English
He said, "I come from there." When asked if he knew Nup Sangye Yeshe, known as Drakchen, he replied, "That is me." When asked where he was going, he told some of his experiences. He stayed there for a few months, teaching the Dharma. When asked where his happy homeland was, he replied, "I live in the secluded place of Jyalung." At that time, he taught 'Ma Shin' to Yonten Gyatso. He taught the Eight Classes of Illusions and the Three Aspects of Mind Practice to So. He taught Ambrosia to Su Lekpai Dronma. He taught the White Mind Aspect to Pagor. The offering of the Nup clan. When going to Nyenam to buy butter, the clan was afflicted with illness, and a large Karshok paper was used, encircling the Dzongzhong Dona. The 'Ma Shin' was placed in a palm-leaf manuscript, secured with a silver needle, and the ruler of the Nup clan used it to change fate. Feeling that this power was useful, he handed it over to So Yeshe Wangchuk, saying, "Do not look at this, give it to Yonten Gyatso." He passed away at the age of eighty-two. When the body was brought back to his homeland, many birds gathered in the sky, shading the body, and escorted it to the insect heap clearing. The birds of Tabtak also escorted it to the cemetery. After the cremation of the body, the birds dispersed. From the 'Great Net of Illusions,' the fourth story of Nup Sangye Yeshe Rinpoche telling the old woman Kye Tsa at Sheldrak to 'Old Woman, Point the Way.' Kulung Yonten Gyatso said from his own mouth: "Mind does not arise from causes, even the wise cannot describe it. Unchanging like the sky, without effort, it is inherently Buddha." Nup Pema Wangyal said from his own mouth: "Mind without self-nature is the unborn Dharmakaya. Mind appearing in any way is the compassionate Nirmanakaya. Mind is non-dual emptiness, is the Sambhogakaya. Whatever arises in the mind, the three bodies are naturally accomplished. No matter how you think, it is bliss, bliss in the realm of Dharmata." Pagor Minister Pag said from his own mouth: "Mind cannot be described, it is the Dharmakaya. Memory and awareness appearing in any way are the compassionate Nirmanakaya. This indescribable memory and awareness is called the Sambhogakaya. Without acceptance or rejection
Chinese
无论如何携带都是安乐的。因为没有希冀和恐惧，所以从轮回中解脱。如是说。苏·莱巴伊准玛的口中说了这些话：因为没有生，所以在轮回中出生也是安乐的。因为没有止息，所以即使修行也是安乐的。因为自然成就伟大，所以希冀和恐惧也是安乐的。因为处于伟大的无为状态，所以即使行动也是安乐的。因为本来就是佛，所以即使不修行也是安乐的。阿底，如果证悟自心，无论做什么都是安乐的。如是说。又说，有缘者们，不要寻找法身，寻找无为的自心。不要看化身，看自心转变的记忆。不要看报身，看自心的自然成就。阿底，见到自心是诸佛之首。如是说。索·耶谢旺秋的口中说了这些话：不要落入任何一边。自己的心性是自生的大智慧。这是诸佛之首。这无论如何都不要修，是所有伟大道路之首。这用见解无法看到，无法了解。用证悟也很困难。根器迟钝的下乘者们，想要获得圆满的佛陀，因为不了解众生是佛，所以获得无上佛陀非常困难。阿底，证悟自心是诸佛之首。不要从其他佛陀那里寻找。如是说。丹·云丹秋的口中说了这些话：阿底，自心本身不动摇，像虚空一样。动摇的尘埃和名相有多少，不可思议的智慧大海。这是自生自然成就的坛城。我没有找到需要努力去做的事情。如是说。又说，显现和存在即使经历轮回，其精华也没有离开法界。即使超越无边无际的刹土，其精华也没有动摇。即使无量诸佛诞生，其精华也没有完全转移。即使众生无尽地出现，那本身也没有被遮蔽。证悟自心，远离造作。如是说。丹·云丹秋之子，大导师古雅旃陀罗德瓦的口中说了这些话：心性阿底大圆满，不落入显空一边，是无别的广大。不落入轮回涅槃一边，是无为的广大。远离是与不是二者
English
However you carry it, it is blissful. Because there is no hope or fear, one is liberated from samsara. Thus it was said. From the mouth of Sur Lekpai Dronma, these words were spoken: Because there is no birth, even being born in samsara is blissful. Because there is no cessation, even meditating is blissful. Because the great spontaneously accomplished is present, hope and fear are also blissful. Because one abides in the great state of non-action, even acting is blissful. Because one is primordially a Buddha, even not meditating or practicing is blissful. Ati, if one realizes one's own mind, whatever one does is blissful. Thus it was said. Again, it was said: Fortunate ones, do not seek the Dharmakaya, seek your own mind, which is without action. Do not look at the Nirmanakaya, look at the memory that transforms your own mind. Do not look at the Sambhogakaya, look at the spontaneous accomplishment of your own mind. Ati, seeing one's own mind is the supreme of all Buddhas. Thus it was said. From the mouth of So Yeshe Wangchuk, these words were spoken: Do not fall to one side. One's own mind is the great self-arisen wisdom. This is the supreme of all Buddhas. This, by any means, should not be cultivated; it is the supreme of all great paths. This cannot be seen by view, cannot be known. Even by realization, it is very difficult. Those of lesser faculties, with inferior vehicles, desire to attain perfect Buddhahood, but because they do not know that sentient beings are Buddhas, it is very difficult to find the unsurpassed Buddhahood. Ati, realizing one's own mind is the supreme of all Buddhas. Do not seek the Buddha from other Buddhas. Thus it was said. From the mouth of Dan Yonten Chok, these words were spoken: Ati, that very mind of oneself is unwavering, like the sky. The moving dust and whatever designations there are, the inconceivable great ocean of wisdom. This is the self-arisen, spontaneously accomplished mandala. I have not found anything that needs to be done with effort. Thus it was said. Again, it was said: Even if appearances and existence traverse samsara, their essence does not go outside the Dharmadhatu. Even if one transcends limitless realms, their essence does not move from that. Even if immeasurable Buddhas are born, their essence does not completely transfer. Even if sentient beings endlessly appear, that itself is not obscured from that. Realizing one's own mind is free from effort. Thus it was said. From the mouth of Dan Yonten Chok's son, the great teacher Guhyacandra Deva, these words were spoken: This mind itself, Ati Dzogchen, does not fall to the side of appearance and emptiness; it is the indivisible expanse. It does not fall to one side of samsara and nirvana; it is the non-action expanse. It is separated from the two, is and is not.
Chinese
没有地基，是广阔的。我没有找到努力要做的事情。如是说。 昂通益西的口中说了这些话。 无论内外有多少法，都没有想要了解诸法的心。 这样的心性，我也没能向任何人展示。 无法展示的心性，存在于无所作为的法身中。 确信无疑，一心安乐。 躺着睡觉，事情都做完了。 如是说。 昂通绛曲坚赞的口中说了这些话。 心和本尊没有区别。 无别的法身，如果光明而不执着，就认为获得了圆满的佛果。 如是说。 托若波楚臣坚赞说了这些话。 菩提心的自性，从因和果两者中解脱。 从界和智慧两者中解脱。 从佛和众生两者中解脱而存在。 希望和恐惧两者都被风带走。 我没有找到要做的大事。 如是说。 廓通谢饶扎的口中说了这些话。 心是无自性的，遍布一切。 寻找时找不到，放下时却增长。 虽然没有人知道这个，但也没有什么不能表达。 不变的虚空心性，没有人能够了解，要知道那就是佛。 无所作为，随意自在，怎么高兴都可以。 如是说。 邦米帕姆贡布的口中说了这些话。 这个真实确定的伟大教言，不是从其他地方产生，而是从觉性自身产生。 不是任何人所做，而是本来就自然产生的。 不生于任何地方，如虚空般的身体。 如是说。 桑结桑瓦的口中说了这些话。 如果没有任何否定和肯定，就是证悟了心性。 如果对任何事物都没有执着，就是获得了无上。 如果没有人可以供养，就是成就了诸神。 如果口中没有念诵，就是圆满了精华。 如果没有任何需要成就，就是获得了成就。 如是说。 杰尊嘉美桑结的口中说了这些话。 在无造作安乐的境界中，轮回本来就被摧毁。 平等超越了法的言辞界限。 完全无遮蔽，法性在境界中显现。 没有人指示，觉性自然生起。 在此努力和成就，已经结束了，完成了。 如是说。
English
Without a foundation, it is vast. I have not found anything to strive to do. Thus it was said. From the mouth of Ngapthung Yeshe, these words were spoken. No matter how many inner and outer dharmas are investigated, there is no mind to understand the dharmas. Such a nature of mind, I have not been able to show to anyone. The mind itself, which cannot be shown, exists in the Dharmakaya of non-action. With unwavering faith, one-pointed mind is blissful. Lying down to sleep, all tasks are completed. Thus it was said. From the mouth of Ngapthung Jangchub Gyaltsen, these words were spoken. Mind and Yidam deity are not different. If the non-dual Dharmakaya is clear and unattached, then consider that perfect Buddhahood is attained. Thus it was said. Tok Rokpo Tsultrim Gyaltsen spoke these words. The nature of Bodhicitta is liberated from both cause and effect. Liberated from both space and wisdom. Liberated from both Buddha and sentient beings. Both hope and fear are carried away by the wind. I have not found a great thing to do. Thus it was said. From the mouth of Kortung Sherab Drak, these words were spoken. Mind is without essence, pervading all. When sought, it is not found, but when left alone, it grows. Although no one knows this, there is nothing that cannot be expressed. This unchanging sky-like mind, no one can understand, know that it is Buddha. Without action, freely and happily, whatever pleases is fine. Thus it was said. Pangmi Pamgonpo spoke these words. This true and certain great prophecy, does not arise from anywhere else, but arises from awareness itself. Not made by anyone, but naturally arisen from the beginning. Not born in anything, a body like the sky. Thus it was said. Sangye Sangwa spoke these words. If there is no negation or affirmation, then the nature of mind is realized. If there is no clinging to anything, then the supreme is attained. If there is no one to worship, then the deities are accomplished. If there is no recitation in the mouth, then the essence is perfected. If there is nothing to accomplish, then the siddhi is attained. Thus it was said. Jetsun Jyarme Sangye spoke these words. In the realm of uncreated bliss, samsara is destroyed from the beginning. Equality transcends the limits of words in dharma. Completely un obscured, the nature of reality is clear in the realm. No one has shown it, awareness arises naturally. Striving and accomplishing in this, it is finished, it is done. Thus it was said.
Chinese
说完了。无偏袒的喇嘛广衍的口中这样说：一切法的体性是阿底心性。心是轮涅宽广的精华，什么也不分别，我认为是无别的伟大。谁如果分别地破立，就会偏离决定的意义，堕入取舍的边。如果证悟大平等，就能从轮回的疾病中解脱。梅卡尔的松巴旺楚的口中这样说：学了又学，学业清净了；看了又看，证悟清净了；修了又修，修行清净了；做了又做，果清净了。向外看显现，所取清净了；向内看心，能执清净了；秘密地看意，法身清净了。外清净内清净，无别地清净。清净本身，自显现什么也不阻碍增长。佛无别，大乐无为。现在可以放心睡大觉了。这样说完了。卡顿西绕巴瓦的口中这样说：显有轮涅是法身本身，谁来改造，对此也无法修饰。谁来玷污，对此也没有事物相。如同不变的黑漆一般。法身自性的心性，无为任运大成就。无取舍，如鹿脱离罗网一般。这样说完了。梅娘西绕赛瓦的口中这样说：对于证悟无生的瑜伽士来说，没有善恶二者的果报。没有种子，果实怎么会成熟呢？因此称为无生。无论显现什么都是自显现。因此，无论显现什么都是自生智慧。因此，清晰地修持，就能避免堕入恶趣。这样说完了。梅娘炯扎的口中这样说：无生心的体性，是遍布虚空的自性。忆念多少，显现多少，觉知多少，生起多少，都是法身觉性，空明通透。无破立，那本身就是空明通透。无舍取，那本身就是空明通透。无希冀恐惧，那本身就是空明通透。这是大空明通透的密意啊。这样说完了。娘耶谢秋的口中这样说：心什么也不是，所以我什么欲望也没有。这样说