo (709)? Compassion, vows, and activities, the time has come, please guide me to the Pure Land of Sukhavati. Thus, one should pray to the Buddhas, Bodhisattvas, and Lamas. If one is a person who has practiced the Medicine Buddha as their Yidam, the eight great Bodhisattva retinues will descend here, pointing out the path to Sukhavati, as stated in the Medicine Buddha Sutra. If one has practiced the Four-Armed Avalokiteshvara and the Field-Protecting Deity, etc., and has diligently practiced, they will descend and guide one to Sukhavati, as clearly stated in the tradition of the curved knife of the Four-Armed Avalokiteshvara and in the life-force transmission of the Field-Protecting Deity. If one is obscured by broken vows, not only will one not see the guiding deities, but in the Bardo, the sun and moon will not be visible, and one will not know where the west is. At this time, one should single-mindedly visualize Sukhavati and Amitabha Buddha, and by going in this way, one will surely reach that Pure Land, as clearly explained in the oral instructions and songs of realization in the Gongdü, the Great Compassion Sutra, etc. (710) composed by Padmasambhava. The worlds are as numerous as the sands of the Ganges, even if the place of rebirth is extremely far away, there is no need to worry about not being able to reach it, the speed depends on the mind in the present moment. Therefore, do not be attached, do not be greedy, and abandon doubt. Like a Garuda bird escaping from a net, face the western sky, and fly like a Garuda bird spreading its wings. On the path from here to that Pure Land, your parents, relatives, friends, and companions will call out to you, saying, "I am you, do not go, do not abandon, come here!" When you hear them calling your name and uttering cries of sorrow, that is the temptation of demons, an obstacle to liberation. Do not look back, do not respond. Except for Amitabha Buddha, do not think of anything else in your mind.
Chinese
不要执着于禅修！除了极乐世界的安乐，对于任何事物都不要生起贪恋之心！如果这样做， निश्चित (711) 肯定会往生极乐世界。在那片净土中，如来阿弥陀佛，像红莲宝石山一样，光芒四射。一旦见到他的面容，身体的光芒照耀，业障和烦恼的遮蔽几乎都会消除。背靠的那棵巨大的菩提树，仅仅是看到它，就能在心中生起无量的功德。之后，对于一朵闭合的莲花，生起“这是我的”的贪恋之心。在那之后，立即化生于莲花之中。一旦化生，身体就圆满，具足妙相。如果现在怀疑是否能往生，心存疑虑，那么五百年内莲花都不会开放。虽然拥有安乐，但是见到佛陀的容颜会延迟。如果没有疑虑，那么立即就会开放。可以供养佛陀，听闻正法，并且获得无上菩提的授记。因为往生到那里就不会堕落，即使需要度化有缘众生等等，很多时候，也能以神通力前往地狱、中阴等处，度化他们就足够了（712）。除了舍弃佛法和造作五无间罪之外，发愿在无上菩提中生起菩提心，并且在那片净土中立下愿望，一心一意地信仰阿弥陀佛。如果善业比恶业强大，凭借阿弥陀佛的愿力，就能往生到那片净土。特别是拥有这个诀窍，就无需怀疑。没有生起菩提心，没有立下愿望，并且恶业深重的人，不会往生到那里。没有进入佛法之门的人，又会去哪里呢？然而，通过灌顶、听闻名号的利益，以及之后的 посвящение (回向)和愿望的强大力量，最终会成为往生的因缘。这个道理在《འབྲེལ་པ་ཐོགས་ཆོག》中阐述得很清楚。因此，仅仅是获得灌顶，仅仅是听闻名号，仅仅是见到父子佛尊的容颜就能往生，这样说并非虚假，而是有其深意的。因此，即使只有少许的善根，也能往生到那片净土，请理解这个道理！（713）这是应བརྩོན་འགྲུས་རྒྱ་མཚོ་的请求而作的。由释迦比丘རཱ་ག་ཨ་སྱ་在马年藏历五月的第十一日，汇集了所有经、续和诀窍的精华，没有参考任何书籍，立即从口中说出。དགེ་བཤེས་བརྩོན་འགྲུས་རྒྱ་མཚོ་是记录者。愿没有错误！
English
Do not cling to meditation! Except for the bliss of Sukhavati, do not generate desire for anything! If you do that, you will definitely go to Sukhavati (711). In that pure land, the Tathagata Amitabha, like a mountain of red lotus jewels, radiates light. As soon as you see his face and the light of his body shines upon you, almost all the obscurations of karma and afflictions will be eliminated. That great Bodhi tree behind you, just by seeing it, immeasurable merits will arise in your mind. Then, for a closed lotus flower, the attachment arises, thinking, "This is mine." Immediately after that, you will be born miraculously in that lotus. As soon as you are born, your body will be complete and adorned with excellent marks. If you doubt whether you will be born now, and have doubts, then the lotus will not open for five hundred years. Although you have bliss, seeing the face of the Buddha will be delayed. If there is no doubt, then it will open immediately. You can offer to the Buddha, hear the Dharma, and receive the prediction of supreme Bodhi. Because you are born there, there is no possibility of falling. Even if you need to guide sentient beings with whom you have connections, etc., many times, you can go to hell, the bardo, etc., with miraculous power, and it is enough to guide them (712). Except for abandoning the Dharma and committing the five heinous crimes, generate the mind of Bodhi in supreme Bodhi, and make aspirations in that pure land, and single-mindedly believe in Buddha Amitabha. If good deeds are stronger than evil deeds, you can be born in that pure land by the power of Amitabha's aspirations. Especially with this instruction, there is no need to doubt. Those who have not generated the mind of Bodhi, have not made aspirations, and whose evil deeds are heavy, will not be born there. Where will those who have not entered the door of Dharma go? However, through the benefits of empowerment and hearing the name, and the powerful force of dedication and aspirations afterwards, it will eventually become the cause of birth at the end of time. This principle is clearly explained in the 《འབྲེལ་པ་ཐོགས་ཆོག》. Therefore, it is not false to say that just by receiving empowerment, just by hearing the name, just by seeing the face of the father and son Buddhas, you can be born there, but it has a deeper meaning. Therefore, even with a little bit of good roots, you can be born in that pure land, please understand this principle! (713) This was written at the request of བརྩོན་འགྲུས་རྒྱ་མཚོ་. By the Shakya monk རཱ་ག་ཨ་སྱ་ on the eleventh day of the red month of the horse year, the essence of all sutras, tantras, and instructions was collected, and without referring to any books, it was immediately spoken from the mouth. དགེ་བཤེས་བརྩོན་འགྲུས་རྒྱ་མཚོ་ is the recorder. May there be no mistakes!
Chinese
因此没有忏悔之处。 以善行，愿所有见闻忆触此者， 不被其他生世所隔断， 于极乐净土莲花化生后， 以供养无量光怙主而令其欢喜。第四十三章吉祥圆满！ ཕཾ། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 里措闭关之口诀中， 名为“提醒心要之国王教言”之文。 顶礼上师大悲尊！ 引导六道之怙主观世音， 以大悲垂视六道众生。 善知识策努嘉措云： 临终之时需作心要提醒。 对此，各自之心要为何， 需作与此相应之提醒， 然此处乃略述共同扼要。 临终提醒、临死提醒， 以及中阴提醒，总摄为三。 于断定死亡、口嘱忏悔之后， 最好由上师，中等由道友， 最差也由识字之人念诵。 嗟！ 我于临终中阴显现之时， 断除对一切之贪执与耽著， 莫令于诀窍明晰之状态中散乱。 自明无生融入虚空界。 聚合之血肉之躯临近分离， 应知乃无常幻化。 如是乃中阴根本文中所说。 汝等观修本尊大悲尊， 将趋入不净轮回之八门， 以ཧྲཱིཿ（藏文，梵文天城体，梵文罗马拟音：hrīḥ，惭愧）字猛烈堵塞。 身躯空荡如量器般， 身中脉如空心柱子般， 下端脐下如洞穴，于脐间， 红色莲花月轮之上， 自身之气心与明觉之体性， 观想为白色明点，似欲飞升。 中脉上端梵穴乃解脱之门， 如开启星窗般之上方一箭之遥， 千瓣莲花月轮之上， 总集一切皈处之根本上师， 安住于无量光佛之身。 身色红色，具足妙相与随好， 身披三法衣，结金刚跏趺坐， 以等持手印持甘露宝瓶， 身之光芒如亿万旭日般闪耀， 于身圆满安住极乐刹土之庄严， 智慧
English
Therefore, there is no need for confession. By virtue, may all who see, hear, remember, and touch this, Not be interrupted by other lifetimes, And be reborn miraculously in the Sukhavati pure land, And please the protector Amitabha with offerings. Chapter 43, auspicious and complete! ཕཾ། (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) From the oral instructions of the mountain retreat, A text called "The King's Message of Mind Essence Reminder" is presented. Namo Guru Mahakarunikaye! Protector Avalokiteshvara, who guides the six realms, Looks upon the sentient beings of the six realms with great compassion. The virtuous friend Tsondu Gyatso said: At the time of death, it is necessary to remind the mind essence. Therefore, whatever the mind essence of each individual is, It is necessary to make a reminder that corresponds to it, But here, a brief summary of common essentials is stated. The reminder at the time of death, the reminder at the moment of death, And the bardo reminder, are summarized into three. After determining death and making a verbal confession, It is best to have the lama, moderately the Dharma friends, And at least someone who knows how to read recite it. Alas! At this time when death and bardo arise for me, Having abandoned attachment and clinging to everything, Do not let the state of clear understanding of the instructions be distracted. May self-awareness, unborn, merge into the realm of space. The compounded body of flesh and blood is about to separate, Know that it is impermanent and illusory. Thus it is said in the root text of the bardo. You should meditate on the yidam, the Great Compassionate One, Block each of the eight doors that lead to impure samsara, With the syllable ཧྲཱིཿ (Tibetan, Devanagari, Romanized Sanskrit: hrīḥ, shame) with fierce intensity. The body is empty like a measuring cup, The central channel in the body is like an empty pillar, The lower end is like a cave below the navel, at the navel, On top of a red lotus and a moon disc, Your own wind-mind and the nature of consciousness, Meditate as a white bindu, as if about to fly away. The upper end of the central channel, the Brahma hole, is the door of liberation, One arrow-length above, like opening a star window, On top of a thousand-petaled lotus and a moon disc, The root lama, who embodies all refuges, Resides in the body of Buddha Amitabha. The body is red in color, possessing excellent marks and signs, Wearing the three Dharma robes, sitting in the vajra posture, Holding a nectar vase with the mudra of equanimity, The rays of light from the body blaze like a billion suns, The splendor of the Sukhavati pure land is complete in the body, Wisdom