Chinese
巴拉。毗卢遮那唱起了病歌。至尊玛哈古汝钦波啊！像我这样的藏族毗卢遮那，没有其他的疾病可看。见到却未相遇，我存在于自心之中。听到却未领悟，存在于自心之中。体验却不满足，存在于自心之中。十八种心识的疾病，没有找到根源却找到了欲望。现在请赐予最终的良药。如是说。古汝说：如果我全部展示，你又有什么可悲伤的呢？如是说。又是毗卢遮那回答唱道：见解没有偏颇的那种，在业和证悟的险道上。行为没有取舍的那种，在欲望和勤奋的险道上。道路无法进入的那种，在经文和理性的险道上。自生大智慧的那种，在习气浓厚的险道上。三世佛的意旨的那种，在沉没和兴奋二者的险道上。果位三身任运成就的那种，在符号和意义传达的险道上。大圆满自然解脱任运成就的那种，在符号和意义关联的险道上。在佛陀行境的自在中，在普遍倾注的梵天力量中。十八部心识部的部分口诀，没有克服八种险道。我，毗卢遮那，也在去往地方的险道上。险道守护的野兽们也在险道上。做了这些之后，导师师利星哈笑着高兴了。出自《大幻化网》，口诀隐藏的第十三品。༈。中间是印度的梦境中间部分，学者班智达拉拉说：梦见所有的水都流向了西藏。学者拉拉说：梦见所有的植物花朵都被带到了西藏。学者拉拉说：梦见学者们被迎请到了西藏。学者拉拉说：梦见心脏被取出并带到了西藏。学者拉拉说：梦见日月在北方衰老。那时赐予了六十万续部，所有灌顶和口诀都圆满地展示了，特别是从开示心髓大海中高兴了。不需要通过努力和勤奋来获得果实，以证悟实相的智慧，平等地保持自性，这就是获得佛果的口诀，从开示心髓大海中说出了这些话。如是说。毗卢，对导师师利星哈说。
English
Pala. Vairochana sang a song of illness. Oh, Supreme Maha Guru Chenpo! I, Vairochana of Tibet, have no other illness to see. Seeing but not meeting, I exist in my own mind. Hearing but not understanding, it exists in my own mind. Experiencing but not being satisfied, it exists in my own mind. The eighteen categories of mental afflictions, not finding the root but finding desire. Now, please bestow the ultimate medicine. Thus he spoke. Guru said: If I show everything, what is there for you to be sad about? Thus he spoke. Again, Vairochana replied with a song: That which has no biased view, is on the perilous path of karma and realization. That which has no taking or leaving in conduct, is on the perilous path of desire and diligence. That which cannot be traversed on the path, is on the perilous path of scripture and reason. That which is the great self-born wisdom, is on the perilous path of thick habitual patterns. That which is the intention of the Buddhas of the three times, is on the perilous path of sinking and excitement. That which is the spontaneously accomplished fruition of the three kayas, is on the perilous path of conveying symbols and meanings. That which is the spontaneously accomplished Great Perfection, the freedom from effort, is on the perilous path of the connection between symbols and meanings. In the self-liberation of the Buddhas' field of activity, in the power of the universally poured out Brahma. The partial instructions of the eighteen Mind Series, have not overcome the eight perilous paths. I, Vairochana, am also on the perilous path of going to a place. The wild animals guarding the perilous paths are also on the perilous path. Having done this, the master Shri Singha laughed and was pleased. From the Great Net of Illusion, the thirteenth chapter, the concealing of the instructions. ༈. In between is the middle part of the Indian dream, the scholar Pandit Lala said: I dreamed that all the water flowed to Tibet. The scholar Lala said: I dreamed that all the plants and flowers were taken to Tibet. The scholar Lala said: I dreamed that scholars were invited to Tibet. The scholar Lala said: I dreamed that the heart was taken out and carried to Tibet. The scholar Lala said: I dreamed that the sun and moon were aging in the north. At that time, sixty million tantras were given, all empowerments and instructions were completely shown, especially from revealing the Ocean of Heart Essence, he was pleased. There is no need to strive for results through effort and exertion, with the wisdom of realizing the meaning of what is, by equally maintaining the natural state, this is the instruction for attaining Buddhahood, these words were spoken from revealing the Ocean of Heart Essence. Thus he spoke. Vairo, to the master Shri Singha.
Chinese
去往西藏时，供养了三个金碟。三身导师至上的儿子啊，全知者的父亲啊，为了断除心中的希望和疑虑，请您赐予我一个简短的教法。当被请求时，如的口中说道：虽然法界是无尽的，如果知道一个真如，一切都圆满具足于其中。如果还有比这更好的，那就是悉地根（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。说完之后，他便不再说话了。之后，我向上师献上了赞颂：未生金刚，安乐之身，声空无灭，梵天之语，无二智慧，虚空之心。向师利星哈的身语意顶礼。这样说道。对此，我感到非常满足。征服了佛的境界，降伏了轮回和涅槃的法，降伏了显现和存在，法与心相融。那时，师利星哈尊者说道：然而，为了不欺骗国王，去西藏弘扬佛法吧。又是师利星哈尊者说道：上师的珍爱方式有三种：这个殊胜的口诀精华，能清晰照见轮回和涅槃的一切，应当像珍爱眼睛的果实一样珍爱它。因为它是所有乘的精华，应当像珍爱心脏的血液一样珍爱它。因为它是所有法的根本，应当像珍爱伟大的命脉一样珍爱它。这样说道。又有四种布施的方式：对待地方要像对待心一样。对于有信心、温和善良的弟子，将那些解脱的“提卡萨切”等，按照数量组合起来布施。对于有信心、血统纯正的弟子，长期侍奉在身边，毫无保留地布施。对于血统纯正、具器、长期跟随的弟子，即使信心不大，也要恳切地布施，劝说他的父亲也进行布施。对于有信心、渴望跟随，但智慧愚昧无法理解的人，写在纸上布施给他。又有四种不应布施的情况：对于愤怒、恶劣、没有信心的人，对于言语矛盾、欺骗、驱逐和抛弃的人，对于信心、精进和智慧不足的人，对于不学习意义而只说长篇大论，却想获得解脱的人。用言语欺骗、驱逐和抛弃。不付出任何努力就想欺骗，不付出任何书写就想要口诀，用甜言蜜语欺骗、驱逐和抛弃。用典籍和梵天来交换佛法，为了供养的报酬而吵闹。
English
Having offered three golden platters as offerings when going to Tibet, (I said:) "Son of the supreme teacher of the three bodies, father of the omniscient one, in order to cut off the hopes and doubts of the mind, please grant me a concise teaching." When asked, Ru's mouth said: "Although the realm of Dharma is inexhaustible, if one knows suchness, everything is completely fulfilled in it. If there is anything better than that, it is Siddhi Kana (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)." After saying that, he remained silent. Then, having offered praise to the master: "Unborn Vajra, body of bliss, sound-emptiness unceasing, voice of Brahma, non-dual wisdom, mind of the sky. I praise the body, speech, and mind of Shri Singha." Thus he spoke. I was very satisfied with that. He subdued the state of Buddha, subdued the Dharma of samsara and nirvana, subdued appearance and existence, Dharma and mind merged. There, Lord Shri Singha said: "However, in order not to deceive the king, propagate the Dharma in Tibet." Again, Lord Shri Singha said: "There are three ways to cherish the master's instructions: This supreme essence of secret instructions, which clearly sees all of samsara and nirvana, should be cherished like the fruit of one's eyes. Because it is the essence of all vehicles, it should be cherished like the blood of one's heart. Because it is the root of all Dharmas, it should be cherished like the great life force." Thus he spoke. There are also four ways of giving: Treat the place like your heart. To a student who is faithful, gentle, and kind, give those liberation "Tika Sachet," etc., arranged in numbered groups. To a faithful student who is of good lineage and stays by your side for a long time, give without hiding anything. To a student who is of good lineage, a suitable vessel, and has followed for a long time, even if their faith is small, give earnestly, and encourage their father to give as well. To those who have faith and desire to follow, but whose wisdom is foolish and cannot understand, give it to them written on paper. There are also four situations in which one should not give: To those who are angry, malicious, and without faith, to those who contradict words, deceive, expel, and abandon, to those who lack faith, diligence, and wisdom, to those who do not study the meaning but only speak at length, yet desire liberation. Deceive, expel, and abandon with words. They want to deceive without any effort, they want instructions without any writing, deceive, expel, and abandon with sweet words. They exchange Dharma for scriptures and Brahma, and clamor for the reward of offerings.
Chinese
考察之后想要安逸，即使嘲笑王国也要怀恨在心。还有行为方面也有四种：还有诛法药和增寿等，破戒的比丘和放荡的女人，如法和延续暖相及取出征兆，恶咒等秘密真言，秘密需要时取出名称征兆，行为所见之仪轨自性衰败。这不共的秘密真言，不要把恶业藏在猪里不用。经文和上师口诀也，各自自己的法理强大，不要放入掺杂物，听闻讲说行为要那样做。这样对毗卢遮那做了嘱咐，毗卢遮那也如上师所说的那样做。这样立下誓言。出自《大幻化网》。吉祥狮子将口诀交付给毗卢遮那的章节，即第十四品。 之后，毗卢遮那从印度回来之前，上师吉祥狮子，唱诵了一首名为“现在你该去西藏了”的歌来敦促他。度过一年了，如千把伞般的太阳你，该到其他洲去做明灯了。度过一轮了，十五的满月你，该到其他洲去显现光明了。充满着无法估量的弓箭的你，现在该举起瞄准的目标了。具备经续口诀的毗卢遮那，该在阿里西藏弘扬佛法了。这样说道。 之后，毗卢遮那向上师吉祥狮子禀告道：在天空升起的千把宝伞，从无衣的夏天到寒冷的千把伞，请您不要小看慈悲。从子宫里生长的青稞稻穗，从不丰收的秋天到饥饿的青稞果实，请您不要小看慈悲。作为生计的珍贵药草，对于四大不调引起的痛苦的药草，请您不要小看慈悲。盛满青稞酒的印度陶罐，也被热病所困扰而干涸，印度陶罐青稞酒，请您不要小看慈悲。强大的恶语相向的送行者，从贫困的家庭里害怕的送行者，请您不要小看慈悲。印度的吉祥狮子仁波切，如果漂泊在有信心的眷属中，真是可怜，上师请您不要小看慈悲。这样禀告道。吉祥狮子将口诀的精华取出，以口诀指引毗卢遮那，使他成为自然成就的佛陀。
English
After examining, wanting ease, even if the kingdom is ridiculed, hold a grudge. Furthermore, there are four aspects to conduct: Furthermore, wrathful medicine and life-accomplishing practices, a monastic who has broken vows and a loose woman, according to the scriptures and prolonging warmth and extracting signs. Evil mantras and so forth, all secret mantras, when secrecy is needed, extract name signs. The nature of conduct seen in practice is deteriorated. This uncommon secret mantra, do not hide bad karma in a pig without using it. The teachings and the master's instructions, each with its own strong principles, do not allow adulteration. Listen, teach, and practice accordingly. Thus, Vairotsana was urged, and Vairotsana also acted as the guru had said. Thus, he made a vow. From the Great Net of Illusion. The fourteenth chapter, the occasion when Shri Singha entrusted the oral instructions to Vairotsana. Then, before Vairotsana departed from India, the master Shri Singha composed a song saying, "Now it is time for you to go to Tibet," and urged him: One year has passed, you, the thousand-fold parasol sun, it is time for you to be a lamp in other realms. One cycle has passed, you, the great full moon of the fifteenth, it is time for you to arise light in other realms. You, filled with immeasurable bows and arrows, now it is time to raise the aim at the target. You, Vairotsana, complete with tantras, agamas, and oral instructions, it is time for you to proclaim the teachings in Ngari Tibet. Thus he spoke. Then Vairotsana said to the master Shri Singha: The precious thousand-fold parasol rising in the sky, from the garmentless summer to the freezing thousand-fold parasol, please do not belittle compassion. The great barley rice born from within the womb, from the barren autumn to the hungry barley fruit, please do not belittle compassion. The precious life-sustaining medicinal feather, the medicinal feather for the suffering of the four elements, please do not belittle compassion. The precious Indian pot filled with barley beer, also dried up by the suffering of fever, the Indian substance barley beer, please do not belittle compassion. The powerful, harsh-spoken escort, the fearful escort from the poor home, please do not belittle compassion. The precious Indian Shri Singha, if wandering in the faithful entourage, it is truly pitiable, guru, please do not belittle compassion. Thus he requested. Shri Singha extracted the essence of the oral instructions and, with the oral instructions, pointed Vairotsana to become a spontaneously accomplished Buddha.