English
When asked who he was, he said, "I am the accomplished Shavaripa." Bibhutipada was very pleased and respectful, and requested to be accepted, he taught the Six Yogas. The written record is this small book now. In general, he satisfied him with limitless profound teachings and blessed the continuum. It is said that he actually stayed for about twenty-one days. Then, when asked where he was going, he said, "From here I will go to Oddiyana, do some benefit for the fortunate ones, and then go to the Glorious Mountain." Having said that, he disappeared. There, the disciple Bibhutichandra, through the power of blessing, instantly attained the ultimate experience and realization, and obtained the sign of holding perfect qualities. Not long after, he thought, "There are also many fortunate ones in Tibet. How wonderful it would be if this profound Dharma of the near lineage were to flourish." At that time, among the meditators in Tibet, there was no one better or more famous than the accomplished Kobrakpa. Since he had been a disciple before, he sent a carved eight-faced stone statue, an elephant made of kara, etc., and sent a message saying, "I have a special new profound Dharma, come and listen." Then Kobrakpa thought, "Even if I alone go there, it will not be of great benefit to sentient beings. If the Lama himself comes to Tibet, there will be immeasurable benefit for the fortunate ones, so please come to Tibet by all means." After sending this invitation, the Pandit was very pleased and came with many welcoming arrangements as far as Kyirong. At this time, he also spent three years in Tibet. He also went to Drangsong Sinpori. He stayed in Dingri Lakor for about two years. In general, there were very many who requested the Dharma, especially many who requested the Six Yogas, and many who gave rise to special experiences and realizations. It is said that the near lineage was later transmitted, and nine beneficial disciples appeared. At that time, the famous meditator Godtsangpa also relied on him, as is clear from looking at his own collected works. Bibhuti requested the small book of the outer, inner, and secret three sadhanas of the Lama. He made commentaries and land surveys on these small books. It is not mentioned in the biography, but it is likely that the disciples said it. After that, the Pandit went to Nepal. After many years had passed since then, there is no doubt that he attained the invisible accomplishment. The holder
Chinese
最終圓滿後，過了很久才獲得雙運，是這樣說的。沒有出現遺體。無論如何，那位老師住在一個非常險惡的地方。以前榮巴·謝僧和多吉堅贊巴等也做了很多口頭上的詛咒。因為內部的穗米翻譯不太好，產生了錯誤的根源，不僅沒有理解意思，而且後來的薩迦派信徒們還想方設法地詆毀。只剩下喧囂吵鬧了。那樣的原因是，喀什米爾班智達大師來到薩迦時，其他小班智達都向傑尊·札巴（གྲགས་པ་，梵文天城體：कीर्ति，羅馬轉寫：kīrti，名聲）頂禮，唯獨毗布底沒有頂禮。傑·薩迦班智達在那之前向薩達什利學習聲明，向達納什利學習量學。那時其他小班智達也稍微接受了一些佛法聯繫。做宗巴·桑波的時候，毗布底從那時起就是九個小班智達中最聰明的。那時班智達大師自己雖然有卡，但也沒有聽聞佛法，也沒有做宗巴。據說毗布底以前就和直貢巴有聯繫。第二次來的時候，在直貢寺也做了很多事業。之後，有人說他是辛波日瓦的格西，也有人說是直貢巴的偏袒者。他寫了一本名為《三律儀光明鬘》的小書，反駁了傑尊大師的根本墮罪錯誤的宗義，並聲稱是毗布底·旃陀羅所著。也有人認為宗義是毗布底的觀點。後來的薩迦派沒有藏文和漢文的修養。看到那個反駁，心裡很難受。因為《光明鬘》那本書是藏文寫作的典範，所以肯定不是毗布底寫的。不必對他那麼生氣。例如，在一部偽造的續部中，即使有錯誤的見解和行為，也不能怪金剛持一樣。總之，如果有人能用教理和理證來反駁《三律儀光明鬘》的觀點，那就拿出來吧。僅僅因為沒有向傑尊·札嘉頂禮和進行反駁就感到不滿，那是心胸狹窄，不是智者的行為。如果想成為智者，最好做一些符合智者身份的事情。像這樣，在眾多不同的傳承中，前行、正行、初、中、後的一切根本
English
Having reached the end and after a long time, it is said that one attains union. The body did not appear. In any case, that teacher lived in a very dangerous place. Previously, Rongpa Sher Seng and Dorje Gyaltsenpa, among others, also made many verbal curses. Because the internal translation of Nyema was not good, a basis for error arose, and not only was the meaning not understood, but later Sakya followers tried to find ways to slander. All that remained was uproar and noise. The reason for that is that when the Kashmiri Pandit Master came to Sakya, the other junior Pandits prostrated to Jetsun Drakpa (གྲགས་པ་, Sanskrit Devanagari: कीर्ति, Roman transliteration: kīrti, meaning: fame), but Vibhuti did not. Je Sakya Pandita had previously learned grammar from Sadghashri and logic from Danashri. At that time, the other junior Pandits also received some Dharma connections. When making Dzongpa Zangpo, Vibhuti was the most learned of the nine junior Pandits from that time on. At that time, although the Pandit Master himself had a Ka, he did not listen to the Dharma or make Dzongpa. It is said that Vibhuti had connections with the Drikungpa from before. When he came for the second time, he also did a lot of work at Drikung Ling. After that, some say he was a Geshe of Sinpo Riwa, and some say he was a partisan of the Drikungpa. He wrote a small book called "Garland of Light on the Three Vows," which refutes the doctrinal view of Jetsun Chenpo's root downfall errors, and claimed that it was written by Vibhuti Chandra. Some also believe that the doctrinal view is Vibhuti's view. Later Sakyapas lacked the refinement of Tibetan and Chinese writing. Seeing that refutation is heartbreaking. Because the book "Garland of Light" is a model of Tibetan writing, it is definitely not written by Vibhuti. There is no need to be so angry with him. For example, in a forged tantra, even if there are wrong views and behaviors, it is not the fault of Vajradhara. In short, if anyone can refute the view of "Garland of Light on the Three Vows" with scripture and reason, then bring it forth. To be unhappy just because one did not prostrate to Jetsun Drakgyal and made refutations is narrow-minded and not the behavior of a wise person. If you want to be a wise person, it is better to do something befitting a wise person. Like this, in many different lineages, the preliminary practices, the main practices, and everything from beginning to end are fundamentally
Chinese
我对于行持之口诀，以经论来扶持，因为比其他一切口诀都更为广博，而且所有传承上师也都是证悟征相的成就者，因此加持的降临是无与伦比的。在那之后，主要依靠毗布底旃陀罗的近传，因为诀窍深奥而且是新出的教言，所以加持的降临也很大，因此开示了从始至终、始终贯穿的道理。除此之外，各个传承的所有口诀，也都汇集于这乔囊派的法统之中。修持的总纲全部相同，因此不需要以重复的方式来开示。在命勤等环节中，将所有不同的甚深差别都列举出来，并汇集在一起。这样就是所谓的信赖经续和上师。圆满的佛陀们宣说了它，十地菩萨们阐释了它，成就者们修习了它，班智达们讲授了它，译师们翻译了它，所有具有量士夫都重视它，珍视胜者教法的智者和修行者善知识们，听闻、讲说、禅修、实修，远离一切怀疑和争论的根源。这是在三有中如日月般著名的法，没有被智者篡改，没有被愚者掺杂，是胜者之教言经续的真实意趣。不需要说什么是体验、梦境、面见本尊、伏藏、授记，然后去寻求无根无据、污秽不堪、模糊不清的庇护。不是将好的好的东西拼凑起来的，没有进行人为的裁剪。不是一些禅修者为了生计而编造的，也不是一些上师和官员为了迷惑自己的眷属和施主而做的欺骗和伪法，以及邪法的掺杂根本没有进入。进入这样清净优良的道路，是具有善缘的。所谓信赖自己，就是自己修持那个法，当生起与所说相符的体验时，那个法就是弟子瑜伽士自己通过体验而对法获得可信的量，这在根本续之王中也说到：思考
English
I uphold the instructions on practice with scriptures, because it is more extensive than all other instructions, and all the lineage lamas are accomplished ones who have realized the signs, therefore the descent of blessings is unparalleled. After that, mainly relying on the close transmission of Vibhuticandra, because the key points are profound and it is a newly emerged teaching, so the descent of blessings is also great, therefore it shows the way of interweaving from beginning to end, throughout. Apart from that, all the instructions of each lineage are also gathered in this Jonangpa tradition. The general outline of practice is all the same, so there is no need to show it in a repetitive way. In the links of life force etc., all the different profound differences are listed and gathered together. This is what is called trusting the tantras and the lama. The perfect Buddhas have proclaimed it, the Bodhisattvas of the ten bhumis have explained it, the accomplished ones have practiced it, the panditas have taught it, the translators have translated it, all the qualified persons have valued it, the wise and practitioners who cherish the Victorious One's teachings, the virtuous spiritual friends, listen, teach, meditate, practice, and are free from all sources of doubt and controversy. This is a Dharma that is famous in the three realms like the sun and moon, not altered by the wise, not mixed by the foolish, it is the true intention of the Victorious One's teachings, sutras and tantras. There is no need to say what is experience, dream, vision of deities, treasure, prophecy, and then seek refuge in unfounded, filthy, and vague things. It is not a patchwork of good things, nor has it been artificially trimmed. It is not fabricated by some meditators for the sake of livelihood, nor is it the deception and false Dharma made by some lamas and officials to confuse their retinue and patrons, and the mixture of evil Dharma has not entered at all. Entering such a pure and excellent path is fortunate. What is called trusting oneself is that when one practices that Dharma oneself, when an experience arises that is consistent with what is said, that Dharma is the reliable measure by which the disciple yogi himself gains faith in the Dharma through experience, which is also said in the King of Root Tantras: Thinking
Chinese
说： “所有想法完全舍弃，一天之中完全观察。如果征兆没有出现，那时我的话就是谎言。”《喜金刚》中也说：“所有想法完全舍弃后，以心专注于本尊之形，日夜不断，完全观察禅修。为了圆满成办自他之利益，轮回中没有其他方法比这更好。”因此，一心专注于所缘，习惯于一天一夜的禅修，那时必须能够显现之前的道路征兆，就像太阳升起时必须立即出现光芒一样。否则，不理解，修习拙火等六个月、一年或三年等很长时间后，征兆才出现，并且上师也预言会这样出现，但对自己没有完全的信心，也不合理。如果第一天的禅修就是真正的实相禅修，那么立即出现它的征兆是合理的。如果那不是实相禅修，因为它们在目标和形式上没有区别，那么后来的禅修也不会是正确的。如果也这样认为，那么你的法在实际上确实如此真实，但从长时间习惯于颠倒的道路中，出现正确的征兆也是不合理的，而且如果那个征兆也是错误的征兆，那么努力长时间习惯于颠倒之事的上师和弟子们，是超越言语的奇妙之人。如果又说，从第一天开始的禅修是清净的，但它的征兆是在很久以后才出现的，那么就像“太阳今天升起，光芒明天出现，真奇怪！”一样。因此，如果根器好，就修习一个座间；中等根器，就修习白天或夜晚的任何一个；下等根器，也修习一个整天，毫无疑问，征兆会显现的道路就是这个法。那么，现在对那些接受灌顶的人来说，几天后出现征兆的现象很多，这难道不矛盾吗？对于初学者来说，修习四座，有时心会安住于所缘，但大多数时候不会安住，因此将先前和之后心专注于所缘的时间加起来，就达到了一天的量。
English
It is said: "Completely abandon all thoughts, and fully observe within one day. If the signs do not appear, then my words are false." It is also said in the Hevajra Tantra: "Having completely abandoned all thoughts, with the mind focused on the form of the deity, continuously, day and night, completely observe the meditation. In order to perfectly accomplish the benefit of oneself and others, there is no other method in samsara that is better than this." Therefore, by focusing single-pointedly on the object of meditation, and becoming accustomed to one day and one night of meditation, at that time it is necessary to be able to manifest the previous signs of the path, just as when the sun rises, light must appear immediately. Otherwise, not understanding, and practicing Tummo etc. for six months, a year, or three years etc., and then the signs appear later, and the lama also prophesies that it will appear like that, but there is no pure faith in oneself, and it is not reasonable either. If the first day of meditation is the meditation on the true suchness, then it is reasonable for its signs to appear immediately. If that is not the meditation on suchness, because they have no difference in object and form, then the later meditations will also not be correct. If you also think so, then your Dharma is indeed so true in reality, but it is also unreasonable for the correct signs to appear from a long time of habituating to the reversed path, and if that sign is also a wrong sign, then the lama and disciples who strive to habituate to the reversed things for a long time are wonderful people beyond words. If you say that the meditation from the first day is pure, but its signs appear after a long time, then it is like saying, "The sun rises today, but the light appears tomorrow, how strange!" Therefore, if the root is good, practice for one session; if the root is medium, practice for either day or night; even if the root is inferior, practice for one whole day, and there is no doubt that the path where signs will appear is only this Dharma. Then, does it not contradict the fact that many signs appear after a few days for those who have received the instructions now? For beginners, when meditating in four sessions, sometimes the mind stays on the object of meditation, but most of the time it does not stay, so the time that the mind has focused on the object of meditation earlier and later is added up to reach the amount of one day.