Chinese
呜，宣告！在王宫顶上升起胜幢。如同国王不做民众的行为一样，瑜伽士的相续不需要依赖世间的盔甲。如同王妃的痛苦中没有更大的政权颠覆一样，瑜伽士的痛苦在于善行没有深入。据说，军队的四个军团，甚至包括狗，都被吞噬，国王及其军队升入天空。这是第三个奇妙的传承。如同第二个例子，尸体在坟墓中，但舌头没有被狼吃掉，也没有缘分。六识的境像已成为口诀，但无缘者以自隐的方式断绝，所以缺点不会进入内心，显现也不会出现在书本上。如同有缘分的王妃与尸体相遇一样，这里与领受加持的上师相遇需要积累资粮。如同小丸子有那样的力量一样，心的可塑性力量是无法用智慧衡量的。这是第七个，从观察声音力量的处所而说的。一位瑜伽士对石人说法，乌龟的耳朵听到了，国王的王妃修持了，据说也看到了成就者获得洞穴监狱的时刻。事物的存在方式是这样的：婆罗门宝生在做国王的供养处时，去了金刚座朝拜。在那里，一位名叫吉祥光明日精华的在家老居士说：婆罗门吃人的食物是肮脏的，乞讨来的食物是甘露。做国王的供养处，不如向圣观世音菩萨请法。因此争吵起来，如果能与圣者相见就好了。难道没听说圣者住在普陀山吗？比我更了解道路的人很难找到。据说他这次也要去。于是婆罗门说，我请求去圣观世音菩萨那里。国王说：这是什么意思？婆罗门是被鬼附身了吗？修行人在内心成熟的时候，会看到本尊神的容颜，但如果向外追求，怎么能见到圣者呢？说完就笑了。于是讲述了那位居士的历史。哦，如果确实是真的，就叫那位居士来。
English
Wu, proclaim! Raise the victory banner on the top of the palace. Just as a king does not act like the common people, a yogi's lineage does not need to rely on worldly armor. Just as there is no greater overthrow of power than the suffering of a queen, the suffering of a yogi lies in the fact that virtuous deeds do not penetrate deeply. It is said that the four legions of the army, even including dogs, were swallowed up, and the king and his army ascended into the sky. This is the third wondrous lineage. Like the second example, the corpse is in the tomb, but the tongue is not eaten by the wolf, nor is it destined. The appearances of the six consciousnesses have become instructions, but the uninitiated are cut off by self-concealment, so flaws do not enter the heart, and appearances do not appear in books. Just as a queen with good fortune meets a corpse, here, meeting a guru who bestows blessings requires accumulating merit. Just as a small pill has that much power, the power of the mind's malleability cannot be measured by wisdom. This is the seventh, spoken from observing the place of the power of sound. A yogi preached the Dharma to a stone man, which was heard by a turtle's ear. The king's queen practiced it, and it is said that she also saw the moment when the accomplished one obtained the prison in the cave. The way things exist is like this: When the Brahmin Ratnasambhava was serving as the king's object of worship, he went to Bodh Gaya to circumambulate. There, an elderly lay practitioner named Palod Nyingpo, the son of a sage, said: "Brahmins who eat human food are filthy, but food obtained by begging is nectar. Instead of serving as the king's object of worship, why not ask the noble Avalokiteśvara for the Dharma?" They quarreled over this, and he said, "If only I could meet the noble one." "Haven't you heard that the noble one resides on Mount Potala? It is difficult to find someone who knows the path better than me. I am going there again this time," he said. Then the Brahmin said, "I request to go to the noble Avalokiteśvara." The king said, "What does this mean? Is the Brahmin possessed by a demon? When practitioners mature internally, they will see the face of the tutelary deity, but if they seek externally, how can they see the noble one?" He laughed after saying this. Then he told the story of that lay practitioner. "Oh, if it is really true, call that lay practitioner here."
Chinese
说后迎请，国王说：居士你一定要 见到圣颜，请圣者到我的王宫来。如果不是那样，你的谎言会让你受到惩罚。于是居士 去往普陀山，祈请圣者前往国王的王宫。如果圣者不来，我就要落入刽子手的手中了。圣者说：你自己拿着这些海螺去吧！等到这些 用完的时候，我就会来。居士得到答复后很高兴，一边卖海螺一边前往王宫。靠近王宫时，想要和圣者一起走，于是贱卖海螺，让海螺 用完。那天晚上，居士梦到国王的王宫就是这里，我说我来了。醒来后，看到一个用珍贵的水晶做成的，怎么看都看不厌的东西出现在面前。 婆罗门说：圣者已经来了。请您自己去迎接吧！于是国王带着乐队去迎接，看到一个特别殊胜的天神。很多巨人和工巧幻术的 力量也无法撼动他。于是为那个圣物建造了一座寺庙，据说那座寺庙叫做海螺用尽寺。于是国王对居士说：你从圣者那里听到的法，请你 告诉我。瑜伽士说了许多，国王也没有听懂。于是瑜伽士对着神像面前的石人说法，这时一只乌龟爬来听法，乌龟的耳朵听到了法的要点。 国王的王后模仿乌龟的动作，王后将自己的证悟用偈颂表达出来，山洞里的囚犯因此获得了成就，身上的枷锁、束缚和石头全部自动解脱了。 第二种说法是，就像石头人没有知觉一样，这是表示能知和所知都空性的象征。乌龟有耳朵的依处，但是没有耳朵的官能，而是用鼻子听。说法 者的声音是空性的，听法者的听闻也没有成立。王后如果没有将世间的琐事融入自相续，那么无论做什么都会像王后一样成为轮回之因。轮回不是安乐之地， 因为这里有
English
After saying this, he invited him. The king said: Layman, you must If you see the face of the Holy One, invite the Holy One to my palace. If not, your lies will lead to punishment. So the layman went to Mount Potala and requested the Holy One to go to the king's palace. If the Holy One does not come, I will be in the hands of the executioner. The Holy One said: You yourself take these conch shells and go! When these are used up, I will come. The layman was very happy to receive the answer, and went to the palace while selling conch shells. When he approached the palace, he wanted to go with the Holy One, so he sold the conch shells cheaply and let them run out. That night, the layman dreamed that the king's palace was here, and I said I have come. When he woke up, he saw something made of precious crystal, which he could not get enough of looking at, appearing in front of him. The Brahmin said: The Holy One has come. Please go and greet him yourself! So the king went to greet him with a band, and saw a particularly sublime deity. Many giants and the power of craftsmanship and illusion could not shake him. So a temple was built for that sacred object, and it is said that the temple is called the Temple of Exhausted Conch Shells. So the king said to the layman: The Dharma that you heard from the Holy One, please tell me. The yogi said a lot, but the king did not understand. So the yogi preached the Dharma to the stone man in front of the deity, and a turtle crawled up to listen to the Dharma, and the turtle's ears heard the main points of the Dharma. The queen of the king imitated the movements of the turtle, and the queen expressed her realization in verses, and the prisoner in the cave achieved accomplishment, and the shackles, bonds, and stones on his body were all automatically released. The second saying is that, just as the stone man has no consciousness, this is a symbol of the emptiness of both the knower and the known. The turtle has the basis of the ear, but it does not have the faculty of the ear, but listens with its nose. The sound of the speaker is empty, and the hearing of the listener is not established. If the queen does not integrate the trivial matters of the world into her own mindstream, then whatever she does will become a cause of samsara like the queen. Samsara is not a place of happiness, because there is
Chinese
如果未生起傲慢的观念，就会远离解脱之道，因为不会从世间中转移心念。因此，第一部分讲述奇妙传承的章节已经结束。现在是第二部分，讲述在任何事物中都空无真实的章节。圣者说：成佛没有超过两个词的教言。当向恶童询问是否理解时，他说： 尊贵的，放下能执与所执，消除不净的错觉显现。恶童说不明白，圣者说：不要追随心识的境，以见地来斩断觉性。错觉的显现造成了巨大的麻烦。没有地狱，也没有用青铜制成的量具，没有捶打它们的铁匠，也没有罗刹牛头。因为从未存在过，所以被不净的自显所迷惑。如果存在，他自己也会下地狱，因为错误地认为有轮回，所以会体验到痛苦。饿鬼的显现是错误的。外面的大海没有一个守护者，恒河中也从未有过墨水滴落。据说，这些都像身体一样被简要地陈述了。现在，如果像肢体一样详细地解释其特征，那么断法的目标有六种。第一，指出不需要为了解脱之道而进行繁琐的论述；第二，以奇妙的方式提问；第三，介绍实修；第四，指出不能自然而然地了解解脱之道；第五，指出方法的差别；第六，指出在心识之外没有意义。其中，第一，指出不需要为了解脱之道而进行繁琐的论述。圣者说： 据说，成佛没有超过两个词的教言。圣者说：对仲智桑说，如果想成佛或修行，不需要太多的佛法，如果没有看到一丝一毫的造作。成佛不需要用经论的术语来驳斥，上师的教言至关重要。对于具有坚定信念的人来说，两个词就能断除增益和损减。教言不会有很多，只有一个要点，之所以要放入术语的框架中，是因为要将诸法理解为无体验的境，从而从术语中解脱出来。第二，以奇妙的方式提问。恶童是否理解并能够做到，就是成佛
English
If the concept of pride does not arise, one will be separated from the path of liberation, because the mind will not turn away from the world. Therefore, the first part, the chapter on showing the wonderful lineage, has passed. Now is the second part, the chapter on showing that everything is empty of truth. The holy one said: There are no more than two words of advice for attaining Buddhahood. When asked whether the evil boy understood, he said: Obeisance. Release the grasping and the grasped, and eliminate the impure illusory appearances. The evil boy said he did not understand, so the holy one said: Do not follow the objects of the mind, but cut through awareness with the view. Illusory appearances have caused great trouble. There is no hell, nor are there bronze measuring vessels, nor are there blacksmiths to hammer them, nor are there Rakshas with bull heads. Because they have never existed, they are deluded by impure self-appearances. If they existed, he himself would go to hell, because he would experience suffering by wrongly thinking of going. The appearances of pretas are wrong. There is not a single guardian on the outer ocean, and there has never been a drop of ink in the Ganges River. It is said that these have been briefly stated like the body. Now, if we were to explain the characteristics in detail like the limbs, there are six types of targets for cutting through the ground. First, to show that there is no need for elaborate arguments for the path of liberation; second, to ask in a wondrous way; third, to introduce the practice; fourth, to show that the path of liberation cannot be understood on its own; fifth, to show the difference in methods; sixth, to show that there is no meaning outside of the mind. Among these, the first is to show that there is no need for elaborate arguments for the path of liberation. The holy one said: It is said that there are no more than two words of advice for attaining Buddhahood. The holy one said: To Dro Trisang, if you want to attain Buddhahood or practice, you do not need many teachings, if you do not see even a trace of fabrication. Attaining Buddhahood does not require refuting with the terminology of scriptures and commentaries, the guru's instructions are essential. For a person with firm conviction, two words can cut through addition and subtraction. There will not be many instructions, only one point, and the reason for putting it into the framework of terminology is to understand all phenomena as objects without experience, thereby liberating oneself from terminology. Second, to ask in a wondrous way. Whether the evil boy understood and was able to do it, is attaining Buddhahood.