Chinese
被穿上。给妹妹送去食物，做侍者的脚。在此母本中缺少一页，如果找到需要补上。所有乘法都是指引迷途之路的口头承诺，也是正确的。如此以十一种正确的方式赞颂和宣告。之后，王后玉龙心与莲花生大师见面。心满意足后获得了成就。在上部蔡隆山洞中，龙被束缚，因此纯正的血统不会得麻风病。据说血统是上部的这些王后。之后，聂阿阇梨智也获得了成就。住在香的客栈和邦赞寺，据说血统在兰噶的聂部落和藏地。之后，莲花生大师因为玉龙心不在而感到悲伤，从王后蔡瓦的肖地方前往王后蔡瓦的荣地，在距离马尔拉十三天路程的地方去消愁。在名为王后达孜城堡的地方，遇到了一位名叫邦米帕姆贡布的老人，大约九十五岁，精通藏语，信仰虔诚。他说：“听说在西藏有一位名叫莲花生大师的导师，能在一瞬间领悟意义，一生就能成佛的法。你不去那里求法，却来到这个没有佛法的地方，真是太可惜了。”导师说：“知道这样的人，名叫莲花生大师的就是我。因为印度的班智达进谗言，而藏人愚蠢，谗言先入为主，所以国王和大臣们才把我流放到这里。”那位老邦说：“年轻时没能修行佛法，错过了难易。眷属令人憎恨。没有佛法。受苦而长寿有什么用，死了算了，死了算了。心里正想着，与导师相遇，没死真是太好了。”说着，从导师的脖子上抱住，日夜不停地说：“请您让我生起证悟。”莲花生大师将手放在他的头顶上，念诵“阿哈霍伊”加持。在没有佛法的地方，没有被宗派改变心意，因为衰老而智慧衰退的黑人老头，因为有业障，无法在相续中种下菩提。
English
Was dressed. Sent food to the sister and served as an attendant. One page is missing from the original here, so it should be inserted if found. All vehicles are oral promises that show the way to delusion, which is also correct. Thus, it is praised and proclaimed in eleven correct ways. Then, Queen Yu Dra Nyingpo met with the master Vairotsana. Having been satisfied, she attained accomplishment. In the upper Tsari Lung cave, the nagas were bound, so the uncorrupted lineage would not contract leprosy as a disease. It is said that the lineage is these queens of upper Tsang. Then, Nyak Atsara Jñana also attained accomplishment. He stayed at the Skyam guest house and Bongzan Monastery, and it is said that the lineage is in the Nyak tribe of Langar and in Tsang. Then, the master Vairotsana, saddened by the absence of Yu Dra Nyingpo, went from the place called Queen Tsawa's Sho to Queen Tsawa's Rong, a distance of thirteen days' journey to Marla, to dispel his sorrow. In a place called Queen Tagtse Castle, he met an old man named Pang Mipam Gonpo, who was about ninety-five years old, fluent in Tibetan, and very devout. He said, "I heard that in Tibet there is a teacher named Vairotsana who understands the meaning in an instant and has a Dharma that allows one to attain Buddhahood in one lifetime. Instead of staying there to study the Dharma, you come to this Dharma-less land to Marla, which is a pity." The master said, "The Vairotsana who knows such things is myself. Because the Indian pandits slandered me, and the Tibetans are foolish, the slander prevailed, so the king and ministers banished me here to Marla." The old Pang said, "I couldn't practice Dharma in my youth, and I missed the easy and difficult. Relatives are hateful. There is no Dharma. What's the use of suffering and living long? I might as well die, I might as well die. Just as I was thinking this, I met the master, and I am glad I didn't die." Saying this, he embraced the master from the neck and said day and night, "Please generate realization in me." The master Vairotsana placed his hand on his head and blessed him by saying "Aha Ho'i." In a Dharma-less land, not having his mind changed by sectarianism, the black old man whose wisdom had declined due to aging, because he had obscurations, could not plant bodhi in his continuum.
Chinese
依靠殊胜的皈依，进行生起次第的灌顶加持，能说之事用语言表达，不能说之事用手势表示，用手势表示心的境界，言语倾注于耳根，依靠真实的意之修持，通过上师的加持，如实证悟心性实相，但在尚未证悟实义之前，在相续中串习，因年老体衰无法站立，只能以膝拥抱，用绳子捆绑。即使捆绑也会摔倒，所以设立禅修的支撑物。为了确信不离越法性本然之状态，交付仪轨之木，圆满授予四种灌顶。在那里，米旁贡布的心中刹那间领悟了意义，通达了一生成佛之法，无生之义如虚空般融入心中。对此，莲花生大士非常满意。心想：我曾经答应国王一次会回去，现在又必须去西藏了。于是，在米旁贡布面前，做了高高的手印，说了这样的话：我，贝若扎纳，具有真实的十一种意义，从印度取经后，结合声音和意义翻译了佛经，交付给君主国王，使西藏的国土变得纯净。国王和大臣都背叛了，被驱逐到擦瓦绒。解开了教传部和界部的封印，交付给玉扎宁波。使擦瓦的国土变得纯净。我所具有的真实意义，交付给米旁贡布。如无生之虚空般增长广大。高山净土的西藏中部，最终被雪山环绕，没有猛兽毒蛇。地上生长着各种所需之物，所以西藏中部是美好的。我，贝若扎纳，幻身在西藏成熟。幻身在西藏成熟，所以我再次回到西藏。说完，在米旁贡布的肩膀上打了一下手掌，说道：你米旁自己就是佛，是众生的怙主。说完就离开了，从擦瓦绒出来后，到达桑耶的卓卡。之后，从桑耶郭莫塘向上，出现了各种不同的声音。
English
Relying on the special refuge, empower and bless the generation stage, express what can be said in words, indicate what cannot be said with gestures, indicate the realm of mind with gestures, pour words into the ear, and rely on the practice of the true mind. Through the blessing of the lama, one realizes the true nature of mind as it is, but until the meaning is realized, one becomes familiar with the continuum. Because of old age, the body cannot stand, so one embraces the knees and binds oneself with a meditation rope. Even when bound, one falls, so a meditation support is set up. In order to be certain that one does not deviate from the natural state of Dharma, a measuring stick is given and the four empowerments are fully bestowed. There, in the mind of Mipham Gonpo, the meaning was understood in an instant, and the meaning of the unborn Dharma of attaining Buddhahood in one lifetime was comprehended like the sky. The master Vairotsana was very pleased with this. Thinking, "I once promised the king that I would return once, and now I must go to Tibet again." Then, in front of Mipham Gonpo, he made a high mudra and said these words: "I, Vairotsana, possess the true eleven meanings, having taken the Dharma from India, combining sound and meaning to translate the scriptures, and entrusting them to the sovereign king, making the land of Tibet pure. The king and ministers all betrayed me and were exiled to Tsawarong. I unlocked the seals of the teaching transmission section and the space section, and entrusted them to Yudra Nyingpo. I made the land of Tsawa pure. The one true meaning that I possess, I entrust to Mipham Gonpo. May it grow and expand like the unborn sky. The high mountain and pure land of central Tibet, finally surrounded by snow mountains, has no wild animals or poisonous snakes. All kinds of necessities grow on the land, so central Tibet is good. I, Vairotsana, the illusory body ripens in Tibet. Because the illusory body ripens in Tibet, I will return to Tibet again." Having said this, he slapped Mipham Gonpo on the shoulder and said, "You, Mipham, are yourself a Buddha, the protector of beings." Having said this, he departed, and after leaving Tsawarong, he arrived at Drakar in Samye. Then, going up from Samye Gomotang, various different sounds appeared.
Chinese
在翻译了很多之后，当他急匆匆地来的时候，因为老师认出了自己的母亲，虽然在那里询问，但因为担心其他人听到后会散布谣言，所以老师用手势示意，但母亲却理解为“说吧”。于是假装不认识，问道：“你从哪里来？叫什么名字？”老师回答说：“我从多康下部来，名叫班钦·益西德。”在那里，父亲、统治者国王、班智达无垢友等人认出了他，他一一做了“说吧”的手势。然后问道：“那么你从哪里来？叫什么名字？知道翻译声音和意义的译师吗？”他回答说：“我从多康下部来，名叫班钦·益西德。我是精通翻译声音和意义的译师。”当时，在桑耶寺有印度的班智达莲花生、菩提萨埵、无垢友等。翻译声音的译师有噶瓦·贝泽和觉若·鲁坚。翻译文字的译师有吞米·桑布扎·米琼和拉松·嘉瓦·绛曲。那时，翻译声音和意义的译师中，有一位是班钦·贝若扎那。他的名字也被称为班钦·益西德。经续中都说班钦·益西德翻译和校对了经典，并最终确定下来。当时，贝若扎那的母亲已经老了，寿命不长了，所以首先让母亲受了近住戒。然后依次让母亲受了居士戒、沙弥戒、中间学戒和比丘尼戒，每种戒律都持续七天，然后让母亲出家，成为比丘尼，住在吉祥普沃切。母亲在普沃切去世后，遗体在桑耶·哈布日火化，为了纪念母亲，在哈布日山顶建造了一座佛塔。现在被称为贝若扎那的佛塔。老师贝若扎那的父亲说：年轻的身体和青春的光彩，会因年龄增长而暂时改变。丑陋的白发和皱纹覆盖着身体，青春逝去后就会死亡。
English
After translating many things, when he came in a hurry, because the teacher recognized his own mother, although he inquired there, fearing that others would spread rumors if they heard, the teacher gestured, but the mother understood it as "Speak." So she pretended not to know him and asked, "Where do you come from? What is your name?" The teacher replied, "I come from Lower Dokham, and my name is Ban Chung Yeshe De." There, the father, the ruling king, the Pandit Vimalamitra, and others recognized him, and he made the "Speak" gesture one by one. Then they asked, "So where do you come from? What is your name? Do you know the translator who translates sound and meaning?" He replied, "I come from Lower Dokham, and my name is Ban Chung Yeshe De. I am a skilled translator of sound and meaning." At that time, in Samye, there were Indian Pandits Padmasambhava, Bodhisattva, Vimalamitra, and others. The translators of sound were Kawa Peltseg and Chokro Luyi Gyaltsen. The translators of writing were Thonmi Sambhota Michung and Lasum Gyalwai Jangchub. At that time, among the translators of sound and meaning, one was Ban Chung Vairochana. His name was also known as Ban Chung Yeshe De. It is said in all the sutras and tantras that Ban Chung Yeshe De translated and revised the scriptures and finalized them. At that time, Vairochana's mother was old and did not have long to live, so first she had her mother take the Upavasa vows. Then, in order, she had her mother take the lay vows, the novice vows, the intermediate student vows, and the Bhikshuni vows, each lasting for seven days, and then had her mother ordain, become a Bhikshuni, and live in Glorious Pukpoche. After the mother died in Pukpoche, the body was cremated at Samye Habu Ri, and to commemorate the mother, a stupa was built on the top of Habu Ri. It is now called the Vairochana Stupa. The father of the teacher Vairochana said: The young body and the radiance of youth will temporarily change with age. Ugly white hair and wrinkles cover the body, and after youth passes, death comes.
Chinese
临近了，需要的时候没有正法。如果在这里不喜欢在轮回中漂泊，做了之后儿子被判刑殴打。对父亲和国王两人说了作为大臣的肺腑之言，做了一件事。在那里父亲彻底满意，父亲临终时无有恐惧地解脱，安乐逝去，儿子报了仇，父亲也高兴了。据说在那里，邬金大师毗卢遮那使所有佛法兴盛。特别是使口诀的甚深佛法兴盛，利益了藏地。父母也前往安乐之处。君主国王的心意也满足了，前往色地的央宗，做了一个高大的手印，说了这段偈颂：我毗卢遮那，真实具备十一种意义，本来就具有。从印度学习佛法后，结合声音和意义翻译了佛经，献给了君主国王。使西藏的国土变得清净。国王和大臣全都背叛，被流放到擦瓦绒。解开了教法部和界部的禁令，献给了玉扎宁波。使擦瓦的国土变得清净。还有一个真实的意义，献给了弥旁贡布。像无生虚空的边际一样广大。我毗卢遮那，对于如幻的诸法，由如幻的补特伽罗，如幻地显现修行，如幻地显现成佛。对于如虚空般的法性，由如虚空般的心性，如虚空般地显现修行，如虚空般地显现成佛。如同瑜伽士太阳的精华。说了“阿哈吙”无二之义，无有明暗，然后缓缓地做了“嘎啦”和“嘉央”，如同彩虹消融于虚空之中，光芒四射，身体无余地逝去了。之后，还有一个真实的意义，献给了弥旁贡布。将这个偈颂传到了年蓝菩提幢的耳中。年蓝菩提幢，是来自卫藏年蓝的拉松巴，一位六十七岁的比丘，前往嘉莫扎西卡，到了邦弥旁贡布的面前。说道：上师毗卢遮那的真实意义，您是否拥有？我们
English
It's near. When needed, there is no true Dharma. If one does not like wandering in samsara here, after doing so, the son was sentenced and beaten. To both the father and the king, he spoke the heartfelt words of a minister, doing one thing. There, the father was completely satisfied, and at the time of his death, he was liberated without fear and passed away in peace. The son took revenge, and the father was pleased. It is said that there, the master Vairochana made all the Dharma flourish. In particular, he made the profound Dharma of the oral instructions flourish, benefiting Tibet. The parents also went to a place of bliss. The heart of the sovereign king was also satisfied, and he went to Yangdzong in Ser, made a tall mudra, and spoke this verse: I, Vairochana, truly possess eleven meanings and have them from the beginning. After learning the Dharma from India, combining sound and meaning, I translated the scriptures and offered them to the sovereign king. I made the land of Tibet pure. The king and ministers all rebelled and were exiled to Tsawarong. I lifted the ban on the Dharma lineage and the Klongde, and offered them to Yudra Nyingpo. I made the land of Tsawa pure. There is also one true meaning, which I offered to Mipham Gonpo. It expands like the edge of unborn space. I, Vairochana, for the illusory dharmas, by an illusory person, manifestly practice in an illusory way, and manifestly attain Buddhahood in an illusory way. For the dharmata like space, by the mind-nature like space, manifestly practice like space, and manifestly attain Buddhahood like space. Like the essence of the yogi's sun. He said that the meaning of "Aha Ho" is non-dual, without clarity or obscurity, and then slowly did "Gala" and "Jamyang", like a rainbow dissolving into space, radiating light, and his body passed away without remainder. After that, there is also one true meaning, which I offered to Mipham Gonpo. This verse was heard by the ears of Ngenlam Jangchub Gyaltsen. Ngenlam Jangchub Gyaltsen, who was Lalsumpa from Ngenlam in Uru, a monk who was sixty-seven years old, went to Gyalmo Taktsé Khar, to the presence of Pang Mipham Gonpo. He said: The true meaning of the master Vairochana, do you possess it? We