Chinese
献上供养，修持生智慧的陀罗尼和增长智慧的方法。在那里，十六岁时，剃了头发，用锤子敲打七个金页，在头顶的形状上钻了许多孔，戴在头上。来自藏地的泰连巴和那烂陀的藏族青年善成，一个二十五岁的人，在桑耶寺的圣观音洲，占卜梦境后吉祥地离开了。之后，在九个险峻之处和九个凶猛之地，有的地方唱歌，有的地方讲故事，有的地方给予黄金，以各种苦行的方式离开了。之后，在吉祥那烂陀寺，向导师吉祥狮子请求佛法，一年中讲述了经藏和心藏两方面的教法，在印度做了弟子。一年后，问道：两个藏族青年，你们明白了吗？满足了吗？藏族青年善成说道：我明白了，领悟了，满足了。之后，他先回到藏地，被强盗杀害了。毗卢遮那心中想：最初听闻的智慧只是声音，中间思惟的智慧是声音和意义各占一半，最后修行的智慧虽然是意义，但那也需要通过闻、思、修三者来调伏自相续。心想，不可能通过一瞬间的领悟，一生就成佛的法，于是剃了头发，从头上取下七个金页，之后献给导师吉祥狮子，说道：导师吉祥狮子，君主赤松德赞说道：导师您那里有瞬间领悟法性之义，一生就能成佛的法，所以我被派来请求。这些金子也是君主赐予的，请您收下，请将瞬间领悟意义，一生就能成佛的诀窍传授给我。如果不传授给我，我回到藏地也会被国王惩罚，投入水中淹死，请您传授给我。说完，导师左手拿着金页，右手放在毗卢遮那的头顶上，念诵“阿哈霍”加持。心意交融，法性的自声持续了七天。
English
Offerings were made, and the dharani for generating wisdom and the methods for increasing intelligence were practiced. There, at the age of sixteen, his hair was shaved, and seven golden leaves were hammered, with many holes drilled in the shape of a skull, and placed on his head. Tsang Telenpa from Tibet and Tsang Ngönpo Lekdrub, a twenty-five-year-old youth from Nalanda, after divining a good dream in the Arya Pala Island of Samye, departed auspiciously. Then, in nine dangerous places and nine fierce places, in some places he sang songs, in some places he told stories, and in some places he gave gold, departing after performing various ascetic practices. Then, at the Shri Nalanda Monastery, when he requested the Dharma from the master Shri Singha, he taught the sutra and mind aspects of the teachings for a year, and became a disciple in India. After a year, he asked, "Have you two Tibetan youths understood? Are you satisfied?" The Tibetan youth Tsang Ngönpo Lekdrub said, "I have understood, realized, and am satisfied." Then, he went to Tibet first and was killed by robbers. In Vairochana's mind, he thought: "Initially, the wisdom of hearing is just sound; in the middle, the wisdom of contemplation is half sound and half meaning; and finally, although the wisdom of meditation is meaning, it still requires taming the mind through hearing, contemplation, and meditation. Thinking that it is impossible to attain Buddhahood in one lifetime through instantaneous realization, he shaved his hair, removed the seven golden leaves from his head, and later offered them to the master Shri Singha, saying: "Master Shri Singha, the sovereign Trisong Detsen said that you have the Dharma of realizing the meaning of Dharmata in an instant and attaining Buddhahood in one lifetime, so I was sent to request it. These golden coins were also sent by the sovereign, so please accept them and please impart to me the secret of realizing the meaning in an instant and attaining Buddhahood in one lifetime. If you do not impart it to me, even if I return to Tibet, I will be punished by the king and drowned in water, so please impart it to me." After saying this, the master held the golden leaves in his left hand, extended his right hand to the crown of Vairochana's head, and blessed him by reciting "Aha Ho." Mind and heart mingled, and the self-sound of Dharmata vanished for seven days.
Chinese
哦！在那里，心性事物自性的实况，自然本智的伟大，如同在黑暗的洞穴里点燃灯一样，在心中更加明亮地显现。从那里面醒来的时候看，上师也仍然在那里居住着，在那时那刻，以“桑达拉”作为密号来指示。你明白这是在说“看着这个水晶球”，看的时候，那个珍贵的水晶球，五种颜色的缘起，无论被放在什么上面，它也会随之改变颜色。当它不依赖任何事物的时候，光明和本体没有丝毫成立，成为一体。就像那个例子一样，具有四种自性功德的意义，在没有证悟的时候，似乎会随着因缘而显现为任何事物。当它不依赖任何因缘的时候，就证悟到光明和本体在任何地方都没有成立，成为一体。在那里，烦恼的障碍和所知的障碍得以清除，证悟法性的意义显现，并在当下获得殊胜的成就。共同的成就也随之而来，比如稻穗成熟的时候，稻糠也会随之而来一样。之后，当上师毗卢遮那心中想着“现在应该去西藏”的时候，被藏地的列格竹昂所杀害，吃了一点点毒药。上师师利星哈说道：“依靠这些水，如果强壮的船夫能够努力划桨，船也能到达彼岸。依靠这些弓箭，如果男人的手指能够努力拉弦，箭也能到达彼岸。依靠这些功德的人，即使行走各地也不会感到疲惫。”这样说了之后，毗卢遮那没有丝毫怀疑地离开了，从吉祥的那烂陀寺出来，发热之后前往桑耶，并在卓卡停留。这以上是持明密号解脱的传承。然后，印度的护法国王达摩罗阇做了不祥的梦，心想在西藏失去了一个无与伦比的大乘佛法。国王说道：“西藏是猴子和罗刹的后代，把殊胜的大乘佛法丢在了西藏，派跑得快的人去，在西藏散布谣言。”于是，七个跑得快的人在七天之内到达了桑耶，在西藏
English
Oh! There, the very nature of mind, the great innate wisdom of reality, shines even more brightly in the heart, like raising a lamp in a dark cave. When I awoke from that, I looked and saw that the master was still there. At that time, he indicated it with the secret name "Sandhara." Understanding that this meant, "Look at this crystal ball," I looked and saw that the precious crystal ball had five kinds of colors of conditions. Just as it was placed on top of anything, it also changed color. When it did not depend on anything, it was clear, but no essence was established, and it was one. Like that example, the meaning of the four qualities of its own nature, when not realized, seems to appear as anything due to conditions. When it does not depend on any conditions, one realizes that clarity and essence are not established anywhere, and it is one. There, the obscurations of afflictions and the obscurations of knowledge are purified, and realization of the meaning of the nature of reality becomes manifest, and the supreme accomplishment is attained in that very moment. Common accomplishments also arise incidentally, just as chaff arises incidentally when the rice crop is good. Then, when Master Vairochana thought, "Now I must go to Tibet," he was killed by Tsang Lekdrub Trang, and he ate a little poison. Master Shri Singha said, "Relying on these waters, if a strong boatman can strive to row, the boat will also reach the other shore. Relying on these bows and arrows, if a man's finger can strive to pull the string, the arrow will also reach the other shore. People who rely on these qualities will not be weary even if they travel to different places." Having said this, Vairochana departed without any doubt, and after leaving the glorious Shri Nalanda Monastery, he went to Samye after developing a fever, and stayed in Droka. Up to that point, this is the lineage of the vidyadhara's liberation through symbols. Then, the Dharma-protecting king of India, Dharmaraja, had an inauspicious dream, and he thought that an unparalleled Mahayana Dharma had been lost in Tibet. The king said, "Tibet is the offspring of a monkey and a rakshasa, and the excellent Mahayana Dharma has been thrown away in Tibet. Send someone who is fast on foot to spread rumors in Tibet." Thereupon, seven people who were fast on foot arrived in Samye within seven days, in Tibet.
Chinese
当时，有人用恶咒和毒药欺骗说：“西藏要灭亡了，把这个人扔掉吧！”就这样说了。之后，李·达波切或者李·查米等人，七个汉人聚集在一起说：“领主没有比这更愚蠢的了，说瞬间领悟法性就能一生证悟成佛。如果让他继续下去，会教唆很多人作恶。领主不会有敌人，现在西藏要灭亡了，不扔掉这个人是不行的。”于是领主就把上师扔掉了。抓住一个地位低贱、权力弱小、又丑又瘦的人，给他穿上上师的衣服，给他食物，然后对藏民们说：“大家聚集在这里！上师已经被扔掉了。”然后从赞河里扔了下去。之后，上师以神通力加持，那个铜器就变成了沃喀·卡塔扬囊的转经轮。在那里，转经轮的主人找到了那个铜器，打开一看，发现里面有一个人，说：“这是被当做替身扔掉的一个人。”养活了他，据说他是沃喀·久塘的仆人。之后，上师住在邬孜的胸部突起处，正在给国王讲法的时候，王妃策蓬萨因为嫉妒心很强，就暗中观察国王的行踪。她看到国王亲自给上师当侍者，用丝绸头巾擦拭身体，于是她想抓住上师却没有抓到，她就敲响了大鼓，藏民们都聚集在那里。王妃说：“领主没有比这更愚蠢的了，那个上师还在！被扔到水里的那个是个乞丐。”于是大臣们都聚集在一起说：“领主没有比这更愚蠢的了，把金银等所有珍宝都涂在墙上，说是去求法。”用恶咒、毒药和带机关的毒水欺骗，把上师扔掉，把乞丐扔到水里，现在还要扔掉。于是国王带着二十五个大臣，在渡过吉曲河的时候，上师不高兴了，唱起了歌。王妃后悔了，说：“请不要走了。”拉着绳子，但心的绳索已经被斩断。说：“把船的绳子放开。”然后就走了。
English
At that time, someone deceived with evil mantras and poison, saying, "Tibet is going to perish, throw this person away!" That's what they said. Then, Li Tagpo Che or Li Trami and others, seven Chinese people gathered and said, "The lord is no more foolish than this, saying that realizing the nature of reality in an instant can lead to enlightenment in one lifetime. If we let him continue, he will incite many people to do evil. The lord will have no enemies, and now Tibet is going to perish, it is impossible not to throw this person away." So the lord threw the teacher away. They seized a humble, powerless, ugly, and thin person, dressed him in the teacher's clothes, gave him food, and then said to the Tibetan people, "Everyone gather here! The teacher has been thrown away." Then they threw him from the Tsang River. After that, the teacher blessed with his spiritual power, and that copper vessel became the prayer wheel of Olkha Khartag Yangnang. There, the owner of the prayer wheel found the copper vessel, opened it, and found a person inside, saying, "This is a person who was thrown away as a substitute." He raised him, and it is said that he was a servant of Olkha Gyutang. After that, the teacher stayed in the chest bulge of Uru Tsey, and while he was teaching the Dharma to the king, the queen Tsepongza, because of her strong jealousy, secretly observed the king's movements. She saw the king personally serving the teacher as an attendant, wiping his body with a silk scarf, so she wanted to catch the teacher but failed. She beat the big drum, and the Tibetan people gathered there. The queen said, "The lord is no more foolish than this, that teacher is still here! The one who was thrown into the water is a beggar." Then the ministers all gathered and said, "The lord is no more foolish than this, let's smear all the gold, silver, and other precious things on the walls, saying that we are going to seek the Dharma." They deceived with evil mantras, poison, and poisoned water with mechanisms, threw the teacher away, threw the beggar into the water, and now they want to throw him away again. So the king, along with twenty-five ministers, was crossing the Kyichu River when the teacher was displeased and sang a song. The queen regretted it and said, "Please don't go." She pulled the rope, but the rope of the heart had already been cut. He said, "Release the boat's rope." Then he left.
Chinese
玉扎宁波戴上一顶帽子，也不顶礼，说“嘎嘎巴日嘎嘎巴日”，毗玛拉说：“隐晦，隐晦”，提高了嗓门说道。当时聂古玛拉说：“乞丐阿杂惹吵吵嚷嚷，导师说得太少了，你们两个的声音我没听懂。”导师说：“那是因为，乌鸦用金刚步无法丈量土地，小乘凡夫的法无法成佛，因为没有讲大乘的法，我隐晦的意思是，时机未到，保持沉默。他好像懂一些佛法”，于是寻找，在林间遇到一位卖酒妇人，问她懂什么佛法，她说：“我是毗卢遮那的弟子，懂得圆满大教法，从多康下部而来。”阿杂惹智问：“那么请教一个法”，她说：“要么以智慧交换智慧，要么用财富欺骗智慧，要么把智慧给儿子。”于是以智慧交换智慧，阿杂惹智做了毗玛拉米扎的译师，把十三部外传讲给玉扎宁波，玉扎宁波把五部内传讲给阿杂惹智。也用财富欺骗智慧，把他当成上师，把妹妹献为侍女。当时玉扎宁波去了西藏，导师毗卢遮那感到悲伤，住在叫做嘉莫擦瓦秀的地方。从嘉莫擦瓦秀到嘉莫达孜拉卡，有十三天的路程，在那里，遇到一位名叫邦弥旁贡布的人，他九十五岁了，精通藏语，信仰虔诚。他说：“导师毗卢遮那，有刹那间开悟，一生中成佛的法，你不在那里听法，跑到这里来，真是太差劲了。”毗卢遮那说：“知道这样的人就是我。”他听了非常高兴，心想死了也愿意，又说：“没死真是太好了”，于是拥抱他的脖子，日夜不离。然后让他坐在高处，把手放在他的头顶上，用“阿哈霍”的表示加持，当时还是凡夫俗子，业
English
Yudra Nyingpo put on a hat and without prostrating, said, "Kaka Pari Kaka Pari." Vimala said, "Obscure, obscure," raising his voice. Then Nyak Kumara said, "The beggar Acharya is very noisy, the teacher speaks too little, I don't understand the sound of you two." The teacher said, "That's because a crow cannot measure the earth with a vajra step, and the Dharma of a Shravaka child cannot achieve Buddhahood. Because I didn't speak the Dharma of the Great Vehicle, my obscurity meant that the time had not come, so I remained silent. He seems to know some Dharma," so he searched and in the forest met a wine-selling woman. He asked her what Dharma she knew, and she said, "I am a disciple of Vairochana, I know the complete Great Dharma, and I came from lower Dokham." Acharya Jnana asked, "Then please teach me one Dharma." She said, "Either exchange wisdom for wisdom, or deceive wisdom with wealth, or give wisdom to your son." So they exchanged wisdom for wisdom, and Acharya Jnana became the translator of Vimalamitra, and explained the thirteen outer transmissions to Yudra Nyingpo. Yudra Nyingpo explained the five inner transmissions to Acharya Jnana. He also deceived wisdom with wealth, taking him as his teacher and offering his sister as a servant. At that time, Yudra Nyingpo went to Tibet, and the teacher Vairochana became sad and stayed in a place called Gyalmo Tsawa Shö. From Gyalmo Tsawa Shö to Gyalmo Taktsé Lhakar was a journey of thirteen days. There, he met a man named Pangmi Pam Gonpo, who was ninety-five years old, fluent in Tibetan, and very devout. He said, "The teacher Vairochana has a Dharma that allows one to realize enlightenment in an instant and attain Buddhahood in one lifetime. Instead of staying there to listen to the Dharma, you came here, which is terrible." Vairochana said, "The Vairochana who knows such things is me." He was very happy and thought, "I would be willing to die," and then said, "It's great that I didn't die," and hugged his neck, not letting go day or night. Then he had him sit in a high place, placed his hand on his head, and blessed him with the sign of "Aha Ho." At that time, he was still an ordinary person, and karma