English
Therefore, (they) cut the Bodhi tree from its roots and took it to Tibet, and had various different dreams. They gathered in Sarnath, the place of auspicious arising, and sent messengers, saying, "In any case, the esoteric teachings have been taken away by the Tibetan monks, so there must be someone who sent them. Who sent Prasena?" After investigation, Prasena was not identified. They sent a fast horse to the Jackal Gorge to kill him, but the fast horse recited mantras and rescued him from the guardian of the gorge. Moreover, everyone repeated this dream: "The Brahmin auspicious son of India, named Avakalu, whose life has ended, has been reborn as the Tibetan Emperor Trisong Detsen. He is the incarnation of a Bodhisattva, and in order to compassionately transform the entire white land of Tibet, two monks perfect in wisdom have come with gold dust. This is what happened. The Bodhi tree of Bodh Gaya, dug up from its roots, has been taken to Tibet, and they had such a dream. Send a shout to the fast horse of the Pandit." Having heard these words, (he) came before (the king). "Having attained accomplishment, now it is time to leave," he said and wept. Then, Vairochana said, "You and your friend have attained true Bodhi, dispelling the darkness of ignorance from the land of Tibet. The meaning of how beings mature and are liberated, dedicate the merit to Kumarala, and let the bird carry heartfelt words to Nepal." Having said this, without delay, after rescuing (him) from the guardian of the gorge, they placed (him) in Nangka, and then returned to Sarnath. After that, in the land of Dakshakari, he told the Pandit Prajnasiti about the extent of his realization. After teaching the Dharma for a month in the heart of Nepal, he went to Tibet, and experienced sixteen difficulties between India and Tibet. At the age of fifteen, he went to India, stayed in India for thirty-six years, and at the age of fifty-one, he went to Tibet and became the teacher of the Emperor in Samye. For ten years, he translated the *Saṃdhinirmocana Sūtra*, the *Nirvana Sutra*, the *Smṛtyupasthāna Sūtra*, the *Suvarṇaprabhāsa Sūtra*, and many others. He also extensively explained the *Pāramitā*. He explained the commentaries on the outer and inner tantras, and the esoteric teachings, but due to Indian intrigue between the king, ministers, and the abbot, at the age of sixty-one, the queen passed away in Tsawa Rong. After that, in the three forms of Rong, he taught the Dharma to three disciples.
Chinese
在嘉莫绒的扎拉贡波寺，向玉扎宁波讲述了包括六大续部之王等。在擦瓦绒的达孜喀寺，向桑敦益西喇嘛讲述了二十一部小续。在通孔绒的扎玛宗寺，向班桑吉贡波讲述了续部和心部等许多法。后来，在晚年，在擦瓦绒和汉地交界处的宇亚昂拉，圆满地授予了所有灌顶，并圆满地给予了所有续部和灌顶部等，以及所有口诀。之后，由于玉扎被派往藏地，如同毗玛拉和格库尔联手，恰玛布结合一样和谐。藏王大臣们后悔了，在擦米方向寻找了许多拉恰，并以十一个“雅达”赞颂了贝若扎那。之后，被热纳瓦坚和念秀秀坚二人迎请。七十一岁时来到藏地，向李扎西绕准玛讲述了甚深无垢四续等母续。之后，再次前往汉地的五台山，在那里修行了八年，现证圆满正等觉。之后，班向热拉吉达讲述。他向亚孜达玛西绕和泽莫比丘尼德内玛讲述。从这两人分出父续和母续。母续是：泽莫向玛巴卓杰讲述。此后相同。父续是：亚孜向娘敦萨瓦讲述。他向玛巴昌嘉讲述。他向卫地的纳若敦巴、藏地的松巴旺楚和洛扎的玛琼西绕沃三人讲述。他向拉扎达玛索南讲述。当桑玛拉杰嘉瓦坚去香巴请教佛法时，香巴同时生了一场重病，香巴照顾了他，病好后，为了报答恩情，说：“我有一些甚深佛法，可以帮助你”，于是给予了幻化金刚镜和口诀汇编，以及甚深灌顶口诀，并完全给予了经部的解释《预言金刚》，以及心部的传承末尾的听闻。他向拉杰祖尔释迦僧格讲述。他也是
English
At Drak Lha Gonpo Monastery in Gyalmo Rong, he explained the six great kings of tantras, including Yudra Nyingpo. At Tagtse Khar Monastery in Tsawa Rong, he explained twenty-one minor tantras to Sangton Yeshe Lama. At Drakmar Dzong Monastery in Tongkhung Rong, he explained many things, including the tantra section and the mind section, to Pam Sangye Gonpo. Later, in his old age, at Yuya Ngala, on the border between Tsawa Rong and China, he fully bestowed all the empowerments, and completely gave all the tantra sections and empowerment sections, etc., along with all the instructions. After that, because Yudra was sent to Tibet, it was as harmonious as Bimala and Gekur joining forces, and Chama Bu combining. The Tibetan king and ministers regretted it, searched for many Lhachas in the Tsami direction, and praised Vairochana with eleven "Yadas." After that, he was invited by Rhena Wachen and Nyan Shyuk Zhuchen. At the age of seventy-one, he came to Tibet and explained the profound Immaculate Four Tantras and other mother tantras to Li Za Sherab Dronma. After that, he went to Mount Wutai in China again, practiced there for eight years, and attained perfect enlightenment. After that, Pam explained to Raba Rakshita. He explained to Yazi Darma Sherab and Zermo Bhikshuni Dedenma. From these two, the father tantra and the mother tantra split into two. The mother tantra is: Zermo explained to Marpa Chokyi Gyal. After that, it is the same. The father tantra is: Yazi explained to Nyangton Srawa. He explained to Marpa Tramgyal. He explained to Narok Tonpa of U, Sumpa Wangchuk of Tsang, and Marchung Sherab Wo of Lhodrak. He explained to Laza Darma Sonam. When Sangmar Lhaje Gyawa Chan went to Shangpa to ask for Dharma, Shangpa had a serious illness at the same time. Shangpa took care of him. After he recovered, in order to repay his kindness, he said, "I have some profound Dharma that can help you," and then gave the Illusory Vajra Mirror and the Compendium of Instructions, as well as the profound empowerment instructions, and completely gave the commentary on the Sutra, the Prophecy Vajra, and the last hearing cycle of the mind section lineage. He explained to Lhaje Zur Shakya Senge. He also
Chinese
因为他是རྒྱ་སྟོན་ཤངས་པ་的弟子，据说经过筛选整理后请教了他。他向ལྕེ་ཤཱཀྱ་རྒྱལ་པོ་讲述了此事。然后，格西ཉེ་རྒྱ་བ་两人和三位拉杰商议后，多次往返于拉杰ཆེན་པོ་སྒྲོ་ཕུག་པ་和ཤངས་པ་的儿子之间请教，所有诀窍都彻底掌握了，གཉེན་ར་བ་ཀ་ཏུ་བས་将རྒྱུད་ཐའི་的原本抄写了二十一份，共两万颂，一函，并献上了一匹纯种马和一块名为གཡུ་དམར་བྱ་བའི་的优质绿松石，据说相比之下，那些诀窍的价值更高。之后，ཉེ་རྒྱབ་两人应得的经书也留在了拉杰ཤཱཀྱ་རྒྱལ་པོ་处，拉杰ཤཱཀྱ་རྒྱལ་པོ་成为了རྒྱུད་ཐའི་的主人。他将此事告诉了ཁང་ཤཱཀྱ་བླ་མ་。他们两人又告诉了拉杰ཆེན་པོ་。他们两人又告诉了ཆོས་རྗེ་རིན་པོ་ཆེ་。拉杰ཆེན་པོ་告诉了格西ཉི་ཕུག་པ་。他们两人都亲自表达了敬意。此外，在本书的第十三品中说：为了首先展示信任的来源，展示历史意义的解释方式是：通过自性加持的解释，以及展示自身本质的解释方式，以及意义的词语组合的解释。以及第二十一品中说：菩提心是所有佛法的精华，因为是精华，也展示了信任的来源。其次，根本名称的意义是：在第十三品中说：因为所有佛法的根本都包含在心中，所以接下来将展示根本的意义。因此，因为所有佛法都由普作菩提心显现为自现，所以没有其他未从菩提心中领悟的佛法，因此，所有佛法的根本都包含在菩提心中。此外，在同一品中说：为了展示一切都显现为菩提心，展示了根本意义的必要性。以及第二十一品中说：菩提心是所有佛法的根本，因为是根本，所以一切意义都包含其中。第三，圆满瑜伽的意义是：在同一品中说：为了区分各乘的特点，将展示瑜伽意义的根本。因此，阿底区分了四瑜伽等所有乘的特点，并且一切都在阿底中圆满。
English
Because he was a disciple of Gyaton Shangpa, it is said that he consulted after screening and organizing. He told Lce Shakya Gyalpo about this. Then, Geshe Nyergyawa and three Lhajes discussed and repeatedly went back and forth between Lhaje Chenpo Drophukpa and Shangpa's son to ask, and all the secrets were thoroughly mastered. Gnyen Rawa Katu wrote twenty-one copies of the original Gyutai, a total of 20,000 verses, one volume, and offered a purebred horse and a piece of high-quality turquoise called Yumarjawa. It is said that compared to that, those secrets were of greater value. After that, the scriptures that Nyergyab two deserved also remained with Lhaje Shakya Gyalpo, and Lhaje Shakya Gyalpo became the owner of Gyutai. He told this to Khang Shakya Lama. The two of them told Lhaje Chenpo. The two of them told Chöje Rinpoche. Lhaje Chenpo told Gewai Shenyen Nyiphukpa. Both of them personally expressed their respect. In addition, in the thirteenth chapter of this book, it says: In order to first show the source of trust, the way to explain the historical meaning is: the explanation through the blessing of nature, and the way to explain showing one's own essence, and the explanation of the combination of words of meaning. And in the twenty-first chapter it says: Bodhicitta is the essence of all dharmas, and because it is the essence, it also shows the source of trust. Secondly, the meaning of the root name is: In the thirteenth chapter it says: Because the root of all dharmas is contained in the mind, the meaning of the root will be shown next. Therefore, since all dharmas are manifested as self-appearance by the all-creating Bodhicitta, there is no other dharma that has not been realized from Bodhicitta, therefore, the root of all dharmas is shown to be contained in Bodhicitta. In addition, in the same chapter it says: In order to show that everything appears as Bodhicitta, the necessity of the root meaning is shown. And in the twenty-first chapter it says: Bodhicitta is the root of all dharmas, and because it is the root, all meanings are contained in it. Third, the meaning of complete yoga is: In the same chapter it says: In order to distinguish the characteristics of each vehicle, the root of the meaning of yoga will be shown. Therefore, Ati distinguishes the characteristics of all vehicles such as the four yogas, and everything is completed in Ati.
Chinese
这是为了指示地点。 此外，在同一部经文中说：“通过大圆满阿底瑜伽的意义，据说可以区分乘的圆满之教。” 以及第二十一章中说：“菩提心超越一切殊胜之处，由于其殊胜性，它也能区分乘。” 这是第四个关于调伏对象的需求和目的的意义。 此外，在同一部经文中说：“为了表明不需要努力修行，在那里指出了目的意义的目的。” 因此，通过向那些具有业缘和福分的可调伏者展示阿底的意义，表明了不需要努力修行，以及如何看到和证悟心的自性的必要性。 此外，在同一部经文中说：“为了看到一切造作之心的自性，指出了这样的目的。” 以及第二十一章中说：“证悟菩提心，法性显现成佛，因此指出了有缘者的目的。” 这是第五个区分章节的词语的意义。 在同一部经文中说：“为了证悟非概念的意义，词语的意义应该用声音来表达。” 因此，表明了心的自性是不可言说的，如果不表达，就无法证悟，因此为了证悟，应该用声音来表达。 此外，在同一部经文中说：“如是的自性隐藏而不显现，因此用词语和文字的声音来宣告。” 以及第二十一章中说：“心的自性无法用语言表达，如果不表达，心的自性就不会显现。如果不说不显现且无法表达，那么所有人都不会看到自己的心，而会努力修行。因此，也解释了不可言说之词的意义。” 如果不通过这五个共同意义来解释，会有什么过失？如果解释了，又有什么功德呢？ 在大乘的总体框架中说：“喂，大菩萨，听着！如果不通过历史的意义来解释，就会产生不信任的过失。如果不通过根本的意义来解释，所有的法就不会完全聚集，因此会产生无限的过失。如果不通过瑜伽的意义来解释，就无法区分乘的优劣，因此会产生无法区分的过失。如果不通过目的的意义来解释，不寻求努力修行，就会产生无法成佛的过失。如果不通过词语的意义来解释，词语和意义就不会结合，因此会产生无法获得果实的过失。相反，解释就是功德。”