Chinese
于是心想，这位僧人就是上师妙吉祥友本人啊！这位空行母也具有这样的神通，于是献上黄金曼扎，做了多次顶礼和绕转。说道：大上师啊！请您让我在心中生起您的证悟吧。这样祈请和恳求，但是据说他什么也没说。之后，每天早晚各三次地顶礼，每天早晚各三次地绕转。每个月都献上恳求的事情，但他什么也不说。心想：看来是永远也不会传法了，我还是回自己的家乡去吧。于是拿起背囊、嘎巴拉碗和木杖等物。心想：即使不给窍诀，也应该做一个告别的顶礼。于是去了佛堂，师利星哈说道，抬起头来，啊了一声，什么也没说，头又完全低了下去走了。心想：看来是不传授窍诀了，他叫我也没有意义。心想：还是把佛堂里不干净的灰尘和污垢扫干净吧，于是用右手像旋风一样，或者像一股热气一样扫地，手也顺势扫了过去。在那里扫了十八次，累得筋疲力尽，正在上师面前直挺挺地休息时，看见上师的枕边放着一个很大的、颜色鲜艳、气味芬芳的水果。心想：刚才叫我，是不是就是叫我吃这个啊？于是吃了那个水果，出现了一种具有一百种美味的滋味。吃完之后，却变成了毒药，倒地抽搐，一边吐毒一边濒临死亡。这时，师利星哈的心中生起了七个“死了也甘愿”的念头。一个是，上师把一副轭木扛在肩上，把一副犁杖插在前面走来的时候，明明是一种法性的象征，我却没有领悟，心想死了也甘愿。二是，取出七只鹪鹩的肉的时候，明明是一种法性的象征，我却没有领悟，心想死了也甘愿。三是，取出《密集幻化网续》的时候，明明是一种法性的象征，我却没有领悟，心想死了也甘愿。四是，取出女人的左手的时候，也是一种法性的象征，我却没有领悟，心想死了也甘愿。上
English
Then he thought, "This monk is actually the master Mañjuśrīmitra himself!" Thinking that this yogini also has such miraculous powers, he offered a golden mandala, and performed many prostrations and circumambulations. He said, "Great master! Please allow me to generate your realization in my mind." He prayed and requested in this way, but it is said that he said nothing. After that, he prostrated three times in the morning and three times in the evening, and circumambulated three times in the morning and three times in the evening. Each month he offered a request, but he said nothing. He thought, "It seems that he will never give teachings, I should go back to my own country." So he picked up his bag, skull cup, and staff. Thinking, "Even if he doesn't give instructions, I should at least make a farewell prostration," he went to the temple. Śrī Siṃha said, raised his head, and said "Ah," but without saying anything else, he completely lowered his head and left. He thought, "It seems that he won't give instructions, there's no point in him calling me." He thought, "I should clean up the unclean dust and dirt in the temple," so he swept with his right hand like a whirlwind, or like a gust of hot air, and his hand swept along with it. He had to sweep there eighteen times, and exhausted, he was resting upright in front of the master when he saw a large, colorful, and fragrant fruit on the master's pillow. He thought, "Was he calling me to eat this just now?" So he ate the fruit, and a taste with a hundred flavors appeared. As soon as he finished eating it, it turned into poison, and he fell down convulsing, vomiting poison and on the verge of death. At that time, seven "I would rather die" thoughts arose in Śrī Siṃha's mind. One was, when the master carried a yoke on his shoulders and stuck a plow in front of him as he came, it was clearly a symbol of the nature of reality, but I did not understand it, and I thought I would rather die. Two, when he took out the meat of seven wrens, it was clearly a symbol of the nature of reality, but I did not understand it, and I thought I would rather die. Three, when he took out the Guhyagarbha Tantra, it was clearly a symbol of the nature of reality, but I did not understand it, and I thought I would rather die. Four, when he took out the left hand of a woman, it was also a symbol of the nature of reality, but I did not understand it, and I thought I would rather die. The
English
I offered a golden mandala to the patron. After prostrating and circumambulating, when I asked for instructions, he didn't say anything, which seemed to be a sign of the nature of reality. I thought, 'I didn't understand,' for the fifth time. Thinking, 'Now I should go,' I went to the temple. Shri Singha said, and I thought, 'Is this something to be done?' So I had to sweep the dust eighteen times, which seemed to be a sign of the nature of reality. I thought, 'I didn't understand,' for the sixth time. Then, on the teacher's pillow, there was a large, beautifully colored, and fragrant fruit. Thinking, 'This is something to be eaten,' I ate it, but it turned into poison, and I vomited, fell down, and was on the verge of dying. This seemed to be a sign of the nature of reality. I didn't understand. Thinking, 'If you don't understand, it's okay for you to die,' when the seventh thought arose. I got up from the fall. The vomiting also stopped, and I sat upright in front of the teacher. Shri Singha said, 'Ah,' he did. 'What do you want?' he asked. I said, 'I want to realize the meaning of the nature of reality in a single moment and attain enlightenment in one lifetime.' He said, 'Oh, haven't you understood yet?' I replied, 'I am ignorant, I don't understand, I don't comprehend.' Teacher Manjushrimitra extended his right hand to the crown of Teacher Shri Singha's head and blessed him, saying, 'ཨ་ཧ་ཧོའི་（藏文，अः हः होः，aḥ haḥ hoḥ，Ah, Ha, Ho）.' ཨ་（藏文，अ，a，Ah） is unborn, ཧ་（藏文，ह，ha，Ha） is unceasing, ཧོ་（藏文，ह，ho，Ho） is non-dual, and འི་ is not to be separated into the meaning of non-duality. In a state where even the deepest and subtlest edges of the mind do not remain, seven days passed in an instant. When I awoke from that samadhi, in the subsequent awareness, the self-existing great wisdom of the nature of mind, the reality of things. Like raising a lamp in a dark room. Clearly and distinctly arose in the continuum. In order to avoid forgetting that meaning, or to stabilize it, to not forget and not disappear, it was indicated as a symbol of a forgetting stone. It was indicated symbolically with ཨ་ཝན་དྷ་ར་（藏文，अवनधर，avanadhara，Avanadhara）. Also, to Shri Singha: 'You look at the center of the sky.' That which has arisen in your continuum. For example, it is like the center of the sky, appearing as a symbol of action. Looking at the center of the sky. Not looking at the blue sky in the center of the sky. Looking down at the dim earth and stones.
English
As it occurs in augmentation, the supreme accomplishment is obtained in that very moment, and the common accomplishment arises incidentally. Then, like a bird flying, a shepherd walking, crossing in one step, or arriving in the blink of an eye, Śrī Siṃha, having departed from the city of Chāva, the source of qualities, arrived at Grokha in the glorious Śrī Nālandā Monastery, located at the gate of Serkyā city, north of Vajrāsana. To the north of Vajrāsana, the arguments of the non-Buddhist heretics were flourishing, and the Buddhist teachings of the inner path were on the verge of decline. The teacher Śrī Siṃha defeated them and caused the Buddhist teachings of the inner path to flourish and increase, and he became the leader of five hundred arhats. Then, the sovereign Bodhisattva Trisong Detsen, who had passed away from India and was born in Tibet, heard of this. Knowing it in his heart, he gathered seven Chinese people, including Li Tagpo Che or Li Tra Mi, at Samye and said: 'Although the teachings of cause and effect are widespread in our Tibet, there is no opportunity for liberation from the high and low states of samsara. In the land of India, there is a teaching that extracts the essence from all teachings of cause and effect, the teachings of the Kadampa tradition, which, through the meaning of the essential instructions, can be realized in an instant and attain Buddhahood in one lifetime. We must send for such teachings.' Then, the seven Chinese people and others consulted and said: 'Your Majesty, sending someone to request such teachings without knowing who is right or wrong will not be beneficial. There are many difficult obstacles on the road, such as nine passes and nine wild beasts. People will die, and wealth will be lost, and it will be too late to regret it later. Therefore, we have performed divination, conducted investigations, and cast horoscopes. We must send someone who agrees that he will succeed and will not regret it later.' So, they summoned Peni Gu, an expert in Tibetan divination, from the land of Li; they summoned Beshok Pra, an expert in Chinese investigation, from the land of China; and they summoned Prasena, an expert in horoscopes, from the land of India. There, they performed divination, cast horoscopes, and conducted investigations. The three most eminent experts agreed that no one else could obtain such teachings. In Nyemo Jekhar in Tsang, the father was called Gorhe.
Chinese
名叫玛丹赞仲吉的人家，有一个名叫帕廓甘嘉唐达的八岁孩子，说派他去才行，其他人都不行。于是，领主国王带着大约二十五名大臣，前往藏地的聂摩杰卡尔，在一个住所的门前等候。因为国王威严盛大，不懂得礼节和尊敬，直到太阳西斜也没能会面，人们的来往都断绝了。之后，门前出现了一个头顶卷发的孩子。领主国王用开玩笑的方式问那个孩子：孩子，你父亲去哪里了？孩子说：我父亲去找话语了。问：母亲去哪里了？回答说：母亲去找眼睛了。问：你到哪里去？回答说：我为了去的事情而去。领主国王说：交谈和亲近都很好，他就是我们想要的孩子啊。那个孩子就是帕廓黑德的孩子帕廓甘嘉，是尊胜遍照（毗卢遮那）的化身。那位领主国王也是三族怙主的化身。交谈和亲近也是这样理解的：父亲去找话语，是指去印度寻找佛法的话语。母亲去找眼睛，是指寻找消除无明黑暗的如眼睛般的诀窍。我自己是为了去的事情而去，是指我也要做利益众生的事情。在那里，帕廓黑德也允许进入，也被带到跟前。问道：尊者，有何差遣？尊者说：印度的国土上，有瞬间领悟法性的意义，一生就能成佛的佛法，想派人去求取，其他人都不行，说你的这个孩子可以。说是来要你的这个孩子。回答说：我的孩子才八岁，能到印度吗？也能求法吗？国王说：我们现在不送他去，到时候再送。于是，甘嘉带着坚固的妻子儿女，住在洛巴擦。将遍照（毗卢遮那）带到扎玛桑耶寺，在八年里，安置在阴影处，食物是白
English
In the household of a person named Madran Zandron Kyi, there was an eight-year-old child named Pagor Gan Jak Tangta. It was said that only he could go, no one else could. So, the lord king, taking about twenty-five ministers, went to Nyemo Jekar in Tsang and waited in front of the door of a residence. Because the king was so majestic and did not know etiquette and respect, they could not meet until the sun had set, and people's comings and goings ceased. Then, a child with curly hair appeared at the door. The lord king jokingly asked the child: "Child, where has your father gone?" The child said, "My father has gone to seek words." "Where has your mother gone?" He replied, "My mother has gone to seek eyes." "Where are you going?" He replied, "I am going for the sake of going." The lord king said, "The conversation and closeness are good. Is he the very child we want?" That child was Pagor Hede's child, Pagor Gan Jak, who was an emanation of the glorious Vairochana. That lord king was also an emanation of the three-family protector. The conversation and closeness are understood in this way: "Father has gone to seek words" means going to India to seek the words of the Dharma. "Mother has gone to seek eyes" means seeking the eye-like key to dispel the darkness of ignorance. "I myself have gone for the sake of going" means that I, too, will come if I do things for the sake of going. There, Pagor Hede also allowed them to enter and was brought before them. He asked, "Lord, what is your command?" The lord said, "In the land of India, there is a Dharma that allows one to realize the meaning of the nature of reality in an instant and attain Buddhahood in one lifetime. We want to send someone to request it, but no one else can, and they say that your child can. We have come to ask for your child." He replied, "My child is only eight years old. Can he reach India? Can he also request the Dharma?" The king said, "We are not sending him now, but we will send him at the right time." Then, Gan Jak, with his steadfast wife and children, stayed in Ropa Tsa. Vairochana was taken to Drakmar Samye and placed in seclusion in the shadows for eight years, and his food was white