Chinese
秘密之名被命名为无垢月亮升起。玉扎之前所说的那些被称为前译五部。毗玛拉之后被称为后译十三部。那时，在那个时候，吐蕃的君臣们，对把毗卢遮那流放到擦瓦地方感到后悔，有些人哭了，有些人流泪，这样顶礼： 珍宝至尊无上供养处，向毗卢遮那的身顶礼。慈悲之语宣扬为妙音，向毗卢遮那的语顶礼。将种种无生无灭引导至无方虚空，安住于普贤之境，向毗卢遮那的意顶礼。 这样顶礼。 之后，对把毗卢遮那流放到擦瓦地方，吐蕃的君臣百姓感到后悔，赞普和毗玛拉米扎，玉扎宁波，若酿嘉纳古玛绕，吐蕃的许多修行贤哲聚集在一起，称赞阿阇梨毗卢遮那的功德。 吐蕃的智者阿阇梨毗卢遮那，即使是了知前后世的菩萨，也是为了彻底发掘寻找也找不到的口诀之法，而示现的化身。 年纪未满十五岁，从吐蕃到印度，在不熟悉道路的情况下前往，也具有天眼。 从这里到印度的路途中，经过野人和豺狼以及凶猛野兽的险境，也没有被任何障碍阻挡，是不退转轮回者。 从印度到吐蕃的六个月路程中，以七天的掘进，获得了铁镫三脚马的快速成就。 即使被关进蛤蟆洞和虱子洞，也没有恐惧，获得了忍耐。 仅仅听闻此口诀之法，就能理解和证悟，是见到了胜义谛。 从边地口语到学习所有语音变化，对任何事物都不迷惑，清净了两种障碍。 印度所有智者的口诀，对任何事物都获得了九种珍爱，是佛陀的化身。 从佛陀的相好到对任何乘法都不迷惑
English
The secret name was named Immaculate Moon Rising. Those spoken by Yudra before are called the Early Translation Five. After Vimala, it is called the Later Translation Thirteen. At that time, at that moment, the Tibetan king and ministers regretted exiling Vairochana to Tsawa, some cried, some shed tears, and prostrated, saying: Precious, supreme, unexcelled place of offering, I prostrate to the body of Vairochana. The speech of compassion and love is proclaimed as melody, I prostrate to the speech of Vairochana. Leading various unborn and unceasing things into the boundless space, Abiding in the state of Samantabhadra, I prostrate to the mind of Vairochana. Thus they prostrated. Afterwards, regretting the exile of Vairochana to Tsawa, the Tibetan king, ministers, and subjects, together with the Emperor, Vimalamitra, Yudra Nyingpo, Nyak Jñanakumara, and many Tibetan Dharma practitioners and wise scholars gathered and praised the virtues of Acharya Vairochana. This Tibetan scholar, Acharya Vairochana, even though he is a Bodhisattva who knows past and future lives, he is also an emanation body who thoroughly excavates and finds the esoteric teachings that cannot be found by searching. Before the age of fifteen, he went from Tibet to India without knowing the way, and he has divine eyes. From here to India, he went through the dangerous passes of wild people, wolves, and fierce beasts, but he was not hindered by any obstacles, and he is non-returning to samsara. In the six-month journey from India to Tibet, with seven days of digging, he obtained the accomplishment of the swiftness of the iron-stirruped three-legged horse. Even when imprisoned in toad holes and louse holes, he had no fear and obtained patience. Just by hearing these esoteric teachings, one can understand and realize them, and one sees the ultimate truth. From the border language to learning all phonetic changes, he is not confused about anything, and he has purified the two obscurations. The esoteric teachings of all the Indian scholars have obtained nine kinds of preciousness for everything, and he is an emanation of the Buddha. From the signs and marks of the Buddha, he is not confused about any vehicle.
Chinese
即使是凭借智慧显现教诲，也是殊胜的；即使是具有十种神通力，也是八地菩萨。这样，列举了毗卢遮那十一种功德，献上了赞颂。君主、大臣、百姓和众多学者，在擦瓦绒的地方寻找玛拉拉哈恰江耶瓦（Mar la lha phyag gyang 'gyel ba）。之后，玉扎再次来到擦瓦的家，向学者毗卢遮那详细讲述了十一种赞颂等教言对话。毗卢遮那非常高兴，说了这样的话：像我这样的流浪者毗卢遮那，本来就具备十一种功德。因为对所知障的习气没有完全清净，所以出生在西藏黑暗的地方。从印度寻求究竟的口诀。西藏的君主和大臣们，听信了印度恶毒的谗言。君主和大臣们都疏远了我，将我毗卢遮那流放到擦瓦的地方。将擦瓦的王国变成了白色。生命结束后再次返回西藏。将幻化的身体摧毁在那里，像无生虚空的边际一样广大。这样唱了歌。在《大幻化网》中，玉扎宁布王后摧毁了西藏的恶名。后来，因为后悔将毗卢遮那流放到擦瓦的地方，所以有了十一种赞颂的章节，即第二十章。 那时，玉扎宁布王后向毗卢遮那献上了九个金母鸡的鸡蛋，以及一个珍贵细小的鸟笼，箭也无法射穿。还献上了葡萄酒等。用头顶触碰老师的脚，多次顶礼。尊贵的玛哈古汝仁波切，关于经和口诀的法，大导师您知道多少，请慈悲赐予。对于口诀之法，请以完全通达的智慧来领悟，应该如何去做？应该如何安住于究竟的境界？玉扎这样问道。尊贵的毗卢遮那以手指示口诀，说：西藏人没有法器，无法保守秘密。因为有缘分的人很少，所以没有传授。我玉扎宁布，对你讲述二十三个智者的说法，是按照次第讲述的。对于玉扎所问的问题，考虑到之前你们不相信我。
English
Even showing teachings through wisdom is excellent; even possessing ten kinds of miraculous powers is an eighth-level Bodhisattva. Thus, enumerating the eleven qualities of Vairochana, praises were offered. The king, ministers, subjects, and many scholars searched for Mar la lha phyag gyang 'gyel ba in the region of Tsa-wa Rong. Then, Yudra returned to Tsa-wa's home and spoke in detail to the scholar Vairochana about the eleven praises and other teachings and conversations. Vairochana was very pleased and said these words: A wanderer like me, Vairochana, inherently possesses eleven qualities. Because the habitual imprints of the obscurations of knowledge have not been completely purified, I was born in the dark land of Tibet. I sought the ultimate instructions from India. The king and ministers of Tibet listened to the malicious slanders from India. The king and ministers all distanced themselves from me, and Vairochana was exiled to the land of Tsa-wa. The kingdom of Tsa-wa was transformed into white. After life, I will return to Tibet. Destroying the illusory body there, it will expand like the edge of unborn space. Thus, he sang a song. In the Great Net of Illusion, Queen Yudra Nyingpo destroyed the bad reputation of Tibet. Later, regretting the exile of Vairochana to the land of Tsa-wa, there is the chapter of the Eleven Praises, which is the twentieth. At that time, Queen Yudra Nyingpo offered to the venerable Vairochana nine golden hen's eggs, and a precious, delicate birdcage that even an arrow could not penetrate. She also offered wine and other things. Touching the teacher's feet with her head, she prostrated many times. "Venerable Maha Guru Rinpoche, regarding the Dharma of scriptures and instructions, how much does the great teacher know? Please bestow your compassion. Regarding the Dharma of instructions, please realize it with complete and thorough wisdom. How should it be done? How should one abide in the ultimate state?" Yudra asked. The venerable Vairochana pointed out the instructions with his hand, saying: "The people of Tibet do not have the capacity to keep secrets. Because there are few who are fortunate, I have not taught. I, Yudra Nyingpo, will explain to you the teachings of twenty-three wise men in a sequential manner. Regarding the questions asked by Yudra, considering that you did not believe me before."
Chinese
萨。为了开启口诀之法之意，汇集了根本决断的经义，创作了意之精髓、开示之歌，说了这些。吽：你，玉扎，具有往昔修习的业缘。修习九种和十三种证悟，净化习气。由于修习了十三种证悟，成为了口诀之器。我，毗卢遮那，是心性虚空。为了使藏地果之法兴盛。历经十六种苦行，前往印度。金刚萨埵、吉祥金刚、文殊友和金刚座的口诀被授记。二十三位智者的口诀。如我所理解的那样，传授给你。若对此不信，就是没有净化习气。口诀菩提心品二十四。续部母子六十八。经义口诀全部彻底决断。没有比根本汇集的口诀更殊胜的了。恭敬地倾听，铭记于心。这无需勤作修持的口诀心品。显有外解脱，内解脱，彻底决断。一切法皆为法性之自性。融入不变的阿赖耶识虚空。阿赖耶识未作，本自存在。非因所生，自生薄伽梵。不缘于条件，无法以对治摧毁。无有事物，故离果之希求。远离基道二者，本自法身。远离形状和颜色，无法以譬喻象征。无有轮回涅槃生死，故为大表征之身。无有常断二者，故离二边之缘。无有高低，故为一切乘之顶。无有大小，故离一切所缘。无有宽窄，故为普贤之虚空。无有边际，周遍一切而广大。无有内外，本自成佛。无法象征，故离身之量。无有显现，无有象征，此菩提法性。本自未作，自然安住。无论如何勤作修持，都无法寻得，请了悟。玉扎心髓，请用心领会。修持意之精髓的方法是。本自未作，清净的阿赖耶识虚空。果之法性即是那件事。从未作的阿赖耶识虚空中，自生大乐。安住于未作的自性中。三世诸佛
English
Sa. In order to initiate the intention of the oral instruction dharma, having gathered the essential points of the root determination, this intention's innermost essence, the clear instruction song, was spoken. Hūṃ: You, Yudra, possess the karmic connection from previous training. Having purified the habitual tendencies through the nine trainings and thirteen attainments. By having practiced the thirteen attainments, you have become a vessel for the oral instructions. I, Vairocana, who have become the expanse of mind itself. In order to make the Dharma of the Fruition flourish in the land of Tibet. Having endured sixteen hardships, I went to the land of India. Vajrasattva, Garab Dorje, Manjushrimitra, and the oral instructions of Vajrasana were prophesied. The oral instructions of twenty-three scholars. As I understand them, I bestow them upon you. If you do not believe in this, then you have not purified your habitual tendencies. The twenty-four oral instruction Bodhicitta aspects. In the sixty-eight tantra classes, mother and son. The essential points of the sutras and oral instructions have been completely and thoroughly determined. There is no oral instruction more profound than this root-gathering one. Listen respectfully and hold it in your mind. This mind-aspect of oral instruction, free from effort and striving. By thoroughly cutting through the outer dissolution of appearances and existence, and the inner liberation. All dharmas, all of them, are the essence of Dharmata. They gather into the unchanging expanse of the Alaya. The Alaya is unmade, existing from the beginning. Not born from causes, self-born Bhagavan. Unrelated to conditions, impossible to destroy with antidotes. Because there is no thing, it is free from the desire for results. Separated from the ground and path, it is primordially the Dharmakaya. Separated from shape and color, it cannot be symbolized by examples. Without samsara, nirvana, birth, or death, it is the body of the great symbol. Without permanence or annihilation, it is free from the conditions of the two extremes. Without high or low, it is the pinnacle of all vehicles. Without large or small, it is free from all objects of focus. Without wide or narrow, it is the space of Samantabhadra. Without beginning or end, it pervades all and is vast. Without inner or outer, it is primordially enlightened. Unrepresentable, it is free from the measure of the body. This unmanifest, unsymbolized, enlightened Dharmata. In the state of being primordially unmade. Understand that it cannot be found by any effort or striving. Yudra Heart Essence, understand it in your mind. The way to practice the intention is. Primordially unmade, the pure expanse of the Alaya. The result, Dharmata, is that very thing. From the unmade expanse of the Alaya, this self-born great bliss. Abides in the unmade nature. Buddhas of the three times
Chinese
广阔的见解是这样的，没有比这更殊胜的禅修了。于无可禅修的广阔法界中，保持觉性不散乱，无需思虑。观、修、口诀，行为不离此。贝若扎纳亲自从金刚萨埵的心中取出，这个甚深口诀大宝藏，是嘉饶多杰和文殊菩萨慈悲宣说的。二十三位智者隐藏的口诀大宝藏，是贝若扎纳的心髓，交付给了玉扎宁波。一次又一次地融入心中。你所请求的这个口诀，胜过像对待心一样珍爱，如果为了利益和财富而出卖，或者用甜言蜜语来诱惑，头会裂开，身体也会毁灭，最终果报必定丧失。邬底！阿塔！愿我再次遇到具足智慧的人。像我贝若扎纳一样，智者的口诀精要，是通过承诺和努力寻找到的。讲解的方法数不胜数，但章节、自宗和引用的词语却难以理解。这个印度智者的口诀，如果是有缘者，定会相遇，请相信这是他人所没有的。融入玉扎宁波的心中。没有贝若扎纳的允许，那些贪图利益和财富的堪布们，用虚假的肉来填充，用言语的装饰来欺骗，承担着不存在的因果。这个口诀精要大秘密，希望别人也有，那拉卡纳。贝若扎纳这样谦逊地说，将口诀的精华滴入并赐予王妃玉扎宁波。王妃玉扎宁波的父亲是国王仁波切，母亲是王妃鲁。寿命一百二十岁圆寂。住处是擦瓦绒巴。于大幻化网中，贝若扎纳将口诀的精华滴入并吟唱的第二十一章。之后，贝若扎纳从擦瓦地方前往汉地。像我这样的流浪者贝若扎纳，因前世的业力牵引，来到了擦瓦地方。将擦瓦王国转变为神圣的佛法后，与汉地的所有智者交流思想。这样说道。汉地的库苏卢比提嘎尔巴这样说道。他宣说了五个要点，如智慧普照般显现的太阳，法性融入心中般显现的国王。