Chinese
顺应所说的一切意义，证悟自然显现，施舍慈悲增长。 九乘安住自位，不执著于真实的乘。以甚深见地，减少教派的偏见。自身通过闻法解脱，不因获得而傲慢。 若不合理与意义相悖，即使是佛陀的教言也应放下。若真实且与意义相符，即使是孩童的善说也应采纳。心中虽有坚定的信念，也要向他人请教。 自己的体验不要轻易说，务必保密。不观察别人的过失，专注于认识自己的过失。众生意乐各异，不对任何人的心强加干涉。 即使学识渊博，也要舍弃傲慢自大。若想受到尊重，就应避免批评他人。避免产生无意义的烦恼，远离疑惑争论。 若想讲述佛法，自己首先要如法行持。说法无法调伏他人，就在内心对自己说。证悟在内心生起，瑜伽依赖于自相续。 善恶在此生也会显现，对誓言务必谨慎。若想一心禅修，就独自住在寂静处。证悟后无论何处都安乐，与道友们随处自在。 看到违背佛法的行为，以及世俗的事务。不要陷入愤怒和恶语，独自随心所欲地住。减少贪恋和嗔恨，放弃对家乡的执着。 贪嗔执着减少，无论住在哪里都安乐。为了避免修法的违缘，应远离喧嚣和散乱。若能了知一切皆是法身，则无须舍弃任何事物。 不要以其他方式谋生，瑜伽士不要寻求邪命。不要轻易说出自己的见解，说了就会与众人相违。行为不要虚伪造作，否则会成为欺骗的根源。 若因自大而自满，瑜伽士就会自掘坟墓。若因好辩而争论，就会产生无意义的烦恼。若对他人虚情假意，恶果终将降临到自己身上。 若对心怀有欺骗，本尊空行也会感到羞愧。若言辞巧妙而无实义，瑜伽士会被道友们轻视。若未证悟而装作证悟，就是自己欺骗自己。 若不懂装懂，就会在导师和智者面前感到羞愧。若瑜伽士贪欲强烈，就会在私下里被道友们轻视。若名声和福报太大，瑜伽士就会被魔所迷惑。 若执着和贪恋太强，就会永远在轮回中漂泊。一切佛法的根本是
English
Conform to all the meanings that are spoken, let realization arise spontaneously, and cultivate generosity and compassion. Let the nine vehicles rest in their own place, and do not cling to the vehicle of truth. With a profound view, reduce sectarian biases in religious communities. May your own mind be liberated through hearing, and do not become arrogant through attainment. If it is unreasonable and contradicts the meaning, even the words of the Buddha should be set aside. If it is true and consistent with the meaning, even the good words of a child should be adopted. Although you have great conviction in your mind, show how to ask questions to everyone. Do not speak carelessly about your own experiences; keep them very secret. Do not look for faults in others; focus on recognizing your own faults. Sentient beings have different inclinations; do not impose your own ideas on anyone's mind. Even if you are extremely learned, abandon pride and arrogance. If you want to be respected, avoid criticizing others. Avoid creating meaningless afflictions, and shun doubt and arguments. If you want to teach the Dharma, first act according to the Dharma yourself. Teaching cannot subdue others; speak to yourself inwardly. Certainty arises within, and yoga depends on your own continuum. Good and bad will manifest in this life as well, so be very careful with vows. If you want to meditate single-pointedly, stay alone in a secluded place. Once realized, happiness is everywhere; make your Dharma friends happy wherever they are. See the actions of people who go against the Dharma and worldly affairs. Do not indulge in anger and harsh words; stay alone wherever you please. Reduce attachment and hatred, and abandon attachment to your homeland. If attachment and grasping are small, you will be happy wherever you stay. To avoid obstacles to Dharma practice, abandon busyness and distractions. If you know that everything is Dharmakaya, there is nothing to abandon. Do not make a living by other means; yogis should not seek a wrong livelihood. Do not easily express your views; speaking them will cause conflict with everyone. Do not engage in artificial behavior, as it will become the basis for deception. If you are conceited and arrogant, the yogi will dig their own grave. If you argue because you are fond of debate, you will create meaningless afflictions. If you are insincere to others, the consequences will come to you first. If you deceive your own mind, the yidams and dakinis will be ashamed. If your words are clever but lack meaning, the yogi will be despised by their Dharma friends. If you pretend to be realized when you are not, you are deceiving yourself. If you pretend to know when you do not, you will be ashamed in front of the teachers and wise ones. If a yogi has strong desires, they will be despised by their Dharma friends in secret. If fame and merit are too great, the yogi will be deceived by demons. If attachment and clinging are too strong, you will always wander in samsara. The root of all Dharmas is
Chinese
安住自心。视分别念为根本，将我执视为微小。舍弃轮回的根本——对能取所取的执着。安住自心，乃是涅槃的根本。不要向外寻求法性，而是观照分别念本身。如果分别念的法性不可见，那就是它了。例如，快乐无法通过忍受痛苦获得，痛苦也无法在心中创造快乐。不要切断言辞的根源，而是了断意义的根源。如果追究言辞的根源，它就像虚空一样无边无际。如果了断意义的根源，言辞的尽头仅止于此。不要切断法的根源，而是了断心的根源。如果了断心的根源，法性就是根源。不要向外寻求佛，而是寻求心的根源。如果未找到心的根源，就找到了佛。认识心的基础就是成佛。轮回的根源安住在法身之中。证悟的殊胜方法是依止具德上师。像钥匙一样，从上师那里获得口诀教导。在心中衡量辨别对错。如果心存疑虑，就参考噶举派的口诀。如果生起坚定不移的信心，就能获得巨大的果报。因为生命无常，所以要生起坚定不移的信心。如果已经证悟，就随心所欲，怎么舒服怎么来。 唉！那些想要听闻和证悟的人们啊。 放长眼光，慢慢地坐。 多听闻，少归纳。 分开来分析，混合起来融合。 粗略地理解，精细地实践。 轻易地看到，重要地守护。 平等地了悟，也要避免罪恶。 睡眠、欲望、肉和酒。 对这些稍微放松警惕就好。 恶劣的环境、恶友、恶师。 这三者是修法的障碍。 如果想要舍弃，就要用方法来舍弃。 名声、功德、眷属。 这些也是魔的绳索。 逃到方便安乐的地方。 自己的家乡、亲戚和财物这三者。 对世俗之人来说是消除忧愁的药，但对修行人来说却是毒药。 所以不要对这些过于执着。 使一切法都和谐一致的人们啊。 愤怒暴戾是外在的敌人、盗贼。 狡猾虚伪是内在的肿瘤。 不要对痛苦的因缘缺乏忍耐。 不要在轮回的处所停留太久。 在世俗的事务中，要勇于认输。 不要贪图他人的财富。 无法消化的食物和财富就像毒药。 不要把虚假的东西混入佛法之中。 兄弟
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Settle the mind. Regarding discursive thoughts as the root, make the ego small. Abandon grasping and attachment, which are the root of samsara. Settle the mind, which is the root of nirvana. Do not seek the nature of reality from elsewhere, but look at discursive thoughts themselves. If the nature of discursive thoughts is not seen, that is it. For example, happiness cannot be obtained by enduring suffering, and happiness cannot be created in the mind through suffering. Do not cut off the root of words, but sever the root of meaning. If you investigate the root of words, it is like the sky, boundless. If you sever the root of meaning, the end of words is only there. Do not cut off the root of Dharma, but sever the root of mind. If you sever the root of mind, the nature of reality is the root. Do not seek the Buddha from elsewhere, but seek the root of mind. If you do not find the root of mind, you have found the Buddha. Knowing the basis of mind is becoming a Buddha. The root of samsara resides in the Dharmakaya. The supreme method of realization is to rely on a qualified lama. Like a key, receive pith instructions from the lama. Measure and discern right and wrong in your mind. If you have doubts, refer to the Kagyu instructions. If unwavering faith arises, you will achieve great results. Because life is impermanent, cultivate unwavering faith and confidence. If you have realized it, do whatever you like, whatever is comfortable. Alas! Those who wish to hear and realize. Take a long view and sit slowly. Listen much and summarize little. Analyze separately and mix together. Understand roughly but practice meticulously. See easily but guard importantly. Understand equally but avoid sin. Sleep, desire, meat, and alcohol. It is good to be a little less cautious about these. Bad environment, bad friends, bad teachers. These three are obstacles to Dharma. If you want to abandon them, abandon them skillfully. Fame, merit, retinue. These are also the snares of Mara. Flee to a place of skillful ease. One's own country, relatives, and wealth. These three are medicine for the sorrows of ordinary people, but poison for practitioners. So do not be too attached to these. Those who harmonize all dharmas. Anger and violence are external enemies and thieves. Deceit and hypocrisy are internal tumors. Do not lack patience in the face of suffering. Do not stay too long in the realm of samsara. In worldly affairs, be willing to lose. Do not covet the wealth of others. Food and wealth that cannot be digested are like poison. Do not mix falsehood into the Dharma. Brothers
Chinese
不要在朋友中耍阴谋，不要对烦恼的话语过于敏感，不要轻视佛陀的教诲，不要对错误的法理过于聪明，不要轻视为自己利益的佛法，不要过分重视世俗的法，不要过于执着于错误的法，远远逃离生死轮回。如果我不听比卢遮那（Vairochana）我的建议，将在三恶道中被鬼怪吞噬。修持佛法的人很多，但畏惧生死的人却很少。没有从内心深处生起信心，不畏惧三恶道，不害怕生死轮回的痛苦，即使教导修行方法，也只想要功德。虽然准备修行，却总是制造违缘。虽然准备行善，却总是争强好胜。虽然擅长说法，说的也只是空话。脱下僧衣，戴上念珠，这是虚假的佛法。对于修行人来说，信心是最重要的。有些被魔鬼欺骗的修行人，想要巨大的名声和功德。聚集黑人和恶鬼，努力地以身语意行持佛法，内心却充满了欺骗和虚伪。五毒烦恼比黑人还要严重。这样的人怎么能算是修行人呢？有幸业力觉醒的贤士，拥有超越一切的特殊证悟，他们的行为与所有人一致，对外对内没有偏见，执着很少。内心之中，正法永不分离，直接断除攀缘和分别念，内外守护誓言，视众生之身为佛陀之心。这样的修行人非常稀少。见解达到究竟，内心安乐；禅修稳固，住所安乐；行为广大，无论何处都安乐；果达到究竟，死亡也安乐。这样的圣人非常稀少。诸位君臣，就这样去做吧。我，像我这样的流浪者，是比卢遮那（Vairochana）。对于不了解佛法的兄弟姐妹们，我说了这些简短的遗嘱。未来的瑜伽士们，请听着，记在心里。如是说。出自《大幻化网续》，比卢遮那（Vairochana）向君臣们留下遗嘱的第二十四品。之后，仁钦坚赞鸠摩罗（Rnyag Jñanakumara），钦·释迦·扎巴瓦（Mchims Shakya Prabha），如炯·达玛拉扎（Ru skyong Darma Raza），竹古·艾贝谢（Gru gu Epe she），纳南·多杰·杜炯（Sna nam Dorje Dudjom），他们带着绿松石和黄金等礼物，献上了丝绸等值的礼物，并在乌孜山顶请求了这些佛法。
English
Do not plot intrigues among friends. Do not be overly sensitive to words of affliction. Do not underestimate the Buddha's teachings. Do not be overly clever about erroneous doctrines. Do not underestimate the Dharma for your own benefit. Do not overemphasize worldly Dharma. Do not be overly attached to erroneous doctrines. Flee far away from birth and death. If you do not listen to Vairochana's advice, you will be devoured by demons in the three lower realms. There are many who practice Dharma, but few who fear birth and death. Without generating faith from the depths of your heart, without fearing the three lower realms, without dreading the suffering of birth and death, even when teaching the methods of practice, they only desire merit. Although preparing to practice, they always create obstacles. Although preparing to do good, they always compete to be the best. Although skilled in expounding the Dharma, their words are just empty talk. Taking off monastic robes and putting on rosaries is false Dharma. For practitioners, faith is the most precious thing. Some practitioners who are deceived by demons desire great fame and merit. Gathering black people and demons, they diligently practice Dharma with body, speech, and mind, but their hearts are filled with deception and hypocrisy. The five poisons and afflictions are even greater than black people. How can such a person be considered a practitioner? Fortunate individuals whose karma has awakened possess extraordinary realization that surpasses all others. Their actions are in harmony with everyone. Without bias, inside or out, they have little attachment. Within their hearts, the true Dharma is never separate. Directly cutting off clinging and conceptual thoughts, they guard their vows, inside and out. They see the bodies of sentient beings as the heart of the Buddha. Such practitioners are extremely rare. Their view reaches the ultimate, and their minds are at ease. Their meditation is stable, and their dwelling is comfortable. Their conduct is vast, and they are at ease wherever they go. Their fruit reaches the ultimate, and even death is peaceful. Such holy beings are extremely rare. All you lords and ministers, act in this way. I, a wanderer like myself, am Vairochana. To my brothers and sisters who do not understand the true Dharma, I have spoken these brief last words. All future yogis, listen to this and keep it in your hearts. Thus it was said. From the Great Net of Illusion Tantra, the twenty-fourth chapter, Vairochana leaving his last testament to the lords and ministers. Then, Rnyag Jñanakumara, Mchims Shakya Prabha, Ru skyong Darma Raza, Gru gu Epe she, Sna nam Dorje Dudjom, with gifts of turquoise and gold, offered silk cloths of equal value and requested these teachings at the summit of Utsé Mountain.