Chinese
我，胜法口诀之根本。 此生获得果位的口诀法。 隐秘的口诀藏于心中。 于觉受之境界，我如是梦见： 照耀赡洲一切之太阳， 乃八地菩萨之化身。 业障清净之夜叉首领， 从吾等前往印度之时起， 梦见将太阳装入毡包带走。 班智达们脚步飞快，喧嚣不已。 如是说后便离开了。 获得成就后，现在是该离去的时候了。 妙吉祥祥增如此复述梦境： 此圆满俱生之正等菩提大乐， 导师为具缘者之利益而宣说。 我等七位智者于未来， 亦为清净五毒于自处之故。 此生获得果位的口诀法， 为遣除无明黑暗而藏于心中。 本自俱生大乐之法， 乃观世音自在化身之国王。 安住于地上之两位藏地僧人， 供养金粉后来到这里。 以金刚萨埵之慈悲加持力， 真实慈悲之太阳得以升起， 为一切所需之如意宝， 梦见被装入毡包带往藏地。 班智达们脚步飞快，喧嚣不已。 如是说后便来到跟前。 获得成就后，那时就该离去了。 我如此复述梦境： 本基无为，轮回涅槃即是佛， 法性无为，如是真如。 自生任运密咒大乘法， 于金刚座隐藏五百部。 三族姓之化身乃藏地之国王， 真实化身乃菩提果位之法。 精通因果之义的班智达， 具有第一根眼的那一位， 梦见被彻底挖出带往藏地。 班智达们脚步飞快，喧嚣不已。 如是说后便来到跟前。 获得成就后，现在是该离去的时候了。 师利星哈如此复述梦境： 为殊胜根器具缘者之利益， 此自性无为之大乘法王， 为未来具缘者之利益， 于金刚座隐藏五百部。 三族姓之化身赤松德赞的， 此生获得果位的
English
I, the root of the essential instructions of Theg. The instruction Dharma for attaining fruition in this life. Hiding the secret instructions, concealed in the mind. In the experience of contemplation, I dreamed thus myself: This sun shining on all the world, Is an emanation of an eighth-level Bodhisattva. A goblin chief with cleansed obscurations, From when we went to India, I dreamed of packing the sun in a felt bag and carrying it away. Pundits were quick-footed and noisy. Having said that, they departed. Having attained accomplishment, now is the time to leave. Jampal Palsang repeated this dream: This perfect, spontaneously accomplished, authentic enlightenment of great bliss, The teacher speaks for the benefit of the fortunate. We seven scholars in the future also, For the sake of purifying the five poisons in their own place. The instruction Dharma for attaining fruition in this life, Hidden in the mind to dispel the darkness of ignorance. The Dharma of great bliss, spontaneously perfect from the beginning, Is the king who is the emanation of Avalokiteshvara. Two Tibetan monks dwelling on the earth, Having offered gold dust, came here. Through the compassionate blessings of Vajrasattva, The sun of true compassion dawned, That wish-fulfilling jewel needed by all, I dreamed of packing it in a felt bag and carrying it to Tibet. Pundits were quick-footed and noisy. Having said that, they came before him. Having attained accomplishment, then it is time to leave. I repeated this dream myself: The basis of all, uncreated, samsara and nirvana are Buddha, The nature of reality, uncreated, is suchness itself. The spontaneously accomplished, self-arisen, secret mantra Mahayana Dharma, Hidden in Vajrasana, five hundred. The emanation of the three families is the king of Tibet, The true emanation is the Dharma of the fruit of enlightenment. A pundit skilled in the meaning of cause and effect, That one with the first sensory eye, I dreamed of having it completely plucked out and carried to Tibet. Pundits were quick-footed and noisy. Having said that, they came before him. Having attained accomplishment, now is the time to leave. Shri Singha repeated this dream: For the sake of the most excellent of beings, the fortunate, This uncreated, self-existing king of the Great Vehicle, For the sake of the fortunate ones of the future, That which was hidden in Vajrasana, five hundred, The emanation of the three families, Trisong Detsen's, The instruction Dharma for attaining fruition in this life,
Chinese
那言法。 众生具缘成熟解脱本初起， 藏地本德夜叉头者二位， 涂金粉后从此地而来， 恒常难忍幻化的蕴身中， 取出唯一清净的眼睛带往藏地而梦见。 班智达的捷足快传递消息， 如是说后前往尊者跟前。 获得成就后现在是该离去的时候了。 贡噶姆的梦如此梦见。 不谬的正法真如安乐道， 印度智者的口诀大乐道， 慈心安乐的虚空中隐藏着， 此生的前世里， 印度地方的婆罗门吉祥子， 比丘阿瓦卡哈度去世后， 藏地国王普杰取了身体， 藏地的国政由此转变。 彼即菩提萨埵身的化身， 为了正等大乐在藏地弘扬， 智慧身圆满的本德二位， 涂金粉后在此地而来， 金刚座的佛像菩提树苗， 藏地乌云极其恐怖。 梦见砍断导师佛像菩提树苗的根。 班智达以捷足快传递消息， 如是说后前往尊者跟前。 获得成就后现在是该离去的时候了。 如是古玛茹对毗卢遮那复述， 手相握，心悲痛而哭泣。 之后毗卢遮那回答说： 唉玛朋友您啊， 生为人身胜过其他生， 愿力清净故生于印度地， 获得成就故得神变捷足， 上师法友善，生于高贵种姓， 守护誓言故在此心想事成， 清净业障故为圣者之法友， 宗规良好故为众人所依， 身具九需故我求您为友。 身体父母所生，性命伴侣所救， 与您为友故证得正等菩提， 消除藏地国境无明黑暗， 众生如何成熟如何解脱一切， 将善根回向古玛茹， 纵经劫数亦与菩提义相同。 捷足成就故现在我也要走了， 心里话如鸟般带到尼泊尔深处， 已做
English
Then the words of Dharma. From the very beginning, sentient beings with fortune ripen and are liberated. Two Tibetan monks, with Yaksha heads, Having applied gold dust, came from here. In the ever-intolerable illusory aggregates, He dreamed of taking out the only clear eye and carrying it to Tibet. Urge the Pandit to hasten with swift feet. Having said that, he went before the presence. Having attained accomplishment, now it is time to depart. Kungamo dreamed such a dream. The unerring true nature of Dharma, the path of bliss, The Indian scholar's instruction, the path of great bliss. Hidden in the expanse of loving-kindness and bliss, In the previous life of this birth, The Brahmin Paldenbu of India, The monk Awakhaadu passed away, Taking the body of the Tibetan king Puje, He turned the helm of the Tibetan kingdom. That very one is an emanation of the body of a Bodhisattva, For the sake of spreading the true great bliss in Tibet, Two monks perfected in the body of wisdom, Having applied gold dust, came here. That Bodhi tree sapling, the representation of the Vajra Throne, Is a very frightening black cloud for Tibet. He dreamed of cutting off the root of the Bodhi tree sapling, the representation of the Teacher. Urge the Pandit to hasten with swift feet. Having said that, he went before the presence. Having attained accomplishment, now it is time to depart. Thus, Kumara repeated to Vairochana, Holding his hand, he wept with heartfelt sorrow. Then Vairochana replied: Alas, friend, you, Having been born as a human, are superior to other births. Having pure aspirations, you were born in India. Having attained accomplishment, you obtained miraculous swift feet. You have a good lama friend, born into a noble lineage. Having kept your vows, you accomplish all your wishes here. Having purified obscurations, you are a Dharma friend of the noble ones. Having good tenets, you are relied upon by all. Having all nine necessities in your body, I seek you as a friend. Although the body is born of parents, life and fortune are bestowed by a friend. Having befriended you, one attains perfect enlightenment. Eliminate the darkness of ignorance in the Tibetan kingdom. All sentient beings, how they ripen and how they are liberated, Dedicate the root of virtue to Kumara. Even if counted in eons, it is equal to the meaning of enlightenment. Having accomplished swift feet, now I too shall go. Carry the heartfelt words like a bird to the depths of Nepal. Done
Chinese
然后给了鸠摩罗一个金钵。之后，拿着达吉国王拉胡比的孩子进贡的金制护身符，和朋友鸠摩罗一起去了第一个险隘。然后，和隘口守护的官员库哈让交朋友，给了一点金粉。让毗卢遮那头上戴着长长的鹿皮帽，脚上穿着反正的藏靴，灰色的土堆下面系着狐狸皮，把柱子交叉背在背后。之后，鸠摩罗给了隘口守护的官员库哈拉达杜一点金粉，说：今晚那些脚程快的人会来到这里，到时候你会看到那个藏地的僧人吗？你说：我没有看到你的藏地僧人。头上戴着长长的鹿皮帽，脚上穿着反正的藏靴，灰色的土堆下面系着狐狸皮，柱子交叉背在背后。现在去吧，到达藏地中心。说完，鸠摩罗让隘口守护的官员库哈拉达杜发誓。之后，鸠摩罗去了黄城门口，召集了所有脚程快的伙伴，说：毗卢遮那从这里下去了，说要打死他。印度的法王和所有学者都说：追赶那个藏地的僧人毗卢遮那，抓住他。之后，那些脚程快的人去了第一个险隘，问隘口守护：有没有藏地的僧人来过？隘口守护回答说：没有来过像藏地僧人的人。头上戴着长长的鹿皮帽，脚上穿着反正的藏靴，灰色的土堆下面系着狐狸皮，柱子交叉背在背后，背着又细又长的东西。是人吗？是鬼吗？是化身吗？不知道是什么东西，今天去了藏地中心。隘口守护这样说了。之后，毗卢遮那没有到达尼泊尔，在名为达夏喀拉的地方休息。见到了班智达扎嘉比提，班智达扎嘉比提问毗卢遮那：你的证悟程度如何？（毗卢遮那）问道：藏地的僧人如何证悟自心才能证悟？精通哪个乘才能获得果？供养什么才能获得圣者？
English
Then he gave a golden bowl to Kumara. After that, taking the golden amulet offered by the child of King Rahubi of Dakyi, he went to the first dangerous pass with his friend Kumara. Then, making friends with the officer Kuha-rang who guarded the pass, he gave him a little gold dust. He made Vairo wear a long deerskin hat on his head, put on reversed Tibetan boots on his feet, tied a fox skin under the gray mound, and crossed the pillars on his back. After that, Kumara gave some gold dust to the officer Kuha-rada-du who guarded the pass, and said: Tonight, those fast-footed people will come here. At that time, will you see that Tibetan monk? You say: I have not seen your Tibetan monk. Wearing a long deerskin hat on his head, wearing reversed Tibetan boots on his feet, tying a fox skin under the gray mound, with pillars crossed on his back. Now go, reach the center of Tibet. After saying this, Kumara made the officer Kuha-rada-du who guarded the pass swear an oath. After that, Kumara went to the gate of the Yellow City and summoned all the fast-footed companions, saying: Vairochana has gone down from here, saying to kill him by beating. The Dharma King of India and all the scholars said: Chase after that Tibetan monk Vairochana and catch him. After that, those fast-footed people went to the first dangerous pass and asked the pass guard: Has a Tibetan monk come? The pass guard replied: No one like a Tibetan monk has come. Wearing a long deerskin hat on his head, wearing reversed Tibetan boots on his feet, tying a fox skin under the gray mound, with pillars crossed on his back, carrying something thin and long. Is it a human? Is it a ghost? Is it an emanation? I don't know what it is, but today it has gone to the center of Tibet. The pass guard said this. After that, Vairochana did not reach Nepal, and rested in a place called Daksha-kara. He met Pandit Prajñapiti, and Pandit Prajñapiti asked Vairochana: What is the extent of your realization? (Vairochana) asked: How does a Tibetan monk realize his own mind in order to be realized? Which vehicle should one be proficient in to obtain the fruit? By offering which offering can one attain the noble ones?
Chinese
当被问及如何理解自己的心时，回答说：心的性质原本没有自性，不是由因产生的，也没有例子可以象征。自性光明，无所缘，清净，即使是诸佛也无法象征。第二，当被问及擅长哪个乘时，回答说：究竟的法性见地是相同的，但根据根器的上中下分为三个层次。圣法乘是佛陀亲口所说的教言，无论如何理解，都能获得果位吗？第三，当被问及用什么供养时，回答说：如果不对原本清净的广大虚空有所执着，原本光明，无戏论的佛身，对心没有贪恋，对轮回的世俗事物没有执着，不生起吝啬，对一切众生平等相待，这就是供养中最殊胜的，诸佛菩萨也会因此而欢喜吗？ 这样说完后，班智达悉地非常高兴，用一个月的时间供养了他。之后，毗卢遮那在汉地和尼泊尔的卡拉拉卡遇到了西藏的商人，其中有一个叫作大臣玛拉达杰的人。毗卢遮那写了一封信给国王赤松德赞，内容是： “唉！国王和菩萨大臣们，没有证悟真正的殊胜大乐之义，却非常执着于世俗轮回之法。我，毗卢遮那，向西藏的统治者国王致以问候。已经九年没有见面了，愿您珍宝般闪耀的身体，没有受到风、胆、痰的侵扰，没有受到八万魔障的侵害。我在卡拉拉卡的卡鲁感到满足。 对于大家所需要的共同大法，既没有从中央动摇，也没有从边缘泄漏，我在卡拉拉卡的卡鲁感到满足。在平原上的塔克孜扎西和孜那，西藏的统治者国王身体安康。像我这样的毗卢遮那，已经断绝了六个月的地狱之路，在四面八方显现了四张面孔，体验了未曾体验过的九种感受，体验了未曾体验过的死亡。毗卢遮那向国王您献上问候。” 他把这封信藏在一个仆人身上。这个仆人一到国王面前，就先顶礼，然后把毗卢遮那的信交给了他。国王赤松德赞非常高兴，又让那个仆人回信给毗卢遮那。