Chinese
我最初出现在中国，那些自诩为智者的人也无法理解，认为我是断见者并加以诽谤。由于不尊重国王，因此国王也不高兴，所有人都对我采取了漠视的态度。 导师看到那里调伏的对象时机未到，于是前往北方维吾尔地区。他以神通之力渡过了羌的大河，一位军官乘船而行，看到后生起了信心。这个消息传到中国南方人那里，他们感到后悔，但就像猫跑掉后才去堵老鼠洞一样。一位名叫哈尚慧可的人，他过去的广大愿力即将苏醒，听到这个消息后，信心的汗毛都竖了起来，于是前往维吾尔地区寻找。听说导师住在少林寺，那里有菩提流支等许多汉藏学者在进行佛法事业，导师正在等待能够成为法器之人的弟子，以隐藏九年的苦行而住。在另一个时间，慧可和三位维吾尔僧人共四人与导师相遇，其中最具福报的是慧可本人。然而，对他们传授佛法的方式是，考虑到可能会发生熊进入田地的危险，就像教字母一样什么也不教，而是通过暗示来回答问题，以反问的方式给予大手印的口诀，让他们思考其中的含义。当思考产生的智慧增长时，就让他们禅修等等，这不仅仅是口头传承的理解，而是转向内心，专注于禅修的意义。这个故事与乔沃·杰的教言相符：听闻不能了解，禅修才能了解。不仅如此，大乘的禅修体验的所有内容都离不开这种情况。世尊说：此法远离文字和语言，不是声音和思辨的领域，不能用比喻和推理来确定。因为他以各种方式展示了这一点。因此，只有慧可一人与实相相遇，其他三人也以粗略的方式理解了意义。导师看到前者已经成熟，于是给予了精华之义。
English
I first appeared in China, where those who considered themselves wise could not understand me, regarded me as a nihilist, and slandered me. Because I did not respect the king, he was displeased, and everyone ignored me. The teacher, seeing that the time for taming beings there had not arrived, went to the land of the Northern Uyghurs. He crossed the great river of the Qiang by means of miraculous powers, and a military officer who was traveling by boat saw this and gained faith. When the people of southern China heard this news, they regretted it, but it was like trying to block the rat hole after the cat had run away. A person named Hashang Huike, whose great aspirations from the past were about to awaken, heard this news and his hairs stood on end with faith, so he went to the Uyghur region to search for him. He heard that the teacher was staying at Shaolin Monastery, where many Chinese and Tibetan scholars such as Bodhiruci were engaged in Dharma activities. The teacher was waiting for a disciple who could become a vessel for the Dharma, and he was living in hidden asceticism for nine years. At another time, Huike and three Uyghur monks, a total of four, met the teacher, and the one with the greatest fortune was Huike himself. However, the way he taught them the Dharma was, considering the danger of a bear entering the field, he did not teach them anything like teaching the alphabet. Instead, he answered questions through hints, giving them the instructions of the Great Seal in a questioning manner, and had them contemplate the meaning. When the wisdom arising from contemplation increased, he had them meditate, etc. This was not just an understanding of oral transmission, but turning inward and focusing solely on the meaning of meditation. This story is in accordance with the words of Jowo Je: 'Hearing does not understand, meditation understands.' Not only that, but all the experiences of meditation in the Great Vehicle do not go beyond this situation. The Blessed One said: 'This Dharma is far beyond words and letters, it is not the realm of sound and speculation, it cannot be determined by analogy and reasoning.' Because he showed this in every way. Therefore, only Huike alone met with the meaning of suchness, and the other three also understood the meaning in a general way. The teacher, seeing that the former's mindstream had matured, gave him the essence of the meaning.
Chinese
将教法托付后，我越过藏河时，以踩过的芦苇上有五片叶子的缘起，从你这里，单传的托付传承第五代会发展成众多。之后会变成五个稳固的派别，留下这样的预言后，就在那里逝世了。后来，从印度来的一些旅客说，老师拿着一只鞋子回去了。学生们打开灵龛观看，据说只有一只鞋子，什么也没有。那就是老师慧可大师。之后是僧璨乾提禅师。道信大医禅师。弘忍大摩纳遮师。六祖慧能大师。南岳怀让禅师。马祖道一禅师。百丈怀海禅师。黄檗希运禅师。临济义玄禅师。这三十四代，从传承的世系老师法最到提友梅明定禅师为止的四十四代，是心传心、经验加持的教诲不间断。这是按照中国出现圣法的经过的真实可靠的记载所记载的。如果与西藏的佛教兴盛时期相对应，那么这个意义传承从印度首次到达中国的时候，中国南方江宁的梁武帝四十八岁时去世。其第四代皇帝被陈夺取了王位。虽然不清楚有多少代，但最终王位从维吾尔族的臣属中被赵的臣属杨坚夺取，王位的名称是隋。隋朝三代共二十九年后，被唐李渊夺取。李渊的长子唐太宗皇帝，被藏族人称为狮子王，与藏王松赞干布同时代，是文成公主的父亲。因此，必须知道唐朝的开国皇帝和藏族的菩萨们是同时代的。粗略地说，我认为推测赤列时期是否与藏王妥锐年贤相符，是我的分别念，是题外话。
English
After entrusting the teachings, when I crossed the Tsang River, with the auspicious sign of the reed I stepped on having five leaves, from you, the fifth generation of the single-lineage transmission will develop into many. Then it will become five stable schools, leaving such a prophecy, and passed away there. Later, some travelers from India said that the teacher had taken one shoe and returned. When the students opened the reliquary and looked, it is said that there was only one shoe and nothing else. That was the teacher Huike Dazushi. Then Sengcan Qiantichanshi. Daoxin Dayi Chanshi. Hongren Damana Zhesi. Sixth Ancestor Huineng Dashi. Nanyue Huairang Chanshi. Mazu Daoyi Chanshi. Baizhang Huaihai Chanshi. Huangbo Xiyun Chanshi. Linji Yixuan Chanshi. These thirty-four generations, from the lineage of teachers Dharma to Tiyou Meimingding Chanshi, are forty-four generations of uninterrupted mind-to-mind transmission, experience, and blessings. This is recorded according to the authentic and reliable account of how the holy Dharma arose in China. If we compare it with the time when Buddhism flourished in Tibet, then when this meaning lineage first arrived in China from India, Emperor Liang Wudi of Jiangning in southern China passed away at the age of forty-eight. In the fourth generation of his dynasty, the throne was seized by Chen. Although it is not clear how many generations there were, eventually the throne was seized from the Uighur ministers by Yang Jian, a minister of Zhao, and the name of the throne was Sui. After twenty-nine years of the three generations of the Sui Dynasty, it was seized by Tang Liyuan. The eldest son of Li Yuan, Emperor Tang Taizong, was called the Lion King by the Tibetans, and was contemporary with the Tibetan King Songtsen Gampo, and was the father of Princess Wencheng. Therefore, it must be known that the founding emperor of the Tang Dynasty and the Bodhisattvas of Tibet were contemporary. Roughly speaking, I think speculating whether the time of Tri Rel corresponds to the Tibetan King Thori Nyentsal is my conceptual thought, which is a digression.
Chinese
第二部分是：在吐蕃，赞普赤松德赞从印度迎请阿阇黎菩提萨埵和莲花生等，弘扬了珍贵的佛法之前，曾迎请了许多汉地法师，通过讲说和翻译，确定了大乘和小乘的许多论藏。后来，在堪布菩提萨埵座下，出现了一位被称为大乘汉地法师的人，他的心中藏有《华严经》，由拉查纳西将之翻译了出来。此时，堪布的弟子们被称为“慈延门”，禅定堪布被称为“顿门”，这肯定是藏族人自己编造的，与汉地的称谓并不相同。这位被称为禅定堪布的人，是持有曹敏的教法，主要重视口诀体验的人。据了解，他大约是上述曹敏传承的第五代之后的人物，但在汉地的历史中，并没有关于这位法师的明确记载。无论如何，他将超越文字和语言的、直接了当的、关于度母的口诀传承的教诲传授给了藏地的僧侣们，这与之前汉地的时期相似，堪布的弟子斯瓦耶喜旺波和巴拉特那等主要研究二车学说的学者们对此并不理解，产生了分歧。为了辨别是非，从印度迎请了持有堪布教法的法师莲花戒到藏地。当时，在桑耶寺，莲花戒法师与和尚相遇时，莲花戒用手杖在头上绕了三圈，以表示询问三界轮回的原因。大和尚从袈裟的两个袖子里抓住，抖动了一下，以表示回答说，是能取和所取二者。对此进行分析，两位法师都安住在圣者的境界，这是毫无争议的，因为他们各自都精通四种正确的智慧。之后，莲花戒师徒与禅定堪布开始了辩论，印度师徒普遍遵循广为人知的二大车轨，他们的见解与经论和理证相关联，行为举止符合时
English
The second part is: In Tibet, before Emperor Trisong Detsen invited Acharya Bodhisattva and Padmasambhava from India to spread the precious Buddha Dharma, many Chinese masters were invited to explain and translate many collections of the Great and Small Vehicles, establishing them firmly. Later, under the abbot Bodhisattva, there appeared a Chinese master known as the Great Vehicle, who had the Avatamsaka Sutra in his heart, which was translated by Lhachana Shilo. At this time, the abbot's disciples were called "Tzu-yen Men," and the meditation abbot was called "Tun-men," which must have been invented by the Tibetans themselves, and is not the same as the names used in China. The one known as the meditation abbot was one who held the teachings of Tsung-mi, mainly valuing experiential instructions. It is understood that he appeared sometime after the fifth generation of the aforementioned Tsung-mi's lineage, but there is no clear record of this master in Chinese history. In any case, he imparted the direct and straightforward instructions on the meaning lineage of the Paramita instructions, which were beyond words and letters, to the Tibetan monks. Similar to the earlier period in China, the abbot's disciples, such as Swa Yeshe Wangpo and Ba Ratna, scholars who mainly studied the two chariot systems, did not understand this and disagreed. In order to distinguish right from wrong, the master Kamalashila, who held the abbot's teachings, was invited from India to Tibet. At that time, when Master Kamalashila met with the monk Hashang at Samye Monastery, Kamalashila circled his staff three times over his head, as a sign of asking the cause of samsara in the three realms. The great monk Hashang grabbed the two sleeves of his robe and shook them, as a sign of answering that it was the two, grasper and grasped. Analyzing this, there is no dispute that both masters resided in the realm of the noble ones, because they each had mastery over the four correct knowledges. After that, Kamalashila and his disciples began a debate with the meditation abbot. The Indian masters and disciples generally followed the well-known two great chariots, their views were related to scriptures and reasoning, and their behavior was in accordance with the times.
Chinese
主要致力于关联之法。禅定堪布所赞同的口诀，不是可以用思辨和言辞来表达的。它本身不涉及辩驳的戏论，所以暂时以广为人知的教规来强制执行，哈香禅定堪布就回到了自己的住处。此时在《巴协》等中有许多历史记载，如果不是随自己意愿篡改的还可以，然而当时噶熙师徒所要否定的实质是：在等持中什么也不作意，以及证悟实相之时，不主要积聚有为之资粮。对此，如果公正之人能够很好地理解，那么在证悟法性实相如其本然之时，执着于行持的边际，会变成自性的巨大障碍，因此执着于此即是束缚，这被认为是所有了义经藏和续部的究竟教义。具有能确定目标的善根，如布施等一切都是此岸，以及被无缘智慧所摄持的无漏善根，如布施等六度是到达彼岸。因此，在所有开示如来教义的究竟了义，直接开示无缘法性的场合，都不会超出这个意义，因此应当知道禅定堪布及其追随者并非是自创的。因此，任何以自己的不善分别念来遮蔽证见真实实相，论辩者莲花戒自己的观点也与先前的观点相同，因为在他自己的《光明鬘》中说：以胜义而言，对于分别念，智者也不应安住于此。无论是善或不善，对于分别念有什么差别？依赖于所依的差别，火的焚烧也有差别。即使是旃檀之木的火焰，也仅仅是接触就会焚烧。即使是微小的分别念，也应当全部舍弃。显现这样讲说，还需要其他的自在做什么呢？因此，导师仅仅是为了引导当时的藏族僧人，才显示了与此相符的观点，而他自己所赞同的要义，在任何情况下都不会超出那个确定的意义。
English
Primarily dedicated to the Dharma of connection. The oral instructions approved by the Meditation Master are not to be expressed by speculation and words. It does not inherently involve the elaboration of refutation and affirmation, so for the time being, the widely known doctrine itself was enforced, and the Meditation Master Hashang returned to his own abode. At this time, there are many historical records in Ba Zhé and others, which are acceptable if they are not altered according to one's own wishes, but at that time, the essence to be refuted by the Kashi master and disciples was: not to think of anything in Samadhi, and when realizing the nature of reality, not to primarily accumulate conditioned accumulations. If those who are impartial can understand this well, then when realizing the Dharma nature as it is, clinging to the extremes of practice will become a great obstacle to one's own nature, so clinging to this is taught as bondage, which is definitely the ultimate teaching of all definitive Sutras and Tantras. All the roots of virtue with a definite object, such as generosity, etc., are on this side, and the uncontaminated roots of virtue, such as the six perfections, which are grasped by wisdom without object, are said to have reached the other shore. Therefore, in all situations where the ultimate definitive meaning of the Buddha's teachings is taught, directly showing the Dharma nature without object, it does not go beyond this meaning, so it should be known that the Meditation Master and his followers are not self-made. Therefore, any of one's own non-virtuous thoughts that obscure the seeing of the true nature of reality, the debater Kamalashila's own view is also the same as the previous view, because in his own Garland of Light, it says: In terms of ultimate meaning, even for conceptual thought, the wise should not abide in it. Whether it is virtuous or non-virtuous, what is the difference for conceptual thought? Depending on the difference of the support, the burning of fire also has a difference. Even the flame of sandalwood, just touching it will burn. Even small conceptual thoughts should be completely abandoned. Since it appears to be explained in this way, what other power is needed? Therefore, the teacher only showed a view that was in harmony with this in order to guide the Tibetan monks of that time, but the essence of his own approval, in any case, does not go beyond that definite meaning.