Chinese
对于法性无二之义，生起广大的欢喜，没有偏颇。那无二的法性遍布于法界之中。修持之处是：能成就并获得一切殊胜和共同的成就之处。所谓的金岩，是指法性如黄金般不会因缘而改变。岩洞是指：甚深之义，无所缘。具有柄是指：证悟到法性甚深之义不变如金刚之后，成就者之传承不断，如柄一般连接不断。如果有人问，像这样具足功德的处所，前往那里有多困难、容易、近或远？回答说，困难是非常困难的，必须前往无人之荒野十三个月。路上有凶猛的野兽、剧毒的蛇、人和非人以及阿修罗等。如果遇到凶猛的野兽，就会被撕咬吞噬。如果遇到剧毒的蛇，毒蛇会吐出毒液，肉会融化成黑水，骨头会像白色的堆积物一样留在地上。如果遇到非人，就会被一口吞下。如果遇到阿修罗，仅仅是发出巨响，眼睛就会因惊吓而流血而死。如果不是那么困难和遥远，我们也会去的，他们这样说。那时，导师文殊友的心想，即使我的身体被他们杀死，我的心也一定要去导师嘎绕多杰那里。导师知道我的心意，会加持我的心，这样我的心就不会永远在轮回中漂泊，身体这一次死了也没什么大不了的。心中没有丝毫犹豫，于是出发了。十三个月后，他穿透了一座山岩，遇到了一位衣衫褴褛的僧人，手里拿着五支箭和一张弓，腰间系着一块布。心想，除了导师嘎绕多杰，不可能有其他人来这里。于是他向导师献上了金曼扎，但没有找到可以洒水的草。导师说，你还有身体啊。他心想，我还有身体，身体里有脉，脉里有血。于是就在身体上放血。
English
Great joy arises without partiality in the meaning of the non-duality of Dharmata. That non-duality is spread throughout the Dharmadhatu. The place of practice is the place where all supreme and common siddhis are accomplished and obtained. The so-called Golden Rock means that Dharmata, like gold, does not change due to conditions. The cave is: the profound meaning, without object of focus. Having a handle means: having realized that the profound meaning of Dharmata is unchanging like a vajra, the lineage of accomplished ones is unbroken, coming continuously like a handle. If someone asks, how difficult, easy, near, or far is it to go to such a place that possesses qualities? The answer is that it is extremely difficult. One must travel for thirteen months to an uninhabited wilderness. On the way, there are fierce wild animals, venomous snakes, humans and non-humans, and asuras, etc. If one encounters a fierce wild animal, one will be torn apart and devoured. If one encounters a venomous snake, the venomous snake will spit out venom, the flesh will melt into black water, and the bones will remain on the ground like a white pile. If one encounters a non-human, one will be swallowed in one gulp. If one encounters an asura, merely uttering a loud sound will cause the eyes to bleed from fright and one will die. If it were not so difficult and far, we would also go, they said. At that time, the teacher Manjushrimitra thought, even if my body is killed by them, my mind must go to the teacher Garab Dorje. The teacher knows my intention and will bless my mind, so that my mind will not wander in samsara forever. It doesn't matter if the body dies this one time. Without any hesitation in his mind, he set off. After thirteen months, he broke through a mountain rock and met a ragged monk holding five arrows and a bow in his hand, with a cloth tied around his waist. He thought, there is no way anyone else would come here except the teacher Garab Dorje. So he offered a golden mandala to the teacher, but could not find any grass to sprinkle water. The teacher said, you still have a body. He thought, I still have a body, there are veins in the body, and there is blood in the veins. So he performed bloodletting on the body.
Chinese
将可以砍断的草木用卡玛拉剃刀砍断后，在坛城上洒上血。摆设金色的供品，寻找许多本尊，多次绕行后祈请道：大导师啊，请您在我心中生起证悟吧！但他什么也没说，就前往了那座大墓地。因此，我跟随他，日夜各三次顶礼和绕行。每个月都献上供养，但他什么也不说。现在看来，他不会赐予我们教言了，如果回乡，身体也会遇到障碍，心也终将漂泊于轮回之中。我想我应该在这里自杀而死。即使我的身体死了，也希望我的心能得到上师的加持，永远不漂泊于轮回之中。于是，我从颅骨碗中取出卡玛拉剃刀，心想应该割断自己的脖子，正要动手时，导师极喜金刚看到了，说道：文殊友！然后说：啊！你想要什么？我回答说：我想在一瞬间证悟法性之义，仅用此一生就能成佛。他回答说：你还不明白吗？我回答说：我不明白，我不理解，我不知道。他将右手放在我的头顶上，加持道：啊哈霍！啊（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生），哈（藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：无灭），霍（藏文：ཧོ་，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：无二），འི་（藏文：འི་，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：无二）的意义不可分别。在不可分别之时，分别或不分别之心的边际，或言语的边际，连极其微细之处也不存在的法性自声之中，持续了七天，进入一个禅定状态。从禅定中醒来时，在后得智中，心性实相的本来面目，如在黑暗中点亮灯一样，自然显现，毫无造作地在我的相续中升起。为了不忘记和不遗忘在相续中升起的意义，作为不忘之石，极喜金刚用“苏日亚达拉”来暗示。我理解为“你看着那边的太阳心髓”，然后看去。那太阳心髓在三时中没有聚散，
English
After cutting the grass that could be cut with the kamala razor, I sprinkled blood on the mandala. I arranged golden offerings and sought many deities. After circumambulating many times, I prayed, saying, "Great master, please generate realization in me!" But he said nothing and went to that great charnel ground. Therefore, I followed him and prostrated and circumambulated three times during the day and three times at night. Each month I offered a request, but he said nothing. Now it seems that he will not give us instructions. If we return to our homeland, there will be obstacles to our bodies, and our minds will be in danger of wandering in samsara forever. I thought that I should kill myself here and die. Even if my body dies, I hope that my mind will be blessed by the master and will not wander in samsara forever. So, I took out the kamala razor from the skull cup, thinking that I should cut my neck, and just as I was about to do it, the master Garab Dorje saw it and said, "Manjushri Mitra!" Then he said, "Ah! What do you want?" I replied, "I want to realize the meaning of the nature of reality in an instant and attain Buddhahood in this one lifetime." He replied, "Don't you understand yet?" I replied, "I don't understand, I don't comprehend, I don't know." He placed his right hand on my head and blessed me, saying, "A ha ho!" A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: unborn), Ha (Tibetan: ཧ་, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Literal Chinese meaning: unceasing), Ho (Tibetan: ཧོ་, Sanskrit Devanagari: हो, Sanskrit Romanization: ho, Literal Chinese meaning: non-dual), Ai (Tibetan: འི་, Sanskrit Devanagari: ऐ, Sanskrit Romanization: ai, Literal Chinese meaning: non-dual) the meaning of indivisibility. At the time of indivisibility, in the self-sound of the nature of reality, where even the slightest edge of the mind that distinguishes or does not distinguish, or the edge of words, does not exist, I remained in a single session of meditation for seven days. When I awoke from that meditation, in the subsequent wisdom, the natural state of mind itself, the great primordial wisdom, arose in my being as naturally as lighting a lamp in a dark cave, without any fabrication. In order not to forget or lose the meaning that arose in my being, as a stone of remembrance, Garab Dorje indicated with the code "Suryadhara." I understood it as the code "Look at the essence of the sun over there," and when I looked, that essence of the sun was inseparable in the three times,
Chinese
无有损减，无有来往，无有生灭，与四法具备而唯一安住。譬如，自之心性亦与四法具备，明朗而无分别，如日之精要般唯一证悟。仅以指示而证悟，仅以证悟而意义现前，于遮障上难以清净之烦恼与所知障即于彼处清净。于获得上困难之殊胜成就即于彼处获得。共同之成就顺带发生，譬如稻穗成熟时，稻糠顺带产生一般。彼亦是导师极喜金刚手持五箭，理解为五种智慧。弓与箭同在，理解为方便与智慧无有分离而双运。下裙束于头上，理解为不舍弃下乘而上乘于法界中清净，并证悟。彼时，护法的空行母三者加持，承诺作为护法的护卫。此后，导师妙吉祥友亦如鸟飞翔或牧童行走般，从尸陀林金洲至具吉祥功德之城市，有十三个月的路程，以足尖穿透。此乃导师妙吉祥友之历史。此后，导师妙吉祥友以自性加持，导师师利星哈心中显现，譬如日月无有远近，然于清净之器与清水中显现般，于有情无有远近，然导师师利星哈心中对真实意义之信解自然显现，彼亦于黎明时分，无论从劫至劫积累资粮，从劫至劫清净遮障，然从无数劫中一或二劫中从轮回痛苦中解脱而言，于彼之前无有解脱之方便，真实圆满之佛陀乃一切智者。彼之法行持乃金刚座之北方，释迦城门口吉祥师利那烂陀寺中，五百位因明班智达，五百位果金刚乘班智达作为国王之供养处
English
Without decrease, without coming and going, without arising and ceasing, it abides as one, endowed with the four dharmas. Similarly, one's own mind-essence is also endowed with the four dharmas, clear and without conceptualization, like the essence of the sun, it is realized as one. It is realized merely by pointing it out. Merely by realizing it, the meaning becomes manifest. The afflictions, which are difficult to purify as obscurations, and the obscurations of knowledge are purified right there. The supreme accomplishment, which is difficult to obtain, is obtained right there. Common accomplishments arise incidentally, just as when the rice ripens well, the chaff arises incidentally. That is how it is. Furthermore, the five arrows held in the hand of the teacher Garab Dorje are understood as the five wisdoms. The bow and arrow being together are understood as the union of skillful means and wisdom, inseparable. The lower garment tied on the head is understood and realized as not abandoning the lower vehicle, but purifying the higher vehicle in the sphere of reality. At that time, the three dakinis who protect the teachings blessed him. They vowed and promised to be protectors of the teachings. Then, the teacher Manjushrimitra, like a bird flying or a herdsman traveling, from the charnel ground Golden Island to the city of Auspicious Qualities, a journey of thirteen full months, pierced through with his toe. This is the history of the teacher Manjushrimitra. Then, the teacher Manjushrimitra, through his innate blessing, arose in the mind of the teacher Shri Singha. For example, just as the sun and moon are neither near nor far, but appear in a clean vessel and clear water, so too, there is neither near nor far for sentient beings, but in the mind of the teacher Shri Singha, a single devotion to the true meaning arose naturally. That was at the time of one dawn. Whatever accumulation of merit from eon to eon, whatever purification of obscurations from eon to eon, but rather than saying that one will be liberated from the suffering of samsara in one or two countless eons, there is no means of liberation before that. The perfectly complete Buddha is omniscient. The practice of his Dharma is to the north of Vajrasana, at the gate of Serkyi city, in the Shri Nalanda monastery, where there are five hundred logician panditas and five hundred fruition secret mantra panditas as the king's place of offering.
Chinese
因为已经进入，是否有一瞬间就能领悟，一生就能成佛的法？需要问他们。如果有，就请求。如果没有，也下定决心这样想。师利僧诃前往吉祥那烂陀寺，用右眼看着五百位因明班智达，用左眼看着五百位果金刚乘班智达，说道：‘哦，班智达们，即使从劫到劫积累资粮，从劫到劫清净业障，也只能说从一两个劫后才能解脱轮回的痛苦。在那之前没有解脱的方法。难道没有一瞬间就能领悟，一生就能成佛的法吗？如果没有这样一种法，那么今天明天约定的人，也会因为稍微早晚的巧合而永远无法相遇。在无数劫的一两个劫中，因为突发的烦恼，又会怎么样呢？’因明班智达因为不了解，所以什么也没说。果金刚乘的班智达们互相用眼角的暗示催促着，下面的那些人站起来回答说：‘我们这里没有那样的法。如果从这里向西走，在名为大尸陀林金洲广阔的地方，有一个名为金岩洞尤瓦坚的修行处。那里有种姓天尊的化身，名为导师极喜金刚。还有薄伽梵金刚萨埵的化身，名为清净意天子，成就了显现之身，但没有成就触碰之身，像天空中的彩虹一样，被他加持后，就有了瞬间领悟，一生就能成佛的密意。在那之前，也有一位名为文殊友的来询问，之前的班智达们都预言他去极喜金刚那里。极喜金刚被空行母们迎请到西方邬金，在乌云聚集的地方。现在不住在人间。他加持过的导师文殊友，就能一瞬间领悟，一生
English
Because it has entered, is there a Dharma that allows one to realize the meaning in an instant and attain Buddhahood in one lifetime? We need to ask them. If there is, we should request it. If not, we should resolve to think that way. Shri Singha went to the glorious Nalanda Monastery and looked with his right eye at five hundred logician panditas and with his left eye at five hundred fruition secret mantra panditas, and said: 'Oh, panditas, even if you accumulate merit from kalpa to kalpa and purify obscurations from kalpa to kalpa, you can only say that you will be liberated from the suffering of samsara after one or two kalpas. Before that, there is no way to be liberated. Is there no Dharma that allows one to realize the meaning in an instant and attain Buddhahood in one lifetime? If there is no such Dharma, then even people who have made appointments for today or tomorrow may miss each other due to a slight coincidence of being early or late, and may never meet again. In one or two of countless kalpas, what will happen due to sudden afflictions?' The logician panditas did not know, so they said nothing. The fruition secret mantra panditas urged each other with glances from the corners of their eyes, and the lower ones stood up and replied: 'We do not have such a Dharma here. If you go west from here, in the vast place called the Great Cemetery Golden Island, there is a practice place called the Golden Rock Cave Yuva-can. There, there is an emanation of the lineage deity, called the teacher Garab Dorje. There is also an emanation of the Bhagavan Vajrasattva, called the Son of Pure Mind, who has attained the form of appearance but not the form of touch, like a rainbow in the sky. After being blessed by him, he has the intention to realize the meaning in an instant and attain Buddhahood in one lifetime. Before that, a person named Manjushrimitra came to inquire, and the previous panditas prophesied that he should go to Garab Dorje. Garab Dorje was invited by the dakinis to the west, to Oddiyana, in the midst of gathering black clouds. He does not live in the human world now. The teacher Manjushrimitra, who was blessed by him, can realize the meaning in an instant and in one lifetime.