English
All entering yogis, are the same network of Madhyamaka Prasangika, and, half of the Shravaka Pratyekabuddha, and, great ordinary beings, and, those related to the four networks of Lokayata, separating from these, purifying and abandoning all obscurations, the mind stream becomes very clear, meditating for the purpose of gaining the eye of wisdom, thereby attaining the supreme ground of wisdom. Having thus attained the fruit, may we dedicate ourselves to guiding limitless beings to enlightenment and accomplishing their benefit. May the inner and outer teachings, and especially my teaching of yoga meditation, always be stable and unchanging. This is the dedication of virtuous roots. Then, what kind of person should this be entrusted to in the future? The following describes the faults of the vessel: An arrogant, outward, and self-centered man. A clever tongue, a stingy heart, and a big ego. Those who are devoid of compassion, full of attachment, and deceitful. Those who only look to worldly affairs and do not listen to the Dharma. A bad wife, son, and bad servants. Those who speak as they please and have no vows. To those, even if they can make the country prosper or decline, even if they can extract the essence, never teach the Dharma. As it is said, it should not be propagated. In general, for all self-arisen supreme Buddhas, although the good and bad of the vessel are not distinguished, like the tip of a finger, the inconceivable person who does not recognize his own nature also appears without obstruction. If you teach these people, it is like giving nourishment to someone with a tumor, and in the end, it will be lost. An arrogant, self-important, and self-righteous person. An outward, difficult to discipline, and unreliable person. One who is very attached to his own side. These are not vessels for teaching. A clever tongue, sweet words, deceitful and seductive. A stingy heart, devoid of compassion. A big ego, thinking he is higher than the officials. Devoid of compassion, stingy heart, expressionless face. Not even a breeze should be approached. Bound by attachment and stinginess. Extracting the essence of the three doors of body, speech, and mind through deception. Knowing the nine treasuries of the king, and the lineage that has been abandoned forever. Those who do not associate for the sake of Dharma. Those who only look to worldly relationships and relatives. Not observing whether the other person likes it, nor making offerings, not even listening to a single word of the teachings. An unbearable, evil wife. A physical son without order. Even if he tries hard, a stingy and bad servant. There is no sacred desire for the secret teachings. Speaking nonsense without inside or outside. Having obtained the secret teachings, there is no foresight. Erasing the source and showing off oneself. Even if the whole country gathers, they will kill.
Chinese
永远不要展示，如果展示，将堕入金刚地狱。这是它的意思。此外，对于饥饿而恶劣的学生来说，将佛法书页扛在肩上，就像寻找毫无关联的少量食物一样。从深奥的曼陀罗中指出地点，在世俗中寻求表象。专门期待的弟子，充满傲慢自大，不恭敬地请求，而是用手段贪求。得到后，像个官老爷一样自称博学，断绝了感恩之心。急于寻找供养的便利，通过奉承来增进对佛法的欲望，不要随意展示。就像把小牛犊扔进悬崖一样，两者都会被焚烧和遮蔽，堕落后就没有解脱的机会了。这也是其中所说的。班钦·努布班·桑结，通过向印度、尼泊尔、西藏和布鲁沙等地的学者们献上供养，开启了班智达们的心扉，获得了精要口诀的教导。这是说，我，流浪者努布班·桑结·耶谢仁波切，拜见了许多印度的班智达学者，尼泊尔国王瓦苏达拉，以及布鲁沙地区的译师切赞杰等各个国家的许多学者，献上供养，使班智达们感到高兴并给予了恩赐，开启了他们的心扉，我获得了口诀之王的究竟密意，我成为了口诀之王。此外，诸神和魔鬼赐予我灌顶，我写下了自己熟悉的文字。这是说，我某天在水晶岩的光芒中睡觉时，在心中念诵咒语时，当法性在心中显现时，诸神和魔鬼八部众赐予了我灌顶，发出了喧嚣。因此，有神通者们劝告我，为了我的勇士，大臣帕巴等的儿子，血统库隆·云丹嘉措，姐妹莱巴卓玛，侄子耶谢炯内，持有并象征着，以及噶举派的修行，我创作了这些为了孩子们的利益。作为胜者的血脉继承者，殊胜之子，通过永久的修行和舍弃世俗，去体验吧，父亲的儿子。儿子也要将血统传给一个人，如果多了，就会堕入金刚地狱。这样告诫后，因为不忍心断绝，所以一个接一个地传下去，如果多了，就会下地狱。
English
Never show it permanently, if shown, one will fall into the Vajra Hell. That is its meaning. Furthermore, for a student who is hungry and bad, carrying Dharma pages on their shoulders is like searching for unrelated small amounts of food. From the profound mandala, pointing out the location, in the mundane seeking appearances. A student who specifically expects, filled with arrogance and pride, does not respectfully request, but greedily desires by means. Having obtained it, like an official, they proclaim themselves learned, severing the thought of gratitude. Hastening to seek the convenience of offerings, through flattery, they increase the desire for Dharma, do not show it casually. Like throwing a calf into a cliff, both will be burned and obscured, having fallen, there is no possibility of liberation. This is also what is said. Ban Chung Nub Ban Sangye, by offering pleasing gifts to scholars in India, Nepal, Tibet, and Brusha, opened the hearts of the Panditas, and obtained the instructions of the essential oral teachings. This is to say, I, the mendicant Nub Ban Sangye Yeshe Rinpoche, met with many Indian Pandita scholars, the Nepalese King Vasudhara, and the translator Che Tsen Kye of the Brusha region, and many scholars from various countries, offered pleasing gifts, which made the Panditas happy and granted permission, opening the doors of their hearts, and I obtained the ultimate meaning of the king of oral instructions, and I became the king of oral instructions. Furthermore, the gods and demons bestowed empowerment upon me, and I wrote the letters of my own familiar experience. This is to say, I, one day while sleeping in the light of the Crystal Rock, while reciting the number of mantras in my mind, when the Dharma nature became clear in my mind, the eight classes of gods and demons bestowed empowerment upon me, and made a clamor. Thus, those with clairvoyance advised me, for the sake of my warrior, the son of the great minister Phagpa, the lineage Khyung Yonten Gyatso, the sister Lekpai Dronma, the nephew Yeshe Jungne, holding and symbolizing, and the practice of the Kagyu lineage, I composed these for the benefit of the children. As the lineage holder of the Victorious Ones, the supreme son, through permanent practice and renunciation of worldly affairs, experience it, son of the father. The son should also entrust the lineage to one person, if there are many, they will be born in the Vajra Hell. Having advised thus, because I could not bear to cut it off, I passed it on one by one, if there are many, they will go to hell.
Chinese
生于其间，秘密之门也放荡，与所有黑人都有关系，有些人憎恨，有些人嘲笑，诽谤，阻止，摧毁，因为听不懂而不尊重，变得不听从。经文和口诀在其他劫之下，汇集于此乃瑜伽士之殊胜，对此若有人信仰，仅听闻便能使轮回空虚，仅信奉便能证悟法性，仅理解便能成佛。所有人都依此行事，愿能安住于无分别之地。名为瑜伽之眼的禅定，广释中，回向善根并开示法器的第八品。第一，从安住处和过患功德的誓言开始，前行之事业，抛弃所需、财物、亲友和贪恋。即使因寂静处而感到厌倦，也要思维城市和喧嚣的过患，并以忆念自性寂静之义和寂静处的功德来清净。入于意义之时，方法和殊胜方法以及所要获得的，顺应开示、遣除违缘、资具以及为了身体的船只，都要大大地进行供养，对此也不要贪恋，不修习是过患。要知道功德增长，要放下白法，保持中舍。如实决定，以证悟自性来战胜猛兽。如实安住，思维也是为了知道悬崖而作为基础。禅定开示无所缘，内道的无分别即是如此。任运成就的无分别之差别，要像阶梯一样地理解。经部空观，首先对四无量进行精进修习，之后将世俗视为幻象而安住，胜义无所缘而安住。有些人习惯了止观之后，生起胜观，并专注于目标，通过修正过患和寂止双运，次第前进，清净障碍，舍弃积聚而行。像到达秋天的黑暗山顶一样，以遍见的方式来确定，进入也是顿时的，双运的自然生起，自明也是。胜义自性中，过患生起也不舍弃，认为是自生自灭。那样看的话，就没有前进，不修习，像压服成就的大鹏一样。内道专注于确定，修习也是次第进入，调伏自心。顿入之时，即使有修正过患、体验、暖相、征兆和变化，对此也不贪恋，梦兆等，无论做什么都不贪恋。不希求积聚，以唯一而转变，像炼金一样成就，像自然显现的太阳一样。大圆满自性现证，无有安住，大义自然显现也
English
Born in it, the secret gate is also promiscuous, having a share with all black people, some hate, some mock, slander, obstruct, destroy, do not respect because they do not understand, and become disobedient. Sutras and instructions are under other kalpas, gathered here is the supreme yogi. Whoever has faith in this, merely hearing it will empty samsara, merely believing will realize the nature of reality, merely understanding will attain Buddhahood. Everyone should act accordingly, may they abide in the state of non-differentiation. This is called the contemplation of the eye of yoga. In the extensive commentary, the eighth chapter is dedicated to dedicating the roots of virtue and revealing the vessel. First, it also starts from the vows of the place and the faults and merits. The preliminary work is to abandon what is needed, wealth, relatives, and attachment. Even if you are tired of the monastery, think about the faults of the city and crowds, and purify by remembering the meaning of self-nature solitude and the merits of the monastery. When entering into meaning, the method and the great method, as well as what is to be obtained, the concordant teachings, the reversal of obstacles, the implements, and for the sake of the boat of the body, great offerings must be made. Do not be attached to this, and not cultivating is a fault. Know that merits increase, abandon white dharmas, and maintain equanimity. Decide according to the meaning, and conquer wild beasts by realizing self-nature. Abiding as it is, thinking is also the basis for knowing the cliff. Zen teachings are non-objective, and the non-conceptual of the inner path is just like that. The difference of spontaneous perfection and non-conceptuality should be understood like a ladder. Sutra emptiness meditation, first diligently meditate on the four immeasurables, then view the conventional as illusion and abide, the ultimate is non-objective and abides. Some people get used to calm abiding and then generate insight, and by focusing on the object, through correcting faults and uniting calm abiding, they progress gradually, purify obscurations, abandon accumulations, and go. Like reaching the top of a dark mountain in autumn, determine by seeing everything, and entering is also sudden, the natural arising of union, self-illumination as well. In the ultimate nature, faults arise but are not abandoned, it is considered self-born and self-extinguished. If you look at it that way, there is no progress, no practice, like a great Garuda subduing accomplishment. The inner path focuses on determination, and practice is also gradual entry, taming the mind. At the time of sudden entry, even if there are corrected faults, experiences, warmth signs, omens, and changes, do not be attached to this, dream omens, etc., do not be attached to whatever you do. Do not hope for accumulations, transform with oneness, accomplish like alchemy, like the naturally arising sun. Great Perfection self-nature is directly realized, there is no abiding, the great meaning is also naturally manifest.
Chinese
纵然生起不可衡量的大证悟，离于趋入，无有修习的过失， 然三门无作，其自性即是执着自宗，乃橛之障蔽。 由于远离座间，不摇不动，广大之境，明点之想， 无有希求，起入之行，一切皆为善逝之行。 离于舍取之境，于字句中，仅忆念而不遮止，亦无有无念， 纵然离于希忧，亦无有验相、暖相、梦兆、征相之显现与生灭。 如虚空之星辰显现，任运成就之自性，犹如虚空。 一次于边地此方国土， 以大乘兴盛之缘力， 于寺院安住者多显现之时， 以此我之教敕兴盛之威力， 一切皆入于四网之中， 获得眼识之殊胜地， 愿能引导无边众生。 愿教法长久坚固。 男子傲慢，外向而偏袒自方， 言辞巧妙，内心悭吝，回回之人， 离于亲眷，贪执甚大，狡诈之辈， 不顾人情世故，不听教言， 妻儿以及恶劣之眷属， 耽于欲望之语，无有誓言之彼等， 纵然令国破家亡，掏出心肝， 亦永不交付于彼等。 小僧侣 努布 僧人 桑结（佛陀） 以， 印度、尼泊尔、西藏以及勃律等地， 以令诸位智者欢喜之口传献礼， 开启了班智达之会面之门， 获得了 央孜 地方的口诀， 诸位天神罗刹授予灌顶， 书写了自己修验之文字， 圣者之子，持佛陀之血脉者， 恒常修习，断绝集聚与舍弃， 享用此修验吧，父亲所生之子！ 儿子亦将血脉传承托付于一人， 若多则将堕入金刚地狱。 小僧侣 神变之意誓， 铭记于一二之耳中。 圆满。 善哉！ 吉祥！ 吉祥！ 吉祥！ 此乃从 敏林 堪千 达玛师利的 手稿中抄录，而该手稿亦是以 觉囊 杰尊 衮噶宁波 的手稿为底本。