Chinese
如果学习殊胜的窍诀，当认识自心时，对于轮回涅槃之法，在学修上就不会有疑惑而能确定。这是贝若扎纳说的。让嘉纳古玛茹，就这样去理解吧！口诀的精华，方便的精髓，我如实地传授给你，将它藏在你心的宝藏中。如是说。顶礼自显法身！无有任何成就，五毒即是法身。断除、遮止、净化、转变等等，真是可悲啊！风本身就是虚空，有差别吗？同样，烦恼本身就是心，有差别吗？心没有因缘，有差别吗？是自生智慧，有差别吗？如果风本身不是虚空，那么鼓风囊孔中的风从哪里来？如果烦恼本身不是心，那么从心之外的五毒从哪里来？如果心没有因缘，那么心本身努力也找不到，观察也看不到。心的本体，这个就是这个，三世诸佛也无法见到。例如，证悟心性的瑜伽士，心也没有，法也没有，业也没有，果报又在哪里呢？善恶业的果报，心本身就是自显现。如果说心不是自显现，那么土地、石头、山岩也都会有果报，并且会体验苦乐。因此，六道众生的苦乐，心本身就是自显现。因此，心本身就是虚空，本来就是佛。因此，五毒就是法身，对此要确定。如是说。《相似尘垢大论》中，这是不愿向小乘根器浅薄者宣说的第三十节。秘密！秘密！秘密！顶礼无作任运成就之界！不动的大圆满总饰，是乘之顶峰，是国王。一切都汇聚于此，因此是总体的如意宝。功德无尽的如意宝，是成就一切的基础。对一切没有亲疏之别，像阳光一样普照。对三世没有迁变，像金刚山峰一样。没有恐惧，没有畏惧。行住坐卧，饮食等等，四种行为都广大。因为对它没有动摇，所以在地上行走也是一样。没有老少，没有男女之分。
English
If you study the supreme key points, when you recognize your own mind, you will have no doubts about the Dharma of Samsara and Nirvana, and you will be able to be certain in your study and practice. This was said by Vairochana. Let Jñana Kumara understand it this way! The essence of the oral instructions, the essence of skillful means, I impart to you as I have understood it, hide it in the treasure of your heart. Thus it was said. Homage to the self-appearing Dharmakaya! Without any accomplishment, the five poisons are the Dharmakaya. Abandoning, blocking, purifying, transforming, and so on, how pitiful! Is wind itself different from being space? Likewise, is affliction itself different from being mind? Is mind without cause and condition different? Is it self-born wisdom, is it different? If wind itself is not different from being space, then where does the wind from the bellows hole come from? If affliction itself is not different from being mind, then where do the five poisons come from apart from mind? If mind has no cause and condition, then mind itself cannot be found by effort, and cannot be seen by observation. The essence of mind, this is this, the Buddhas of the three times cannot see it. For example, a yogi who realizes the nature of mind, there is neither mind nor Dharma. There is no karma, so where is the fruition? The fruition of good and bad karma, mind itself is self-appearance. If you say that mind is not self-appearance, then the earth, stones, mountains, and rocks will also have fruition, and will experience happiness and suffering. Therefore, the happiness and suffering of the six realms of beings, mind itself is self-appearance. Therefore, mind itself is space, originally enlightened. Therefore, the five poisons are the Dharmakaya, be certain of this. Thus it was said. From the Great Treatise on Similar Impurities, this is the thirtieth section, which is unwilling to be taught to those of small capacity and shallow mind. Secret! Secret! Secret! Homage to the spontaneously accomplished realm of the Unfabricated! The unmoving, Great Perfection, the general ornament, is the king of the pinnacle of vehicles. Since everything gathers here, it is the general wish-fulfilling jewel. The inexhaustible wish-fulfilling jewel of qualities, is the basis for the arising of all accomplishments. Since there is no near or far to all, it spreads like the light of the sun. Since there is no change in the three times, it is like the peak of a vajra mountain. There is no fear, no dread at all. Walking, sleeping, sitting, staying, eating, and so on, the four kinds of conduct are all vast. Because there is no movement in it, walking on the ground is the same. There is no old or young, no male or female.
English
Without wavering, because of dwelling equally in everything, like gold without good or bad, there is no need for asceticism or diligent effort. Because of dwelling on the basis of everything, it is enough to meet with the meaning of non-action. Because there is no liberation or bondage through this, because of being separated from both bondage and liberation, it is enough to rest on the edge of the limit. Because there is no difference between standing and sleeping, because one has not gone beyond the realm of dharmata, it is enough to act as one pleases. Because there is no near or far in dharmata, because there is no difference in place or direction, it is enough to stay in a cold, dark place. People of solitary places, caves, and mountain cliffs, because there is no blessing or ferocity, because there is no object of effort or realization, it is enough to rely on noise and distraction. Whatever is seen is seen directly as dharmata, because there is no opening or closing of the five senses, it is enough to leave the senses bare. For one who dwells in the realm of equality, because there is no meditation or non-meditation, and because there is no distraction or non-distraction, even if hells and so on blaze with fire and flood with water, because the nature of mind is self-appearance, it is enough to stay without fear. Butchers, prostitutes, the five unceasing actions, because they do not go beyond the realm of dharmata, it is enough to recognize without good or bad. Thus, Garab Dorje, as the nectar drop of his mind dripped, Vairotsana became a vessel of wisdom. Yuudra Nyingpo and Nyakchen Jñana Kumara, and the dripping nectar drop dissolved into the center of his mind. Very secret. Again, he proclaimed loudly, "If those without fortune see it, they will be born in hell." Thus said Vairotsana. Secret! This is like meeting Vairotsana face to face. Homage to the realm of self-arisen dharmata. Great ignorance is bodhicitta, in the state of equality there is no partiality. Great hatred is bodhicitta, the forceful means to cut off samsara. Attachment itself is bodhicitta, great attachment to the benefit of beings. Pride itself is bodhicitta, it subdues all inferior views with power. Great jealousy is bodhicitta, there is no buddhahood in a single place. There is no dharmakaya where there are five poisons, it is enough to use the five poisons without abandoning them. Whatever of the eight worldly dharmas is used, the realm of dharmakaya bodhicitta. It is enough to enjoy the five objects of desire. This great perfection of mind itself, arises without any obstruction. There is nothing to abandon, nothing is gathered. It is anything and it is nothing. There is no negation or affirmation, abandonment or adoption, it is bodhi.
Chinese
心。广大遍布圆满大。小者不舍大圆满，无有高低平等性。谁若安住于此义，即是大义证悟者。与佛陀等同心意。彼为三世诸佛亦，如独子之母般慈爱。大圆满证悟瑜伽士，威力功用自性力极大。为何瑜伽士具胆识？世间天魔八部众，亦如仆人般行诸事。如何吩咐如是听。瑜伽之王于彼者，如国王般变化后，如珍宝般令欢喜。如何吩咐之事皆作。若见具胆识者之威力，则怜悯声闻如孩童。人之戏言如猴子模仿。具胆识之瑜伽士，此生所欲皆得成，内外无有生与死，于信解者如雨般降慈悲。于嗔恨诽谤者，傲慢天魔亦嗔恨。是故瑜伽士若不具胆识，世间天魔八部众，视其为降罪之处。是故瑜伽士若未证悟法性，纵经千劫积资粮，布施口诵等等及，善逝之供及所作善行，刹那之人罪恶行，无论宣扬多少之友伴，如一恶语之摧毁般，令其毁灭也，童子啊！如虚空之无坏灭般，以无生故无有坏灭。证悟无生金刚。如是白若杂那所说。虽与白若杂那亲自会面，然因此中无有可取出之精华，故称大杂染。我之语，未来一切皆谛听。如我白若杂那者，行十六难行后，前往邬金持髻者之境。与极喜金刚智者会面。极喜金刚心之明点滴落，我白若杂那以器承接后，此诀窍甘露之明点，非具证悟者，勿于他人耳边语。于贪图胜利大我慢者舍弃吧。于无意义言语之放荡者舍弃吧。于从事词句分割努力者舍弃吧。虽分割
English
The mind. Vastly pervasive, completely perfect and great. Not abandoning the small, perfecting the great, there is no high or low, it is equality itself. Whoever abides in the meaning of that, is a being who has realized the great meaning. Their intention is equal to that of the Buddhas. Even the Buddhas of the three times cherish them like a mother cherishes her only child. The yogi who has realized Dzogchen has great power, strength, natural force. Why is the yogi so confident? Even the eight classes of gods and demons of the world perform all kinds of tasks as servants. They listen as they are instructed. To that king of yogis, after transforming like a king, they please him like a precious jewel. They perform the tasks as they are instructed. When they see the power and strength of that confident one, they pity the Shravakas like children. People's idle talk is like a monkey's imitation. To that confident yogi, in this life, all desires are fulfilled, there is no birth or death inside or outside, and compassion descends like rain on those who have faith. Even the proud gods and demons hate those who hate and slander. Therefore, if a yogi does not have confidence, the eight classes of gods and demons of the world see him as a place to inflict punishment. Therefore, if a yogi does not realize the nature of reality, even if he accumulates merit for thousands of kalpas, giving, reciting, and so on, and whatever offerings to the Sugatas and virtuous deeds he has done, this sin of a moment of a person, all the friends who proclaim it, like the destruction of a single evil word, will destroy it, O Kumara! Like the sky that cannot be destroyed, because it is unborn, there is no destruction. Realize the unborn vajra. Thus spoke Vairochana. Even if you meet Vairochana himself, because there is no essence to be extracted from this, it is called great impurity. Listen to my words, all future generations. Like me, Vairochana, after doing sixteen difficult deeds, went to the land of Uddiyana, the one with the topknot. He met the wise Garab Dorje. The thigle of the heart of Garab Dorje dripped down, and I, Vairochana, received it in a vessel. This essential nectar thigle, do not speak it in the ear of someone who is not realized. Abandon those who are greedy for victory and have great pride. Abandon those who are dissolute in meaningless words. Abandon those who are engaged in the effort of dividing words. Although divided
Chinese
被吝啬束缚，没有功德和信仰，对人忘恩负义，耍手段欺骗，我的口诀可能会失落。口诀可能会失落在那些像外道一样衡量天空高度的人手中，可能会失落在小乘的孩童手中，可能会失落在那些口齿伶俐、把片段语句唱成歌的人手中，可能会失落在七宗派和破坏佛法的人手中。这个口诀要传授给有大信心的人，他们的程度就像总是大哭一样。要非常敬畏和珍爱上师，视如珍宝。为了上师，甚至要毫不吝惜地献出自己的身体和生命。要珍视如宝的精华和耗尽的养分。对于上师，不能有丝毫的吝惜。要观察并始终依赖噶举派的教法。要观察见解，心怀正念，不费力地信奉佛法。如果找到这样的弟子，就传授这样的口诀。如果找不到，就把它藏在坚固的岩石中。这是贝若扎纳的教诲。秘密！秘密！秘密！结束！结束！结束！传给后代。这是教令。阿特。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）出自《大幻化网》。贝若扎纳所著的噶举派教言精义，口诀精华滴落之第三十一品。顶礼！至尊玛哈古汝！应该用方法抛弃的导师是怎样的？于是说道：听着，玉扎宁波之子！恶劣导师的特征是：进入低劣的乘，怀有小乘的思想，总之就是心胸狭隘，喜欢用言语来应对言语，内心傲慢，自视甚高，以妖娆的姿态自居，口齿伶俐，装作贞洁，靠吹嘘来占据座位，贪财好利，吝啬食物，没有知识和传承却寻找弟子，把不了解的东西教给别人，用傲慢的技巧来吹嘘，自己的能力尚未圆满，就给别人灌顶加持，妄念纷飞，努力进行表面的宗教行为。这些都是恶劣导师的特征。正如经文所说：把欺骗孩童的宗教行为置于证悟的道路上，没有前进的道路，没有证悟的时机。寻找法性会变成什么样子呢？没有成为合格导师的，就像猴子一样的经文。这是贝若扎纳我所说的。