English
Thus, the blacksmith became the teacher's teacher. The teacher said, "Blacksmith, go back! I have heavy iron shackles here." The blacksmith did not return, but instead used a cleaver to cut off the necks of the two jailers, and their necks snapped silently. Then, with a cleaver, he cut off the feet of the two jailers, and the ankle bones were also severed. After that, the teacher unlocked the heavy iron shackles, and the blacksmith carried the teacher down the stairs, thus escaping. There, the teacher was unable to escape from the heavy iron shackles, so the blacksmith carefully carried the teacher and fled. The teacher was delighted and said, "Container༴ Container༴ Container༴" The blacksmith understood all the knowledge in the teacher's heart, like drawing water from one pit to another. This is because through intense devotion and effort, karmas and obscurations were purified, and this is the telling of blessings. Afterward, the blacksmith's wife, Satza Kyergo, asked, "Teacher, you were saved by non-humans, so why did you suffer so much and even get imprisoned?" The teacher said, "I have asked three learned lamas for Dharma, and I thought that now I am with a learned one. But that will become an obscuration of knowledge. Realizing that one's own mind is unborn does not mean that there will be no maturation in the future." When Lhapa's wisdom was explaining the Dharma of Hetuvidya, the teacher Nyak Jñana Kumara went to Oyuk, and the inhabitants of Oyuk arrested him, saying he was a heretic, and they really made him into one. When Sopo Lhapa Yeshe heard this, he let his hair down, wore a tattered garment, pretended to be a beggar, and went to that place, standing there hunched over. They asked, "What is your name?" He just grinned and stammered, "My name is Stab Lingling." He looked haggard, his clothes were tattered, like a ragged beggar. Until one day, he started teaching Dharma to the monks, then dug a hole and fled with the possessions. After that, the two of them were explaining the Secret Mantra Mahayoga, living in Ru Do, and he said that Ru Nya had a long Kutsi. Lhapa Yeshe went to Lharu, a large snake's bone...
Chinese
当拉那地方的扎西正在吃蛇头上的酥油时，吃到一半的时候，鲁王就来了。于是（扎西）前去询问原因。巴吉益西说：“因为蛇缠绕在鲁的脖子上，所以我正在吃蛇头上的酥油，吃到一半的时候，鲁王就来了。”（鲁王）回答说：“是这样的。”就这样回答了三次。然后，上师向铁匠贝则授予了十八种殊胜灌顶，倾注了口耳传承的三种精要，并命名为索波拉贝益西。之后，上师仁钦嘉纳古玛Ra从证悟的体验中说了这样的话：阿底自性的心性，努力也一无所得，如虚空般清净。安住也无法停留，如虚空般显现。因果未成，本自成佛。远离勤作和修行的疾病。如此证悟的瑜伽士，被认为是佛陀。这样说。又说：基上没有迷乱的无明，一切都明现为菩提心。因此，五毒即是菩提心，要确信没有需要断除的。这样说。又说：阿底自性的心性，是诸法之根本。本来无生，平等性。是任运成就的大智慧。这样说。因此，没有法与非法之分，没有见者与所见之分，没有修者与所修之分，没有成佛与未成佛之分。这是法性平等性而成佛。这是索波拉贝益西从仁钦嘉纳古玛Ra那里得到的教言。索波拉贝益西向仁钦嘉纳古玛Ra供养了三十六两黄金，并磕了一千个大头。出自《大幻化网》。仁钦嘉纳古玛Ra向索波拉贝益西讲述大圆满之义的第一品。之后，索波拉贝益西又说了证悟之义：一切显现存在皆在法界中，一切轮回涅槃皆在法界中，一切显现存在轮回涅槃皆在法性之中。对此有谁不相信呢？解脱是安乐的黑暗。像我一样的铁匠巴吉益西，这不费力气的心之明镜
English
When Tashi in Lana was eating butter from the head of a snake, when he had eaten about half of it, the Lu king came. So (Tashi) went to ask the reason. Palgyi Yeshe said, "Because the snake was coiled around Lu's neck, I was eating butter from the head of the snake, and when I had eaten half of it, the Lu king came." (The Lu king) replied, "That's how it is." He answered in this way three times. Then, the master bestowed the eighteen supreme empowerments upon the blacksmith Bek Tse, poured the essence of the three oral transmission lineages, and named him Sogpo Lha Palgyi Yeshe. After that, the master Nyak Jñana Kumara spoke these words from the experience of realization: The mind-essence of Ati itself, no matter how hard you try, you gain nothing, it is as clear as the sky. If you try to settle it, it won't stay, it appears like the sky. Cause and effect are not established, it is primordially enlightened. It is free from the disease of effort and practice. The yogi who realizes this, is considered a Buddha. He said that. He also said: On the ground, there is no delusion of ignorance, everything is clear as bodhicitta. Therefore, the five poisons are bodhicitta, have faith that there is nothing to abandon. He said that. He also said: The mind-essence of Ati itself, is the root of all dharmas. Originally unborn, it is equality itself. It is the great spontaneously accomplished wisdom. He said that. Therefore, there is no such thing as dharma and non-dharma, no such thing as seer and seen, no such thing as meditator and meditated upon, no such thing as becoming a Buddha and not becoming a Buddha. It is becoming a Buddha through the equality of dharmata. This is the instruction given by Nyak Jñana Kumara to Sogpo Lha Palgyi Yeshe. Sogpo Lha Palgyi Yeshe offered thirty-six measures of gold to Nyak Jñana Kumara, and prostrated a thousand times. From the Great Net of Illusion. The first chapter on Nyak Jñana Kumara explaining the meaning of Dzogchen to Sogpo Lha Palgyi Yeshe. After that, Sogpo Lha Palgyi Yeshe again spoke the meaning of realization: All appearances and existence are in the dharmadhatu, all samsara and nirvana are in the dharmadhatu, all appearances and existence, samsara and nirvana are in the dharmakaya. Who would not believe this? Liberation is the darkness of bliss. Like me, the blacksmith Palgyi Yeshe, this effortless mirror of the mind.
English
Ra. It is said that sleeping greedily exhausts all actions. Then, the blacksmith's wife, Sacha Kye God, said, "Blacksmith, won't you be stained by the obscuration of cutting off people's heads?" Sopo Pelgyi Yeshe said, "The nature of mind is like the sky, there is no life and no life to be cut off. What is called life is just the wrong perception of ordinary people." This is obvious. I am a samsaric being of countless kalpas, who will be liberated from suffering. This enemy of the guru, who is like a precious jewel, if killed with an unwavering mind, will undoubtedly be liberated from the suffering of samsara. It is said that this is said in the tantra of the Elephant Proliferation. It is said. The blacksmith's wife again said, "Then, is the law of karma not true?" Sopo Pelgyi Yeshe said, "In the nature of mind, which is unborn and pure like the sky, there is no karma and no vipaka. If it is self-born wisdom, in the immeasurable dharmata, there is no obscuration and no fear." It is said. The blacksmith's wife again said, "Saying there is no obscuration, isn't that deviating?" Sopo Pelgyi Yeshe said, "By realizing the Ati mind-nature, not keeping good and evil in mind, there is no deviation and obscuration. Not following the arising feelings, I do not deviate in the ordinary world. Not meditating on the place of existence and non-existence, I do not deviate to the extremes of permanence and annihilation. Seeing the meaning of profound wisdom, I do not rely on scriptures, I do not deviate. Not clinging to the taste of peaceful abiding, I do not deviate to the four dhyanas. Not blocking the consciousness of the five gates, I do not deviate to non-perception. Not abandoning conceptual thoughts, being primordially liberated, I do not deviate to the cessation of the Shravakas. Not meditating on emptiness by cutting off grasping thoughts, I do not deviate to the self-enlightened Buddha. Not meditating on the clarity of self-awareness as one side, I do not deviate to the Mind-Only. Not meditating on the characteristics as empty, I do not deviate to the two truths of Madhyamaka. Not meditating on the bliss of skillful means, I do not deviate to the path of attachment. Not relying on the law of cause and effect, I do not deviate to conditioned dharmas. Without the effort of hoping and fearing good and evil, I do not deviate to the control of karma. Since there is no true object in the mind, I do not deviate to the subtle path. Since I have not gradually practiced the five paths, I do not deviate to traversing the bhumis and paths. Since I do not meditate on pure deities, I do not deviate to the Kriya vehicle. Since I do not meditate on the two, view and conduct, Upayani
Chinese
我不理解。由于没有修习五种菩提心，我不理解瑜伽乘。由于没有修习念头的转变，我不理解大瑜伽。由于没有无所缘的安住和无意，我不理解阿努瑜伽。对于心性不可言说，我不理解名相之法。由于没有修习内外苦行，我不理解取舍之行。由于没有修习二无之义，我不理解偏颇之见。由于不对心性进行造作，我不理解平等性。由于了悟无为之义，我没有四种障碍。显现不灭，是自生之智。没有执着，是智慧。法性果位本自圆满，远离希望和恐惧，没有取舍。不要攀登无地之十地。不要攀登无道之五道。不要清净无障之二障。不要积聚无聚之二资粮。金刚持和密集怖畏金刚，金刚萨埵和普贤王如来。了悟唯一明点之义后，如是之性即是胜地，哪里还有次第可言？诸法皆是无自性，那即是所谓的涅槃。如是说。又，埃莫说道：如果你要给我这样的教诲，请你给我一个死亡的预兆。索波巴耶谢说道：心性本自成佛，无论谁的智慧也无法改变。希望和恐惧，无间五种罪业，也无法将心性变为实有之相。历劫的禅修和努力，也无法将心性从名相之实有中解脱。为何？因为其如虚空般清净。自我的执取、希望和恐惧皆是错觉。如同虫子用口水吞噬自己。安住于无希望和恐惧的平等之义中。如是说。又，埃莫说道：据说，在地狱中，没有自主权，被业力之风吹走，这是真的还是假的？拉巴耶谢又说道：埃莫，所谓的业力之风，指的是自心的错觉。除了将自己的风托付给自己之外，没有谁会将你带到地狱。心没有原因，没有条件，没有事物，没有颜色，没有形状，没有种类，没有边际，没有中心，什么都没有，却显现出各种各样的念头，像瓦拉瓦拉一样增长。
English
I do not understand. Because I have not meditated on the five bodhicittas, I do not understand the Yoga Vehicle. Because I have not meditated on the transformation of thoughts, I do not understand Maha Yoga. Because I have no object of focus and no mind, I do not understand Anu Yoga. Because the nature of mind is inexpressible, I do not understand the Dharma of characteristics. Because I have not meditated on inner and outer asceticism, I do not understand the practice of acceptance and rejection. Because I have not meditated on the meaning of non-duality, I do not understand biased views. Because I do not exert effort on the nature of mind, I do not understand equanimity. Because I understand the meaning of non-action, I have no four obscurations. Appearances are unceasing, it is self-arisen wisdom. Without attachment, it is wisdom. The fruit of Dharma nature is inherently complete, free from hope and fear, there is no acceptance or rejection. Do not ascend the ten bhumis without ground. Do not ascend the five paths without a path. Do not purify the two obscurations without obscurations. Do not accumulate the two accumulations without accumulations. Vajradhara and Dense Terrifier, Vajrasattva and Samantabhadra. Having understood the meaning of the single bindu, suchness itself is the supreme ground, where is there any sequence to traverse? All dharmas are without inherent existence, that is called Nirvana. Thus he spoke. Again, Garmo said: If you are going to give me such teachings, please give me a sign of death. Sogpo Palgye Yeshe said: The nature of mind is inherently enlightened, no one's wisdom can change it. Hope and fear, the five sins without interruption, cannot turn the nature of mind into a real phenomenon. Kalpas of meditation and effort cannot liberate the nature of mind from the reality of characteristics. Why? Because it is as pure as the sky. Self-grasping, hope and fear are illusions. Like a worm devouring itself with its own saliva. Abide in the meaning of equanimity without hope and fear. Thus he spoke. Again, Garmo said: It is said that in the hell realms, one has no autonomy and is carried away by the wind of karma. Is that true or not? Lhapa Yeshe said: Garmo, the so-called wind of karma refers to the delusion of one's own mind. Other than entrusting one's own wind to oneself, no one else will lead you to hell. The mind has no cause, no condition, no thing, no color, no shape, no kind, no end, no center, nothing at all, yet various thoughts appear, increasing like vala vala.