Chinese
因为障碍太重无法理解，依靠特殊的皈依，给予发心加持。能用声音表达的意义就用语言说，不能用语言表达的就用手势表示。在那里，手势表示心的境界，语言倾注于听觉，在那里，显示了共同的佛法形式，意义显示为自身的约束。在那里，心性是各自的处所，即使没有对不错误的那个进行禅修，为了做到不变动不散乱，因为身体无法站立，即使用膝盖环抱也会倒下，所以设立禅修的依靠。为了对体验到的意义产生信任，就让他看着木尺进行禅修。为了使身语意三成熟和解脱，圆满地灌输了四种真实的灌顶。据说，这就是禅修方式，是上师的加持。之后，当弥庞贡布自然地看着手势时，班智达毗卢遮那说道，在弥庞贡布面前做了高的手印，说了这段偈颂：我毗卢遮那，本来就具备十一种真实的意义。从印度学习佛法后，结合声音和意义翻译了佛经，交付给君主国王，使西藏的王国变得纯洁。国王和大臣都背叛了，被驱逐到擦瓦绒。解开了教法传承部和界部，交付给玉扎娘波。使擦瓦的王国变得纯洁。唯一的真实意义，交付给弥庞贡布。像无生虚空的边际一样增长。高山净土是西藏的中心。最后被雪山环绕，没有蛇和毒物。因为地上生长着九种必需品，所以西藏的中心是美好的。我毗卢遮那，幻身在西藏成熟。因为幻身在西藏成熟，我将再次来到西藏。说完，在弥庞贡布的肩膀上拍了一下手就离开了。弥庞贡布看的时候，据说已经离开了。那时，擦瓦绒的擦瓦出来后，到达桑耶的卓卡。从桑耶门前的平地向上，翻译了许多不同的声音，发出嘎嘎的叫声，班智达毗玛拉米扎和，班智达自己的母亲和，君主赤松德赞和，所有的人
English
Because the obscurations were too heavy to understand, relying on a special refuge, he bestowed the blessings of generating bodhicitta. The meaning that could be expressed in sound was spoken in words, and what could not be spoken was shown through gestures. There, the gestures showed the realm of the mind, and the words were poured into the sense of hearing. There, the general form of the Dharma was shown, and the meaning was shown as one's own commitment. There, the nature of mind is the individual's own place. Even though there is no meditation on that which is not mistaken, in order to make it unchangeable and undistracted, because the body cannot stand, even if bound by embracing the knees, it will fall, so establish a support for meditation. In order to have faith in the experienced meaning, he was made to meditate while looking at the measuring stick. In order to ripen and liberate body, speech, and mind, the four authentic empowerments were fully bestowed. It is said that this is the way to meditate, it is the blessing of the lama. Then, when Mipham Gonpo naturally looked at the gestures, the master Vairochana said, making a high mudra in front of Mipham Gonpo, he spoke this verse: I, Vairochana, am inherently endowed with eleven authentic meanings. After studying the Dharma in India, combining sound and meaning, I translated the scriptures and entrusted them to the sovereign king, making the kingdom of Tibet pure. The king and ministers all turned against me, and I was banished to Tsawa Rong. I unlocked the Dharma lineage section and the space section, and entrusted them to Yudra Nyingpo. I made the kingdom of Tsawa pure. The one authentic meaning, I entrust to Mipham Gonpo. May it grow like the edge of unborn space. High mountains and pure land are the center of Tibet. Finally, surrounded by snow mountains, there are no snakes or poisons. Because nine necessities grow on the land, the center of Tibet is good. I, Vairochana, the illusory body ripens in Tibet. Because the illusory body ripens in Tibet, I will return to Tibet again. Having said this, he clapped Mipham Gonpo on the shoulder and departed. When Mipham Gonpo looked, it is said that he had already left. At that time, the Tsawa of Tsawa Rong came out and arrived at Droka in Samye. From the plain in front of the gate of Samye, upwards, translating many different sounds and making cawing noises, the master Vimalamitra and, the master's own mother and, the sovereign Trisong Detsen and, all the people
Chinese
认识之后，似乎要来做无垢者，又因为怀疑是间谍，做了一些别人听不懂的暗示，他听懂了，说：“你叫什么名字？”回答说：“我叫小沙弥益西德，从多康下部来，是翻译声音和意义的译师。”据说，于是说：“那么请您做我们的译师。”据说，在那里做了翻译声音和意义的译师。那个时候在桑耶寺，有三个汉地的和尚，三个印度的班智达，以及翻译声音和意义的译师，他们在那时翻译和校对了许多佛法，确定之后，由导师贝若扎纳翻译声音和意义。那时似乎在增加戒律，首先受了近住戒的戒律，然后受了沙弥戒的戒律，然后受了中间学者的戒律，然后受了比丘尼的戒律，那些戒律依次每隔七天受一次，因为寿命不够，所以在普阔切安住。在那里从村子里也能看见桑耶卡哈斯波日。在普日的顶端火葬，建造了身像灵塔，现在被称为贝若扎纳的灵塔。之后，导师贝若扎纳前往扎的央宗，不知何时做了一个高高的手印，说了这首诗：我贝若扎纳自己，本来就具有十一种真实的意义。从印度学习佛法后，结合声音和意义翻译了佛语，交付给君主国王，使西藏的国土变得纯洁。国王和大臣都背叛了，因为被怀疑是间谍，所以去了擦瓦绒。解开了教法部和界部的教令，交付给玉扎娘波，使擦瓦的国土变得纯洁。还有一个真实的意义，交付给弥庞贡布，像无生虚空的边际一样广大。我贝若扎纳自己，幻化的蕴在西藏成熟。幻化的蕴在西藏成熟，我再次回到西藏。以幻化般的蕴，对于幻化般的诸法，以幻化般的方式显现修行，以幻化般的方式显现成佛。对于虚空般的法性，以虚空般的心性，虚空
English
After recognizing him, it seemed he was coming to be a stainless one, but again, suspecting him of being a spy, he made some gestures that others couldn't understand. He understood them and said, "What is your name?" He replied, "I am called the young novice Yeshe De, I come from Lower Dokham, and I am a learned translator of sound and meaning." It is said that they then said, "Then please be our translator." It is said that he then became a translator of sound and meaning there. At that time in Samye, there were three Chinese monks, three Indian panditas, and a translator of sound and meaning. At that time, they translated, revised, and finalized many teachings, and then the master Vairochana translated the sound and meaning. At that time, it seemed that the vows were being increased. First, he received the vows of the Upavasa, then he received the vows of a novice monk, then he received the vows of an intermediate student, and then he received the vows of a fully ordained nun. He received each of these vows in sequence, every seven days. Because his lifespan was not sufficient, he was made to stay in Pukpoche. From there, Samye Kahaspo Ri was also visible from the village. After cremating at the top of Puri, a representative stupa was built, which is now called the Vairochana Stupa. Then, the master Vairochana went to Drak Yangdzong, and one day he made a tall hand gesture and composed this verse: I, Vairochana myself, am inherently endowed with eleven true meanings. After studying the Dharma in India, I combined sound and meaning to translate the teachings, and entrusted them to the sovereign king, making the kingdom of Tibet pure. When the king and ministers all turned against me, I went to Tsawa Rong because I was suspected of being a spy. After unlocking the teachings of the Dharma lineage and the Klongde, I entrusted them to Yu Dgra Nyingpo, making the kingdom of Tsawa pure. That one true meaning, I entrusted to Mipham Gonpo, may it expand like the edge of unborn space. I, Vairochana myself, the illusory aggregate ripens in Tibet. Because the illusory aggregate ripens in Tibet, I myself will return to Tibet again. With an illusory aggregate, for illusory phenomena, having manifestly practiced in an illusory way, manifestly attaining enlightenment in an illusory way. For the sky-like nature of reality, with a sky-like nature of mind, sky
Chinese
像那样显现运用后，如虚空般显现成佛。犹如瑜伽士太阳之精华。如是说后，据说如虹消失于声响之深渊般逝去。唯一真实之义，托付于弥旁贡布。此事被恩兰绛曲坚赞听闻后，心想真实之义在于邦弥旁贡布处。于是，恩兰绛曲坚赞，一位六十七岁的老者，前往邦弥旁贡布尊前。以手势和言语开示，并加持。之后说：“去康地修行吧。”于是他住在康地的瓦桑格扎。匝昂仁钦益，一位六十七岁的老者，前往那里。以手势在心之境中开示，以言语注入耳根，也作了加持。唯一真实之义，托付于弥旁贡布。此事被库久萨瓦秋听闻后，一位五十三岁的老者，前往弥旁贡布处。您已前往康地各地，如是说完后，在那里向匝昂仁钦益请教，以手势和言语开示，也作了加持。娘绛曲扎巴，也显现四十二岁，一位六十二岁的老者，前往弥旁贡布处。他说：“我的诀窍是单传的，我不能传授，你自己去康地找我的一个弟子。”于是前往康地。恩兰和匝昂两人没有给予诀窍，而是预言去库久卡处。于是前往那里，以手势和言语开示，作了加持。前往桑耶青普时，与娘西绕迥乃相遇。他说：“我虽已受比丘戒，但您的诀窍更为殊胜，我的上师如是说。”以手势和言语开示，作了加持。娘西绕迥乃住在普沃切时，有一个名叫巴贡的小孩。母亲将他托付给娘西绕迥乃，二十五岁时，以手势和言语开示，也作了加持。上师巴贡住在普琼祖日时，在普沃切，有一位名叫格西赞卡沃切的人，听说他在讲法，于是前去观看，与上师巴贡相遇。
English
Having manifested and utilized in such a way, he manifestly attained Buddhahood like the sky. Like the essence of the yogi's sun. Having said this, it is said that he passed away like a rainbow disappearing into the abyss of sound. That one true meaning was entrusted to Mipam Gonpo himself. When Nganlam Jangchub Gyaltsen heard of this, thinking that the true meaning was with Pang Mipam Gonpo, Nganlam Jangchub Gyaltsen, a sixty-seven-year-old man, went before Pang Mipam Gonpo. He was shown signs and words, and blessed. Then he said, "Meditate in Kham." So he stayed at Wa Sengge Drak in Kham. Za-ngam Rinchen Yik, a sixty-seven-year-old man, went there. He was shown signs in the realm of mind, and words were poured into the power of the ear, and he was also blessed. That one true meaning was entrusted to Mipam Gonpo himself. When Khu Gyur Salwa Chok heard of this, a fifty-three-year-old man went to Mipam Gonpo. He said, "You have gone to all parts of Kham." There he asked Za-ngam Rinchen Yik, and he was shown signs and words, and also blessed. Nyang Jangchub Drakpa, also appearing to be forty-two years old, a sixty-two-year-old man, went to Mipam Gonpo. He said, "This instruction of mine is a single lineage, so I cannot teach it. Go to one of my students in Kham." So he went to Kham. Nganlam and Za-ngam did not give the instruction, but prophesied to go to Khu Gyur Khab. So he went there and was shown signs and words, and blessed. When he went to Samye Chimphu, he met Nyang Sherab Jungne. He said, "Although I have taken full ordination, your instruction seems greater, as my teacher said." He was shown signs and words, and blessed. When Nyang Sherab Jungne was staying at Phukpo Che, there was a child named Ba Gom. His mother entrusted him to Nyang Sherab Jungne, and at the age of twenty-five, he was shown signs and words, and also blessed. When the master Ba Gom was staying at Phukchung Zurri, at Phukpo Che, there was a Geshe named Tsenkhavo Che, and when he went to see him because he was said to be teaching the Dharma, he met the master Ba Gom.
Chinese
被要求留下时，（他说：）“你留在这里，做我的助手吧。”因为做了助手，上师很高兴，对上师增以手势和言语进行了指示，也做了加持。后来，上师增请求了五次加持，据说也多次提供了服务。之后，上师增在达波帕隆居住时，一位大约十三岁的上师觉赛来了，三十六岁以下每年都住一个夏季或冬季。上师衮桑说，他与上师觉赛大约相处了八年，获得了十三次金刚桥的传承，进行了多次交谈。从伟大的上师增那里，获得了十三次口耳传承，一起度过了五个冬季，进行了非常多的交谈，我非常努力。据说，上师嘎饶多吉在调伏不驯服的空行母时，一边为那些空行母说法，现在仍然住在那里。显现清净者能见到蒋悲协年，显现不清净者见不到，据说没有去世。据说，师利星哈前往空行净土。据说，贝若扎纳活了三百六十年，最终在扎的央宗，如彩虹消散于天空般无余地逝去。热贡益西降秋说，米旁贡布现在仍然活着，派了一个达波人去看，看起来只有五百四十五岁或五百岁，四十二岁时，据说无余地逝去了。娘南绛曲坚赞活了一百七十二岁，萨南仁钦益活了一百四十四岁，库久萨威秋活了一百一十七岁。这三位在康区的瓦桑格扎，在蛇年一个接一个地去世，身体如雾般一个接一个地在天空中逝去。娘绛曲扎巴在名为普波日沃切的山顶上，据说无余地逝去了。娘西饶迥乃在昂秀普波切的拉日的顶端，将衣服、念珠和法衣挂在杜鹃树上，据说无余地在天空中逝去了。热贡益西绛秋活了九十八岁。
English
When asked to stay, (he said,) "You stay here and be my assistant." Because he became an assistant, the master was very pleased, and he instructed Master Dzeng with gestures and words, and also gave blessings. Later, Master Dzeng requested five times for blessings, and it is said that he also provided services many times. After that, when Master Dzeng was residing in Dakpo Palung, a Master Joses, who was about thirteen years old, came, and stayed one summer or winter each year until he was thirty-six years old. Master Kunzang said that he spent about eight years with Master Joses, and received the Vajra Bridge thirteen times, and had many conversations. From the great Master Dzeng, he received the oral transmission thirteen times, spent five winters together, and had very many conversations. I worked very hard. It is said that Master Garab Dorje, while subduing the unruly dakinis, was still living there while teaching the Dharma to those dakinis. Those with pure appearances can see Jampal Shenyen, but those with impure appearances cannot see him, and it is said that he did not die. It is said that Shri Singha went to the Dakini Pure Land. It is said that Vairotsana lived for three hundred and sixty years, and finally in Drak's Yangdzong, he passed away without remainder like a rainbow dissolving into the sky. Regong Yeshe Jangchub said that Mipam Gonpo is still alive, and sent a Dakpo person to see him, and he appeared to be only five hundred and forty-five or five hundred years old, and at the age of forty-two, it is said that he passed away without remainder. Nyang Namgyal Jangchub Gyaltsen lived to be one hundred and seventy-two years old, Sa-ngam Rinchen Dzig lived to be one hundred and forty-four years old, and Khu Gyur Salwai Chog lived to be one hundred and seventeen years old. These three, in Kham's Wa Seng-ge Drak, passed away one after another in the year of the snake, their bodies disappearing into the sky like mist. Nyang Jangchub Drakpa, on the top of the mountain called Pukpo Riwoche, is said to have passed away without remainder. Nyang Sherab Jungne, on the top of Lhari of Ngamshod Pukpoche, hung his clothes, rosary, and Dharma robes on a rhododendron tree, and is said to have passed away without remainder into the sky. Regong Yeshe Jangchub lived to be ninety-eight years old.