Chinese
四位上师的口诀，马的乔赛。 四位上师的口诀，马的乔赛。 四位上师的口诀。 顶礼诸咕噜！四位上师的口诀中，有上师噶饶多吉的无有矫饰，国王因扎菩提的半字，莲花生大士的老妇指引，以及帝洛巴的不可思议。 首先是噶饶多吉的无有矫饰：水不清则浑浊，心不造作则安乐，不造作而安住！如是说。 国王因扎菩提的半字是：如放任自流的心一般，如何安住便如何安住！如是说。 莲花生大士的老妇指引是：上师莲花生前往藏地时，在芒域冈塘，三位老妇人侍奉后，祈请口诀。上师说道：三位老妇人，来寻觅心吧！之后再给予口诀。三位老妇人便开始寻觅心。一位寻觅时，从头顶梵穴直到脚底，寻觅后心想：这心明明白白，飘忽不定，遍布全身，无头无尾。 一位无论如何观察寻觅也无法找到，不寻觅时却又飘忽不定，不像真实存在，莫非只是幻觉？因而感到疑惑。 一位寻觅时，向外境寻觅也无法找到，向内身寻觅也无法找到，向颜色寻觅也无法找到，向形状寻觅也无法找到，向男女、非男非女等寻觅也无法找到。 于是老妇人们向上师依次详细禀告了找到、疑惑和没找到等情况。上师说道：最初那位，你不擅长寻觅心。对一位说，你寻觅心属于中等。对一位说，你擅长寻觅心。 没找到那本身就是找到的至高境界。就在那样的状态中，任其发愣、松弛。就在疑惑中，任其疑惑。就在那样的状态中，发愣而无所疑虑地安住吧！老妇，你们是让表相在自身解脱，是让愿望在自身清净，是领悟到认识自性的安乐，是身体虽为人身，然心意与佛陀无别。身体虽处闹市
English
The advice of the four masters, Jo-sras of the Horse. The advice of the four masters, Jo-sras of the Horse. The advice of the four masters is present. Homage to the Gurus! In the advice of the four masters, there is the unadulterated teaching of the master Garab Dorje, the half-letter of King Indrabodhi, the old woman's pointing of Padmasambhava, and the unthinkable of Tilopa. First, the unadulterated teaching of Garab Dorje: If the water is not muddy, it is clear. If the mind is not contrived, it is happy. Leave it uncontrived! Thus he said. The half-letter of King Indrabodhi is: Like a mind that lets go of activity, abide as it is! Thus he said. The old woman's pointing of Padmasambhava is: When the master Padmasambhava went to Tibet, in Mangyul Gungtang, three old women served him and requested advice. The master said: The three old women, come and search for the mind! Then I will give advice. The three old women searched for the mind. One searched from the crown of her head to the soles of her feet and thought: This mind is clearly flickering, pervading the body without beginning or end. One looked and searched but could not find it. When she didn't search, it was flickering, not like something real, but perhaps just an illusion, and she became doubtful. One searched and could not find it in the external world, nor could she find it in the inner body, nor could she find it in color, nor could she find it in shape, nor could she find it in gender, male, female, or neuter. Then the old women told the master in detail about finding, doubting, and not finding, in order. The master said: The first one, you are not skilled in searching for the mind. To one he said, you are intermediate in searching for the mind. To one he said, you are skilled in searching for the mind. Not finding is the best of finding. In that state, let it be amazed and relaxed. In doubt, let it be doubtful. In that state, let it be amazed and without doubt! Old woman, you are to liberate appearances in their own place, to purify aspirations in their own place, to realize the bliss of recognizing the nature of phenomena, to have a mind that is equal to the Buddha's, even though the body is human. The body is in the marketplace.
Chinese
据说，当（他）说应该住在寂静的寺庙里时，他唱了这首歌。老妇人走了，但她没有绕着地球的尽头走。她只是坐在寺庙的地方。因为说了也无法停止思绪，所以她默默地闭上嘴，专心冥想。因为冥想了也无法到达意义的顶峰，所以安住在不可思议的状态中。他是这么说的。帝洛巴的不可思议是：不要想，不要念，不要思，不要修，不要行，不要散乱，安住吧！他是这么说的。ཨྀིཊ྅྅྅。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 救度众生痛苦者，具名瑜伽士仁波切的足尘，我恭敬顶礼，书写他口中的教言滴露。尊贵的怙主仁波切说：三界病人难以医治，能医治的医生很少，药的妙法剂量小，得到的时候要精进。他是这么说的。 诸佛慈悲药王，赐予妙法甘露利益之药，但如此这般向内外观看自己和他人，有些人我看到他们在努力持戒修行，有些人我看到他们在闻思修慧方面有所增长，有些人我看到他们依靠寺庙努力修习禅定，但因为显现为实有，所以有些人无法舍弃执着。看到想要的就如爪子一样抓挠，看到不合意的就如牛角一样抵触，看到功德就如孔雀般跳舞。所学的功德之集合放在一边，所要调伏的烦恼之集合也放在一边。如果没有看到烦恼稍微平息，是没有解脱之因呢？还是所依恶劣呢？是被业力所折磨呢？还是慈悲的力量微弱呢？是学习方法错误呢？还是舍弃了呢？是什么原因呢？ 含有杂质的金子，即使放在劣质的火中，也不会舍弃杂质的本性，金子也不会显现。如果用好的火和风迅速燃烧，就会舍弃杂质的自性，显现为金子。现在这样的学习方法，即使学习无数劫如田地里的尘土，只要不间断地学习，如果烦恼没有丝毫减少，那么何时才能有所成就呢？ 顶礼！不要将所学和烦恼分开，将所有要调伏的都放在烦恼之上。他是这么说的。完毕。 这是从绒巴·曲桑依次传下来的，到了竹贡仁波切的手中，仁波切传给了心子塔拉。
English
It is said that when (he) said one should stay in a quiet monastery, he sang this song. The old woman left, but she did not circle the end of the earth. She just sat in the place of the monastery. Because saying it cannot stop thoughts, she silently closed her mouth and meditated attentively. Because meditating does not reach the peak of meaning, rest in the inconceivable state. He said that. Tilopa's inconceivable is: Do not think, do not contemplate, do not consider, do not meditate, do not practice, do not be distracted, rest! He said that. ཨྀིཊ྅྅྅. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) To the dust of the feet of the named yogi Rinpoche, who saves the suffering of beings, I respectfully prostrate, and write down the drops of teachings from his mouth. The venerable protector Rinpoche said: It is difficult to heal the sick of the three realms, the doctors who can heal are few, the dose of the precious Dharma medicine is small, when you get it, you must be diligent. He said that. The compassionate king of medicine, the Buddhas, bestowed the nectar of the precious Dharma, the beneficial medicine, but looking inward and outward at myself and others in this way, I see some people striving to keep vows and practice Dharma, I see some people increasing in learning, thinking, and wisdom, I see some people relying on monasteries and striving to practice meditation, but because they appear as real, some people cannot abandon attachment. Seeing what is desired, they scratch like claws, seeing what is disagreeable, they resist like horns, seeing virtues, they dance like peacocks. The collection of virtues learned is put aside, and the collection of afflictions to be tamed is also put aside. If one does not see the afflictions slightly subsided, is there no cause for liberation? Or is the basis bad? Is it tormented by karma? Or is the power of compassion weak? Is the method of learning wrong? Or has it been abandoned? What is the reason? Gold containing impurities, even if placed in inferior fire, will not abandon the nature of impurities, and gold will not appear. If burned quickly with good fire and wind, it will abandon the nature of impurities and appear as gold. With the current method of learning, even if one learns for countless eons like the dust of fields, as long as one learns continuously, if the afflictions do not diminish at all, then when will there be any accomplishment? Homage! Do not separate what is learned and the afflictions, place all that is to be tamed on top of the afflictions. He said that. Finished. This was passed down in sequence from Rongpa Chosang, and came into the hands of Zhugon Rinpoche, who taught it to his heart-son Tara.
Chinese
哦！他将马的乔赛赐予了我。众生怙主喜波的语录散乱，因为是不加修改地如其所说而书写，所以请这样行事。好啊！善哉！ 四位导师的教言，马的乔赛。
English
O! He gave me the Jo-se of the Horse. The sayings of Jigten Gonpo are scattered. Because it is written without modification as it was spoken, please do so in this way. Good! Auspicious! The instructions of the four teachers, Jo-se of the Horse.