English
Okay. When the light of the blue flower shines on the sky, the sky becomes blue. When that light hits Mount Meru, one side of Mount Meru turns dark blue. In the land of the burning Udumbara, in the place called the Grove of Supreme Joy, there is a great golden cemetery, like in the golden land, all things like footstools, earth and stones, and stones used to beat dogs, are used like gold. For a yogi who realizes the nature of reality, everything that arises is enjoyed as the nature of reality. The vast continent is spread everywhere, covered by the nature of reality. In the place called "Ba," the place of practice is free from faults, the gold is without rust, the meaning of the rock is that the nature of reality is unchanging, the meaning of the cave is that the number of the nature of reality is uncountable, or the number of accomplished ones is uncountable, so the meaning is that the nature of reality is profound. He said he was going to "Jian" and then went there. When practicing there, at what time? In the year of the Ox, in the spring month, on the day of the auspicious star, in the morning sunlight, the embodiment of the body, speech, and mind of the Bhagavan Vajrasattva, the Bhagavan Vajrasattva, called the Son of the Pure Mind, with a white body, holding a golden vajra in his right hand, and a crystal bell in his left hand resting on his hip, wearing a blue robe, sitting with his feet in the posture of a king playing. That manifested form has been formed, but it is not a tangible form. The manifested form has been formed is the part of skillful means, and not being a tangible form is the part of wisdom. He sees in the manner of non-duality of skillful means and wisdom, and then stretches out both hands and places them on the crown of Joyful Vajra, showing the symbol of "A Ha Ho," A means no birth, Ha means no cessation, Ho means no two, E means indivisible, it is said to be clear in the mind of no birth and no cessation. Awan dhara (Tibetan, Devanagari script, Roman transliteration, literal Chinese meaning). The Tibetan meaning is: Look yourself at the rainbow appearing in the pure sky. The manifested form of the rainbow has been formed is the part of skillful means, and not being a tangible form is the part of wisdom. It is said to be clear in the state of non-duality of skillful means and wisdom. It is said that such a great self-sound of the nature of reality lasted for seven days. It is said to faint in the state of the nature of reality. Atha (Tibetan, Devanagari script, Roman transliteration, literal Chinese meaning). ༈ Section connection. I, Vairochana, possess eleven true meanings, and am inherently endowed with them. After learning the Dharma from India, combining sound and meaning.
Chinese
翻译后，将西藏的国土变成了白色。国王和大臣们都背叛了，被驱逐到了擦瓦的峡谷。解开了续部和界部的教令，交付给了玉扎宁波。擦瓦的国土变成了白色。唯一真实的意义，交付给了弥旁贡布。像无生天空的边际一样广大。我，毗卢遮那，幻化的蕴在西藏成熟。因为幻化的蕴在那里成熟，我再次来到了西藏。如是说。做了高高的手印，说了三遍“古纳阿卡夏亚”。第一种声音的意义是：依靠河流的船，如果强壮的船夫能够努力，船也能到达彼岸。第二种声音是：依靠弓的箭，如果男人的拇指能够努力，箭也能到达彼岸。理解为行动。第三种声音是：依靠真实意义的人，如果不散乱地禅修，就不会害怕行走的困难。理解为行动。瞬间就到达了桑耶寺。然后说，以前的承诺再来一次。因此，他去了桑耶寺，凭借以前断绝的誓言的力量，隐藏了名字离开了。国王和王后等人都认出了他，却假装不认识，问：“你叫什么名字？”毗卢遮那回答说：“我的名字叫班琼益西德。”那时，翻译声音的译师是嘎瓦贝策，翻译小声音的译师是觉若鲁坚赞，翻译卡卡古杰等字母的译师是列彭嘉威江曲等四位译师被关在箱子里。因为没有翻译意义的译师，就问班德益西德：“你懂得翻译意义吗？”我说：“我翻译不同种类的声音……”在这里，原本有一页母本遗失了，如果能找到就放进去。不住的空性和，特别倾向于咒语的导师啊。第一种有四种：用金刚屑摧毁，用一和多分离摧毁的空性，用四句生灭遮止摧毁，用大缘起摧毁。第二种是：就像陶土的泥团一样，没有名字和作用成立。第三种是：空
English
Having translated, the white realm of Tibet was transformed. The king and ministers all rebelled, and were banished to the Tsawa valley. The commands of the Tantra and Longdé divisions were unlocked, and entrusted to Yudra Nyingpo himself. The Tsawa realm was transformed into white. That one true meaning was entrusted to Mipham Gonpo himself. It expands like the edge of the unborn sky. I, Vairochana, the illusory aggregate ripens in Tibet. Because the illusory aggregate ripens there, I myself return to Tibet. Thus he spoke. He made the high hand gesture, and said "Guna Akarshaya" three times. The meaning of the first sound is: A boat relying on rivers, if a strong oarsman can strive, the boat will also reach the other shore. The second sound is: An arrow relying on a bow, if a man's thumb can strive, the arrow will also reach the other shore. Understand as action. The third sound is: A person relying on true meaning, if they can meditate without distraction, they will not fear the difficulty of traveling the land. Understand as action. In an instant, he arrived at Samye. Then he said, "Come back once for the previous promise." Therefore, he went to Samye, and by the power of the vows previously broken, he hid his name and left. Although the king and queen and others recognized him, they pretended not to recognize him, and asked, "What is your name?" Vairochana replied, "My name is Bande Yeshe Dé." At that time, the translator who translated the sounds was Kawa Paltseg, the translator who translated the small sounds was Chokro Luyi Gyaltsen, the translator who translated the alphabet and so on was Legpong Gyalwai Jangchub, and so on. The four translators were put in a box and sat there. Because there was no translator who translated the meaning, Bande Yeshe Dé was asked, "Do you know how to translate the meaning?" I said, "I translate different kinds of sounds..." Here, a page of the original was lost, if it can be found, please insert it. The non-abiding emptiness, and the teacher who is particularly devoted to mantras. The first has four: destroyed by vajra splinters, emptiness destroyed by separation of one and many, destroyed by the four extremes of arising and ceasing, and destroyed by great dependent origination. The second is: like a lump of clay, without name and function established. The third is: Empty
Chinese
就像轮流放置一样。第四个是，摧毁先前的物体并冥想后面的物体。这些被称为有情众生之心的空性。由于迷失于普遍的法相，并确立了显现，因此无法从轮回中解脱。瑜伽士的道路之空性是：在印度北方的辛伽罗国，那里有一个叫做索索岛的大墓地。从那里，由名为达纳达的瑜伽士带领的一百零一名瑜伽士居住在那里。在某个时候，来了一个游方苦行者，说：“你是瑜伽士达纳达吗？”回答说是。他说：“那么我把我的身体献给你，有七个痣。”回答说：“那么你把你的身体献给我们之后，心会去哪里呢？”他说：“心有一种运行方式。”在那里，他突然死了并被宰杀。据说，名为戈罗恰纳的脑髓有一斗。据说，名为拉克塔的血有一斗。据说，名为瓦苏塔的肠子在那里变成了牛奶，有一斗。把它们倒在一个容器里搅拌，据说变成了酥油。瑜伽士们每人舀一勺来食用，据说法的意义在他们的相续中生起。然后，他们也逐渐地食用了剩余的部分。在那里，瑜伽士达纳达向下看，下面的那些人说：“这个苦行者什么也不是。”通过什么教证知道的呢？从《根本续》中说：“心住在风中，风住在虚空中，虚空不依赖任何东西。”因此知道。又从《般若波罗蜜多》中说：“心没有障碍，所以没有恐惧。”对此有三种理解方式：直接理解声音，可以理解为没有理解的对象，即没有积累善业的必要，没有抛弃罪业的必要，没有需要做的。还有，将声音理解为任运自成，即任运自成的大光明被空性的力量所增强，因此空性的味道显现为安乐，不散乱，是完全圆满的理解。还有，将声音理解为颠倒，即能够使被杀者复活，能够使不信者产生信仰，像这样抛弃就是颠倒的理解。出现了三种。还有一个说：“心住在风中，风住在虚空中，虚空不依赖任何东西。”据说像以前的教证的意义一样说。以一和多分离的方式理解一切法
English
It is like placing them alternately. The fourth is to destroy the previous object and meditate on the latter. These are called the emptiness of the minds of sentient beings. Because they are lost in the general form of Dharma and establish appearance, they cannot be liberated from samsara. The emptiness of the path of yogis is: In the northern part of India, in Simhala, there is a large cemetery called Soso Island. From there, one hundred and one yogis, led by a yogi named Danada, resided. At one time, a wandering ascetic came and said, "Are you the yogi Danada?" He replied yes. He said, "Then I offer you my body, which has seven moles." He replied, "Then after you offer your body to us, where will the mind go?" He said, "The mind has a way of moving." There, he died suddenly and was slaughtered. It is said that a bushel of brain called Gorochana was found. It is said that a bushel of blood called Rakta was found. It is said that a bushel of intestines called Vasuta turned into milk there. They were poured into one container and stirred, and it is said that it turned into ghee. The yogis each took a spoonful and ate it, and it is said that the meaning of Dharma nature arose in their continuums. Then they gradually ate the remaining parts as well. There, the yogi Danada looked down, and those below said, "This ascetic is nothing." How was this known through scripture? From the Mūlatantra, it says, "The mind dwells in the wind, the wind dwells in the sky, and the sky does not depend on anything." Thus it is known. Also, from the Prajñāpāramitā, it says, "The mind has no obscurations, so there is no fear." There are three ways of understanding this: Understanding the sound directly, it can be understood as having no object of understanding, that is, there is no need to accumulate virtuous deeds, no need to abandon sins, and nothing to be done. Also, understanding the sound as spontaneously accomplished means that the great spontaneously accomplished light is enhanced by the power of emptiness, so the taste of emptiness manifests as bliss, without distraction, and is a completely perfect understanding. Also, understanding the sound as reversed means being able to revive the killed, being able to make the unfaithful have faith, and abandoning in this way is a reversed understanding. Three appeared. Another one said, "The mind dwells in the wind, the wind dwells in the sky, and the sky does not depend on anything." It is said that he spoke according to the meaning of the previous scripture. Understanding all dharmas in a way that separates one and many.
Chinese
现在确定无自性有两种情况。外在所取的对境，没有却显现的错觉与八种幻象的例子相同。内在执着的内心，过去已灭，未来未生，现在的识生起而未灭尽也未成立，远离一切戏论的边。对此，圣者龙树菩萨说：生与灭等。断除有无四句生灭四边的戏论是这样说的：种种不是常，也不承认是断，常与断和二者，二者皆非也不是。总之，一切不住，智者了知事物本身。因此，这是这样的清净。心不是心所能了知的。只要一切增益存在，那么一切都不存在，中观的意义上没有增益。因此，没有自性成立。就像这样，以及其他：此中无有应遣除，无有应安立之法，于真实中观真实，若能真见即解脱。因此，对于有边的增益和无边的诽谤不住留，心自身显现为多种多样，体验的本身是缘起，因此不生，不生本身显现为生，不生与生二者无有差别。同样，如果用智慧观察这种显现，它是空性的，而空性无法成立，无法用智慧观察的本身就是显现。显现本身也不是空性之外的其他，空性也不是显现之外的其他。例如，海市蜃楼显现为水，但实际上没有水，水是空的，在没有水的情况下显现为水。显现为水和没有水不是不同的。同样，显现没有自性，没有自性的本身就是显现。显现和无自性的空性没有差别。例如，如果用火燃烧木头，火的本质是一样的，然后木柴耗尽，火本身也不存在。同样，如果用智慧将显现为多种多样的法转为空性，事物就不会成立，而空性本身也不存在。同样，当二元对立不存在时，二元对立本身也不成立。因此，其他的