Chinese
啊！瑜伽士的安乐，六识的显现作为朋友而生起，轮回涅槃没有恐惧，自心认为是国王。对于证悟自心的国王，（294）也佩戴七宝的装饰。不随顺我等名称的言辞，而信奉甚深之义。从内心深处生起定解，那是大臣中最为杰出的。从至尊上师的面前，亲自开示那甚深口诀。对那若巴的子嗣们说：断除经续的增益。收集再收集重要的诀窍，因此断除了轮回涅槃的根本。无明消失于无生之中，骏马将五毒送往法界。总的来说，聚集众多的喧嚣，因为散乱而前往寂静处。以生起次第和圆满次第为基础，也修习自心的力量。如同幼鹏飞向天空，在那里转动宝贵之轮。六（295）识的显现彻底消失，因为满足于那样的意义，所以不贪恋巨大的享受。赞美和诽谤的言辞没有悦耳和不悦耳，死主魔鬼的幻术，因为是自现所以没有恐惧。心性远离常断二边，对于生死没有恐惧。那是将军摧毁了邪念吗？如是证悟的瑜伽士，对于心性本初清净，显现作为上师而生起。那如同大象行进军队，欲望和无记自然消失。空中飞鸟没有依靠，六识生起时是突然的，没有执着而作为朋友生起，没有阻碍而成为盛大的景象。那是美女佩戴（296）装饰，如是证悟的瑜伽士，对于遍布如虚空，心的房屋没有宽窄。对于如同不可把握的虚空，光明之门没有宽窄。法界和智慧无二无别，因此三身的相续没有宽窄。如同不费力的太阳，阳光的显现没有偏袒。那是如意宝满足所需所愿，这七宝中的殊胜宝物，是瑜伽士的庄严，即使与身体分离也不会分离，认为是殊胜的珍宝吗？对于国王的受用……
English
Ah! The bliss of a yogi, the appearance of the six consciousnesses arises as a friend, there is no fear in samsara and nirvana, one's own mind thinks of itself as a king. For the king who realizes his own mind, (294) he also wears the ornaments of the seven precious things. Not following the words of self-designation, but believing in the profound meaning. Definitive knowledge arises from the depths of the mind, that is the most outstanding of ministers. From the face of the supreme lama, he personally reveals that profound instruction. To the descendants of Lord Naropa, he said: Cut off the superimpositions of the tantras. Collecting and collecting important instructions, therefore cutting off the root of samsara and nirvana. Ignorance disappears into the unborn, the noble steed sends the five poisons to the dharmadhatu. In general, this gathering of many noises, because of distraction, goes to a quiet place. Based on the generation stage and the completion stage, one also practices the power of one's own mind. Like a young garuda flying into the sky, there the precious wheel turns. The appearance of the six (295) consciousnesses completely disappears, because one is satisfied with that meaning, so one does not covet great enjoyment. Praising and slandering words have no pleasantness or unpleasantness, the magic of the Lord of Death, because it is self-appearance, there is no fear. Mind is free from the two extremes of permanence and annihilation, there is no fear of birth and death. Is that the general destroying wrong thoughts? A yogi who realizes in this way, for the mind that is pure from the beginning, appearance arises as a teacher. That is like an elephant marching an army, desire and unconsciousness naturally disappear. Birds flying in the sky have no support, when the six consciousnesses arise, they are sudden, without clinging, they arise as friends, without hindrance, they become a grand sight. That is like a beautiful woman wearing (296) ornaments, a yogi who realizes in this way, for the expanse like the sky, the house of the mind has no width or narrowness. For the emptiness that seems ungraspable, the door of luminosity has no width or narrowness. Since the dharmadhatu and wisdom are inseparable, therefore the continuity of the three bodies has no width or narrowness. Like the effortless sun, the appearance of sunlight has no partiality. That is like a wish-fulfilling jewel satisfying needs and desires, this supreme jewel among the seven precious things, is the adornment of a yogi, even if separated from the body, it will not be separated, is it considered a supreme treasure? For the enjoyment of the king...
Chinese
没有虚假的希望。不要喜欢学者的名号。如果那是谎言，那就去死吧。如是说。还有经验智慧六歌：首先断除增益后，仍然有时产生怀疑。观看也像是瑜伽士在欺骗。现在请不要与离戏的觉性分离。首先证悟无生后，仍然有时产生骄慢。禅修也像是瑜伽士在欺骗。现在请不要与不散乱的觉性分离。首先做到无执着后，仍然有时产生贪恋。行为也像是瑜伽士在欺骗。现在请不要与无执着的觉性分离。首先安住于专注后，仍然有时产生希望和恐惧。果也像是瑜伽士在欺骗。现在请不要与任运自成的觉性分离。首先经历顿超后，仍然有时产生畏惧。八法（298）也像是瑜伽士在欺骗。现在请不要与疯子的觉性分离。首先舍弃亲友后，仍然有时产生顾及情面。现在也不要顾及情面。首先生起信心后，仍然有时产生舍弃。懒惰也像是瑜伽士在欺骗。我请不要与精进和瑜伽分离。对于唯一的神和三宝，不要产生信敬的厌倦。对于唯一的父亲和上师，要有不间断的虔诚。对于觉性心髓的窍诀，不要掺杂词句的杂质。总的来说，修行比学者更重要。独自居住并加以体验。厌倦轮回的过患，很难相信寂灭的佛法（299）。相信因果之法，很难有不厌倦的信心。舍弃疾病和痛苦，很难获得可用的暇满人身。拥有经论、理智和口诀，很难有具足慈悲的上师。舍弃喧嚣和散乱，很难有修行的弟子。舍弃贪嗔痴，很难有利益他人的慈悲。远离能取所取和分别念，很难有专注的禅定。这八种难得的窍诀，对于修行者来说非常重要。这些都具备的百中无一。因此，菩提
English
There is no false hope. Do not delight in the title of scholar. If that is a lie, then die. Thus it was said. Also, the song of experience and wisdom, the sixfold: First, having severed the additions, still sometimes doubts arise. Even looking seems like the yogi is deceiving. Now, please do not separate from the mind free from elaboration. First, having realized the unborn, still sometimes pride arises. Even meditating seems like the yogi is deceiving. Now, please do not separate from the undistracted mind. First, having made it without grasping, still sometimes attachment arises. Even acting seems like the yogi is deceiving. Now, please do not separate from the mind without grasping. First, having remained in one-pointedness, still sometimes hope and fear arise. Even the result seems like the yogi is deceiving. Now, please do not separate from the spontaneously accomplished mind. First, having experienced direct crossing, still sometimes fear arises. The eight worldly concerns (298) also seem like the yogi is deceiving. Now, please do not separate from the mind of a madman. First, having abandoned relatives and friends, still sometimes consideration of face arises. Now, do not consider face. First, having generated faith, still sometimes indifference arises. Laziness also seems like the yogi is deceiving. I, please do not separate from diligence and yoga. To the one deity and the Three Jewels, do not have weariness of faith and respect. To the one father and the holy lama, have continuous devotion without interruption. To the pith instructions of the heart essence, do not mix with the impurities of words. In general, practice is more important than being a scholar. Stay alone and experience it. Having been wearied by the faults of samsara, it is difficult to believe in the Dharma of nirvana (299). Having believed in the Dharma of cause and effect, it is difficult to have unwavering faith. Having abandoned sickness and suffering, it is difficult to obtain a human body with leisure and endowments that can be used. Having scripture, reason, and pith instructions, it is difficult to have a lama with compassion. Having abandoned busyness and distraction, it is difficult to have a disciple who practices. Having abandoned attachment, hatred, and anger, it is difficult to have compassion that benefits others. Being free from grasper and grasped and conceptual thoughts, it is difficult to have one-pointed meditation. These eight difficult pith instructions are very important for practitioners. One in a hundred has all of these. Therefore, bodhi
Chinese
教导困难。 如今断定心中虚构时， 不就叫做离边的见解吗？ 它与教理和正理(300)相关联，极为庄严。 分别念显现为法身时， 不就叫做自生禅修吗？ 它与经验相关联，至为重要。 六识于自处解脱时， 不就叫做无执的行为了吗？ 它与时机相关联，极为庄严。 与空性的经验相关联时， 不就叫做口耳相传的诀窍吗？ 它与灌顶相关联，极为庄严。 空性的光明生起时， 不就叫做地道的次第吗？ 它与道相相关联，极为庄严。 自心运送到穷尽处时， 不就叫做一生证佛吗？ 它与四身相关联，极为庄严。 具有三种特征的补特伽罗， 不就叫做具传承的上师吗？ 它与诀窍相关联，极为庄严。 具有信心且智慧广大(301)者， 不就叫做具法器的弟子吗？ 它与虔诚相关联，极为庄严。 于珍贵的上师山， 拥有殊胜诀窍之泉。 若以不懈的信心饮用， 必定能从一切过失中解脱。 于有为色身的瓶中， 拥有俱生之明灯。 若获得禅定而知足， 内外必定显现为法身。 于自生的幻化山， 嬉戏着遍知的幼狮。 若能无执地修习六识， 必定能压倒轮回与涅槃。 于无明的巢穴中， 拥有遍知的幼鹏。 若能结合方便与智慧之翅膀， 必定能飞向六道虚空。 心啊，心啊，观视外境。 仅仅观视外境(302)时， 如镜中之影像般， 显现而无自性。 心啊，心啊，观视内心的。 仅仅观视内心时， 如灯火不为风所动般， 光明而无分别。 心啊，心啊，观视内外之间。 仅仅观视内外之间时， 如虚空旭日东升般， 相状于自处解脱。 心啊，心啊，修习甚深方便道。 仅仅修习甚深方便道时， 如善巧舵手所为般， 心正被运送到所欲之处。 心啊，心啊，修习大手印。 仅仅修习大手印时， 如火焰蔓延森林般， 何
English
Difficult to instruct. Now, when the mind is determined to abandon fabrications, Isn't that called the view that is free from extremes? It is greatly adorned by its connection with scripture and reason (300). When conceptual thought dawns as the Dharmakaya, Isn't that called self-arising meditation? It is crucial in its connection with experience. When the six aggregates are liberated in their own place, Isn't that called action without attachment? It is greatly adorned by its connection with timing. When connected with the experience of emptiness, Isn't that called the whispered lineage's instruction? It is greatly adorned by its connection with empowerment. When the clear light of emptiness arises, Isn't that called the stages of the path? It is greatly adorned by its connection with the signs of the path. When one's own mind is brought to exhaustion, Isn't that called enlightenment in one lifetime? It is greatly adorned by its connection with the four Kayas. A person who possesses three characteristics, Isn't that called a Lama with lineage? It is greatly adorned by its connection with instructions. One who has faith and great wisdom (301), Isn't that called a disciple with the capacity? It is greatly adorned by its connection with devotion. In the precious mountain of the Lama, There is a spring of sacred instructions. If one can drink with unwavering faith, One will surely be liberated from all faults. Inside the vase of the compounded body, There is a lamp of co-emergence. If one is content with having attained Samadhi, Inner and outer will surely be clear as the Dharmakaya. On the illusory mountain of one's own body, A lion cub of discriminating awareness plays. If one knows how to train the six aggregates without attachment, One will surely overwhelm Samsara and Nirvana. In the nest of ignorance, There is a Garuda chick of discriminating awareness. If one can join the wings of skillful means and wisdom, One will surely fly into the sky of the six realms. Mind, mind, look at the external objects. Just by looking at the external objects (302), Like a reflection in a mirror, There is appearance but no inherent existence. Mind, mind, look at the mind within. Just by looking at the mind within, Like a lamp flame unmoved by the wind, There is clarity but no conceptualization. Mind, mind, look at the boundary between inner and outer. Just by looking at the boundary between inner and outer, Like the sun rising in the sky, The characteristics are liberated in their own place. Mind, mind, meditate on the profound path of skillful means. Just by meditating on the profound path of skillful means, Like a good captain does, The mind is being carried to the desired place. Mind, mind, meditate on Mahamudra. Just by meditating on Mahamudra, Like a flame spreading in the forest, What
Chinese
念头显现为助伴。 心啊，让心做无有偏颇的流浪者吧！ （303）一旦做了无有偏颇的流浪者， 就像雪花落入大海， 分别念当下就能断除。 如是宣说。 尊者，达波的十三位弟子说要修习不被分别念所害的大手印，于是说了这些话。 对于无有生灭的法性， 分别念这种说法有什么意义呢？ 不分别和分别这二者， 要像水和水泡一样看待。 如是等等宣说。 他们因此领悟到分别念是无根无基的。有一个来自洛波的格西说，无论修持哪个本尊，都想求一个能见到本尊颜面的方法，于是说了这些话。 放下世间俗事， 以无有二心和怀疑的信心， 明观本尊身相，修习无分别。 不要说无有止境的空话， （304）念诵声空咒语。 如果这样做，本尊的身相， 很快就能见到，毫无疑问。 如是宣说，他因此生起极大的定解。三个月修持后，见到了度母的颜面。 又，在《口述传记》中说，有一年夏天发生了大饥荒，村里饥饿的人们商议说，必须请示上师降旨。 因为我（指作者本人）的供养和僧众的破坏， 护法牦牛照看着村庄。 僧众们似乎在进行黄军（指僧人组成的武装力量）， 有一天，通过集体劳动，大家聚集在一起， 穿上了最初的毒袍， 背着经书袋，说了这样的话。 向精通道路的上师祈请， 出现了一位精通道路的专家。 将心托付给殊胜的佛法， 出现了一个能够提出建议的人。 断除自己内心的增益和诽谤， 出现了一个生起定解的人。 所作所为都与殊胜的佛法相符， 出现了一个善行增长的人。 将胜利给予其他众生， 出现了一个心胸开阔的人。 不执着于他人的想法，执着于自己的想法， 出现了一个不顾及情面的人。 无论住在哪里都把自己当作客人， 出现了一个贪恋减少的人。 将失败归于肚子和背部， 出现了一个身心放松的人。 唱着这首歌逃到山里， 僧众们停止了黄军行动。 护法牦牛也回来了。