English
If you desire, you will be ruined. Thus the dakini instructed the monk Vairochana. Alas, Khatham! Secret! (18) Vairochana asked the Chinese master Kusu Lu Prajñāghirti for instruction. He said this: Knowing the nature, knowing without mixing, knowing separately, knowing unborn, knowing unproduced, knowing without object, knowing without substance, knowing without moving, knowing self-pure. He said that having these ten knowings, one will be liberated. This is the instruction to the monk Vairochana. Secret seal. Atha. (19) Vairochana asked the Chinese yogini, what is the definitive meaning? The small hermit nun said this: When realizing purity like the sky, Both virtue and vice are mere names. Demons and samsara are originally nonexistent. For the unborn dharma, there is no effort. There is no liberation, and there is no binding. The essence of bodhi has no action from the beginning. Those who, like children, do not understand this, Follow after meaningless sounds. Abandoning all virtuous dharmas, They are attached to and cling to the dharmas of samsara. Seeing them, they wander in the lower realms. This is the instruction to the monk Vairochana. (20 Cham-pa) To Lord Victorious Vairochana, The Chinese masters, the siddhas, the dakinis, and the realized ones, Gave instructions. Gya, gya, gya. Secret. Secret. Secret. Khatham. Khatham. Khatham. Samaya. Samaya. Samaya. May this meet those whose life is exhausted and whose obscurations are eliminated. Atha. Nyang River, Tsang River, the root of the lotus petals. I, Gan-jak Vairochana of Pou. I know three hundred and sixty different languages, I know three hundred and sixty different scripts. Black and white China and the land of Oddiyana, The treasure of the minds of the masters is revealed. This is in the kingdom of the land of China, Hashang Garpa and others, From cliffs, under trees, in cemeteries, The yogis' monthly wages, Were given to me, Vairochana. Because I have some fortunate faith, It is very difficult to understand these. In the first letter of the Victorious One, It is said to be "Ka" and "Khava." It is evident from saying "Ka Kha." Not understanding with one's own mind, one slanders the realized ones. By being obscured and misled by this, one goes to hell. One will not be liberated for hundreds of thousands of kalpas, One will certainly fall into the great hell. Therefore, the instructions of Dzogchen, Are very secret! Tu
Chinese
将它吹响！将玉扎心髓交付于你。萨玛雅即是誓言印。以誓言印镇压并隐藏。萨玛雅！萨玛雅！萨玛雅！如果没有找到具有殊胜业缘者，即使面临死亡也要隐藏。不要观察言语的衰败和诱惑。期待获得所有方便的例子。不要以贪求来祈求方便的种子。上师不顶戴于头顶，没有礼敬和谦卑。对于珍贵的宝物不舍得付出，被贪恋和吝啬束缚的人，如果得到它，就会炫耀。像商品一样交易，说空话。如果落入这样的人手中，自己和他人都会毁灭。护法神和鬼神会发生冲突。旱灾、冰雹等灾难，微小的劫难会突然降临。疾病和恶劣的例子会蔓延。因此，阿底瑜伽大圆满的口诀要非常隐藏。力量和恶咒要非常隐藏。恶劣手段和恶毒的行为要非常隐藏。如果这些都增长，誓言破损者的修行就不会成功，佛法会面临危险。外道徒的修行，如果落入恶劣的容器中，就像将武器交给疯子一样。这个佛法是危险的帮凶。因此，口诀要隐藏。玉扎心髓，爱子啊，在嘉摩察瓦绒。关于玉扎心髓，这是从中国学者那里，由杰贝若扎那请教的摹本。玉扎心髓在藏地传授给了仁雅嘉纳古玛Ra。他传授给了索波拉贝的益西。他传授给了努桑杰益西仁波切。伟大的摹本中，贝若扎那与中国学者古苏鲁等人，比较观点的第二十二个章节。那时，赤松德赞去世后，在杰堆卡瓦，儿子穆尼赞布还小的时候，儿子穆尼赞布和藏地的善知识们，喜欢杰佛教的比较。大臣们喜欢杰苯教的比较。儿子穆尼赞布和藏地的善知识们权力更大，杰贝若扎那从中国来后，住在嘉摩察瓦绒的消息，儿子穆尼赞布听到后，派了年努秀坚和秀纳瓦巴瓦坚两人，去杰佛教的比较，拜见上师贝若扎那住在嘉摩察瓦绒。
English
Blow the conch! Entrust the Yu-dra Heart Essence to you. Samaya is the seal of commitment. Suppress and hide it with the seal of commitment. Samaya! Samaya! Samaya! If you do not find someone with excellent karmic fortune, hide it even if it means death. Do not observe the decay and seduction of words. Hope to obtain all examples of skillful means. Do not request the seed of skillful means with desire. Do not carry the lama on the crown of your head, without prostration and humility. Do not be willing to give up precious treasures, those who are bound by attachment and stinginess, if they obtain it, they will show off. They trade like merchandise, speaking empty words. If it falls into the hands of such people, both oneself and others will be destroyed. The Dharma protectors and spirits will clash. Disasters such as droughts and hailstorms, small kalpas will suddenly come. Diseases and bad examples will spread. Therefore, the Atiyoga Dzogchen instructions should be very hidden. Power and evil mantras should be very hidden. Evil means and malicious actions should be very hidden. If these all increase, the practice of those who have broken their vows will not succeed, and the Dharma will be in danger. The practice of heretics, if it falls into a bad vessel, is like handing a weapon to a madman. This Dharma is a dangerous accomplice. Therefore, the instructions should be hidden. Yu-dra Heart Essence, beloved son, in Gyalmo Tsawa Rong. Regarding the Yu-dra Heart Essence, this is a copy requested from the Chinese scholars by Je Vairotsana. The Yu-dra Heart Essence was transmitted to Nyak Jñanakumara in Tibet. He transmitted it to Sogpo Lhapal's Yeshe. He transmitted it to Nub Sangye Yeshe Rinpoche. From the Great Copy, the twenty-second chapter of comparing views between Vairotsana and the Chinese scholars Kusu Lu and others. At that time, after Trisong Detsen passed away, in Je Durkhawa, when the son Muné Tsenpo was young, the son Muné Tsenpo and the virtuous spiritual friends of Tibet preferred the comparison of Je Dharma. The ministers preferred the comparison of Je Bon. The son Muné Tsenpo and the virtuous spiritual friends of Tibet had more power, and after Je Vairotsana came from China and resided in Gyalmo Tsawa Rong, the son Muné Tsenpo heard this and sent Nyan Nyuk Zhuchen and Zhunawa Bawa Chen to the comparison of Je Dharma, to visit the master Vairotsana residing in Gyalmo Tsawa Rong.
Chinese
送去迎请时，让杰贝若扎纳从擦瓦绒前往西藏时，嘉姆擦瓦绒巴不高兴，（说）拉杰喇嘛大学者，在格热卡萨地方不好，请不要前往西藏，这样请求了。杰贝若扎纳说道：轮回涅槃法性中显现，执着于方和派别，真是可怜。执着能取所取二者，真是可悲。我因有应调伏的众生发愿，所以要去。你们安住在无有贪恋的教言之上。这样说道。智者中的智者，具有十种口诀。三世诸佛的无上亲友。杰玛哈咕噜仁波切，向贝若扎纳的身顶礼。与杰贝若扎纳的真容亲自显现无二的，名为大幻化网的见解之王。唉玛吙！那时龙年，月份是花月的月末，年秀努坚和秀纳瓦巴瓦坚二人，从擦瓦绒迎请了贝若扎纳，前往光荣的卫藏桑耶寺时，人们有的举起旗帜，有的吹响海螺，有的敲击钹，有的摇动铃铛，有的敲击犍椎，有的焚烧熏香，有的散花，有的撑起伞，有的树立胜幢，有的跳舞，有的唱歌，有的写字，有的高兴得哭了，有的供养各种珍宝。杰统治者的杰的魂石，供养了白玉卧狮。大家都行了像墙倒塌一样的礼拜。之后杰臣民三众，右膝着地，说道：杰玛哈咕噜钦波拉（大导师）！身是不灭的如意宝幢，黑白汉地、邬金、尼泊尔、门隅和西藏，恶毒的声音无法阻挡，如同金刚。我们向贝若扎纳的身顶礼。语是梵音的教言传承，三种口诀如时雨般宣说。我们向贝若扎纳的语顶礼。意如太阳之心般明朗无碍。我们向贝若扎纳的意顶礼。以圆满一切功德，如天物珍宝般，各种所需所欲自然产生。向贝若扎纳的身顶礼。
English
When sending for the invitation, when Jey Vairotsana was made to go to Tibet from Tsawa Rong, Gyalmo Tsawa Rongpa was unhappy, (saying) Lhaje Lama, the great scholar, is not good in the area of Grekha Sa, please do not go to Tibet, she requested. Jey Vairotsana said: From the space of samsara and nirvana, the nature of reality arises, it is pitiful to cling to sides and factions. It is sad to cling to the two, grasper and grasped. I am going because I have made aspirations for the sentient beings to be tamed. You all should stay on top of the instructions without attachment. So he said. The wisest of the wise, possessing ten instructions. The supreme friend of all the Buddhas of the three times. Jey Maha Guru Rinpoche, I prostrate to the body of Vairotsana. Like the actual face of Jey Vairotsana being shown in person, the king of views called the Great Illusion Net. Emaho! At that time, in the year of the Dragon, the month was the end of the Flower Month, Nyen Nyuk Nujen and Nyu Nawa Bawa Jen two, invited Vairotsana from Tsawa Rong, when they went to glorious Utsang Samye, some of the people raised flags, some blew conches, some struck cymbals, some rang bells, some struck gendi, some burned incense, some scattered flowers, some raised umbrellas, some erected victory banners, some danced, some sang, some wrote, some cried with joy, some offered various jewels. The Jey ruler's Jey's soul stone, a white jade sleeping lion, was offered. Everyone performed prostrations like a collapsing wall. Then the Jey minister and the three masses, with their right knee on the ground, said: Jey Maha Guru Chenpo La (Great Teacher)! The body is an imperishable wish-fulfilling jewel banner, black and white China, Oddiyana, Nepal, Mon and Tibet, the poisonous sound cannot be stopped, like a vajra. We prostrate to the body of Vairotsana. Speech is the lineage of the teachings of Brahma's voice, the three instructions are proclaimed like timely rain. We prostrate to the speech of Vairotsana. Mind is clear and unobstructed like the heart of the sun. We prostrate to the mind of Vairotsana. By perfecting all qualities, like divine jewels, all kinds of needs and desires naturally arise. I prostrate to the body of Vairotsana.
Chinese
礼赞！以事业方便利益众生，向毗卢遮那佛身礼拜赞颂。行礼之后，毗卢遮那回答说：呜呼！是的，上师的教言被邪魔所害。我毗卢遮那没有自主，漂泊于空界之中。感觉不到疾病死亡的威胁。在没有得到上师的允许之前，身语意没有受到损害吗？这样回答道。之后，毗卢遮那从热的地方来到吐蕃，为了服侍他，玉扎宁波也来到了吐蕃。在国王去世，人们聚集在一起制作木制灵塔的集市中，没有座位。毗卢遮那坐在觉若龙钦的背后。觉若龙钦从背后看过去，有两个僧侣坐在那里。毗卢遮那说：克罗秋孜孜地坐着。在那里，觉若龙钦从缝隙中向毗卢遮那和玉扎行礼。在那里，觉若龙钦的座位上，帕廓请毗卢遮那坐下。之后，毗卢遮那思考着，让玉扎宁波担任仪轨的堪布。苯教徒和咒士在座次上不和，上师毗卢遮那占据了座次的首位，念诵“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。毗卢遮那的身体被克罗秋加持并化现，苯教徒们害怕地离开了座位的首位。在那里，在上师辩论的时候，辛饶化现为赤松德赞。拉托耶热出现了，苯教徒说：是从上师您加持的口袋里出来的。毗卢遮那说：不是上师，是辛饶化现为上师来的。苯教徒又说：不是辛饶，是上师您的威力变出来的。上师问：是上师还是辛饶，我来看看。毗卢遮那睁大眼睛，举起恐吓指，念诵“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），苯教徒口袋里的上师变成了刽子手，带着恶劣的声音不知去向地逃走了。在那里，苯教徒们也背叛了，愤怒了。大臣们也不喜欢上师的佛法辩论，无可奈何。上师赤松德赞也进行了佛法辩论。咒士们从那以后变得亲近了。所有的苯教徒都把咒士顶在头上。之后，上师毗卢遮那开始
English
Homage! Acting for the benefit of sentient beings through skillful means, I prostrate and praise the body of Vairochana. After the prostration, Lord Vairochana replied: "Uhu! Yes, the master's teachings are harmed by demons. I, Vairochana, have no control and wander throughout the empty realm. I do not feel the threat of disease and death. Until I receive the master's permission, has my body, speech, and mind not been harmed?" Thus he replied. Then, when Vairochana came to Tibet from the hot country to serve him, Yudra Nyingpo also came to Tibet. In the midst of a large market where people gathered to make wooden stupas for the deceased king, without a seat, Vairochana sat behind Chokro Luyi Gyaltsen. Chokro Luyi Gyaltsen looked back and saw two monks sitting there. Vairochana said: "Krochu is sitting quietly." There, Chokro Luyi Gyaltsen prostrated to Vairochana and Yudra from the gap. There, on Chokro Luyi Gyaltsen's seat, Pagor invited Vairochana to sit. Then, Lord Vairochana thought, and made Yudra Nyingpo the Khenpo of the ritual. When the Bonpos and mantra practitioners did not agree on the seating order, Lord Vairochana took the head of the seat and said "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽). Vairochana's body was blessed and transformed into Krochu, and the Bonpos were frightened and left the head of the seat. There, at the time of the master's debate, Shenpo transformed into Trisong Detsen. Lato Yere appeared, and the Bonpos said: "It came from the bag blessed by you, master." Vairochana said: "It is not the master, Shenpo came transformed as the master." The Bonpos said again: "It is not Shenpo, it was transformed by your power, master." The master asked: "Is it the master or Shenpo, let me see." Vairochana widened his eyes, raised a threatening finger, and said "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽), and the master in the Bonpo's bag turned into an executioner, and fled with a bad sound, disappearing without a trace. There, the Bonpos also rebelled and became angry. The ministers also did not like the master's Dharma debate and were helpless. The master Trisong Detsen also held a Dharma debate. The mantra practitioners became close from then on. All the Bonpos carried the mantra practitioners on their heads. Then, Lord Vairochana began