English
The holder is pure in his own place. The wind that stirs inside becomes clear. The holder is clear in his own place. The wind that stirs the secret becomes emptiness. The holder is clear in his own place. Therefore, the thought of the Lama is beyond the realm of mind. If you do not understand this, the inner wind stirs the outer wind, causing agitation, attachment, and clinging. If you do not recognize that your own wind is clear, you will wander in the three realms. This is the advice to the monk Vairotsana. Even if you meet the wise Shrila, you will not understand all the immeasurable meanings beyond this thought. Samaya Narakana. (7) Vairotsana asked the Chinese scholar Kusu Luha Shangbhiti for advice, and he spoke these six vajra words of decision: Since all appearances and existences are gathered into the expanse of the sky, things have no self-nature, and it is decided. Since the essence of samsara and nirvana is gathered into the mind, there is no other Buddha, and it is decided. Since happiness appears as illusion, suffering has no self-nature, and it is decided. Since the light of emptiness cannot be conceived, the mind blazes spontaneously, and it is decided. Since wisdom has no birth or death, there is no fear of death and transmigration, and it is decided. Since the causes and conditions of samsara are exhausted, one will not take rebirth, and it is decided. This is the advice to the disciple Vairotsana. Samaya Khatham. (8) Vairotsana said to the Chinese scholar Kusu Ludharma Bodhi: Monk, look at the sky. Clouds, lightning, thunder, and rain appear naturally, abiding in their own clarity. Today's cloud is not yesterday's cloud. Tomorrow's cloud will not come today. Monk, look at your own mind. Thoughts and concepts arise naturally, abiding in their own clarity. Today's thoughts and concepts are not yesterday's thoughts and concepts. Today's thoughts and concepts will not stay until tomorrow. Tomorrow's thoughts and concepts will not come today. Since thoughts and concepts arise naturally and abide in their own clarity, do not cling to any doubts. Afflictions and wisdom are naturally arising, self-clear. In the empty sky, there is no place to draw pictures. In empty awareness, there is no place to accumulate sins. All the streams and rivers, no matter how many, merge into the ocean, with the same taste, without difference. This is the advice to the monk Vairotsana. Samaya, without vessel, Narakana. (9) Vairotsana asked the Chinese scholar Kusu Lusu Ryaghirti for advice. Awareness meets. Awareness is put down. Awareness is self-liberated. Awareness is cut off.
Chinese
具足四种口诀。 如同相遇国王般，认识念头智慧。 如同安坐鸟儿般，认识分别念智慧。 自生莲花之觉性自生。 如同水般的觉性，平等了悟轮涅之乐苦，从而获得自解脱之见解。 如同一刀斩断坚硬树木般，了悟一切法皆为一味。 如是教诫比丘贝若扎纳。 萨玛雅。（10） 又，汉地学者古苏卢香塔阿提，如是教诫贝若扎纳事物之安住方式：一切皆为唯一佛陀。 因不可思议故光明。 动摇止息之开展。 无有内外之大通透。 因了悟一切皆为一智慧故，大通透。 如是教诫比丘贝若扎纳。 萨玛雅 嘉。萨玛雅 嘉。（11） 又，汉地古苏卢瑜伽士尸林者教诫贝若扎纳：菩提心之精华。 如实了悟彼。 了悟即可了吗？若觉已了悟，彼乃心之了悟，心之意，若未得法的稳固，则须断除希冀与恐惧之绳索。 彼时，无二、言说超越、无思、不可言说。 与执著分离之法性，非为心识之境。 如是教诫比丘贝若扎纳。 萨玛雅。阿塔。（12） 又，汉地古苏卢巴札尼巴，宣说彼性之根源断除：首先，寻找心之生处。 中间，寻找心之住处。 最后，寻找心之去处。 首先，心之生处无有，是无因之唯一。 中间，心之住处无有，是无道之唯一。 最后，心无有去处，故果无有可修。 如是了悟见地。 于彼深信修习。 于彼深信行持。 于彼无有可得能得，是为果。 之后，原始清净大。 原始解脱大。 遍布广大。 无生大。 利益大。 基位本自成佛。 如是教诫比丘贝若扎纳。 萨玛雅。 智慧浅薄者堕地狱。 秘密印。 秘密。（13） 又，汉地古苏卢瑜伽士中者如是说： 决断见地无有是实。 决断彼无有可修之物。 行持无有取舍。
English
Having the four instructions. Like meeting a king, recognize the wisdom of memory and thought. Like a bird sitting still, recognize the wisdom of discrimination. The self-arisen awareness of the lotus arises on its own. Like water, awareness equally realizes the happiness and suffering of samsara and nirvana, thereby attaining the view of self-liberation. Like a sharp knife cutting through a tough tree, realize that all dharmas are of one taste. Thus, he instructed the monk Vairocana. Samaya. (10) Furthermore, the Chinese scholar Kusu Lu Shanta Ati instructed Vairocana on the way things abide, just as they are: All is the one Buddha. Because it is inconceivable, it is luminous. The expanse where movement has ceased. The great transparency without inside or outside. Because all is realized as one wisdom, it is great transparency. Thus, he instructed the monk Vairocana. Samaya Gya. Samaya Gya. (11) Furthermore, the Chinese Kusu Lu yogi, the charnel ground dweller, instructed Vairocana: The essence is the mind of bodhichitta. Realize it as it is. Is realization enough? If one thinks one has realized it, that is the mind's realization, the mind's mind. If one has not found the stability of the Dharma, then one must cut the rope of hope and fear. At that time, it is non-dual, beyond words, without thought, unspeakable. The nature of reality, free from grasping, is not an object of the intellect. Thus, he instructed the monk Vairocana. Samaya. Atha. (12) Furthermore, the Chinese Kusu Lu Patrini Pa spoke of cutting through the root of suchness: First, search for the origin of the mind. In the middle, search for the dwelling place of the mind. Finally, search for the destination of the mind. First, the origin of the mind is non-existent; it is the one without cause. In the middle, the dwelling place of the mind is non-existent; it is the one without path. Finally, the mind has no destination, so the result is something without accomplishment. Thus, to realize is the view. To have faith in that is meditation. To have faith in that is conduct. In that, there is no object to be obtained or an obtainer; that is the result. After that, the great primordial purity. The great primordial liberation. The great pervasiveness. The great unborn. The great benefit. The ground is primordially enlightened. Thus, he instructed the monk Vairocana. Samaya. For the small-minded, it is hell. Secret seal. Secret. (13) Furthermore, the middle Chinese Kusu Lu yogi said this: Decide that the view has no being. Decide that there is nothing to meditate on. Conduct has no abandoning or adopting.
Chinese
决定。对于果实，决定没有可获得之物。这是极瑜伽士的意旨。萨玛雅 卡汤。（14） 又是中等瑜伽士对新学者的教诲：依靠能见者来确定见者。是不可言说的。依靠所修和能修，来确定修行者。依靠禅修的显现，观察未见之物的存在方式。它存在于超越心识的境界。依靠行为来确定行者，并且远离。这是对比丘毗卢遮那的教诲。萨玛雅。秘密。秘密。秘密。印 印 印。（15） 又是比丘毗卢遮那向中国学者库苏鲁嘿瑜伽士的城市居民请教，他说了三个入口的口诀：显现的方式，生起的方式，存在的方式。通过了知显现为自显现，外在的入口被确定。通过了知生起为自生起，内在的入口被确定。通过了知存在方式为不生和无生，秘密的入口被确定。由于身体的自性智慧无法被找到，因此没有连接身心的东西。没有去处，只有佛。通过了知显现为自显现，由因缘产生的无明被净化。通过了知生起为自生起，由自因产生的无明被净化。通过将风压制为自力，由二元性产生的无明被净化。由于身心二者的联系被切断，因此从三种障碍中解脱，没有去处，只有佛。这是对比丘学生毗卢遮那的教诲。秘密封印。（16） 毗卢遮那向中国学者库苏鲁嘿僧护请教，他说了无生无灭的口诀：观察那没有止息的九头狮子的彼岸。它被决定为无生。观察那二者之间。在那之中存在着言说。它是超越心识的。无执着。无止息。无孔。不可言说，超越心识。阿哈尼拉 擦格。这是对比丘毗卢遮那的教诲。阿汤。（17） 又是毗卢遮那向中国学者库苏鲁瑜伽士的隐士请教，他这样说道：如果想要成佛，就放下努力。如果想要观察心，就观察自己的呼吸。如果想要智慧，就持续地观察念头。如果想要快乐，就去寻找五毒的自性。
English
Decide. Regarding the fruit, decide that there is nothing to be obtained. This is the intention of the supreme yogi. Samaya Khatham. (14) Again, the intermediate yogi's advice to the new student: By relying on the seer, identify the one who sees. It is beyond words. By relying on what is meditated upon and the one who meditates, identify the meditator. By relying on the appearance of meditation, observe the way things are without seeing the object of meditation. It exists beyond the realm of mind. By relying on action, the actor is identified and separated. This is the teaching to the monk Vairochana. Samaya. Secret. Secret. Secret. Seal Seal Seal. (15) Again, when the monk Vairochana asked the Chinese scholar Kusu Luhe, a resident of the city of Yoga, he spoke the mantra of the three entrances: the way of appearance, the way of arising, the way of being. By knowing appearance as self-appearance, the outer entrance is determined. By knowing arising as self-arising, the inner entrance is determined. By knowing the way of being as unborn and uncreated, the secret entrance is determined. Since the self-awareness of the body cannot be found, there is nothing to connect body and mind. There is no place to go except the Buddha. By knowing appearance as self-appearance, the ignorance arising from conditions is purified. By knowing arising as self-arising, the ignorance arising from self-cause is purified. By suppressing the wind as self-power, the ignorance arising from duality is purified. Since the connection between body and mind is severed, one is liberated from the three obscurations, and there is no place to go except the Buddha. This is the teaching to the monk student Vairochana. Secret seal. (16) Vairochana asked the Chinese scholar Kusu Luhe Sengu for advice, and he spoke the mantra of no birth and no cessation: Look beyond the nine-headed lion that has no cessation. It is determined as unborn. Look between the two. There is speech in that. It is beyond mind. No grasping. No cessation. No hole. Inexpressible, beyond mind. Ahani la Tsag. This is the teaching to the monk Vairochana. Atham. (17) Again, Vairochana asked the Chinese scholar Kusu Lu Yogi, the hermit, for advice, and he said this: If you want to become a Buddha, give up effort. If you want to observe the mind, observe your own breath. If you want wisdom, constantly observe thoughts. If you want happiness, find the nature of the five poisons.
Chinese
如果贪恋，就会毁灭。空行母这样教导比丘毗卢遮那。 唉，卡汤！秘密啊！ (18) 毗卢遮那向中国的大师库苏卢·普拉吉尼亚吉尔提请教。 他这样说： 知道实相，知道不混杂，知道差别，知道未生，知道未产生，知道无相，知道无物，知道不动摇，知道自净。 他说，具备这十种智慧就能解脱。 这是对比丘毗卢遮那的教导。 秘密印。阿塔。(19) 毗卢遮那问中国的瑜伽母，什么是确定的意义？ 小隐士尼姑这样说： 像虚空一样清净地证悟时， 善与恶都只是名称而已。 魔和轮回本来就没有。 对于无生之法没有勤作。 没有解脱，也就没有束缚。 菩提心本来就没有作用。 那些像孩子一样不明白的人， 追逐毫无意义的声音。 舍弃所有善法， 对轮回之法贪执和执着。 看到他们，就会在恶趣中徘徊。 这是对比丘毗卢遮那的教导。(20 恰姆巴) 尊胜毗卢遮那， 中国的大师们，成就者们，空行母们，和证悟者们， 给予了教导。 嘉嘉嘉。 秘密。秘密。秘密。 卡汤。卡汤。卡汤。 萨玛雅。萨玛雅。萨玛雅。 愿此与寿命耗尽、障碍消除者相遇。 阿塔。 娘曲、藏曲、莲花瓣的根。 我，博乌的甘扎克·毗卢遮那。 知道三百六十种不同的语言， 知道三百六十种不同的文字。 黑白中国和乌仗那国， 大师们的心意宝藏涌现。 这是在中国地方的王国里， 和尚噶巴等等， 从山岩、树下、坟墓地， 瑜伽士们的月亮， 赐予了我，毗卢遮那。 因为我有一些有缘的信仰， 所以理解这些非常困难。 在胜者的第一个字母里， 说的是“卡”和“卡瓦”。 说了“卡卡”就明白了。 不用自己的智慧去理解，反而诽谤证悟者们。 因此被障碍迷惑，堕入地狱。 数百万劫都无法解脱， 必定会堕入大地狱。 因此，大圆满的口诀， 非常秘密啊！图