English
With what vow does one make offerings to please the noble ones? When asked, the answer was given: The nature of mind is primordially nonexistent. Not arising from causes, the nature of mind is the way it is. Even if a person is wise, they cannot fully represent one aspect. In the self-nature, luminous, without object, pure state. Even the victorious ones are unable to fully represent it. The answer regarding the vehicles: The ultimate nature of reality, the view is the same. According to the order of faculties, the entrances are opened separately. The sacred Dharma, the vehicles, are the words spoken from the mouth of the Buddha. Whichever one is realized, the fruit is obtained. Thus it is. The answer regarding offerings: Primordially luminous, that realm is the body of the Buddha. Without attachment in the mind, in the midst of samsaric confusion. Without entering into miserliness, being equally balanced towards all. That is the most supreme among offerings. The noble ones also think that they are pleased by that. Having said this, the Pandit was pleased. Then on the way, the steadfast woman of India caused snow to fall. The teacher said: If this teaching of the Sugata is truly certain. For the fortunate ones endowed with excellent intelligence. In order for the sun of the mind to be clear and without stain. With a good intention like gold. From the land of Tibet to the land of India. Sixteen hardships were endured to seek the oral instructions. Wanting to cut off the path with a single snow? If this teaching is true, then let this snow stop! Having done so. The goddess of the steadfast woman Remati, the red form. Having brought it forth from the midst of the clouds and prostrated. Having promised to be a servant, the snow stopped. Then, the heat of India having arisen, they arrived at Samye, where they completely pierced through Droka. The king was sitting in a silk tent in the morning. The teacher sent a message to the king, saying that he needed to meet him. Then the king sent a welcoming official or guide. He informed the king: The sacred Dharma that was sought has been obtained. But the Indian monks are very jealous and do not like gossip, and the Tibetans are foolish and easily believe slander. Whatever they say, please do not listen. Having said this. Because the Dharma was obtained, the king was very pleased, kept it in his heart, listened to the teachings, and promoted him from among the subjects under his feet to be a teacher, and made him the object of veneration on his head. What is this? This is the history of the teacher Vairochana obtaining the Dharma from India to Tibet. Before that was the history of the teacher Shri Singha. Before that was the history of the teacher Manjushrimitra.
Chinese
的历史结束了。在那之前的那位是导师喜饶多杰的历史结束了。在那之前的那位是心净天子。在那之前的是金刚萨埵。在那之前的是吉祥大乐。吉祥大乐与法身的意无别。普贤王如来与法身的语无别。金刚萨埵与法身的身无别。法身的身语意无别之自性吉祥金刚萨埵。金刚萨埵的身语意三者完全清净之化身心净天子是第四位。这是胜者意之传承，果，密咒金刚乘之种姓。那么大乘的种姓传承由谁来执持呢？金刚萨埵的化身喜饶多杰为一。文殊亲友为二。师利星哈为三。毗卢遮那为四。在那之前是什么呢？种姓是密咒金刚乘的种姓。传承解脱是，仅指示象征就自身解脱。如上师从一到一传授下来一样，是从一到一传承下来的，所以总而言之，在那之前是持明象征解脱的传承的阶段结束了。导师毗卢遮那前往藏地之后，名叫库玛拉达图的边境守护长官，在毗卢遮那前往藏地后，跑到瑟吉城的门口说，藏地的僧人得到了法就去了藏地，像乌鸦张开翅膀一样展示着。边境守护者对同伴说，跑得快的人已经突破去了藏地，现在不可能追上了，快回去吧。在那里，跑得快的人突破了第一个险峻的关口，说现在追不上了，已经突破到藏地了，据说跑得快的人们就一起回去了。那个时候，印度的国王和许多僧人做了不好的梦，感觉到甚深口诀之法已经流失到藏地了。因为藏地是猴子和岩罗刹的后代，所以感叹说大乘佛法流失到了藏地这个吃虱子的国家。因为藏地的离间计很厉害，所以为了在藏地散布离间计，派出了七个阿阇黎。名叫毗卢遮那的那个人，领悟了大乘佛法刹那间的意义，一生无法成佛。恶咒
English
The history of that is finished. Before that, the history of the teacher Garab Dorje is finished. Before that, it was the son of the deity, Semdak Lhai Bu. Before that, Vajrasattva. Before that, glorious Mahasukha. Glorious Mahasukha is one with the mind of the Dharmakaya. Samantabhadra is two with the speech of the Dharmakaya. Vajrasattva is three with the body of the Dharmakaya. The essence of the indivisible body, speech, and mind of the Dharmakaya is glorious Vajrasattva. The emanation of the completely pure body, speech, and mind of Vajrasattva is the son of the deity, Semdak Lhai Bu, and is four. This is the lineage of the Victorious One's intention, the fruit, the lineage of the secret mantra Vajrayana. Who holds the lineage of that Mahayana? The emanation of Vajrasattva, Garab Dorje, is one. Manjushri Mitra is two. Shri Singha is three. Vairochana is four. What is before that? The lineage is the lineage of the secret mantra Vajrayana. The liberation of the lineage holders is: liberation of one's own lineage by merely indicating the symbol. Just as the guru has taught from one to one, it is transmitted from one to one, so in short, before that, the occasion of the lineage of Vidyadhara's liberation by symbols has passed. After the teacher Vairochana went to Tibet, the border guard officer named Kumaradhatu, after Vairochana went to Tibet, ran to the gate of Serkyi city and said, "The Tibetan monk has received the Dharma and gone to Tibet," showing it like a crow spreading its wings. The border guard said to his companion, "The fast runner has already broken through and gone to Tibet, it is impossible to catch up now, go back." There, the fast runner broke through the first dangerous pass, and said, "It is impossible to catch up now, he has already broken through to Tibet," it is said that the fast runners all went back together. At that time, the king of India and many monks had bad dreams and felt that the profound Dharma of oral instructions had been lost to Tibet. Because Tibet is the offspring of monkeys and rock ogres, they lamented that the Mahayana Dharma had been lost to Tibet, the country of louse eaters. Because Tibet's divisive schemes are very strong, seven acharyas were sent to spread divisive schemes in Tibet. That person named Vairochana realized the meaning of the Mahayana Dharma in an instant, and could not attain Buddhahood in one lifetime. Evil mantra
Chinese
用黄金诱骗了很多拥有毒药配方和微细明点的恶咒手印的人，西藏就要毁灭了，现在就把他驱逐杀死吧！就这样说，不要在那里停留，回来吧！如果停留，西藏人做事很狡猾，你们会被欺骗的。说完，脚快的人七天就从东方突破到达桑耶寺了。在那里，他们用汉语说了很多“啦呗啦”，向所有懂声音的人询问说了些什么。他们说：“有一个叫毗卢遮那的人，从印度没有学到大乘佛法，诱骗了很多恶咒、毒药配方和愤怒水手印的人，现在就把他驱逐杀死吧！如果不驱逐不杀死，西藏就要毁灭了，会变成光芒的聚集地。”之后，那七个阿阇黎一起返回了印度。之后，李达波切或者李扎米等人，七个汉人或者藏人百姓聚集在一起，向国王进言：“君主您没有比这更小的过失了！说要建造寺庙，役使了所有藏人百姓，把所有珍宝都放在里面，涂在墙壁上。说是神，用泥巴做了很多有眼睛和嘴巴的，填满了房屋。说是幡，把所有丝绸都剪断做成了幡。说是送去求法，送去了很多黄金，却不学习佛法，而是让他们学习了很多恶咒和毒药配方，敌人不会来，现在西藏就要毁灭了，还能做什么呢？现在必须杀死或者驱逐毗卢遮那。”国王说这是诽谤，没有驱逐老师。大臣们说：“那么国法就要崩溃了。”反复恳求，诽谤占据了上风，没有了辩解的余地，于是国王假装把老师扔进了水里。在某个时候，抓住了一个流浪乞丐，把老师毗卢遮那的衣服给他穿上，把立刻需要的食物也放进去，从桑耶寺的河边说：“喂，藏人百姓们，都聚集在这里！我把毗卢遮那扔进水里就是这样。”人们几乎要吐出口水，把那个乞丐放进铜器里，把铜器的口用铁钉钉上，扔进了河里。在那里……
English
They deceived many with gold who possessed poison formulas and evil spells with subtle bindu mudras, Tibet will be destroyed, now expel and kill him! Say this, do not stay there, come back! If you stay, the Tibetans are clever in their actions, you will be deceived. Having said this, the fastest runners broke through from the east and arrived at Samye in seven days. There, they spoke in Chinese, saying "la be la" many times, and asked everyone who understood the sounds what was being said. They said, "There is one called Vairochana who has not learned the Mahayana Dharma from India. He has deceived many with evil spells, poison formulas, and wrathful water mudras, so now expel and kill him! If he is not expelled or killed, Tibet will be destroyed and will become a gathering place of light." After that, the seven acharyas returned to India together. After that, Li Takpo Che or Li Trami and others, seven Han Chinese or Tibetan subjects gathered together and advised the king, "Your Majesty, there is no smaller fault than this! Saying that you are building a temple, you have employed all the Tibetan subjects, put all the jewels inside, and plastered them on the walls. Saying that they are gods, you have made many with eyes and mouths out of clay and filled the houses. Saying that they are banners, you have cut all the silks and made them into banners. Saying that you are sending them to seek the Dharma, you have sent a lot of gold, but instead of learning the Dharma, you have made them learn many evil spells and poison formulas. The enemy will not come, now Tibet will be destroyed, what can be done? Now Vairochana must be killed or expelled." The king said that this was slander and did not expel the teacher. The ministers said, "Then the law of the kingdom will collapse." They repeatedly pleaded, and the slander prevailed, leaving no room for defense, so the king pretended to throw the teacher into the water. At one point, they caught a wandering beggar, put the teacher Vairochana's clothes on him, put the food that was needed immediately there as well, and said from the riverbank of Samye, "Hey, Tibetan subjects, gather here! This is how I threw Vairochana into the water." The people almost spat out their saliva, put the beggar in a copper vessel, nailed the mouth of the copper vessel with iron nails, and threw it into the river. There...
Chinese
老师毗卢遮那认为我被当作赎金送走了，于是用慈悲的铁钩抓住我，我便落在了奥尔卡卡塔的轮子里。在那里，一个轮子的主人找到了我，用铁钩抓住我，看看里面有什么，结果出现了一个僧人，说：“这有一个被当作赎金送来的人。”于是没有那样做，而是扔掉了。据说，那些人现在是奥尔卡久塘的鲁米人。之后，老师说白天要做伞房。于是在一根粗大的柱子上挖空，白天就坐在柱子里，从颜色的缝隙里向外看。晚上在肺包下结合声音和意义翻译佛经。白天秘密地翻译因果之法，晚上翻译口诀之法。其中，关于因果之法，翻译了一部《般若波罗蜜多》，五卷没有完成。翻译了《楞伽经》，五卷，翻译成了藏文。其余的留在了印度。翻译了《宝积经》，三十五卷没有完成，翻译成了藏文。据说《华严经》有一百零八卷没有翻译。律部的续部中，翻译了《阎魔处续》、《宝光续》、《灌顶王续》等。口诀的续部中，有《虚空大》等前译的五部续、《奇妙》等六部、《海藏》等七部、《心髓十八部》、《耳传密续部》十六部。这些都是降临到国王身上的佛法。那时，国王在晚上不知去向，一个接一个地走了。于是，乔姆·策蓬萨·玛尔坚·米塞切认为国王是去了其他女人那里。她观察国王去了哪里，发现国王在肺包里为老师取暖，用丝绸擦拭额头，洗漱。乔姆从门缝里向里看，看到了国王，两人目光交错。国王心想她可能会告诉藏族百姓，于是国王走到乔姆身后，但没有抓住她。那时，国王的法令是，如果吹响铜号，就意味着去打仗。如果吹响号角，就意味着
English
The teacher Vairotsana thought that I had been sent as a ransom, so he seized me with the iron hook of compassion, and I fell into the wheel of Olkha Khartak. There, a wheel owner found me, grabbed me with an iron hook, and looked to see what was inside. A monk appeared and said, "Here is someone who has been sent as a ransom." So he didn't do that, but threw it away. It is said that those people are now the Lhumi people of Olkha Gyukthang. After that, the teacher said to make an umbrella house during the day. So he hollowed out a thick pillar, and during the day he sat inside the pillar and looked out through the cracks in the paint. At night, under the lung bulge, he combined sound and meaning to translate the scriptures. During the day, he secretly translated the Dharma of cause and effect, and at night he translated the Dharma of oral instructions. Among them, regarding the Dharma of cause and effect, he translated one Prajnaparamita, five volumes of which were not completed. He translated the Lankavatara Sutra, five volumes, into Tibetan. The rest remained in India. He translated the Ratnakuta Sutra, thirty-five volumes of which were not completed, into Tibetan. It is said that the Avatamsaka Sutra had one hundred and eight volumes that were not translated. In the tantras of the Vinaya Pitaka, he translated the Yamari Mandala Tantra, the Precious Light Tantra, and the Empowerment King Tantra. In the tantras of oral instructions, there are the five early translation tantras such as the Great Space, the six such as the Wonderful, the seven such as the Ocean Treasury, the eighteen Mind Series, and the sixteen Ear-Lineage Tantra Sections. These are the Dharmas that descended upon the king. At that time, the king would disappear at night, going one by one without anyone knowing where he went. So, Jomo Tsepongza Marmen Mikserche thought that the king had gone to another woman. She observed where the king went and found that the king was warming the teacher in the lung bulge, wiping his forehead with silk, and washing him. Jomo looked in through the crack in the door and saw the king, and their eyes met. The king thought that she might tell the Tibetan people, so the king went after Jomo, but did not catch her. At that time, the king's decree was that if a copper horn was blown, it meant to go to war. If a horn was blown, it meant