Chinese
并非是恶劣的教导，首先以破除心之房舍的窍诀，将觉性赤裸裸地取出。正行依靠噶饶多吉的逝后，将自性直接交付，一刀斩断，安住于解脱的把握，以及心与觉性的辨别，阿赖耶识与法身的辨别，意与智慧的辨别，心与智慧的辨别等进行辨别。反复修习，以逝后七钉法进行脱噶的修法，以及四种安住法，六种禅修体验，据说二者都是共同的修法。 此外，四句的阶段，大圆满心髓的见解，是二者正行，据说也是极密无上的究竟密意。在智慧上师的四句阶段，因岭祖向多智钦请教，所以您的言教难以理解。现在噶托、白玉、佐钦三者大多按照自己的论典将立断与之结合，除此之外并不显现。而且佐钦白玛格桑仁波切、堪布贝多、夏仲仁波切等在胜乘宝藏的十八层殿堂中，如此宣讲立断妥噶双运时，白玛格桑仁波切曾赐予秀修隆多一本带有智慧上师手迹的本子。隆多说要问伊给玛，除此之外谁也不给看，据说阿贝克鲁姆拉瓦的堪布活佛手中的版本，只是删减了科判和缩减了词句，胜乘宝藏的章节则原封不动。据说白玛格桑仁波切如果没去世，就会请阿宗巴迁居，并说要将迁居的马头献给智慧上师，因此有关于智慧上师的口传，以及夏仲所说的阿宗巴所说的口传，和堪布贝多的口传等，我们的仁波切听闻后，亲自说智慧上师是七宝藏和耶则四法的精髓，因此必须追溯到那个源头。智慧上师的四句是以隐秘的方式宣讲的，所以据说传承弟子有口传，但如果没得到白玛格桑仁波切的口传，就很难得到。所谓的法之基础是身体，仅仅是将立断的觉性视为无有可见，觉性光芒微弱的境界。
English
It is not a bad teaching. First, with the key to demolishing the house of the mind, extract the awareness nakedly. The main practice relies on Garab Dorje's post-mortem, directly delivering the self-nature, cutting through in one go, settling in the confidence of liberation, and distinguishing between mind and awareness, distinguishing between Alaya and Dharmakaya, distinguishing between mind and wisdom, distinguishing between mind and knowledge. Repeatedly practice, using the post-mortem seven nails to practice Tögal, as well as the four ways of settling, the six meditation experiences. It is said that both are common practices. Furthermore, in the four-sentence stage, the view of Dzogchen Nyingthig is both the main practice. It is said to be the ultimate secret meaning of Anuttarayoga. In the four-sentence stage of Yeshe Lama, because Lingtrul asked Do Drubchen, your teachings are difficult to understand. Now, most of Kathok, Palyul, and Dzogchen combine Trekchö according to their own treatises, and nothing else appears. Moreover, when Dzogchen Pema Gyaltsen Rinpoche, Khenpo Pador, and Shabdrung Rinpoche taught the union of Trekchö and Tögal in the eighteenth chamber of the Supreme Vehicle Treasury, Pema Gyaltsen Rinpoche gave Shyushul Lungtok a copy of Yeshe Lama with his own handwriting. Lungtok said to ask Yige Ma, and would not show it to anyone else. It is said that the version in the hands of the Khenpo Tulku of Abe Khyungmo Rawai only reduced the outlines and shortened the words, while the chapters of the Supreme Vehicle Treasury remained intact. It is said that if Pema Gyaltsen Rinpoche had not passed away, he would have asked Adzom Rinpoche to move, and said to offer the head of the moving horse to Yeshe Lama. Therefore, there is the oral transmission about Yeshe Lama, as well as the oral transmission of Adzom Rinpoche said by Shabdrung, and the oral transmission of Khenpo Pador. After our Rinpoche heard them, he personally said that Yeshe Lama is the essence of the Seven Treasures and the Four Yas, so it must be traced back to that source. The four sentences of Yeshe Lama are taught in a hidden way, so it is said that there is an oral transmission for the lineage disciples, but if you do not receive the oral transmission of Pema Gyaltsen Rinpoche, it is difficult to obtain it. The so-called basis of Dharma is the body, merely seeing the awareness of Trekchö as invisible, a state where the radiance of awareness is subtle.
Tibetan
ས་སྐུའི་འཆར་གཞི་ཙམ་ལས་མི་མཐོང་ལ་ཐོད་རྒལ་རིག་པ་བལྟར་ཡོད་ཡིན་པས་གཟིགས་སྟངས་དང་བཞུགས་སྟངས་སྒོ་ཡུལ་རླུང་རིག་གི་མན་ངག་གི་གནད་ལས་ཞིང་སྐུ་ཕོ་བྲང་གསུམ་དངོས་སུ་མཐོང་ནས་ཆོས་གཟུགས་ཀྱིི་སྐུ་དངོས་ལམ་དུ་བྱེད་གི་ཡོད་ནི་རེད། དབྱིངས་ཐིག་རིག་གསུམ་དངོས་མཐོང་བས་རྒྱུད་ཐ་དད་པའི་སངས་རྒྱས་བརྒྱའི་ཞལ་མཇལ་བ་ལས་ཆོད་ཆེ་བ་དང་བྱིན་རླབས་ཆེ་ནི་རེད། ལྷག་མཐོང་ཐམས་ཅད་ཀྱི་རྒྱལ་པོ་རྟོག་མེད་རིག་གདངས་རྡོ་རྗེ་ལུ་གུ་རྒྱུད་མཐོང་བ་དེ་དག་པའི་ས་ན་སངས་རྒྱས་ཐམས་ཅད་ཀྱི་སྐུ་གྲུབ་ཟིས་མ་དག་པའི་དུས་ན་སེམས་ཅན་གྱི་ལུས་གྲུབ་ཟིས་དེས་མོ་སྐྲག་མོ་ཞིག་ཡིན་ནི་རེད། དེའི་ཕྱིར་ད་ལྟ་ནས་ཆོས་སྐུ་དང་ལོངས་སྐུ་དངོས་ལམ་དུ་བྱེད་གི་ཡོད་ཚུལ་ཤེས་སོ། །འོག་མའི་ཆོས་གཟུགས་ཀྱི་བསྒྲུབ་གཞི་སོགས་ཀྱི་ཁྱད་དང་ཐོབ་བྱ་སངས་རྒྱས་གོ་འཕང་འདོད་པ་སོགས་སྤྱི་ལྟར་རོ། ། གཡུ་ཁོག་བྱ་བྲལ་ཆོས་དབྱིངས་རང་གྲོལ་གྱི་ཞལ་རྒྱུན་ཟིན་བྲིས།
Chinese
仅仅看到地身（指土元素之身）的计划，却将妥噶智慧视为存在，因此，从观看方式和居住方式，以及门境风智的诀窍之要点中，真实地见到净土、身、宫殿三者，从而将法身的真实身作为道路来修持。真实见到空点智三者，比见到不同传承的百位佛陀的面容更有价值，加持力更大。所有胜观之王，见到无念觉性金刚鬘，在清净之地，一切佛陀的身像成就；在不清净之时，众生的身体成就，这是一种恐惧。因此，现在要知道如何将法身和报身作为真实的道路来修持。下部的法身修持基础等的差别，以及所要获得的佛陀果位等，都如通常所说。
English
Only seeing the plan of the earth body (referring to the body of the earth element), yet regarding the Tögal wisdom as existing, therefore, from the way of seeing and the way of residing, and from the key points of the instructions of the door-realm wind wisdom, actually seeing the three: pure land, body, and palace, thereby taking the actual body of the Dharmakaya as the path to practice. Actually seeing the three: space, point, and wisdom, is more valuable and has greater blessings than seeing the faces of a hundred Buddhas of different lineages. The king of all higher seeing, seeing the non-conceptual awareness Vajra Garland, in the pure land, the bodies of all Buddhas are accomplished; in the impure time, the bodies of sentient beings are accomplished, which is a kind of fear. Therefore, now know how to practice taking the Dharmakaya and Sambhogakaya as the real path. The differences in the basis of practice for the lower Dharmakaya, and the desired attainment of Buddhahood, etc., are as commonly said.