English
For example, it is like seeing with the eyes of a drunkard, knowing the taste to be sweet, and like the radiance shining outward from the inner signs. Furthermore, there are three times for establishing the first meaning: first, unlocking the great treasure of oral transmission; second, driving in the great stake of meaning without meditation; and third, entrusting oneself to the expanse without hope or fear. There are also three times for settling in the middle: first, settling in the state where power is naturally perfected, without relying on the practice of virtuous Dharma; second, settling in the state where the body becomes self-existing, liberated from dualistic grasping; and third, settling in the state where one realizes the single meaning, transcending conceptual thought. Finally, there are also three times for the arising of experience: this is the supreme path of Vajra; first, action. The fortunate are liberated without effort; second, action. Liberation is self-arisen, not from others; third, action. Now, there are two verses for praising offerings and vowing to teach. There are nine verses at the root of the instructions. If merely hearing these eleven verses leads to liberation, then for individuals of inferior faculties, is it necessary to meticulously cross-analyze, or to explain one meaning with one example, using pith instructions that do not contradict the scriptures, and without generating doubt or hesitation? Among these, the first is unlocking the great treasure of oral transmission, which includes understanding and words. Understanding is a concise summary of the meaning, while words are a detailed explanation of that meaning. Among these, the first is understanding. "Oral transmission" refers to the transmission from one person's ear to another's. "Instructions" refers to those who are liberated merely by the symbols or prophecies of the wise ones. Furthermore, the oral transmission comes first because the kind guru transmits from ear to ear, or teaches in order to make the combination of words good. "Instructions" refers to the wise ones. Liberation comes merely through symbols or prophecies. The understanding of "unlocking the treasure" is: it is exemplified by the example of finding a treasure when one is impoverished. For example, in the country of Simhala in India, there was a merchant father who belonged to a lineage of taking jewels from the outer ocean. Thinking that it would benefit future generations, he hid a vase full of gold dust under a stove that would not move. Once, that merchant died, and his family
Chinese
此外，部落耗尽后的剩余，留下一个饥饿的女孩。在一个地方，有一个精通寻宝的人，他能看到地下、地上和高处三处有什么宝藏或财富。有一次，他到辛伽罗国去查看，发现那个贫穷的女人没有任何食物和衣服。唯一的财产是一件破旧的布衣，她白天把它缠在腰间，靠寻找鸟类为生。早上寻找早饭，晚上寻找晚饭。晚上，她把那件布衣叠成一叠，盖在地上睡觉，除此之外一无所有。他看到那个贫穷女人的炉灶下，藏着她父亲埋藏的金瓶。那个精通寻宝的人走到那个贫穷的女人面前，问道：贫穷的女人，你有什么食物和衣服吗？她回答说：你想要什么？我什么也没有。那个精通寻宝的人走到那个贫穷的女人面前说：在你炉灶下面，有你父亲埋藏的金瓶。你拿出来，好好享用，谁也不用依靠。那个女人说：真的吗？如果真的，我就高兴了。我因为福报小，知道有也找不到。他说：会找到的，拿出来好好享用吧。她心想：是真的吗？就去看，从炉灶下找到了满满一瓶金粉，然后把金粉分成三份。一份献给上师和三宝作为供养。一份作为税收和布施献给瞎子乞丐和那个国家的国王。那时，国王靠征税为生，不用种地。据说在盟主吉祥轮王在位的时候，国王的一个儿子去往雅砻的罗巴擦。一个老妇人把一堆青稞分成好、中、差三等。王子问道：你为什么把青稞分成三等？老妇人说：最好的青稞精华，是献给上师和三宝的供养。中等的青稞是我们辛勤耕作的成果，用来维持生计。最差的青稞是给国王和瞎子乞丐的税
English
Besides, the remainder after the tribe was exhausted, leaving one hungry girl. In one place, there was a person skilled in treasure hunting who could see what treasures or wealth were in the three places: underground, above ground, and high up. Once, he went to the country of Simhala to investigate and saw that the poor woman had no food or clothing. The only possession was a ragged cloth, which she wrapped around her waist during the day to make a living by searching for birds. She searched for breakfast in the morning and dinner in the evening. At night, she folded the cloth in two and covered the ground to sleep, having nothing else. He saw that under the poor woman's stove, there was a gold vase full of gold that her father had buried as treasure. The person skilled in treasure hunting went to the poor woman and asked: Poor woman, do you have any food or clothing? She replied: What do you want? I have nothing. The person skilled in treasure hunting went to the poor woman and said: Under your stove, there is a gold vase full of gold that your father buried. Take it out and enjoy it, without having to rely on anyone else. The woman said: Is it really true? If it is true, then I am happy. Because my merit is small, even if I know it is there, I cannot find it. He said: You will find it, take it out and enjoy it. She thought: Is it really true? She looked and found a vase full of gold powder under the stove, and then divided the gold into three parts. One part was dedicated to the Lama and the Three Jewels as an offering. One part was dedicated as tax and charity to the blind beggars and the king of that country. At that time, the king lived by collecting taxes, without having to farm. It is said that during the reign of the Lord Pal Khor Tsen, one of the king's sons went to Yar Lung Ropa Tsa. An old woman was dividing a pile of barley into three grades: good, medium, and bad. The prince asked: Why are you dividing the barley into three grades? The old woman said: This best essence of barley is dedicated as an offering to the Lama and the Three Jewels. The medium grade is what we have worked hard to cultivate, so we use it to make a living. The worst grade is the tax for the king and the blind beggars.
Chinese
说是要征收赋税和布施。于是王子回到王宫，说道：我们国王好像都要亲自耕种了。给国王的赋税和乞丐的供养都给最差的粮食，看来我们国王和乞丐没什么两样了。据说从那以后，吐蕃的国王就开始亲自耕种了。据说在印度，现在还有国王靠佣工为生。还有，贫女因为发现了宝藏，所以对上供养上师和三宝，对下供养国王和乞丐，布施财物，对自己享用丰盛的饮食和衣服等，就像这样不依赖于其他人的例子一样。这个窍诀是说，自己传承的上师们本来就安乐逝世，自己相续中具有的心性，是无错乱且无有迷误的大宝藏，依靠上师的表示和口诀，解开了被无明封闭的宝藏之门，就像贫女找到了装满黄金的大宝瓶一样，对上能够供养，从而获得了佛陀的密意。就像对下能够布施一样，以慈悲救护众生。就像自己享用丰盛的受用一样，实际上是自己证悟了心性，远离了能取所取的分别念，从轮回的痛苦中解脱出来，从而享用了法性。到那时，解脱就不依赖于其他，唯一的佛陀就是自己。这就是开启大宝藏的意义，用贫女发现宝藏的例子来比喻。开启大宝藏的词句有两种：持明表示解脱的传承和补特伽罗窍诀解脱的传承。第一种，持明表示解脱的传承也有意义和词句两种。持明表示解脱的意义是：首先，持明是指持有果位密咒金刚乘的种姓。表示解脱是指不需要说很多话，仅仅依靠上师的表示就能解脱。传承是指从金刚萨埵到毗卢遮那之间，一个接一个没有中断地传承下来。那么，又是以什么方式或方法传承的呢？对此有这样一个故事：最初，这个法
English
It is said that taxes are collected and alms are given. So the prince returned to the palace and said: It seems that all of us kings have to cultivate ourselves. The worst grain is given to the king's tax and the beggar's offering. It seems that our king and the beggar are the same. It is said that from then on, the Tibetan king began to cultivate himself. It is said that in India, there are still kings who live on hired labor. Also, because the poor woman found the treasure, she offered it to the guru and the Three Jewels above, and offered taxes and alms to the king and beggars below. She enjoyed abundant food and clothing, etc., just like the example of not depending on others. This instruction is that the gurus of one's own lineage have always passed away peacefully, and the nature of mind that one's own continuum possesses is a great treasure that is unerring and without delusion. Relying on the guru's gestures and oral instructions, the door of the treasure that was closed by ignorance was opened. Just like the poor woman found a large golden vase full of gold, she was able to make offerings above, thereby attaining the Buddha's intention. Just like being able to give alms below, protecting sentient beings with compassion. Just like enjoying abundant enjoyment oneself, in reality, one has realized the nature of one's own mind, separated from the conceptual thoughts of grasper and grasped, and liberated from the suffering of samsara, thereby enjoying the Dharma nature. At that time, liberation does not depend on others, and the only Buddha is oneself. This is the meaning of opening the great treasure, which is illustrated by the example of a poor woman finding a treasure. There are two kinds of words for opening the great treasure: the lineage of Vidyadhara's symbolic liberation and the lineage of Pudgala's instruction liberation. The first, the lineage of Vidyadhara's symbolic liberation, also has two kinds of meaning and words. The meaning of Vidyadhara's symbolic liberation is: First, Vidyadhara refers to holding the lineage of the fruition Secret Mantra Vajrayana. Symbolic liberation means that there is no need to say many words, and liberation can be achieved simply by relying on the guru's symbols. The lineage refers to the unbroken lineage from Vajrasattva to Vairochana. So, in what way or method is it transmitted? There is a story about this: In the beginning, this Dharma
Chinese
出现的根源是印度，印度这个地方有九个大洲，也就是东方有邦嘎拉洲，南方有贝达拉洲，西方有邬金洲，北方有喀彻洲，东南方有康布洲，西南方有桑洲，西北方有扎霍尔洲，东北方有嘎玛茹巴洲，中央有印度金刚座，共有九个洲。这些洲中，此法出现的地方是西方邬金地区。总的来说，印度这个地方有两种国王的种姓，一种是护持佛法的国王种姓，叫做达玛拉匝（梵文：Dharmarāja），一种是治理政事的国王种姓，叫做乌帕拉匝（梵文：Uparāja）。护持佛法的国王种姓，无论是单生还是双生，都叫做达玛拉匝（梵文：Dharmarāja），也就是不做善业，心中不生起恶业，即使做了也不会后悔，即使想做也没有自主权，如果做了，就不能掌握护持佛法的国王的王位。治理政事的国王种姓，无论是单生还是双生，都叫做乌帕拉匝（梵文：Uparāja）。也就是不做战争和恶业，即使想做善业也不会生起，即使做了也不会做，即使想做也没有自主权，如果做了，就不能掌握治理政事的国王的王位。还有，护持佛法的国王，种姓是无垢顶髻释迦贤，名字也叫无垢顶髻释迦贤，他的妃子名叫达玛巴，生了一个女儿，容貌美丽，光芒四射，以相好庄严，值得人们观看，看了之后都舍不得离开。国王的父亲说：我的女儿不舍得给别人看，于是把她安置在九层楼的顶层，和她的母亲一起居住。当时，护持佛法的国王没有王子，眼看血脉就要断绝。那时，法身的法身，大乐之主；法身的报身，普贤；法身的化身，金刚萨埵。也就是心是法身，语是报身，身是化身。金刚萨埵的身语意完全清净的
English
The source of its arising is the land of India. In that land of India, there are nine great continents: In the east, there is the continent of Bangala; in the south, the continent of Betala; in the west, the continent of Oddiyana; in the north, the continent of Kashmir; in the southeast, the continent of Khambu; in the southwest, the continent of Zang; in the northwest, the continent of Zahor; in the northeast, the continent of Kamarupa; and in the center, the Vajra Seat of India, making nine in total. Among these continents, the place where this Dharma arises is the land of Oddiyana in the west. Generally, in the land of India, there are two types of royal lineages that uphold the Dharma, called Dharmaraja, and those that govern politics, called Uparaja. The lineage of kings who uphold the Dharma, whether single-born or double-born, are called Dharmaraja. That is, they do not engage in virtuous deeds, nor do evil deeds arise in their minds. Even if they do, they do not regret it, and even if they want to, they have no power to act. If they do, they cannot hold the kingdom of the Dharma-upholding king. It is said that all the lineages of kings who govern politics, whether single-born or double-born, are called Uparaja. That is, even if they think of doing virtuous deeds instead of war and evil deeds, they do not arise. Even if they do, they do not do it, and even if they want to, they have no power to act. It is said that if they do, they cannot hold the throne of the king who governs politics. Furthermore, the Dharma-upholding king, of the Shakya clan with the immaculate crest jewel, whose name was also Immaculate Crest Jewel Shakya the Good, had a queen named Dampa, who gave birth to a daughter, radiant with beauty, adorned with marks and signs, worthy of being seen by beings, so that those who saw her could not bear to leave. The father said, "I cannot bear to show this daughter of mine to other beings," and had her placed on the top of a nine-story palace, to live with her mother. At that time, the Dharma-upholding king had no son, and it seemed that the lineage would be broken. At that time, the Dharmakaya of the Dharmakaya, the glorious Great Bliss; the Sambhogakaya of the Dharmakaya, the glorious Samantabhadra; the Nirmanakaya of the Dharmakaya, the glorious Vajrasattva. That is, the mind is the Dharmakaya, the speech is the Sambhogakaya, and the body is the Nirmanakaya. The body, speech, and mind of Vajrasattva are completely pure.