English
This is the vast view, there is nothing more excellent to meditate on than this. In the vast Dharmadhatu where there is nothing to meditate on, keep awareness without distraction, without thinking. View, meditation, and oral instructions, actions are not apart from this. Vairotsana himself extracted from the heart of Vajrasattva, this profound treasure of oral instructions, is compassionately spoken by Garab Dorje and Manjushri. The great treasure of oral instructions hidden by twenty-three scholars, is the essence of Vairotsana's heart, entrusted to Yudra Nyingpo. Again and again, merge it into your heart. This oral instruction that you requested, cherish it more than your own heart, if you sell it for profit and wealth, or use sweet words to seduce, your head will split, your body will also be destroyed, and ultimately the fruit will surely be lost. Uti! Atha! May I meet a wise person again. Like me, Vairotsana, the essential oral instructions of the wise, are found through commitment and effort. There are countless ways to explain it, but the chapters, self-view, and quoted words are difficult to understand. This oral instruction of the Indian wise man, if there is a destined one, will surely meet it, please believe that this is something that others do not have. Merge it into the heart of Yudra Nyingpo. Without Vairotsana's permission, those Khenpos who are greedy for profit and wealth, fill it with false meat, deceive with verbal decorations, and bear the burden of non-existent cause and effect. This great secret of oral instruction essence, hoping that others also have it, Narakaṇa. Vairotsana said this humbly, dripping the essence of oral instructions into and bestowing it upon Queen Yudra Nyingpo. Queen Yudra Nyingpo's father was King Rinpoche, and her mother was Queen Lu. She lived to be one hundred and twenty years old and passed away. Her residence was Tsawa Rongba. In the Great Net of Illusions, the twenty-first chapter of Vairotsana dripping the essence of oral instructions into and chanting to Yudra Nyingpo. Then, Vairotsana went from Tsawa to China. Like me, the wandering Vairotsana, due to the karma of previous lives, came to Tsawa. After transforming the Tsawa kingdom into the sacred Dharma, I exchanged ideas with all the wise men of China. Thus he spoke. The Chinese Kusalubhitigarba said this. He spoke of five key points, like the sun appearing as the all-encompassing wisdom, the king appearing as the Dharmata merging into the heart.
Chinese
如见所见。分别念显现为智慧。如森林失火。表相自然解脱。如虚空之界。由于无有禅定之生入，如去往金洲。如是，以五种意义来阐释。第一，如太阳。如于一切时分无有明暗而安住一般。轮回与涅槃的一切法皆是菩提心，忆念之量、显现之量、好坏，以及取舍之表相皆无有，觉性乃是大任运，智慧如普降甘霖般显现。第二，如见国王，亲眷之心显现为心意相通一般。瑜伽士亦是如此，五根，显现之量，忆念之量，显现之量，心性乃是自显，由于是任运显现，法性于相遇时自显自现。第三，如森林失火，干涸与湿润，大与小，有情，土地与石头等等一切皆显现为火之助伴一般。由于知晓轮回与涅槃的一切法皆是心性，身体所作之业的量，生起之量，语所作之业的量，生起之量，意所作之业的量，生起之量，是与不是，显现与隐没，所作之量，生起之量，显现之量，忆念之量，生起之量，无有不是法性任运显现者。第四，如虚空之界，云与雾，雷与电，光与虹，冰雹与霜，雨与风，白天与夜晚，黑暗与白色和黑色，一切皆是任运显现，任运生起，任运显现，任运解脱，除虚空本身之外，无有丝毫微尘。如是，菩提心性即是，佛与有情，轮回，涅槃，六道一切皆不生于菩提心中。轮回与涅槃，烦恼，安乐与痛苦一切皆是菩提心，本自解脱。第五，如去往金洲，大与小，粗与细，长与圆，四方等等，无论雕琢与否皆是金，不雕琢也是金，一切处皆有金之体性一般。轮回与涅槃的一切法皆是心之任运智慧，远离矫饰之因缘而安住。由于无有心之外的法，禅定无有修持之所和能取二者。具有如是见解之瑜伽士，智慧行。
English
Like seeing what is seen. Conceptual thought arises as wisdom. Like a fire breaking out in a forest. Signs are liberated in their own place. Like the expanse of the sky. Since there is no arising or entering of samadhi, it is like going to the Golden Island. Thus, it is taught through five aspects of meaning. First, like the sun. Just as it remains without waxing or waning at all times. All phenomena of samsara and nirvana are the mind of enlightenment. There is no good or bad in the measure of memory and appearance, and no signs of acceptance or rejection. Awareness is great self-arising. Wisdom arises as a universal outpouring. Second, like seeing a king, the mind of relatives arises as a meeting of hearts. Likewise, for the yogi, the five senses, the measure of arising, the measure of memory, the measure of appearance, the mind itself is self-appearing. Since it is self-arising, the nature of reality is self-arising and self-appearing at the meeting. Third, like a fire breaking out in a forest, dryness and wetness, large and small, sentient beings, earth and stones, etc., all appear as friends of the fire. Since all phenomena of samsara and nirvana are known to be the mind itself. The amount of physical action done. The amount of speech done. The amount of mental action done. What happened. Being and not being. Appearance and disappearance. The amount done. The amount that occurred. The amount of arising. The amount of memory. The amount of birth. There is nothing that is not the self-arising nature of reality. Fourth, in the expanse of the sky. Clouds and fog. Thunder and lightning. Light and rainbow. Hail and frost. Rain and wind. Day and night. Darkness and white. All black is self-arising and self-generated. Self-appearance. Self-liberation is nothing more than dust from the sky itself. Likewise, the mind of enlightenment is. Buddhas and sentient beings. Cyclic existence. Nirvana. All six realms are not born into the mind of enlightenment. All samsara and nirvana, afflictions, happiness and suffering are the mind of enlightenment, liberated from the beginning. Fifth, like going to the Golden Island. Large and small. Thick and thin. Long and round. Squares, etc. Even if you carve it, it's gold. Even if you don't, it's gold. Just as the essence of gold is everywhere. All the phenomena of samsara and nirvana are the self-born wisdom of the mind, free from the causes and conditions of fabrication. Since there is no dharma other than mind. Samadhi has no object to be practiced and no subject to be taken. The yogi who has such a view has wisdom.
Chinese
念头如倾泻而下，故无错乱遮障，已决断。法身如期而至，故无取舍，已决断。分别念如智慧般显现，故对缺点优点无取舍，已决断。自性解脱安住，故无需以分别念修持本尊，已决断。禅定无生灭，故无需勤作努力，已决断。如是说。与汉地库苏卢比提嘎尔巴亲自会面，其必要性远超想象。告诫比丘贝若扎纳：并非所有人都能理解此教言。萨玛雅纳拉嘎纳。阿塔。嘉嘉嘉。（1） 又，告诫比丘贝若扎纳：汉地学者库苏卢达玛菩提，以精进修持而诵念，说了那如金刚般的真实之语：若以见地来诵念，则会陷入黑暗之中。若以禅修来决断，则会断送自己的性命。若以行为来诵念，则如无依无靠、胡言乱语的孩童。若以生死来诵念，则会断送众生的性命。若以果位来诵念，则会断绝希望和疑虑。以因缘之扫帚扫除，诵念智慧。这是对贝若扎纳的告诫。与汉地达玛菩提亲自会面。 其深意远超想象。萨玛雅纳拉嘎纳。嘉嘉嘉。阿塔。（2） 又，贝若扎纳向汉地学者库苏卢班杂苏给德瓦请教了教言。他说了这关于三身无离合的教言：显现即是化身，耗尽即是法身，无二即是报身。在五根的境界面前，无论心中生起何种念头，都是化身显现。无论显现为何，看似存在却无自性，因为法身耗尽。耗尽与显现无别，因为本来就安住于报身之中。自显、自尽、自现三种，在过去、现在、未来三时中无离合。无生、无为而安住，故远离了修持的分别念。无论显现为何，三身皆巍然屹立，故远离了行为的分别念。三身本自任运成就，故远离了果位的分别念。这是对贝若扎纳比丘的告诫。与班杂布卡德瓦亲自会面，其意义远超想象。因非所有人都能理解，故萨玛雅纳拉嘎纳。阿塔。（3） 又，贝若扎纳向汉地学者库苏卢班智达瓦尔玛请教了教言。觉性
English
Thoughts arise like a pouring stream, therefore there is no error or obscuration, it is decided. The Dharmakaya appears as a direct encounter, therefore there is no rejection or acceptance, it is decided. Conceptual thoughts arise as wisdom, therefore there is no rejection or acceptance of faults or merits, it is decided. Signs abide in self-liberation, therefore there is no need to mentally cultivate the deity of Yidam, it is decided. There is no arising or ceasing in Samadhi, therefore there is no need to make effort, it is decided. Thus it was said. Meeting in person with the Chinese Kusu Lubhitigarbha is more necessary than can be imagined. To the monk Vairochana: Not everyone understands this instruction. Samaya Naragana. Atha. Gya Gya Gya. (1) Again, to the monk Vairochana: The Chinese scholar Kusu Ludharma Bodhi, reciting with diligence and practice, spoke the vajra words of suchness: If you recite with view, you will fall into the darkness of ignorance. If you decide with meditation, you will cut off your own life. If you recite with conduct, you are like a helpless, babbling child. If you recite with birth and death, you will cut off the lives of sentient beings. If you recite with the result, you will cut off the thread of hope and doubt. Sweep away the causes and conditions with the broom, recite wisdom. This is the instruction to Vairochana. Meeting Dharma Bodhi of China in person. The meaning is beyond measure. Samaya Naragana. Gya Gya Gya. Atha. (2) Again, Vairochana asked the Chinese scholar Kusu Luvajra Suke Deva for instructions. He spoke this instruction on the inseparability of the three kayas: Whatever arises is the Nirmanakaya, whatever ceases is the Dharmakaya, non-duality is the Sambhogakaya. Whatever thoughts or memories arise in the mind in the realm of the five senses, are the arising of the Nirmanakaya. Whatever arises, although it appears to exist, has no inherent nature, because the Dharmakaya ceases. Ceasing and arising are inseparable, because it naturally abides in the Sambhogakaya. The three, self-arising, self-ceasing, and self-appearing, are inseparable in the three times. Abiding unborn and uncompounded, therefore it is free from the mind of meditation. Whatever arises, the three kayas stand upright, therefore it is free from the mind of conduct. The three kayas are spontaneously accomplished and enlightened from the beginning, therefore it is free from the mind of the result. This is the instruction to the monk Vairochana. Meeting Vajrapuka Deva in person, the meaning is beyond measure. Because not everyone can understand, Samaya Naragana. Atha. (3) Again, Vairochana asked the Chinese scholar Kusu Panditavarma for instructions. Awareness
Chinese
执持者于自身清净。内部扰动的风变得明朗。执持者于自身澄澈。秘密扰动的风，变得空性。执持者于自身澄澈。因此，上师的意超越了意识的范畴。如果不能这样理解，从内部扰动外部的风，就会产生动摇、执着和贪恋。如果不能认识到自生的风是清澈的，就会在三界中轮回。这是对僧人毗卢遮那的教诲。即使与智者室利罗尼相遇，也无法理解这个意以外的无数意义。三昧耶，那惹嘎那。（7） 毗卢遮那向中国智者鸠苏卢哈香毗提请教，说了这个决断的金刚六句： 显现和存在的一切都融入虚空之中，因此，事物没有自性，得以决断。轮回和涅槃的精华融入心中，因此，没有其他的佛，得以决断。快乐显现如幻，因此，痛苦没有自性，得以决断。无法思量空性的光明，因此，心自然显现燃烧，得以决断。智慧没有生灭，因此，没有死亡和转生的恐惧，得以决断。轮回的因缘耗尽，因此，不再受生，得以决断。这是对弟子毗卢遮那的教诲。三昧耶，卡汤。（8） 毗卢遮那对中国智者鸠苏卢达摩菩提说：僧人，看着天空。云、闪电、雷、雨自然显现，安住于自生的清澈之中。今天的云不是昨天的云。明天的云今天不会来。僧人，看着自己的心。念头和分别自然显现，安住于自生的清澈之中。今天的念头和分别不是昨天的念头和分别。今天的念头和分别不会停留在明天。明天的念头和分别今天不会来。念头和分别自然显现，安住于自生的清澈之中，不要执着于任何怀疑。烦恼和智慧是自然显现的自生清澈。在空旷的天空中没有绘画的地方。在空性的觉性中没有积累罪恶的地方。无论有多少小溪和河流，都融入大海，味道相同，没有差别。这是对僧人毗卢遮那的教诲。三昧耶，无器那惹嘎那。（9） 毗卢遮那向中国智者鸠苏卢苏日亚吉尔提请教。觉性相遇。觉性放下。觉性自生。觉性一断。