English
While residing there, (the disciple asked:) The mind is pure like a lotus, how do grasping and clinging arise? (The Guru answered:) The lotus resides in the mud, yet is not stained by the faults of the mud. The essence of Bodhicitta does not transform into the conceptualizations of Samsara; conceptual thoughts revolve in the mind. (The Guru) thus instructed. Thereafter, in the pure Northern realm, the one named "Thus Come One Accomplishment Manifestation," seated on the seat of self-manifestation, teaching the truth of secret mantras to his retinue. (The disciple asked:) In the nature of the mind that is without seeking, how do activities for the benefit of beings arise? (The Guru answered:) When self-arisen wisdom turns into conceptual thought, activities arise from blessings. (The Guru) thus instructed. Thus, regarding the meaning of the knowable ground and the achievable result, by cutting through the four doubts with the arising and ceasing of the ground, the manner of the result's manifestation, the manner of the arising of grasping and clinging, and the manner of accomplishing activities for the benefit of beings. In the spontaneously equal and vast nature of the Dharmadhatu, from the intention of the Dharmakaya, activities manifest as the form of the Sambhogakaya, the master of all lineages, the sovereign of all Buddhas, the primordial lord Damapa, said to the assembled retinue: May you realize the essence of the minds of all Buddhas, the secret of wisdom. When initiating the topic by urging them towards the effortless state, in the perception of those to be tamed, Vajrasattva rose from his seat and respectfully asked: You are the lion of speech, if the secret of wisdom is not realized, like the fruit of the bimba plant, even if ripe, it will not produce fruit, please realize the secret of wisdom. Lord of compassion, we have not understood your teachings, please reveal the secret of wisdom. After this request, (the Guru) instructed: Vajrasattva, listen! The nature of the secret of wisdom is that Buddhas and sentient beings are not two, it pervades all like space. Ignorance and wisdom are not different, non-realization and realization are one on the path. The characteristic of the secret of wisdom is that self-awareness is clear and utterly pure, conceptual thought abides in wisdom itself. Abiding in the ground, the self-nature is a treasure trove, self-arisen, not to be sought, primordially pure. The form of the secret of wisdom is that in various appearances there is no grasping, the unfindable, illusory, spontaneously accomplished, if constantly clear, that is the view. (The Guru) spoke thus and so forth, with words interwoven with questions and answers, making the precious teachings
Chinese
如九大虚空（ཆེ་ཀློང་ཆེན་པོ་དགུ་）等，讲述了意义的实相，以及由此产生的不理解和迷惑，正确的理解，安住于此的方法，以及最终解脱的果，这五个方面被归纳为根本的续部进行阐述，以超越一和多的方式，完整无遗地宣说了。因此，所要讲述的珍宝伏藏本身也属于口诀的续部。之后，调伏夜叉的秘密真言之主，将究竟的教导续部，以金刚勇识的语句衔接起来，汇集后加持了殊胜的所化，即化身勇士。在三十三天神之处，于宝瓶状的佛塔之上，在燃烧法轮的中心，以光芒的绳索牵引安放，圆满地授予了共同的王位，并圆满了有勤和无勤的一切灌顶。在证悟解脱的唯一决断中，刹那间安置于究竟之地，成为了圆满教法的法主，无勤的教法在天界他化自在天、兜率天和三十三天中兴盛广大。第二，珍宝教法如何在人间出现：口诀确定授记中，接续前文：瞻洲虽具器，然乏精要故，观见金刚持，摄持萨巴化，天界解脱者，融入瞻洲名，咕玛拉心间，安住于身中，勇士喜笑金刚生，达玛秀迪尸林处，灌顶宣说教法仪，尸林魔母死神前，立誓委派诸事业，邬金金刚持处所，汇集九部二万颂。如是说，在人间，以树木庄严的瞻洲，虽然有真实的特殊之器，但观见到缺少精要，因此大密主金刚持将究竟的萨巴化身，从天界解脱，将心识融入，安住在瞻洲名为咕玛拉的心间，安住于身中，勇士喜笑金刚诞生于达玛秀迪尸林处，举行灌顶，宣说教法仪轨，在尸林魔母死神前，立下誓言，委派各种事业，在邬金金刚持的处所，汇集了九大虚空部的二万颂。
English
When urged by the code "Is it certain that the needs and desires will arise spontaneously from the oral instruction, the precious fruit?", the Vajra Cave replied, "Believe in the middle, cut off doubts, and from the example, a little will appear, and the desired purpose will be accomplished." Having said this, he blessed and prophesied, and so he went quickly. There, a very old man was sleeping. Increasing the power of the first, he offered many desirable things as offerings. He said, "Not a possessor of desires, but one with a beautiful mantra, is there any satisfaction in relying on it? Trees of coal, gold of sand, even if there are a hundred, do you know? rus me ki ka ra (藏文，梵文罗马拟音)" Thus he spoke. The meaning of the mantra is, 'If it is bad, what do you do?' After that, he narrated the prophecy. In order to test the vessel, he rebuked three times with the code relying on the example. First, he rebuked the method of instruction. He said, "Well, at the root of this rock there are three caves, it is appropriate to go there to receive instruction." When he arrived there, he saw a pure Brahmin stirring and eating essence, but his strength was weak. He saw a peacock adorned with poison. In the middle of the upper side, he saw an ascetic taking all the essence. When he returned, he said, "Did you understand anything?" He replied, "I did not understand." He said, "Alas! Ignorant greedy one, who can be liberated by accepting and rejecting? For an ascetic, there is only beauty of appearance. For a wise person, what is the use of accepting and rejecting?" Thus he spoke. The meaning is: For those who do not know their own state, headed by ignorance, like logicians, they are greedy because they do not see the meaning. Like non-Buddhist mantra practitioners, how can one be liberated by accepting and rejecting in equality? Even if inner mantra practitioners abide in asceticism, if it is only beauty of appearance, then for the meaning without bias, what effort of accepting and rejecting does a wise person have? After that, the middle part is combining the vessel with the essence. Again he said, "Well, at the waist of this rock, at the root of the water tree, there will be a female buffalo coming to deliver milk. Squeeze milk there, pour it into a bottle, and oil will come out. At the top of this rock, at the root of the Tsakana tree, there is a white lion that has great power on the ground. The turquoise mane shines, the teeth are sharp, it comes uttering its own voice, do not be afraid, approach it, squeeze milk into this golden bowl, and take the essence." When he arrived there, the buffalo was standing there, the milk steaming.
Chinese
将两种容器装满后，拿到上师面前。将母水牛的奶倒入狮子的奶的容器中，结果变得精华。这是不舍弃过失，如同月亮的例子。将一勺狮子的奶倒入金杯中，放在母水牛的奶上，结果舍弃了劣质的奶，保留了狮子的奶的精华。这是区分好坏，确定其自身位置的例子。在陶罐中，将狮子的奶倒入母水牛的奶上，结果陶罐破裂，奶也变质了。这是在劣质容器中浪费的例子。对此，（上师）问道：“听懂了吗？”（弟子）回答说：“没有听懂。”（上师说：）“唉玛霍！愚昧且有偏见的人啊！精华有这样的差别，容器也有这样的差别。有智慧之眼的人，要依靠意义。”这样说道。之后，为了让其最终明白，进行了训斥。又说：“那么，从这里向东方的巴噶拉，有一个大城市，有外门五个，中间门一个，内门一个，处所门一个，共有八个门。在那里面，有一个向外看并在内居住的国王，有八个门卫，三个门闩，六个处所眷属。那位国王有无数的眷属，所以非常强大。他不离开如意宝珠，伸展；不放弃不灭的大旗，从一个地方使所有众生贫穷。现在在西方邬金的这个地方，三个具有大信心的人担任将军，布置了具有八个门的巨大宝座，手持闪耀着光芒的三尖武器，身穿其他武器无法穿透的坚固盔甲，率领八万四千眷属进行征战。去那里，当到达五个外门时，有五位自在天境的女儿，手中拿着五种欲妙，具有非常美丽的姿态，不要对她们的力量抱有希望或疑虑，去吧！在五个外门有五个门卫，各有四个儿子，大儿子在邬金幻化成就的国土中，有一个具有大信心的人，国王驻扎在那里。第二个儿子在巴噶拉的洁净但可疑的国土中，有一个名叫勇猛婆罗门的人。第三个儿子在区分好坏美丑的国土斯里兰卡，有一个名叫明辨工巧的人。最小的
English
Having filled the two containers, they went before the Lama. When the milk of the female buffalo was poured into the container of the lion's milk, it became essence. This is an example of not abandoning the mistake, like the moon. When a spoonful of lion's milk was poured into the golden cup, on top of the female buffalo's milk, the bad milk was discarded and the essence of the lion's milk was retained. This is an example of distinguishing and establishing it in its own place. When the lion's milk was poured on top of the female buffalo's milk in the earthenware pot, the pot broke and the milk spoiled. This is an example of wasting in a bad container. To this, (the Lama) said, "Did you understand?" (The disciple) replied, "I did not understand." (The Lama said,) "Emaho! Ignorant and biased one! The essence has such a difference, and the container also has such a difference. Those with the eye of wisdom should rely on the meaning." Thus he spoke. Then, in order to make him finally understand, he scolded him. Again he said, "Well then, from here to the east in Bhaga, there is a great city, with five outer gates, one middle gate, one inner gate, and one place gate, making eight gates in total. Inside that, there is a king who looks outward and dwells within, with eight gatekeepers, three gate latches, and six place attendants. That king has countless attendants, so he is very powerful. He stretches out without parting from the wish-fulfilling jewel; he makes all beings poor from one place without abandoning the great banner that does not perish. Now in this land of Oddiyana in the west, three men with great confidence have become generals, and have set up a great throne with eight gates. They hold three-pointed weapons that blaze with their own light, and wear strong armor that cannot be pierced by other weapons. They lead an army with eighty-four thousand attendants. Go there, and when you reach the five outer gates, there are five daughters of the Lord of the Senses, holding five desirable objects in their hands, with very beautiful appearances. Do not have hope or doubt about their power, go! At the five outer gates there are five gatekeepers, each with four sons. The eldest son is in the land of Oddiyana, created by illusion, where there is a man with great confidence, a king stationed there. The second son is in the pure but suspicious land of Bhaga, where there is one called a fierce Brahmin. The third son is in the land of Sri Lanka, which distinguishes good and bad, beauty and ugliness, where there is one called a craftsman who discerns.
Chinese
在切断集会的场所瓦拉纳西，有一个被称为切断者的头衔的盛大仪式。如果使用方法，长子可以通过压制三个弟弟来解脱，就像这样：我们是同一个父亲的儿子，如果我像国王一样存在，你们也应该像我一样存在。这样训诫。应该怎么做呢？不要沉迷于肮脏的行为，不要从事制造和贸易，不要停留在那里。像我一样改变。这样做了之后，门卫就自己解脱了，门闩就自己断开了，庭院被扫帚打扫干净。那里有清澈的宝珠，它可以消除贫困的污垢。呼吸了那么久之后，就竖起了制造业的旗帜。因此，那个地方被转变为国王的血统，臣民的名字也不存在了，国王的头衔也自然解脱了。对此，这样说：从安住之法不可思议的化身中，具有四种特征的第一个解脱了。不要否定显现，不要贬低他人。休息片刻，有红色的界限。就这样说。然后向上走，在内外之间的门那里，有未来预言的女儿和过去争论的女儿，她们的声音像梵天的声音一样悦耳，故事像大梵天一样精通，她们会夺走两位智者的心。在那里顺便休息一下。门内有很多门卫。他们有三个儿子。长子在无意义疲惫的地方做着无意义的事情。小儿子在无所作为懒惰的地方做着无所作为的事情。中间的儿子在光明花园的寺庙里，有一个具有伟大自信的聪明人公正地存在着。因为大儿子和小儿子与两个女儿的故事不一致，发生了争吵。中间的儿子通过方法控制了大小儿子，从而可以解脱，那就是：原本故事有什么必要呢？事情多而抓住的少，事情小而罪过大。因此，我们三个儿子都希望快乐，所以放弃痛苦的根源，去寺庙寻求快乐吧。这样引导他们达成一致，聪明地平静地将野马降服在平原上。因为没有争吵，公正的头衔也自然解脱了。他解脱了门卫，断开了门闩，庭院被扫帚打扫干净。那里