Chinese
眷属极少。 见到欢喜的树木和， 触碰柔滑的树皮， 吃着美味的嫩芽等， 不依赖勤劳和争斗的， 欲妙功德不可估量。（768） 那里没有粗重的喧嚣， 没有各种各样的行为， 哪里会有争斗和争论呢？ 自己安住于大平等中， 同类之间互不伤害， 慈爱本身就是对他人的， 如果出现违缘，更加地， 痛苦那就是悲悯， 即使拥有圆满的财富， 没有嫉妒就是喜悦。 像这样四梵住， 自性调柔的那些， 本体是空性以及， 信心的光彩和大悲心， 如果两者没有双运， 为何要走向菩提道？ 以信心行持的发心， 主要的是没有偏袒， 与那行为相联系地， 布施和完全布施以及， 极其广大的布施， 首先是布施食物和受用， 其次是布施儿女和妻子， 第三是布施身体和生命， 以布施修学到彼岸。 自己遮止恶行， 也劝导他人行持， 积聚如大海般的善法， 为了众生的利益，一切方面， 特别用心就是戒律。 忍受他人的损害， 为了佛法忍受苦行， 对于深奥的意义不退缩， 稳固地穿上忍辱的盔甲。 从思想和行为的一切中， 进入善法大海中， 没有灰心和知足的， 以精进的力量策励自己。 在寂静的森林中安乐居住， 拥有天眼和神通等， 殊胜功德的宝藏， 一心专注于禅定的意义。 如果不如实地行持， 世俗和胜义的二谛， 就不能成办他人的利益， 因此生起闻思修的智慧。 以清净的增上意乐发心， 以见道无分别的， 智慧完全（769）圆满， 称为圆满者大士， 自生金刚的宗派， 断除障碍的发心是， 十地五道的功德， 是不学道的体性， 心尽法尽的大界， 寂灭的果位。
English
The retinue is very few. Seeing the pleasing trees and, Touching the smooth bark, Eating the delicious sprouts, etc., Without relying on diligence and struggle, The qualities of desirable objects are immeasurable. (768) There, there is no coarse commotion, There are no various kinds of behaviors, Where would there be fighting and arguing? One abides in great equanimity, Beings of the same kind do not harm each other, Loving-kindness itself is towards others, If obstacles arise, even more so, Suffering is compassion, Even if one possesses perfect wealth, Without jealousy is joy. Like this, the four Brahma abodes, Those who are naturally gentle, The essence is emptiness and, The radiance of faith and great compassion, If the two are not united, Why go on the path to enlightenment? The aspiration with faith to practice, The main thing is without partiality, In connection with that action, Giving and completely giving, and Extremely great giving, First, giving food and enjoyment, Second, giving children and wives, Third, giving body and life, Learning to cross to the other shore through giving. One refrains from evil deeds, And also encourages others to practice it, Accumulating virtues like an ocean, For the benefit of sentient beings, in all aspects, Especially being mindful is discipline. Enduring the harm of others, Enduring hardships for the sake of Dharma, Not retreating from the profound meaning, Firmly wearing the armor of patience. From all thoughts and actions, Entering the ocean of virtues, Without discouragement and contentment, Encouraging oneself with the power of diligence. Dwelling happily in the solitary forest, Possessing the treasure of special qualities, such as the divine eye and clairvoyance, Focusing single-mindedly on the meaning of meditation. If one does not practice truthfully, The two truths of relative and ultimate, One cannot accomplish the benefit of others, Therefore, generate the wisdom of hearing, thinking, and meditating. With the aspiration of pure higher intention, With the non-conceptual of the path of seeing, Wisdom is completely (769) perfect, Called the Great Perfect Person, The tradition of Rangjung Dorje, The aspiration to abandon obscurations is, The qualities of the ten grounds and five paths, Is the nature of the path of no more learning, The great realm of the exhaustion of mind and phenomena, The fruit of nirvana.
Chinese
如是说后，他们之中名为天神鸟颅骨鼓声者，获得了信赖的信心后问道：获得信心者虽多，获得信赖者却极少；身体强壮者虽多，如兔之士夫却少；财富巨大者虽多，圣者七财却极少；脚凳高者虽多，证悟高者却极少；故事和传说虽多，具有佛法意义者却极少。现在对于天神鸟众，想求意义的开示，从显现被因缘所转变中，请略微讲述解脱之方法。如是请问后，再次说道：奇哉！此乃幻术师，比善良者更狡猾，眼花缭乱的幻术是，六根的识与，境相互相遇而欺骗，对于凡夫俗子何须多言。彼等是极其可怜悯之境，以宗派之见转变心智的，士夫们请知晓此理。最初从小的家庭出来，对于寺庙有大家庭的，想法进入的那些人，即使精通三藏，贪欲的魔鬼却凶猛无比，吝啬的仇恨之眼摇动着，由傲慢军队所率领的彼者，彻底摧毁后堕入地狱。同样住在寺庙里，即使住所转变了，依靠它而获得的，利养使傲慢增长，恭敬使之极度膨胀后，修行和证悟的功德等，如雾一般再次消散。断证功德圆满后，利益众生之时机已到的，圣者（770）们的福德和，大施主的财富，若生起竞争的傲慢心，收集、守护和荣耀的，事物繁多而四处游荡。无论何处，殊胜士夫们以，摧毁恶敌的听闻和，辨别佛法与非佛法的，思所生慧宝剑，如水银滴落在地上，或如孔雀品尝剧毒一般，即使享用五种欲妙，识之外的智慧是，彼不能束缚的，修所生慧三种，是否安住在自己的相续中。特别是家庭的财富是，由非福德所成就的，因此我也成为居家者吗？对此
English
Having spoken thus, among them, the one named 'The Drum Sound of the Skull of a Divine Bird' gained faith and confidence and asked: There are many who gain faith, but very few who gain confidence. There are many with great physical strength, but few individuals like rabbits. There are many with great wealth, but very few with the seven noble riches. There are many with high footstools, but very few with high realization. There are many stories and tales, but very few with meaningful Dharma. Now, to the assembly of divine birds, I seek the oral instruction of meaning. From the transformation of appearances by conditions, please briefly explain a method of reversal. Having asked thus, he spoke again: Alas! Here is a magician, more cunning than the virtuous. The illusion of a skilled conjurer is, deceiving through the meeting of the six consciousnesses of the senses and objects. What need is there to speak of ordinary people? They are extremely pitiable objects. Those individuals whose minds are transformed by sectarian views, please understand this. First, coming from a small household, those who enter monasteries with the notion of a large household, even if they are well-versed in the Tripitaka, the great demon of desire is extremely fierce, the hateful eyes of miserliness are wavering, and led by the army of pride, they are utterly destroyed and go to hell. Likewise, even if one's dwelling changes while staying in a monastery, if the gain obtained from it increases pride, and respect greatly inflates it, then the qualities of practice and realization, like mist, dissipate again. Having perfected the qualities of abandonment and realization, when the time has come to benefit beings, if arrogance arises in competition with the merit of holy ones (770) and the wealth of great patrons, one wanders about with many activities of collecting, protecting, and glorifying. Wherever the supreme individuals are, with the learning that destroys evil adversaries, and the sword of wisdom born from thought that distinguishes Dharma from non-Dharma, like mercury rolling on the ground, or like a peacock tasting potent poison, even if one fully enjoys the five desirable qualities, the wisdom beyond consciousness is, not able to bind them, the three aspects of wisdom born from meditation, whether they abide in one's own continuum or not. Especially, the wealth of a household is, accomplished by non-merit, therefore, should I also become a householder? About that...
Tibetan
ས་ལྡོག་པ་གང་ཡིན་པའི། །རྟོག་དཔྱོད་མེད་ན་ལྟར་སྣང་གི །མངོན་པའི་ང་རྒྱལ་དམ་པོས་འཆིང་། །དེ་བཞིན་སྔོན་གྱི་དམ་པ་ཡི། །མངའ་ཐང་དང་ནི་གདན་ཁྲི་ལ། །སྦྱིན་སོགས་འབྲས་བུ་གནས་སྲིད་པ། །དེ་ལ་བརྟག་དཔྱད་བྲལ་བའི་བློས། །སྤྱོད་ཡུལ་མཉམ་པ་ཉིད་སྤྱོད་ན། །དེ་ཡང་ཤིན་ཏུ་ཉམས་འགྱུར་ཏེ། །འབུམ་ཕྲག་རི་བའི་གོས་བཟང་དང་། ཁང་བུ་བརྩེགས་པ་ལྔ་བརྒྱ་རྣམས། །ལྡན་གྲོལ་བརྟུལ་ཞུགས་ཅན་རྣམས་ལས། །གཞན་དུ་རྒྱལ་བས་གནས་པ་མེད། །དེ་ཕྱིར་གང་ལས་གང་བྱུང་བའི། །རྟེན་ཅིང་འབྲེལ་འབྱུང་ཆོས་རྣམས་དང་། །རྒྱུ་འབྲས་བསླུ་བ་མེད་པ་ལ། །ངེས་པ་ཤིན་ཏུ་བརྟན་པར་བྱ། །ཉེས་རྣམས་ཀུན་གྱི་འབྱུང་གནས་ཆེ། ཁྱིམ་ལས་རྟག་ཏུ་བྱོལ་བར་བྱ། །བླང་དོར་ཤིན་ཏུ་ལོག་པ་ཡི། །བྱིས་པའི་གྲོགས་ལས་འབྲོས་པར་བྱ། །ཆོས་ཀྱིས་དྲེད་པའི་སྐྱེ་བོ་ནི། །སྡིག་གྲོགས་ཡིན་པས་འཇིགས་པར་བྱ། །འདུ་འཛིའི་ཉེས་དམིགས་བསམ་བྱས་ནས།་ །ནགས་ཁྲོད་དམ་པར་འགྲོ་བར་བྱ། །འགྲོགས་པ་ཙམ་གྱིས་དོན་ཡོད་པའི། །དགེ་བའི་བཤེས་གཉེན་བསྟེན་པར་བྱ། །སྡིག་པ་ཆེན་པོའི་སྒོ་ཡིན་པས། ། (༧༧༡)ལོང་གཏམ་ཟིལ་གྱིས་གནོན་པར་བྱ། །བསོད་ནམས་ཕྱགས་མས་འདོད་པ་ཡི། །བསམ་ངན་རྒྱ་ཡིས་འདེབས་པར་བྱ། །ཡུད་ལ་སྨྱོན་པར་འགྱུར་བ་ཡི། །ཆང་ནི་རྟག་ཏུ་སྤང་བར་བྱ། །དགེ་དང་ཉམས་རྟོགས་འགྲིབ་གྱུར་པའི། །ལོག་འཚོ་ལྔ་ལ་བདར་བར་བྱ། །ཤ་ནི་སྡིག་པའི་ཟས་ཡིན་པས། །གསད་པའི་འཇིགས་པ་དྲན་པར་བྱ། །མདོར་ན་མང་དུ་སྨོས་ཅི་དགོས། །རྟག་ཏུ་འཆི་བ་དྲན་བྱ་ཞིང་། །དུག་ལྔའི་རྣམ་རྟོག་ཅི་ཤར་ཡང་། །ཤེས་བཞིན་དྲན་པས་ཁྲེལ་འདེབས་ཤིང་། །ལུང་མ་བསྟན་གྱི་རྣམ་རྟོག་ཀུན། །ལྷག་མཐོང་རིག་པས་སྤ་བཀོད་ན། །སྟོང་ཉིད་སྙིང་རྗེའི་སྙིང་པོ་ཅན། །ཡེ་ཤེས་ཆེན་པོར་སྟོབས་འབར་བས། །ཐམས་ཅད་མཁྱེན་པའི་གྲོང་ཁྱེར་དུ། །འགྲོ་འགྱུར་འདི་ལ་ཐེ་ཚོམ་མེད། །དེ་སྐད་སྨྲས་པས་ལྷའི་བྱ་ཚོགས། ཁྱིམ་གྱིས་སྤྲོ་བ་རབ་ཏུ་ཉམས། །ཐུབ་ཆོད་ནུས་པ་མན་ཆོད་ནས། །འཇག་མའི་སྲིན་བུ་ཡན་ཆོད་དུ། །ཀུན་ལ་འཚེ་བའི་བློ་སྤངས་ནས། །དམ་པའི་བཀའ་ཐུང་མཆོག་ལ་སྤྱོད། །བྱམས་དང་སྙིང་རྗེ་ཆེ་བ་དང་། །མཁས་ཤིང་ནུས་པ་བརྟན་པ་ནི། །བྱང་ཆུབ་སེམས་དཔའི་ཁྱད་ཆོས་ཏེ། །གང་ལས་ཆོས་ནི་རྣམ་ཤེས་པ། །དེ་ལ་བྱས་པ་ཤེས་པའི་དྲིན། །ཡང་ནས་ཡང་དུ་གཟོ་བ་ནི། །ཡ་རབས་རྣམས་ཀྱི་ཡོན་ཏན་ཡིན། །དེ་སྐད་ཟེར་ནས་ལྷའི་བྱ་ཚོགས། །ནགས་ཁྲོད་མཆོག་ལ་དེངས་པར་གྱུར
Chinese
对于任何颠倒之事，若无审慎的观察，就会被表面现象的傲慢所束缚。同样，对于过去圣者的权势和宝座，以及布施等果报的存续，若以缺乏考察的头脑，去效仿他们所处的境地，那也将是极大的衰败。成千上万匹缎子的华丽衣裳，以及五百层楼的房屋，唯有具备解脱之德的苦行者方可享用，其他国王无法安住其中。因此，对于事物从何而来的缘起之法，以及因果不虚的道理，要生起极其坚定的信念。要永远远离罪恶之源的家庭，要逃离那些善恶颠倒的孩童之友。对于以世俗装点自己的人，要视为损友而远离。思虑世间俗事的过患之后，应前往寂静的森林。仅仅是交往也能带来利益的善知识，应当依止。因为说是非是罪恶之门，所以要压制无意义的闲谈。要用功德的扫帚，扫除贪欲的荆棘。对于顷刻间使人疯狂的酒，要永远戒除。要审查那些使善行和证悟衰退的五种邪命。肉是罪恶的食物，要忆念杀戮的恐怖。总之，何必多说呢？要时常忆念死亡，无论生起何种五毒的念头，都要以正知正念加以呵责。如果用观慧来降伏所有不确定的念头，那么凭借空性和慈悲为核心，智慧的光芒，必定能到达一切智者的城市，对此毫无疑问。如是说后，天上的鸟群，对家庭的乐趣大为减退。从具有降伏能力者以下，乃至微小的草虫，都放弃了伤害一切众生的念头，奉行圣者的精要教诲。伟大的慈悲和怜悯，以及精通和坚定的能力，是菩萨的特征。从谁那里认识了佛法，就要一而再再而三地报答恩情，这是贤良之人的美德。说完这些话，天上的鸟群，便飞向了殊胜的森林。
English
For any inverted matter, if there is no prudent observation, one will be bound by the arrogance of appearances. Likewise, regarding the power and throne of past saints, and the continuation of the fruits of generosity and so on, if one imitates their circumstances with a mind devoid of examination, that will also be a great decline. The splendid clothes of thousands of satin pieces, and the five hundred-story houses, can only be enjoyed by ascetics with the virtue of liberation; other kings cannot dwell in them. Therefore, for the law of dependent origination from which things arise, and the principle of infallible cause and effect, one should generate extremely firm conviction. One should always stay away from the family, which is the source of all evils, and flee from those childish friends who invert good and evil. Those who adorn themselves with worldly things should be regarded as bad friends and avoided. After contemplating the faults of worldly affairs, one should go to the quiet forest. One should rely on virtuous friends who can bring benefit just by association. Because idle talk is the door to great sins, one should suppress meaningless chatter. One should use the broom of merit to sweep away the thorns of greed. One should always abstain from alcohol, which makes people go crazy in an instant. One should examine the five wrong livelihoods that cause the decline of virtue and realization. Meat is the food of sin, and one should remember the terror of killing. In short, why say more? One should always remember death, and whatever thoughts of the five poisons arise, one should rebuke them with mindfulness and awareness. If one uses insight to subdue all uncertain thoughts, then with emptiness and compassion as the core, the light of wisdom will surely reach the city of the all-knowing, without any doubt. Having said this, the flocks of heavenly birds greatly diminished their enjoyment of family life. From those with the ability to subdue down to the smallest grass insects, they abandoned the thought of harming all beings and practiced the essential teachings of the saints. Great compassion and mercy, as well as proficiency and steadfast ability, are the characteristics of Bodhisattvas. From whomever one recognizes the Dharma, one should repay the kindness again and again, which is the virtue of virtuous people. After saying these words, the flocks of heavenly birds flew to the excellent forest.