English
If Ati (Tibetan: ཨ་ཏི་, Sanskrit Devanagari: अति, Sanskrit Romanization: ati, Chinese literal meaning: extreme) does not realize one's own mind nature, even if one exhausts the ultimate of the eighty-four thousand Dharmas, one cannot be liberated from the ocean of samsara. If Ati (Tibetan: ཨ་ཏི་, Sanskrit Devanagari: अति, Sanskrit Romanization: ati, Chinese literal meaning: extreme) does not realize one's own mind nature, even if one meditates on eighty thousand samadhis, one cannot be liberated from the ocean of samsara. Oh! Oh! All the lords, ministers, and subjects residing here, if you wish to be liberated from the ocean of samsara, then realize the mind nature of Ati (Tibetan: ཨ་ཏི་, Sanskrit Devanagari: अति, Sanskrit Romanization: ati, Chinese literal meaning: extreme). Only then can you be liberated from the ocean of samsara. Only then can you reach the irreversible state. Only then can all deeds be accomplished, for all lords and ministers. This was said by Vairochana. From the Great Net of Illusion. When going to Khotan, this was the forty-second chapter, a song for the Tibetans as an instruction. Then, the assembled lords, ministers, and subjects sought to offer Vairochana prostrations like a collapsing wall. Then, King Trisong Detsen, Queen Gyumo Yudra Nyingpo, Nyak Jñanakumara, Lang Palgyi Senge, Nanam Dorje Dudjom, Ru Gyang Darma Raja, and the eight scholars, etc., offered Vairochana a thousand full prostrations and presented sixty taels of gold, requesting: "Precious Lord, please explain the meaning of these twenty-eight profound words." Vairochana spoke thus: All appearances and existence are Dharmakaya. The Shravakas abandon, the Pratyekabuddhas cease. Maha Yoga distinguishes with reason. Bodhisattvas purify with initiation and Madhyamaka, and translate Kriya Yoga. All six realms of samsara and heretics, In the nature of the indivisible Great Perfection. Sentient beings of the three realms of samsara, Because they do not understand the Ati (Tibetan: ཨ་ཏི་, Sanskrit Devanagari: अति, Sanskrit Romanization: ati, Chinese literal meaning: extreme) of their own mind, are obscured and confused by ignorance. Vairochana, my own mind, understands Ati (Tibetan: ཨ་ཏི་, Sanskrit Devanagari: अति, Sanskrit Romanization: ati, Chinese literal meaning: extreme), therefore there is neither obscuration nor non-obscuration. From the great ocean of samsara, Through the eighty-four thousand Dharmas, One wishes to attain liberation, But wanders again in samsara without liberation. Vairochana, my samsara and nirvana are both understood as Bodhicitta. Without effort or practice, I am liberated from the ocean of samsara. By traversing the paths and stages of the Dharmas, one does not attain the ground. The nature of Ati (Tibetan: ཨ་ཏི་, Sanskrit Devanagari: अति, Sanskrit Romanization: ati, Chinese literal meaning: extreme) is naturally perfect. Samantabhadra is unmade. Therefore, realize the one ground of the Great Perfection, eighty-four
Chinese
通过运用寂止和空性九乘的努力， 无法从轮回的海洋中解脱。 就像头脑越来越冷，越来越冷，睡在冷水中一样。 阿底，证悟自心。 心识无法通过思考来衡量。 想要从六道轮回的痛苦中解脱， 通过九乘道的法性也无法解脱。 轮回和涅槃，阿底自己心里明白。 六道的痛苦得以解脱。 轮回的痛苦有八万四千种， 用能摧毁它们的八万四千法门。 轮回的痛苦就像人情世故中火上浇油。 三界轮回和涅槃的一切都在阿底心中证悟。 因此从根源上切断轮回的痛苦。 阿底证悟自心，对轮回的海洋感到放心。 阿底证悟自心，像狮子一样无所畏惧。 阿底证悟自心，视法性如虚空。 阿底证悟自心，唯一的明点转动法轮。 阿底证悟自心，没有不是佛的，只是名字不同而已。 阿底证悟自心，殊胜的佛法可以随心所欲地运用。 阿底证悟自心，轮回和涅槃的一切都没有生。 阿底证悟自心，轮回和涅槃中没有不是法身的。 如果见到法身，业力就会止息。 八万四千种乘，所有的一切， 一切法的本质就是自己的心性。 引导和努力无法见到法的实相。 就像用梭子切断天空，到达箭尖一样。 通过努力和思考的诸法， 无法见到阿底自心。 因此，对君臣们来说，这是非常秘密的。 用八个隐晦的词语表明，通过间接的法无法见到究竟的意义。 我没有向孩子们展示过这样的口诀。 如果展示了，就像狗嘴里沾了油一样。 就像蝎子、昆虫看到太阳被灼伤一样。 这是最后的二十八个隐晦词语。 如是说后，八位智者和君臣百姓都确信无疑，向热罗扎纳尊者顶礼千次，向如意宝般的上师至尊宝生顶礼祈请，皈依。 向消除无明黑暗的明灯您顶礼祈请，皈依。 向度脱轮回大海的巨轮上师您顶礼。
English
By practicing the efforts of the nine vehicles of quiescence and emptiness, It is not possible to be liberated from the ocean of samsara. Like the mind getting colder and colder, sleeping in cold water. Ati, realizing one's own mind. Mental consciousness cannot be measured by thought. Wanting to be liberated from the suffering of the six realms of samsara, It is also not possible to be liberated through the dharmata of the path of the nine vehicles. Samsara and nirvana, Ati himself understands in his heart. The suffering of the six realms is liberated. The suffering of samsara is eighty-four thousand, With the eighty-four thousand Dharma doors that can destroy them. The suffering of samsara is like adding wood to the fire of worldly affairs. All of the three realms, samsara and nirvana, are realized in Ati's mind. Therefore, cut off the suffering of samsara from its root. Ati, realizing one's own mind, feels at ease in the ocean of samsara. Ati, realizing one's own mind, is fearless like a lion. Ati, realizing one's own mind, sees dharmata as like the sky. Ati, realizing one's own mind, the single bindu turns the wheel of Dharma. Ati, realizing one's own mind, there is nothing that is not Buddha, only the name is different. Ati, realizing one's own mind, the supreme Dharma can be used as one pleases. Ati, realizing one's own mind, all of samsara and nirvana have no birth. Ati, realizing one's own mind, there is nothing in samsara and nirvana that is not dharmakaya. If you see the dharmakaya, karmas will cease. Eighty-four thousand vehicles, all of them, The essence of all dharmas is one's own mind. Guiding and effort cannot see the reality of Dharma. Like cutting the sky with a shuttle, reaching the tip of an arrow. Through the dharmas of effort and thought, Ati's own mind cannot be seen. Therefore, this is very secret to all the ministers. Using eight obscure words, it is shown that the ultimate meaning cannot be seen through indirect Dharma. I have not shown such instructions to children. If shown, it is like oil sticking to a dog's mouth. Like a scorpion or insect seeing the sun and being burned. These are the last twenty-eight obscure words. Having said this, the eight wise men and the ministers and people were all convinced, and prostrated a thousand times to Jetsun Bairotsana, and prostrated, prayed, and took refuge in the body of the lama Jetsun Norbu Rinpoche, like a wish-fulfilling jewel. I prostrate and take refuge in you, the lamp that dispels the darkness of ignorance. I prostrate to you, the great ship that ferries across the ocean of samsara.
Chinese
皈依！ 救度轮回险境者，渡船之王，向您敬礼皈依！ 顶礼皈依贝若扎纳之身！ 顶礼皈依贝若扎纳之语！ 顶礼皈依贝若扎纳之意！ 纵经劫数亦难尽言，以忆念之心，向贝若扎纳本人敬礼皈依！ 向如实无谬宣说之至尊上师敬礼皈依！ 如是，君臣民众等行大礼拜。 出自《大幻化网》，此为宣说二十八巨词意义之时，即第四十三品。 再次，贝若扎纳尊者如是说： 如今大限将至，年老体衰力气尽失。 藏地此地，山谷险峻粗砺。 人们口蜜腹剑，心怀叵测。 器量狭小，刚愎自用，面露凶相，如同罗刹之族。 依赖烦恼如火般生起的火焰，沉溺于酒肉之中。 造作杀生断命之业，乃是堕入地狱的因果。 不懂无因无果之阿底，不证自心。 藏地之人，感受敏锐却易生厌倦。 未经学习便自以为是，生起傲慢自大。 未经证悟便妄谈见解，给那些恶人灌顶。 违犯誓言众多，将众人送入地狱。 因此，修习密法者当秘密修持，对非器之人保密。 像我这样的流浪者贝若扎纳，年少时未曾停留，于空性界中四处游荡。 对印度诸位智者，以恭敬心如法依止。 获得智者之精髓，自心得以安住。 我如是理解，亦如是教导所有弟子。 你们大家也要如法奉行传承。 将我的诀窍，如水囊之口般封藏。 我贝若扎纳，与三毒抗争不休，辗转于善恶之间。 随心所欲，随意而行。 如是说。 藏勒智成就者四十四岁时，被第一险阻所杀害。 彼时，立国国王之女，名为立嚓戒律明灯者，发愿转世。 贝若扎纳尊者从嘉摩察瓦绒而来，听闻其居住于藏地，立嚓戒律明灯遂来到藏地。 贝若扎纳尊者八十四岁时，于立
English
I take refuge! To the one who liberates from the dangers of samsara, To you, the king of ferries, I prostrate and take refuge! I prostrate and take refuge in the body of Lord Vairochana! I prostrate and take refuge in the speech of Lord Vairochana! I prostrate and take refuge in the mind of Lord Vairochana! Even if counted for eons, it cannot be expressed, with a mind of remembrance, I prostrate and take refuge in Lord Vairochana himself! I prostrate and take refuge in the lama who teaches correctly and without error! Thus, the lord, ministers, and subjects all prostrate a thousand times. From the Great Net of Illusion, this is the forty-third section, the occasion when the meaning of the twenty-eight giant words is explained. Furthermore, Vairochana said this: Now the time has come, old age has taken away my physical strength. In this land of Tibet, the valleys are rugged and rough. The people are sweet-tongued but hold long grudges. The vessels are small-minded, stubborn, and have the faces of red rakshasas. They rely on the fire of afflictions that arise like flames, and indulge in meat and alcohol. They engage in killing and cutting, the cause and effect of hell. They do not understand Ati, which is without cause and effect, and do not realize their own mind. The people of Tibet are quick to feel but quick to tire. Without being taught, they show off as if they know, and give rise to pride and arrogance. Without realization, they show off as if they understand, and give empowerments to evil people. They have broken many vows, sending everyone to hell. Therefore, tantrikas should practice secretly and conceal it from all who are not vessels. I, a wanderer like Vairochana, did not stay from a young age but wandered throughout the empty realm. I relied on the Indian scholars with devotion and according to the teachings. Having obtained the essence of the scholars, my own mind was settled. As I understood, I taught all my students. All of you should also practice the lineage teachings accordingly. Seal my instructions like the mouth of a water bag. I, Vairochana, struggle fiercely with the three poisons, alternating between virtue and vice. I go wherever I please, easily. Thus he spoke. Tsang Legdrub, at the age of forty-four, was killed by the first danger. At that time, the daughter of the king of Li, named Li-tsa Tsultrim Dronma, vowed to be reborn. Lord Vairochana came from Gyalmo Tsawa Rong, and having heard that she was residing in Tibet, Li-tsa Tsultrim Dronma came to Tibet. Lord Vairochana, at the age of eighty-four, in Li
Chinese
迎请至此，李擦·楚臣卓玛二人。永的意念是前往李域。出自《大幻化网》。毗卢遮那被李域的李擦·楚臣卓玛迎请前往的章节，第四十四。 顶礼！ 毗卢遮那尊者如是说：我的这部《大幻化网》是，所有续部和教言的精要汇集，是佛语和口诀的精华凝聚，是与业缘和福分相应的不共之法。如果不是具备信心、敬仰和誓言这三者殊胜之人，而向所有人传播，就会脑袋爆裂，口吐心血。交付了，交付给所有护法。守护吧，具德热玛德！有朝一日，在末法时代，有一个转生为愚昧之人的有缘者，其秉性凶残，三毒强烈而混乱，将降下所有口诀和猛咒的精华。所有神鬼八部众，都将如影随形地跟随。毫无隐瞒地说出一切。将伟大的实相见地融入修行。行为放荡不羁，饮食不避荤腥。身体以痣为装饰，眉间常开不闭。身躯粗犷高大，面带怒容。这样的人，或许是生于牛年或龙年。他就是毗卢遮那我的心子。他如果宣讲这部《大幻化网》，所有听闻者都必将解脱。说完，便盖上印章，并将这部《大幻化网》交付给护法热玛德。出自《大幻化网》。毗卢遮那宣说交付《大幻化网》的法器，以及交付给黑护法热玛德的章节，第四十五。 顶礼！ 毗卢于《绿松石妙音》中，毗玛拉米扎，降伏我慢之时，为了回应送往藏地的密语纸条而宣说。他将此传给藏地热·嘉纳古玛绕，他传给蒙古拉贝益西，他传给努·桑吉益西仁波切。他以灌顶而有四大河流之称，即：传给功德胜，巴廓大臣帕巴，苏·列贝卓玛，索·益西旺秋，这四人分别单独传授。从山洞中取出，用弯钩固定。讲述宝藏的障碍消除，这是第一。对各种分类进行计数式的讲述，这是第二。对词句的意义进行逐字逐句的解释，