Chinese
饮用大量酒后，无节制地吃肉喝酒。 守护地方的疆界，进行军事演习。 这是傲慢魔鬼的行为，死后将在地狱中哭喊。 这是贝若扎纳为后世的格西们所作的讽刺歌。 出自《大杂染》，为藏族格西们所作的讽刺歌，第三十五节。 之后，贝若扎纳又为藏族的修行者们创作了歌曲： 唉！唉！ 在此居住的众人，闻思的智慧没有解脱，不承担智者的责任。 没有得到混合灌顶，如同黑人一般。 没有进行禅修和修持，没有进行本尊的观修，只是抓住经文的字句。 不理解隐义和密意，证悟没有转变。 不了解口诀和窍诀，不知道如何守护誓言。 离间道友，舍弃上师。 根本和支分的誓言完全破损。 无法通过持誓者成就，反而堕入魔道。 对佛法失去信心，诽谤上师。 这样的密咒师死后将在地狱中哭喊。 这是贝若扎纳为修行者们所作的讽刺歌。 出自《大杂染》，为修行者们所作的讽刺歌，第三十六节。 之后，贝若扎纳又为僧侣们创作了这样的歌曲： 唉！唉！ 在此居住的僧侣们。 不守护戒律，所有的戒律都已破损。 不行持十善，肆无忌惮地行持十恶。 不做口头上的法事，沉迷于肉、酒和赌博。 不建造佛塔和寺庙，建造偏房和城堡。 不建造佛像和佛堂，训练铁墙和军事装备。 不积攒僧人的黄色财产，积攒军队、人民和武器。 不携带手杖和焚香，携带长矛和弓箭。 不穿戴袈裟，戴着铁盔和帽子。 不挂着水壶，佩戴宝剑和箭筒。 僧侣们穿上魔鬼的服装，行持罪恶和不善。 罪大恶极的僧侣一旦出现，就会散布傲慢和自大。 宗派纷争和破坏地方，导致地神和妖魔骚动。 破坏誓言和制造污秽，导致夏季的葡萄和寒冷的天气混乱。 导致歉收、饥荒、疾病和冰雹。 一旦出现这样的情况，就会堕入大地狱。 由大将军带领着。 鸟
English
Having drunk a lot of alcohol, they eat meat and drink wine without restraint. Protecting the borders of the land, they conduct military exercises. This is the behavior of arrogant demons, and after death, they will cry out in hell. This is a satirical song composed by Vairotsana for the future Geshes. From the Great Samyukta, the thirty-fifth section, a satirical song composed for the Tibetan Geshes. Then, Vairotsana composed a song for the Tibetan practitioners: Alas! Alas! All the people residing here, whose wisdom of hearing and thinking has not been liberated, do not bear the burden of being wise. Without having received the mixed empowerment, they are like black people. Without having practiced meditation and accomplishment, without having cultivated the deity, they only grasp the words of the scriptures. Not understanding the hidden meaning and secret intention, realization has not transformed. Not knowing the oral instructions and key points, not knowing how to protect vows. They alienate Dharma friends and abandon the guru. The root and branch vows are completely broken. They cannot achieve accomplishment through being a vow-holder, instead, they fall into demonic paths. Losing faith in the Dharma, they slander the guru. Such mantra practitioners will cry out in hell after death. This is a satirical song composed by Vairotsana for the practitioners. From the Great Samyukta, the thirty-sixth section, a satirical song composed for the practitioners. Then, Vairotsana composed this song for the monks: Alas! Alas! The monks residing here. Do not protect the monastic rules, all the vows are broken. Do not practice the ten virtues, recklessly practice the ten non-virtues. Do not perform oral Dharma practices, indulging in meat, alcohol, and gambling. Do not build stupas and temples, but build side rooms and castles. Do not build statues and Dharma halls, but train iron walls and military equipment. Do not accumulate the yellow property of monks, but accumulate armies, people, and weapons. Do not carry staffs and incense, but carry spears and bows. Do not wear Dharma robes, but wear iron helmets and hats. Do not hang water bottles, but wear swords and arrow quivers. The monks put on the clothes of demons, practicing sins and non-virtue. When extremely sinful monks appear, they spread arrogance and pride. Sectarian disputes and destruction of the land cause the earth gods and demons to stir. Breaking vows and creating defilement cause the summer grapes and cold weather to be chaotic. Leading to crop failure, famine, disease, and hail. Once such a situation occurs, they will fall into the great hell. Led by the great general. Bird
Chinese
甚至鸟类昆虫等，也将前往那热大地狱之处。这是毗卢遮那尊者对僧侣们的讽刺之歌。出自《大杂染》。这是对藏地僧侣们唱讽刺之歌的第三十七段。 然后，毗卢遮那尊者对修持猛咒的咒师们这样说道： 守护教法的咒师们，没有平等之义，找不到本尊的深意。没有口传、教诫，找不到意之深意。不知四命勾摄，找不到咒语的威力。不知根本支分誓言守护，没有誓言者的眷属。做了虚伪欺骗之事，突发性的邪魔会来。没有如法守护誓言，修行变得空虚。没有能力的技巧，做了诅咒和镇压焚烧，就衰败了。所有自毁、毁坏菩提心的咒师们，死后哀嚎着，会生于大地狱。这是毗卢遮那尊者所说。出自《大杂染》。这是对藏地修持猛咒的咒师们唱讽刺之歌的第三十八段。 然后，毗卢遮那尊者对藏地的渔民男女们唱了这首歌： 喂！喂！在此居住的渔民男女们。首先，因为没有文字算术教典，所以没有人伦慈悲心。没有去往智者之处，所以没有礼貌和尊敬。因为没有鲜花礼物，所以更加确信是试探。生起后不寻求见解，烦恼障碍不可能清净。顶礼后不献上信心，业障不可能清净。没有供养，没有灌顶功德，更加确信是黑人。内外秘密不寻求见面礼，所知障不可能清净。没有令人愉悦的侍奉，没有虔诚的供品，所以得不到教诫的精华。因为没有得到外内密三种灌顶的圆满，所以不是口传传承教诫的法器。得到法的人，像盗贼一样说了各种诅咒。不是僧人，不是苯教徒，不是出家人。不是大小乘次第，不是克里亚瑜伽。不是口传，不是教诫，不是诀窍。不是中观，不是量，不是论典。不知是何乘，有些人说了什么，说了教言之词。任何显现的书籍都是欺骗。例如，工作的人不饿就吃饭，乞丐瞎子饿了就乞讨一样。太大了
English
Even birds and insects will go to the place of Naraka great hell. This is Vairotsana's satirical song for the monks. From the Great Samklesha. This is the thirty-seventh section of singing satirical songs to the monks of Tibet. Then, Vairotsana said this to the mantra practitioners who practice fierce mantras: The mantra practitioners who protect the teachings, without the meaning of equality, cannot find the deep meaning of the yidam. Without oral transmission and instructions, they cannot find the deep meaning of the mind. Not knowing the four life-gatherings, they cannot find the power of the mantra. Not knowing the root and branch vows to protect, there are no retinue of oath-bound ones. Doing false and deceptive things, sudden evil spirits will come. Not properly keeping the vows, practice becomes empty. Without the skill of power, doing curses and suppressions by burning, they decline. All mantra practitioners who destroy themselves and destroy bodhicitta, after death, wailing, will be born in the great hell. This is what Vairotsana said. From the Great Samklesha. This is the thirty-eighth section of singing satirical songs to the mantra practitioners of Tibet who practice fierce mantras. Then, Vairotsana sang this song to the fishermen and women of Tibet: Hey! Hey! Fishermen and women residing here. First, because there are no letters, arithmetic, and scriptures, there is no human kindness and compassion. Not going to the wise, there is no politeness and respect. Because there are no flower offerings, they are even more convinced that it is a test. Not seeking to see the face after generating, it is impossible to purify the defilements and obscurations. Not offering faith after bowing, it is impossible to purify karmic obscurations. Without offerings, without empowerment merits, they are even more convinced that they are black people. Not seeking to meet the face inside and outside, it is impossible to purify the obscurations of knowledge. Without pleasing service and faithful offerings, they do not obtain the essence of the instructions. Because they have not obtained the perfection of the three empowerments of outer, inner, and secret, they are not vessels for the oral transmission lineage instructions. Those who have obtained the Dharma, like thieves, speak various curses. Not monks, not Bonpos, not renunciants. Not great or small vehicle stages, not Kriya Yoga. Not oral transmission, not instructions, not key points. Not Madhyamaka, not valid cognition, not treatises. Not knowing what vehicle it is, some people say something, saying words of instruction. Any books that appear are deception. For example, working people eat when they are not hungry, like beggars and blind people beg when they are hungry. Too big
Chinese
无别倾注，大小食物大小倾注，无入口之路，犹如广大平原雾气蒙蒙，没有行为的同伴，犹如断臂残腿，没有见解的把握，犹如鸟毛随风飘荡，没有证悟的把握，犹如搅拌混合物中丢失财物，没有传承的桥梁，犹如断头残缺之人，像龙亲和守护亲一样亲近，没有理解的把握，说话犹如箭已离弦，如果见到见解，会像酒糟一样高涨，如果证悟好，吃饱饭晒太阳就好，如果行为不虚伪就好，没有证悟果就期望成佛，不让上师高兴就随意行事，这种人死后哭喊着堕入地狱。这是贝若扎那说的。《大幻化网》中，为藏地的渔民男女创作劝诫歌的第三十九品。之后，贝若扎那又对所有藏地黑人说了这些话：善知识被魔迷惑，与军队首领争斗。君王被魔迷惑，对苯教徒和密咒师降下惩罚。僧人被魔迷惑，制造僧团争斗，成为军队首领。密咒师被魔迷惑，进行密咒、苯教的冰雹防护、遣除、巫术交易。修行人被魔迷惑，进行眼见之术，供养鬼神。苯教徒被魔迷惑，依仗傲慢，伤害生灵。班智达被魔迷惑，成为主祭和依附处。俗人被魔迷惑，进行抢劫和杀戮。渔民被魔迷惑，未证悟而假装证悟。总的来说，秘密隐藏像榜样一样获得功德的具恩上师。那时，魔、罗刹、夜叉的教法兴盛。信任苯教，接纳鬼怪。龙嘎罗刹的教法即将出现。因此，唱一首断除城镇喧嚣的歌。奇奇！对于从深处涌动的烦恼黑暗，如果不证悟阿底大圆满的意义，智慧明灯的光芒将无法驱散。对于像燃烧的荆棘一样的嗔恨，如果不证悟阿底大圆满的意义，智慧的河流将无法熄灭。对于像大河海洋一样的贪欲，阿底大圆满
English
Without separation, pouring. Big and small food, big and small pouring. No path for entry, like a vast plain shrouded in mist. Without a companion in conduct, like a severed arm and broken leg. Without confidence in view, like a bird's feather carried by the wind. Without confidence in realization, like losing wealth in a mixed mess. Without a bridge of lineage, like a headless, immoral person. Be close like a Naga relative and a protective relative. Without confidence in understanding, speaking like an arrow already shot. If view is seen, it rises like fermenting beer. If realization is good, being full and warmed by the sun is good. If conduct is not hypocritical, it's good to pretend. Without realizing the result, hoping to attain Buddhahood. Without pleasing the teacher, acting arbitrarily. Such a person, after dying, cries out and is born in hell. This was said by Vairotsana. From the Great Net of Emanation, the thirty-ninth chapter, composed as a song of admonishment for the fishermen and women of Tibet. Then, Vairotsana again spoke these words to all the black people of Tibet in general: The virtuous friend, deluded by demons, fights with military leaders. The king, deluded by demons, imposes punishments on both Bonpos and mantra practitioners. The monk, deluded by demons, creates monastic strife and becomes a military leader. The mantra practitioner, deluded by demons, performs mantra, Bonpo hail protection, reversal, and magic for hire. The great meditator, deluded by demons, performs clairvoyance and raises spirits. The Bonpo, deluded by demons, relies on arrogance and harms sentient beings. The scholar, deluded by demons, becomes a chief priest and a place of reliance. The layperson, deluded by demons, commits robbery and murder. The fisherman, deluded by demons, pretends to be realized without realization. In general, the kind lama who secretly obtains merit like an example. At that time, the teachings of demons, rakshasas, and yakshas flourish. Trusting in Bon, accepting ghosts and spirits. The teachings of the Rakshasa Longka are about to appear. Therefore, sing a song that cuts off the distractions of towns and villages. Kye Kye! If you do not realize the meaning of Ati Dzogchen for the darkness of afflictions surging from the depths, the rays of the wisdom lamp will not dispel it. For anger like a burning thorn bush, if you do not realize the meaning of Ati Dzogchen, the stream of wisdom will not extinguish it. For desire like a great river ocean, Ati Dzogchen
Chinese
如果阿底（藏文：ཨ་ཏི་，梵文天城体：अति，梵文罗马拟音：ati，汉语字面意思：极）没有证悟自心本性，即使穷尽八万四千法门的究竟，也不能从中解脱轮回的苦海。如果阿底（藏文：ཨ་ཏི་，梵文天城体：अति，梵文罗马拟音：ati，汉语字面意思：极）没有证悟自心本性，即使修习八十万个三摩地，也不能从中解脱轮回的苦海。 诸位！诸位！在此居住的君主、大臣和百姓们，如果想要从轮回的苦海中解脱，就请证悟阿底（藏文：ཨ་ཏི་，梵文天城体：अति，梵文罗马拟音：ati，汉语字面意思：极）的自心本性。这样才能从中解脱轮回的苦海。这样才能到达不可逆转的境地。这样才能完成一切事业，君主和大臣们。 这是贝若扎那所说。出自《大幻化网》。在前往于阗时，为了藏人以口诀方式所唱之歌，是第四十二个章节。 之后，君主、大臣和百姓们聚集在一起，仅仅是为了向贝若扎那献上如墙倒般的礼拜。 之后，君主赤热巴巾，王妃玉扎宁波，酿·嘉纳古玛绕，朗·巴吉僧格，纳南多杰堆炯，如炯达玛ra扎，以及八位智者等等，向贝若扎那献上千次大礼拜，并献上六十两黄金，请求道：尊贵的上师，请您解释这二十八个深奥的词语的含义。 贝若扎那这样说道： 一切显现和存在皆是法身。 声闻乘舍弃，缘觉乘止息。 大瑜伽以理由来区分。 菩萨以灌顶和中观来调伏，并翻译克里亚瑜伽。 六道轮回和外道， 在无别的圆满大法的法性中。 三界轮回的众生， 因为没有理解阿底（藏文：ཨ་ཏི་，梵文天城体：अति，梵文罗马拟音：ati，汉语字面意思：极）的自心，而被无明所遮蔽和迷惑。 贝若扎那我的自心理解了阿底（藏文：ཨ་ཏི་，梵文天城体：अति，梵文罗马拟音：ati，汉语字面意思：极），因此既没有遮蔽也没有不遮蔽。 从轮回的苦海中， 通过八万四千法门， 想要获得解脱， 却在没有解脱的轮回中再次徘徊。 贝若扎那我的轮回和涅槃都理解为菩提心。 无需努力和修持，就能从轮回的苦海中解脱。 通过修习法门的道次第，却无法证悟实地。 阿底（藏文：ཨ་ཏི་，梵文天城体：अति，梵文罗马拟音：ati，汉语字面意思：极）的自心本性是自然本自圆满的。 普贤王如来是无为的。 因此证悟了大圆满的唯一实地，八万四