Chinese
也。自生法身本然住，一与多中不可数，一解知足义故者，信解唯是一明点。虽于自具悟甚难，不示教诫定不解，是故诸法大精要，信解是为秘密诀。大圆满见智慧深奥圆满续中，不作意而信解之品第三十八。 之后，具足聚集之眷属，全知导师普贤法王开示，意义差别之细分，法身与法界二者，如日之精要与光芒，非一亦非异故，说为有反体差别，本体一。法性身与化身二者，如虚空之月与水中月，化身生于法身，然法身不生于化身。法身与智慧二者，如芝麻与灯及光，法身以意义遍及一切，了悟彼义则定知智慧。复次大金刚萨埵谛听，无明与智慧二者，如水火二者不相容之例，一有则一无，因缘而转变。是故说具传承口诀当珍重。有法与法性二者，以悟与未悟之差别二者，显现清净与不清净二者。是故地基上无法性与有法。大圆满见智慧深奥圆满续中，开示意义差别之品第三十九。 之后，于聚集之眷属众，导师全知法王大士开示，胜伏共同诸法之教言，如大鹏展翅翱翔于空，不畏悬崖峭壁大海。如是了悟自心之瑜伽士，不能胜伏轮回之痛苦。如狮子力足卧于雪山，不能胜伏猛兽雨雹。如是具足大信瑜伽士，胜伏三界轮回之错乱遮障。今又聚集之
English
Yes. The self-born Dharmakaya abides primordially. It cannot be counted as one or many. Because understanding one is sufficient, one is convinced that it is just a single bindu. Although it is present within oneself, it is difficult to realize. If it is not shown, it is certain that one will not understand. Therefore, this great essence of all dharmas, one is convinced that it is a secret instruction. From the Great Perfection View, the Profoundly Perfect Wisdom Tantra, the thirty-eighth chapter: Believing without Effort. Then, endowed with an assembled retinue, the all-knowing teacher, Kuntuzangpo Dharma King, bestowed the distinctions of meaning. The Dharmakaya and the Dharmadhatu are like the essence of the sun and its rays. Because they are neither one nor different, they are said to be different with a reverse aspect, but one in essence. The Dharmata Kaya and the Nirmanakaya are like the moon in the sky and the moon in water. The Nirmanakaya arises from the Dharmakaya, but the Dharmakaya does not arise from the Nirmanakaya. The Dharmakaya and the two wisdoms are like sesame seeds, a lamp, and light. The Dharmakaya pervades all with meaning, and by realizing that meaning, wisdom is certainly known. Now, also listen, great Vajrasattva. Ignorance and wisdom are like fire and water, two incompatible examples. If one exists, the other does not, and it changes due to conditions. Therefore, it is said that the oral instructions with transmission should be cherished. Phenomena and suchness are two aspects. Due to the two differences of realization and non-realization, appearances arise as pure and impure. Therefore, on the ground, there is neither phenomena nor suchness. From the Great Perfection View, the Profoundly Perfect Wisdom Tantra, the thirty-ninth chapter: Showing the Distinctions of Meaning. Then, to the assembled retinue, the teacher, the all-knowing great Dharma King, bestowed the teachings that subdue common dharmas. When a great garuda spreads its wings and soars into the sky, it does not fear cliffs, precipices, or the ocean. Likewise, the yogi who realizes his own mind cannot be harmed by subduing the suffering of samsara. When a lion, complete with strength, lies on a snow mountain, it cannot be harmed by subduing wild animals, rain, or hail. Likewise, the yogi who possesses great confidence subdues the confusion and obscurations of the three realms of samsara. Now again, the assembled
Chinese
唉！金刚萨埵谛听。 无有显现法身，通达真实义。 名相等种种，显现亦可，不显现亦可。通达无生无死的智慧之义时， 因缘和合所生，恒常亦可，无常亦可。通达本来是法身之义时， 如今勤作亦可，不勤作亦可。见于基位无二之决定义时， 做一亦可，做多亦可。通达平等性之智慧义时， 高低好坏，做亦可，不做亦可。通达自生无行之义时， 地道次第行亦可，不行亦可。通达智慧无明暗之义时， 显现黑暗，燃烧亦可，不燃烧亦可。 现在再次谛听聚集的眷属们。 通达此自生觉性之义时， 佛陀智慧心髓法身亦是， 现在修成而生起并非如此， 本来安住于自之精要之法， 无有轮回之名，唯是佛陀。 现在再次谛听聚集的心髓勇士。 彼者于此时以知而通达者， 以真实佛陀决定之大义， 智慧现前，佛陀同时出现。 因此具足传承口诀极为重要。 大圆满见智慧深奥圆满续中，胜伏共同诸法品第四十终。 之后，对于聚集的心髓眷属们， 导师普明王所交付之义， 胜乘之王法性任运自成此， 具缘聚集之眷属汝等亦， 此续于意忆念且受持。 现在再次谛听聚集的金刚心髓。 行持矫揉造作，且诽谤上师， 吝惜财物，贪求佛法，以方便而索取者， 智慧深奥圆满大续之此见， 对于恶器者，无论何时亦未曾开示。 不依教奉行，意义心髓之法， 于世间贪财，宣讲意义瑜伽士， 佛陀殊胜教言，定然发生教敕， 故，世间空行具誓者等， 以及，夜叉罗刹断命堕无间。 现在再次以意谛听眷属之勇士， 教法衰败之时，诸法之， 心髓大圆满此义将出现， 器
English
Alas! Vajrasattva, listen. Non-manifest Dharmakaya, realizing the true meaning. Names and so on, can appear, can also not appear. When realizing the meaning of wisdom without birth and death, Causes and conditions combined, can be permanent, can also be impermanent. When realizing the meaning of being Dharmakaya from the beginning, Now diligent practice is also possible, non-diligent practice is also possible. When seeing the definite meaning of non-duality in the base, Making one is also possible, making many is also possible. When realizing the meaning of equality wisdom, High and low, good and bad, doing is also possible, not doing is also possible. When realizing the meaning of self-born without going, Ground and path sequentially going is also possible, not going is also possible. When realizing the meaning of wisdom without clarity and obscurity, Manifesting darkness, burning is also possible, not burning is also possible. Now again listen, assembled retinues. When realizing the meaning of this self-born awareness, The Buddha's wisdom essence Dharmakaya is also, Now accomplishing and arising is not so, Originally abiding in self's essential Dharma, Without the name of samsara, only Buddha. Now again listen, assembled heart essence heroes. That one, at this time, knowing and realizing, With the true Buddha's definite great meaning, Wisdom manifests, Buddha appears simultaneously. Therefore, the lineage-endowed oral instructions are extremely important. From the Great Perfection View, the Sutra of Wisdom's Profound Perfection, the fortieth chapter, the end of subduing common phenomena. After that, for the assembled heart essence retinues, The meaning entrusted by the teacher, the All-Knowing King, The king of the supreme vehicle, the spontaneously perfect Dharma nature, You, the fortunate assembled retinues, also, This tantra, remember in your mind and uphold. Now again listen, assembled Vajra heart essence. Practicing artificial behavior and slandering the teacher, Being stingy with wealth, craving Dharma, extracting with expedient means, This view of the Great Perfection, the profound and perfect great tantra, For evil vessels, it was never taught at any time. Not following the teachings, the Dharma of the heart essence of meaning, For worldly wealth-craving, explaining meaning yogis, The Buddha's supreme teachings, a teaching punishment will definitely occur, Therefore, worldly dakinis, oath-bound ones, etc., And, yakshas and rakshasas, cutting off life and falling into uninterrupted hell. Now again listen with your mind, heroes of the retinue, At the time of the decline of the teachings, of the Dharmas, This meaning of the heart essence Great Perfection will appear, Vessel
Tibetan
ད་ལྡན་རྣལ་འབྱོར་འགའ་ལ་གཏད་པ་ལས། །དད་མེད་སྣང་དགུ་རྣམས་ཀྱི་སྤྱོད་ཡུལ་མིན། །འཁོར་རྣམས་ཀུན་ཀྱང་ངེས་པ་དེ་ལ་ཞོག །ལན་ཅིག་རྣལ་འབྱོར་ཁས་འཆེའི་ཆོས་པ་རྣམས། །དོན་མེད་ཚིག་མཁས་ཉམས་སུ་ལེན་པ་མེད། །འདུས་བྱས་ཆོས་སྤངས་དོན་ལ་མི་འདུད་པར། །བསོད་ནམས་འདོད་ཕྱིར་གྲོང་དུ་ཆོས་འཆད་འབྱུང་། །ད་ཡང་རྡོ་རྗེ་སེམས་དཔའ་ཡིད་ཀྱིས་ཉོན། །རྣལ་འབྱོར་ལས་ཅན་དད་ལྡན་ཚེ་འདི་ལ། །གཞུང་བཞིན་དོན་ལས་མི་འདའི་བསམ་པ་ཅན། །དཀའ་དགུར་བརྡོས་ནས་མན་ངག་རྒྱུད་འདི་ཚོལ། །དེ་ཚེ་རྣལ་འབྱོར་ལས་ཅན་ཀུན་གྱི་དོན་གྱི་ཕྱིར། །སྲ་བསྐྱིལ་མི་བྱ་རྒྱུད་འདི་བསྟན་པར་གྱིས། །གལ་ཏེ་སྣོད་ལྡན་མ་རྙེད་དུས་ཉེ་ན། །ཆོས་སྐྱོང་ཡོད་པའི་གཙུག་ལག་ཁང་ཆེན་ནམ། །དྲེགས་པ་ལྷ་འདྲེ་ཡོད་པའི་བྲག་དཀྱིལ་དུ། །ས་ཕྱོགས་བརྟགས་ལ་དད་ལྡན་ཕྱི་རབས་ལ། །ཕན་ཕྱིར་སྨོན་ལམ་བཏབ་ལ་སྦས་ལ་བཞག །རྫོགས་པ་ཆེན་པོ་ཡེ་ཤེས་གཏིང་ནས་རྫོགས་པའི་རྒྱུད་ལས། འཁོར་ལ་རྒྱུད་གཏད་པའི་ལེའུ་སྟེ་ཞེ་གཅིག་པའོ།། །།རྫོགས་པ་ཆེན་པོ་མ་རིག་མུན་པ་སེལ་བར་བྱེད་པའི་ལྟ་བ་ཡེ་ཤེས་གཏིང་ནས་རྫོགས་པའི་རྒྱུད་རིན་པོ་ཆེ་དངུལ་གྱི་དྲིལ་ཤིང་ཅན་འདི་རྒྱ་གར་གྱི་མཁན་པོ་བི་མ་ལ་མི་ཏྲ་དང་། བོད་ཀྱི་ལོཙྪ་བ་ཨཱ་ཙརྱ་དྲན་པ་ཡེ་ཤེས་ཀྱིས་སྐད་རང་རྒྱུད་ཀྱིས་བསྒྱུར་ནས་གཏན་ལ་ཕབ་ནས། ཉང་ཏིང་འཛིན་བཟང་པོས་ལྕགས་སྒྲོམ་ནག་པོའི་ནང་དུ། བསེ་སྒྲོམ་སྨུག་པོར་བཅུག་སྟེ། དབུ་རུ་གཟོང་ཕུག་མོའི་བྲག་ཕུག་ཏུ། མཁའ་འགྲོ་མ་རྡོ་རྗེ་རྒྱན་གཅིག་མ་དང་། བཛྲ་སཱ་དྷུ་ལེགས་པ་རྩལ་ལ་གཏད་ནས་སྦས་པ། འབྲོམ་ཡེ་ཤེས་སྙིང་པོས་བཏོན་ནས། ཉང་དབང་ཕྱུག་རྒྱ་མཚོ་ལ་གཏད་པའོ། །དེས་ཤངས་པ་ལྕེ་ཆུང་བ་ཡེ་ཤེས་ལ་གཏད་པ་ལགས་སོ།། །།
Chinese
莫付与于今现有瑜伽士， 非是无信散乱诸境之行处。 眷属一切皆于此理安住。 再者自诩瑜伽之法者们， 莫将无义辞藻视作修行。 莫舍弃有为法，不敬顺于义， 为求福德故，于村落讲法生。 今汝金刚萨埵以心谛听闻， 具瑜伽业具信此生之人， 如经不离义理之思者， 于九难中勤习寻此口诀续。 是时为利一切具瑜伽业者， 莫秘藏此续，当开示宣讲之。 若未寻得具器之时将近， 或于具护法之大经堂， 或于具傲慢鬼神之山岩中， 堪验地处为利具信后世者， 发愿之后埋藏而安放之。 大圆满智慧深处圆满之续中，付嘱眷属之品第四十一。 大圆满遣除无明黑暗之见，智慧深处圆满之续，此具珍贵银铃之续，由印度之堪布布玛拉米扎和，藏地之译师阿阇黎扎巴益西以各自语言翻译而定，娘定增桑波放入黑色铁箱中，再放入紫红色桦木箱中，于卫如宗普莫之岩洞中，交付于空行母多吉坚吉玛和，班杂萨度列巴泽，埋藏之。仲益西宁布取出后，交付于娘旺秋嘉措。其交付于香巴杰琼瓦益西。
English
Do not entrust it to some present-day yogis, It is not the realm of practice for the faithless and distracted. May all the retinue abide in this truth. Furthermore, those who claim to be practitioners of yoga, Do not regard meaningless rhetoric as practice. Do not abandon conditioned phenomena, do not submit to meaning, For the sake of seeking merit, the teaching of Dharma arises in villages. Now, Vajrasattva, listen with your mind, Those with the karma of yoga, with faith in this life, Those who think in accordance with the scriptures without deviating from the meaning, Seek this instruction lineage by diligently practicing in the nine difficulties. At that time, for the benefit of all those with the karma of yoga, Do not conceal this lineage, but reveal and proclaim it. If you do not find a suitable vessel and the time is near, Either in a great temple with Dharma protectors, Or in the middle of a mountain with arrogant gods and demons, Examine the location and for the benefit of future generations with faith, After making aspirations, bury and place it. From the Great Perfection, the lineage of complete wisdom from the depths, the forty-first chapter, entrusting the lineage to the retinue. The Great Perfection, the view that dispels the darkness of ignorance, the lineage of complete wisdom from the depths, this lineage with the precious silver bell, was translated and established in their own languages by the Indian Abbot Vimalamitra and the Tibetan translator Acharya Drakpa Yeshe. Nyangting Dzin Sangpo placed it in a black iron box, then placed it in a purplish-red birch box, in the rock cave of Uru Zong Pumo, entrusting and burying it with the Dakini Dorje Gyenchikma and Vajrasadhu Lekpa Tsal. Drom Yeshe Nyingpo took it out and entrusted it to Nyang Wangchuk Gyatso. He entrusted it to Shangpa Jechungwa Yeshe.