English
When asked how to understand one's own mind, the answer was: The nature of mind is originally without self-nature, not produced from causes, and cannot be symbolized by examples. Its self-nature is clear light, without object, pure, and even the Buddhas cannot symbolize it. Second, when asked which vehicle one is skilled in, the answer was: The ultimate Dharma-nature view is the same, but it is divided into three levels according to the superior, middling, and inferior faculties. The Holy Dharma Vehicle is the teaching spoken from the mouth of the Buddha. No matter how one understands it, will one attain the fruit? Third, when asked what to offer with, the answer was: If one does not cling to the vast expanse of space that is originally pure, the Buddha-body that is originally clear light and without elaboration, if one has no attachment to the mind, no clinging to the worldly things of samsara, does not generate stinginess, and treats all beings equally, then this is the most supreme of offerings, and will the Buddhas and Bodhisattvas also be pleased by this? After saying this, the Pandit Siddhi was very pleased and made offerings to him for a month. After that, Vairochana met Tibetan merchants in Khararakha in China and Nepal, among whom was a minister named Mara Dakje. Vairochana wrote a letter to King Trisong Detsen, the content of which was: "Alas! King and Bodhisattva ministers, you have not realized the meaning of true great bliss, but are very attached to the worldly Dharma of samsara. I, Vairochana, offer greetings to the ruler of Tibet, the King. It has been nine years since we met. May your precious, shining body not be disturbed by wind, bile, or phlegm, and not be harmed by the eighty thousand obstacles. I am content in Khararakha's Kharu. For the great common law that everyone needs, it has neither shaken from the center nor leaked from the edges. I am content in Khararakha's Kharu. In Takze Trashi and Zena on the plain, the ruler of Tibet, the King, is in good health. I, Vairochana, have cut off the path to hell for six months, and have shown four faces in all four directions, experiencing nine feelings that have never been experienced, and experiencing death that has never been experienced. Vairochana offers greetings to you, King." He hid this letter in a servant. As soon as this servant arrived before the King, he first prostrated and then handed Vairochana's letter to him. King Trisong Detsen was very pleased and had that servant write back to Vairochana.
Chinese
送回信。在平巴·达孜扎西和孜那，我，如同轮回云雾般的口才大师，五蕴未动，十八界安乐。五部经典和十八界安乐。我无法忍受一次的毁灭，五蕴十八界毁灭的伟大良药，内外特征，诀窍安乐之道。获得了多少诀窍之王才来的？带来了无误的正真安乐大法吗？还是见面后顶戴在头上？九岁时，从边境的口头传承，夜叉凶猛，隘口守护难以忍受，猛兽熊罴豺狼蛇等，对于如意宝珠般的经典之蕴，无法移动，加持恩泽伟大。在未见到寿命终结之前，身体没有过错，内心欢喜。如果拥有真正无误的安乐之法，希望西藏国王迎接会面。写了这样一封信后，交给一个叫萨廓波的人的巢穴里，送往毗卢遮那处。之后，毗卢遮那前往尼泊尔达赫那的地方，毗卢遮那降临到尼泊尔国王达赫那的一个小国。脚力逐渐衰退，毗卢遮那用尼泊尔语唱道：这个城市的所有人，对于这个老僧，有个依靠的地方，想借宿一晚。说完后，尼泊尔国王达赫那问毗卢遮那：你是谁？从哪里来？要去哪里？为了什么目的？毗卢遮那用尼泊尔语唱道： 嘿，达赫那！心无生灭，如同虚空。本来无生，最初的虚空，从虚空的界限中，虚空的奇迹显现。云和雾气，日月星辰出现。从虚空的界限中，感觉到了虚空的出现。无论如何出现，都是虚空的界限。我从未见过它有最初的生。心性本无生，本来就是佛，导师的出现方式，是从心性的界限中出现。色声香味触法五种欲望，安住于自生自灭中，就是法性界限的状态。认识到它本来没有生。在无所缘，如虚空般清净的法界中，大乐此
English
Sending back a letter. In Phyingbar Tagtse Trashi and Tsena, I, the orator like the clouds of samsara, the five aggregates are unmoved, the eighteen elements are in bliss. The five collections of teachings and the eighteen elements are in bliss. If I cannot bear even one destruction, the great medicine for the destruction of the aggregates and elements, the outer and inner characteristics, the path of bliss of the essential instructions. How many kings of essential instructions have come after attaining them? Have you brought the unerring and true great Dharma of bliss? Or will you meet and carry it on your head? At the age of nine, from the oral transmission of the borderlands, the fierce yakshas, the unbearable guardians of the passes, the wild beasts, bears, wolves, snakes, etc., could not move the collection of teachings like a wish-fulfilling jewel. Great is the blessing and compassion. Before the end of life is met, there is no fault in the body, the heart is joyful. If you possess the true and unerring Dharma of bliss, I hope that the Tibetan king will welcome and meet you. After writing such a letter, it was sent to the nest of someone called Sakhorpo and sent to Vairochana. Then, Vairochana went to the land of Dhahina in Nepal. Vairochana arrived in a small kingdom of the Nepalese king Dhahina. The strength of his legs gradually weakened, and Vairochana sang in Nepali: All the people of this city, for this old monk, there is a place to rely on, I would like to ask for a night's lodging. After saying this, the Nepalese king Dhahina asked Vairochana: Who are you? Where do you come from? Where are you going? For what purpose? Vairochana sang in Nepali: Hey, Dhahina! The mind has no birth or death, like the sky. Originally unborn, the first sky, from the realm of the sky, the miracles of the sky arise. Clouds and mists, sun, moon, planets, and stars appear. From the realm of the sky, the appearance of the sky is felt. However it appears, it is the realm of the sky. I have never seen it have an original birth. The nature of mind is unborn, originally Buddha, the way the teacher appears is from the realm of the nature of mind. The five desires of form, sound, smell, taste, and touch, if they abide in self-arising and self-pacifying, that is the state of the realm of Dharma. Recognize that it originally has no birth. In the Dharma realm that is without object and pure like the sky, great bliss this
Chinese
无有分离的大空界啊！ 稀有奇妙我此身诞生， 从虚空清净法界而来。 为了这世间的需要而说了那些话， 从理性的空界中，慈悲的太阳升起， 我获得了三世诸佛的密意。 普遍清净，大乐任运成就， 如虚空般清净的菩提心性， 无生稀有，仅有一个“阿”字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。 “阿”字是密意的来源， 除了密意之外没有其他事情可做。 从那之中产生的财富就是这些。 没有财富，持有上师的口诀。 没有老师，来自师利星哈。 没有眷属，天龙八部是眷属。 没有妻子，是普贤佛母。 没有朋友，是空行母的友伴。 没有马，六识是心之马。 没有儿子，自明是心之子。 没有威力，彻底断除三毒。 没有炒面，禅定是食物。 像我这样的人，出去寻找吧。 没有住处，今晚请求一个住处。 尼泊尔达赫纳地方的人民，衮噶，行礼后抬起我一夜。 之后，毗卢遮那前往李域的紫柳园， 快速行走的能力也消失了。 向名叫比丘尼李擦·楚臣卓玛的人请求住宿， 唱了这首歌： 居住于此的施主女， 将此老比丘借住一宿。 没有食物，请求一点供养。 比丘尼李擦·楚臣卓玛回答毗卢遮那： 没有住处，我自己也无处可去。 没有食物供养，我自己也无食可吃。 难道上师您也想要供养吗？ 之后，上师又唱了这首歌： 对于流浪困苦的老比丘， 快乐的话，即使关上门也可以。 温暖的话，即使是破毡也可以。 吃饱的话，即使是剩饭也可以。 无论如何，都想去别的地方。 听了这些话，李擦·楚臣卓玛心想，听说来了一位名叫毗卢遮那的智者，难道就是他吗？ 如果是他，比起我这贫穷女人的家感到羞耻， 想到他非常疲惫和困顿，于是尽力服侍了一夜。 之后，得知他是毗卢遮那，说道： 伟大的玛哈古汝仁波切， 如何证悟心性呢？
English
O vast expanse of inseparable space! This wondrous and marvelous body of mine is born, Coming from the pure realm of Dharma's sphere. There, I spoke of the needs of this world. From the expanse of reason, the sun of compassion arose, And I found the intention of the Buddhas of the three times. With the pure ground of being, the great bliss spontaneously perfected, The mind of enlightenment, pure as the sky, Is the unborn wonder, just the letter "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A). The letter "A" is the source of intention, There is nothing to do other than the meaning of intention. The wealth that arises from that is all of this. I have no wealth, I hold the guru's oral instructions. I have no teacher other than Shri Singha. I have no retinue, the eight classes of gods and demons are my retinue. I have no wife, but Kuntuzangmo (Samantabhadri). I have no friends other than the dakinis. I have no horse other than the six consciousnesses, the horse of the mind. I have no son other than self-awareness, the son of the mind. I have no power other than to cut the three poisons from the root. I have no tsampa (roasted barley flour), I eat samadhi as food. Someone like me, go out and search. I have no place to stay, tonight I asked for a place to stay. Kun Ga, a person from the Dahena region of Nepal, bowed and lifted me up for one night. Then Vairochana went to the purple willow grove in Li country, And the power of swift walking also disappeared. He asked a nun named Litsa Tsultrim Dronma for a place to stay, And sang this song: O patroness who dwells here, Lend this old monk a place to stay. I have no food, I ask for some offering. The nun Litsa Tsultrim Dronma replied to Vairochana: I have no place to stay, I myself have nowhere to go. I have no food to offer, I myself have no food to eat. Does the teacher also desire offerings? Then the teacher sang this song again: For the poor old monk who wanders, If it's happy, even if the door is closed, it's okay. If it's warm, even if it's a tattered mat, it's okay. If it's full, even if it's leftover food, it's okay. By all means, I want to go somewhere else. Hearing these words, Litsa Tsultrim Dronma thought, I've heard that a wise man named Vairochana is coming, could it be him? If it is him, rather than being ashamed of my poor woman's house, Thinking that he was very tired and distressed, she served him greatly for one night. Then, knowing that he was Vairochana, she said: Great Maha Guru Rinpoche, How does one realize the nature of mind?
Chinese
这样问之后，毗卢遮那回答说：心性如同虚空界，虚空界没有边和中心，虚空界没有基础，虚空界没有变迁，虚空界没有生和死，心的比喻如同虚空。菩提心没有基础，菩提心没有边和中心，菩提心没有相状，菩提心没有生和死。证悟到见解没有边和中心，证悟到没有基础，证悟到没有变迁，证悟到没有生和死，不散乱不改造安住时，除此之外没有叫做禅修的。这样说了。此外还给予了很多口诀，李扎·楚臣卓玛相信了，决定了。李扎·楚臣卓玛向毗卢遮那献上了一匹名叫金色的天鹅马，毗卢遮那骑上金色的天鹅马后唱道：广大虚空的大地上，出现奇妙的骏马，石头上熔金制成的鞍，系上装饰精美的宽大肚带，用如意宝珠的胸带来束紧，骑着至尊神圣之人，戴着总缚国王的帽子，顶上竖着光芒四射的缨络，穿着无始六道的盔甲，带着生命之轮的小盾牌，挥舞着精妙绝伦的弓箭，在一支正直的心之箭上，安上聚集一切的理智之箭镞，佩戴着斩断一切的锋利宝剑，用觉性之鞭来鞭打，在普作王的老虎洞里，装满六十续部的箭，用续部的护法来装饰洞口，生起大鹏展翅的傲慢，从安乐慈爱无苦的道路中而来，行走于法界之中，在电光中转移。这样说了。之后前往尼泊尔，印度的女施主热玛德在路上降下雪，尊者毗卢遮那观察是真是假后说：三世诸佛即是自心，没有生死即是三世诸佛。再次为了具有善缘和智慧的人，为了照亮心之太阳，善良的想法如同黄金，从藏地到印度的路途中，
English
After asking this, Vairochana replied: The nature of mind is like the sphere of space; the sphere of space has no edge or center; the sphere of space has no foundation; the sphere of space has no change; the sphere of space has no birth or death; the analogy of mind is like space. Bodhichitta has no foundation; Bodhichitta has no edge or center; Bodhichitta has no characteristics; Bodhichitta has no birth or death. When one realizes that the view has no edge or center, realizes that there is no foundation, realizes that there is no change, realizes that there is no birth or death, and abides without distraction or alteration, there is nothing other than that which is called meditation. Thus he spoke. Furthermore, he gave many instructions. Li-tsa Tsultrim Dronma believed and made a firm decision. Li-tsa Tsultrim Dronma offered Vairochana a horse named the Golden Swan Horse. Vairochana, riding the Golden Swan Horse, sang: On the great ground of vast space, appears a wondrous stallion. An saddle made of molten gold on stone is fastened. A wide and ornate belt of happiness is attached. The chest strap of wish-fulfilling jewels is tightened. A noble and holy person rides upon it. A helmet of the all-binding king is worn. A radiant plume is erected on the crest. An armor of the beginningless six realms is worn. A small shield of the wheel of life is carried. A bow of great skill is wielded. On an arrow of upright mind, an arrow of all-gathering reason is set. A sharp sword of all-severing is worn. The whip of awareness is cracked. In the tiger's den of the All-Creating King, sixty arrows of the tantras are loaded. The guardians of the tantras adorn the entrance of the den. The pride of a soaring garuda is generated. Coming from the path of bliss, love, and freedom from suffering, one goes into the realm of Dharma, and transforms within the lightning flash. Thus he spoke. Then, proceeding to Nepal, the Indian benefactress Remati sent snow on the road. Lord Vairochana, examining whether it was true or not, said: The Buddhas of the three times are one's own mind. Without birth and death, one is the Buddha of the three times. Again, for those who are fortunate and endowed with intelligence, in order to illuminate the sun of the mind, a good thought is like gold, on the path from Tibet to India,