Chinese
这似乎是在晚上几乎看不见字的时候写的。索！ 噶举派的口耳传承珍宝之修持链。 敬礼于无误、无造作、超思议、不可言说的状态。 大圆满的口传，后口传是龙钦宁提，前口传是心部。 注释：关于这个口诀，金刚萨埵对导师嘎绕多杰说了五种意义：智慧如倾盆大雨般显现，如太阳升起；法性如相遇般显现，如国王；念头生起为智慧，如森林之火；自性解脱于名相，如虚空；禅定远离生灭，如珍宝金洲。 拥有如此这般的瑜伽士，毫无错谬地决断。 毫无取舍地决断。 毫无名相修持地决断。 毫无勤作地决断。 这是对嘎绕多杰的教诲。 嘎绕多杰对妙吉祥友教诲说：决断金刚之语是，显有与虚空融为一体，故而断定事物无自性。 精要转为心性，故而断定佛不在他处。 乐显现如幻，故而断定痛苦无自性。 空性存在于光明中，故而断定智慧于自续中显现。 智慧无生灭，故而断定无惧死亡和转世。 因和缘耗尽，故而断定众生的业力耗尽。 妙吉祥友对师利星哈教诲说：对于真如，据说重复会：重复见解会陷入黑暗之中。 重复禅修会面临自杀。 重复行为会失去平等性。 重复生死会结束众生的生命。 重复果会导致希望和恐惧的终结。 重复智慧会因因缘而获得。 师利星哈对毗卢遮那教诲说：讲述了流动之风的口诀。 流动，流动后，观看，清澈，清醒，解脱。 什么时候是同时的？如果流动的觉性突然猛烈地显现出来。 流动后是指觉性自发显现，迅速地显现出境的时候。 观看是指观看境，境前
English
This seems to have been written at a time when it was almost impossible to see the letters at night. So! The precious experiential garland of the Hearing Lineage, the experiential garland of the Kagyu lineage. Homage to the state of being unmistaken, unfabricated, beyond thought, and inexpressible. The Great Perfection's transmission, the later transmission is the Longdé, and the earlier transmission is the Semdé. Note: Regarding this instruction, Vajrasattva spoke to the master Garab Dorje about the meaning of suchness in five aspects: Wisdom appearing as a general outpouring, like the rising of the sun; the nature of reality appearing as an encounter, like a king; conceptual thought arising as wisdom, like a forest fire; liberation into its own place in characteristics, like the sky; samadhi being free from arising and ceasing, like a precious golden island. For a yogi who possesses such qualities, decide without error. Decide without abandoning or adopting. Decide without practicing with characteristics. Decide without needing to make effort. This is the instruction to Garab Dorje. Garab Dorje instructed Manjushrimitra, saying: The words of decisive Vajra are: Since appearance and existence are one in the state of space, decide that phenomena have no inherent existence. Since the essence has become mind, decide that the Buddha is not elsewhere. Since happiness appears as illusion, decide that suffering has no inherent existence. Since emptiness exists in luminosity, decide that wisdom arises in one's own continuum. Since wisdom has no arising or ceasing, decide that there is no fear of death or transmigration. Since causes and conditions are exhausted, decide that the karma of sentient beings is exhausted. Manjushrimitra instructed Shri Singha, saying: Regarding suchness, it is said that repetition will: Repeating the view will lead to darkness. Repeating meditation will lead to suicide. Repeating conduct will lead to the loss of equanimity. Repeating birth and death will end the lives of sentient beings. Repeating the result will lead to the end of hope and fear. Repeating wisdom will be obtained through causes and conditions. Shri Singha instructed Vairochana, saying: He spoke of the instruction of the moving wind. Moving, after moving, looking, clear, awake, liberated. How are times simultaneous? If the awareness of moving suddenly and intensely arises. After moving refers to the time when awareness spontaneously arises and the object quickly appears. Looking refers to looking at the object, the object before
Chinese
请安住于此大坛城之中。阿啊。伊伊。乌呜。热日。勒丽。诶唉。哦哦。嗡啊。达玛达都啊。阿塔。写在树皮上赐予了他。以上是化身分界线。 又是，从贝若扎纳大师向邦·米旁贡布讲述了究竟法性等等。直到这里，康区印本中没有，但与其他版本核对后进行了补充。 注：米旁贡布向恩兰·绛曲坚赞传授了教导：觉知放松。抓住即相遇。觉知自解脱。觉知一决断，应具备这四种口诀。 一放松如鸟般的分别念被识别。因为无法找到被识别之物。 相遇如国王般，所有忆念分别念都被识别为智慧。因为将会脱离所有被识别之物。 自生如倾倒之水般，应知晓一切法平等性。 自解脱时，会如太阳般解脱，应知晓一切法平等性。 一切都应回归于自性之中。 是这样说的。 恩兰向扎昂仁钦益传授了教导：显现方式。生起方式。是的方式。 知晓显现为自显现，外在的入口便被确定，不会成为身体。 知晓生起为自己的觉知程度，内在的入口便被确定，不会成为心。 知晓是的方式为是，秘密的入口便被确定。 气被错认为自己的力量，身体和心的联系便被切断，除了成佛之外没有其他去处。 因此从三种障碍中解脱。 知晓显现为自显现，从其他因缘产生的无明便被清净。 知晓生起为觉知程度，从气产生的无明便被清净。 气成为力量，从两者产生的无明便被清净，因此除了成佛之外没有其他去处。 这样教导说。 扎昂向库久萨瓦秋传授了教导： 无有阻碍如九头虎。 看向它的外面。 安住于无生之中。 看向那两者之间。 因为是无二的。 无法述说它。 因为是超越思维的。 显现无执。 自性无碍。 游舞无源。 无二超越言说。 无言超越思维。 例如自生佛塔。 是这样说的。 库久向娘绛曲扎巴传授了教导：那就是
English
Please abide in this great mandala. A Ah. I Ii. U Uu. Ri Rii. Li Lii. E Ai. O Au. Am Ah. Dharma Dhatu Ah. Atha. He wrote it on birch bark and gave it to him. The above is the incarnation demarcation. Also, from Master Vairochana to Pang Mipham Gonpo, the ultimate nature of reality, etc. Up to here, the Kham edition does not have it, but it has been clarified and supplemented by comparing it with other editions. Note: Mipham Gonpo instructed Nganlam Jangchub Gyaltsen: Awareness relaxed. Grasping is meeting. Awareness self-liberated. Awareness one cut, it should be endowed with these four instructions. One relaxed, like a bird, conceptualization is identified. Because the identified thing cannot be found. Meeting, like a king, all memories and conceptualizations are identified as wisdom. Because it will be separated from all identified things. Self-arisen, like poured water, all dharmas should be known as equality. In self-liberation, it will be liberated like the sun, all dharmas should be known as equality. Everything should return to its own nature. That's what was said. Nganlam instructed Zangam Rinchen Dzig: The way of appearance. The way of arising. The way of being. Knowing appearance as self-appearance, the external entrance is determined, and it does not become the body. Knowing arising as one's own level of awareness, the internal entrance is determined, and it does not become the mind. Knowing the way of being as it is, the secret entrance is determined. When the air is mistaken for one's own power, the connection between body and mind is severed, and there is no other place to go except to become a Buddha. Therefore, it is liberated from the three obscurations. Knowing appearance as self-appearance, the ignorance arising from other causes is purified. Knowing arising as the level of awareness, the ignorance arising from air is purified. Air becomes power, and the ignorance arising from both is purified, so there is no other place to go except to become a Buddha. That's how he instructed. Zangam instructed Khu Gyur Salwa Chog: Without obstruction, like a nine-headed tiger. Look outside of it. Abiding in the unborn. Look between those two. Because it is non-dual. It cannot be spoken of. Because it is beyond thought. Appearance without grasping. Nature without obstruction. Play without origin. Non-duality transcends words. Wordless transcends thought. For example, a self-arisen stupa. That's what was said. Khu Gyur instructed Nyang Jangchub Drakpa: That is
Chinese
那您的口诀宣说了。因为在那唯一的真如上没有可见之物，所以确信见解是见解。在那之上有什么可修的呢？确信没有可修的。在那之上没有可行的行持，所以确信没有可断除和取舍的。因为没有对果的希求和疑虑，所以确信没有希求和疑虑。这样宣说了。娘绛秋扎巴对娘协饶炯乃教导说：如果想要成佛，就不要努力。如果想要观察心，就观察自己的呼吸。如果想要获得安乐，就观察自己的痛苦。如果念头停止，智慧就不会显现，所以要将念头视为智慧。最终要远离贪欲。这样教导了。娘协饶炯乃对热贡益西绛曲教导说：了知实相，了知显现，了知不混杂，了知远，了知未生，了知未生起，了知无所缘，了知无实，了知不动摇，了知自清净。如果具备这十种了知，就会解脱。这样教导了。热贡对增达玛菩提教导说：善与恶都只是名称而已。魔和轮回本来就没有。对于无生之法，没有努力，解脱和束缚的精髓也本来就没有。自己不这样认识，为了无意义的声音而追逐的人们，完全舍弃了善法，他们迷惑而流浪于恶趣。这样说道。达玛菩提对上师增觉色教导说：外空内空，空性广大。外明内明，光明盛大。外乐内乐，安乐任运成就。这样教导了。增觉色对哦拉班德教导说：外面的各种显现，确信是错觉。里面的活动念头，确信是心风。无生无灭的心性，确信是光明。对于如虚空般的见解，确信没有偏颇。这样教导了。噶举派珍宝修法之串。哦拉班德对哦拉格隆教导说：将上师视为佛陀，所有加持必定会降临。努力修持苦行，所有成就必定会降临。将分别念抛弃于法身之中，
English
Then your instructions were spoken. Because there is nothing to see in that very suchness, be certain that the view is the view. What is there to meditate on that? Be certain that there is nothing to meditate on. There is no practice to be practiced on that, so be certain that there is nothing to abandon or take up. Because there is no hope or doubt about the result, be certain that there is no hope or doubt. Thus he spoke. Nyang Jangchub Drakpa advised Nyang Sherab Jungne: If you want to become a Buddha, do not strive. If you want to look at the mind, look at your own breath. If you want to attain happiness, look at your own suffering. If memory ceases, wisdom will not arise, so look at memory as wisdom. Ultimately, be free from desire. Thus he advised. Nyang Sherab Jungne advised Rba Gom Yeshe Jangchub: Knowing the natural state, knowing the appearances, knowing the unmixed, knowing the beyond, knowing the unborn, knowing the unarisen, knowing the objectless, knowing the non-existent, knowing the unmoving, knowing the self-purified. If you have these ten knowings, you will be liberated. Thus he advised. Rba Gom advised Dzeng Dharma Bodhi: Both virtue and sin are mere labels. Demons and samsara have never existed. There is no effort in the unborn Dharma, and the essence of liberation and bondage has never existed. Because you do not understand this yourself, those who follow after meaningless sounds have completely abandoned virtuous Dharma, and they are confused and wander in the lower realms. Thus it is. Dharma Bodhi advised the teacher Dzeng José: Outer emptiness, inner emptiness, vast emptiness. Outer clarity, inner clarity, great clarity of light. Outer bliss, inner bliss, spontaneously accomplished bliss. Thus he advised. Dzeng José advised O-la Bande: These various outer appearances, be certain that they are illusions. These inner moving thoughts, be certain that they are mind-wind. This mind-essence, without birth or death, be certain that it is clear light. In the view like the sky, be certain that there is no partiality. Thus he advised. The precious Kagyu practice garland. Atha. O-la Bande advised O-la Gelong: View the lama as a Buddha, and all blessings will surely come. Strive to practice asceticism, and all siddhis will surely come. Abandon conceptual thoughts in the state of Dharmakaya,
Chinese
所作之相皆必坏灭，以法之根立于誓言之上。空行与护法必将汇聚，虚伪之装束当弃之如敝屣。所作一切皆成正法，如是教诲。