Chinese
似乎正在毁灭。似乎也超越了本体和相状的边际。在中间观察时，虚空不是任何事物所造，也不是任何因缘所生。存在着一个远离本体和相状边际的事物。同样，如果认识到心性实相，不是任何因所生，也不是任何缘所灭，远离本体和相状的边际。之后，希日僧哈当下获得了殊胜的成就，共同的成就也随之显现。难以净化的业障和业的异熟果当下得以清净。例如，如果稻田的收成好，稻草也会随之而来。之后，希日悉达，从所有功德生起的城市，像鸟儿飞翔般前往吉祥金刚座的奇妙城市，那烂陀寺，或者前往守护金刚座北方的门。像行走一样地前往。 第三部分。 之后，出生于藏地的君主赤松德赞，听闻印度的金刚座处，有瞬间领悟法性之义，一生证得菩提的窍诀。国王召集眷属说：“听说在印度的国土上，有瞬间领悟法性之义，一生证得菩提的方法和窍诀，必须去求取。”李塔波切等七位汉人说：“如果就这样派人去印度，是行不通的，因为有九道险关和九种猛兽，人会死，财物也会损失。”他们说：“我们必须占卜和研究之后才能派人去。”于是，擅长占卜的中国占卜师贝，书写占卜文书；以及于阗的占卜师古；还有印度占卜师帕色。这三个人占卜，研究，降神，三人的意见一致认为：“这件事其他人做不成，有个名叫帕廓甘加坚的八岁男孩，派他去就能成功。”于是，国王和大臣眷属一起前往藏地的聂摩杰卡尔。到达杰卡尔后，遇到一个孩子。问他：“你的父亲去哪里了？”他说：“父亲去找话语了。”问：“母亲去哪里了？”他说：“母亲去找名字了。”问：“你打算去哪里？”
English
It seems to be collapsing. It also seems to transcend the limits of essence and characteristics. When looking at the center, the sky is not made by any cause, nor does it arise in any condition. There is one thing that is free from the limits of essence and characteristics. Likewise, if the nature of mind, the reality of things, is realized as not born from any cause, nor lost in any condition, and free from the limits of essence and characteristics, then Shri Singha attained the supreme accomplishment at that very moment, and the common accomplishments also arose along with it. The difficult-to-purify obscurations of karma and the ripening of karma were purified at that very moment. For example, if the harvest of the rice field is good, the straw will also come along with it. Then, Shri Sidha, from the city where all virtues arise, went like a bird flying to the wonderful city of Shri Nalanda, the glorious Vajrasana, or went to guard the northern gate of Vajrasana. He went as if walking. Part Three. Then, the ruler Trisong Detsen, who was born in Tibet, heard that in the land of India, at Vajrasana, there was a secret instruction for realizing the meaning of Dharma-nature in an instant and attaining enlightenment in one lifetime. The king gathered his retinue and said, "It is said that in the land of India, there is a method and secret instruction for realizing the meaning of Dharma-nature in an instant and attaining enlightenment in one lifetime. We must send someone to request it." Li Tagpo Che and the other seven Chinese people said, "It will not work to send someone to India just like that, because there are nine dangerous passes and nine kinds of wild beasts. People will die and wealth will be lost." They said, "We must send someone after divination and investigation." Then, Bei, a Chinese diviner skilled in divination, wrote divination documents; and Gu, a diviner from Li country; and Pase, an Indian diviner. These three people divined, investigated, and cast horoscopes, and the three of them agreed that "No one else can do this. There is an eight-year-old boy named Pagor Ganjakten's son. If we send him, he will succeed." Then, the king, along with his ministers and retinue, went to Nyemo Jyekhar in Tsang. When they arrived at Jyekhar, they met a child. They asked him, "Where did your father go?" He said, "Father went to find words." They asked, "Where did your mother go?" He said, "Mother went to find a name." They asked, "Where are you going?"
Chinese
因此，（他们）说去利益众生。国王对此感到高兴，（心想）想要带走的那个孩子肯定会来的。说了好话之后，他的父亲廓尔甘·坚赞带着酒来了，邀请国王和大臣们。请他们入座，也敬了酒。一位君主的面容，其他村民无法见到。问有什么事，来这里做什么。国王说，在印度的国土上，有能瞬间理解法性的意义，一生就能成佛的（方法）。（我）想派人去求法，其他人都不行，说你的这个孩子可以。说我是来要你的孩子的。他说，我的孩子才八岁，是唯一的孩子。因此，去印度能精通吗？求法能成功吗？国王说，现在不是送走的时候，过一段时间再送走。于是，坚赞带着家人来了，父母妻儿都留在了雅砻若巴擦嘎擦。将毗卢遮那带到桑耶寺，在八年里，安置在阴凉处。用三种白食和三种甜食供养，增长智慧，用各种方法使他变得聪明。之后，到了十六岁，剃了头发，用金子锤打成颅骨形状的帽子，在帽子上钻了很多孔，戴在头上，头发就好像戴了帽子一样。是藏地前部的洛扎巴人。波列·珠和两人在圣观世音菩萨的岛上占卜梦境。毗卢遮那做了好梦，列·珠给毗卢遮那解梦后就离开了。之后，有的人讲故事，有的人唱歌，有的人给金子，有的人展示神通。在九个险关等地，做了各种苦行。到达室利那烂陀寺后，向导师室利僧诃求法，一年里讲了所有的经和心。一年后，导师说，两个藏族孩子满足了吗？列·珠说我的母亲快要死了，就先走了，心里想着讲法。说我的地方是郭，满足了吗？然后先回了藏地，被强盗杀害了。毗卢遮那心里想，这是什么法
English
Therefore, (they) said to go for the benefit of beings. The king was pleased with this, (thinking) that the child they wanted to take away would definitely come. After saying good words, his father, Gor Gan Jaktan, came with wine and invited the king and ministers. He invited them to sit down and also offered wine. The face of one lord, other villagers could not see. When asked what was the matter and what they had come for, the king said that in the land of India, there is (a method) to understand the meaning of Dharma nature in an instant and to attain Buddhahood in one lifetime. (I) want to send someone to request the Dharma, but no one else can, saying that your child can. He said that I have come to ask for your child. He said, my child is only eight years old and is my only child. Therefore, can he master (the Dharma) in India? Can he succeed in requesting the Dharma? The king said that now is not the time to send him away, but after some time has passed, he will be sent away. Then, Gan Jaktan came with his family, leaving his parents, wife, and children at Yarlung Rokpa Tsakar Tsa. He took Vairotsana to Samye Monastery and placed him in a shady place for eight years. He nourished him with three white foods and three sweet foods, increased his wisdom, and used various methods to make him intelligent. After that, when he reached the age of sixteen, he shaved his hair and hammered gold into a skull-shaped hat. He made many holes in the hat and put it on his head, so that his hair looked like he was wearing a hat. He was a Lhodrakpa from the front part of Tibet. Polek Drup and two others divined dreams on the island of Arya Avalokiteshvara. Vairotsana had a good dream, and Lek Drup interpreted Vairotsana's dream and then left. After that, some told stories, some sang songs, some gave gold, and some showed miracles. In the nine dangerous passes and other places, he performed various ascetic practices. After arriving at Shri Nalanda Monastery, he requested Dharma from the teacher Shri Singha, and for one year he taught all the Sutras and Mind. After one year, the teacher said, are the two Tibetan children satisfied? Lek Drup said that my mother is about to die, so he left first, thinking of teaching the Dharma. (Shri Singha) said that my place is Guo, are you satisfied? Then he returned to Tibet first and was killed by robbers. Vairotsana thought in his heart, what kind of Dharma is this
English
Initially, the wisdom of hearing is merely sound. In the middle, the wisdom of thinking is half sound and half meaning. Ultimately, the wisdom of realization is meaning, yet from the thought that one must tame one's being through the three, hearing, thinking, and meditation. He removed the golden patra from his head, washed and wiped it, and offered it to the master. The sovereign said, "I possess the ability to realize the meaning of the Dharma in an instant, and to attain Buddhahood in one lifetime. I have come to request that. If you do not take it to heart, even if I return to Tibet, the king will punish me and subject me to water torture. I have no choice but to request to return to Tibet." The master said, "Ah, unborn. Ha, unceasing. Ho, non-dual. Ee." As a result, the meaning of the Dharma dawned even more in his being, and the great self-sound of the Dharma roared for seven days. Awakening from that, he saw that the master was still sitting as before, holding the golden patra in his left hand, and placing his right hand on Vairochana's crown, giving a sign. Because he was sitting, in order not to lose or forget the meaning of the Dharma, he indicated the meaning of "Sandhara." In Tibetan, it means, "Look at this Man shel yourself," and understanding it as "look," he looked. That Man shel was under the condition of five colors. If placed on white, the Man shel is white. Similarly, there are also red, yellow, blue, and black. If placed on the ground, it is like the ground; if placed on a stone, it is like a stone. When it does not rely on anything, it does not establish as the nature of anything. The nature of mind, the reality of the nature of things, the great self-born wisdom, does not establish as the nature of anything, and is clear in the heart like a Man shel. Having attained the supreme and common siddhis that are difficult to obtain, he purified the karma and karmic ripenings that are difficult to purify. For example, if the rice harvest is good, straw and chaff will come along with it. Master Vairochana departed from the Shri Nalanda Monastery in the morning, and in the morning the sun rose from Trokha in Samye. Then, the Dharma-protecting king of India, Dharmaraja, had a reversed dream, dreaming that the hearts of all the Indian panditas were dug out and taken to Tibet, dreaming that all the Chinese fruits and plants were taken to Tibet, dreaming of the sun and moon.
Chinese
还梦见去了西藏。西藏的大乘佛法已经衰落了。他们说，不应该在西藏弘扬这样的佛法，因为藏人是猴子和岩魔的后代，不是接受这种佛法和密咒的法器。然后，（他们）说：派一个跑得快的人去西藏散布谣言！于是，一个跑得快的人七天就到了西藏。在乌孜塘，一个跑得快的人用各种恶毒的手段，毒药和装有腐蚀性液体的带盖容器等，带着这些东西去了，说：驱逐那个人！如果不驱逐，西藏就要毁灭了。说完，他就回自己的地方去了。之后，常波切等人聚集了七个汉人，说：盟主没有比这更无能的了。他瞬间领悟了法性的真谛，说一生就能成佛。如果让他去告状，他会学到各种恶毒的手段。盟主不会有敌人，现在驱逐他才是上策，否则西藏就要毁灭了。于是，盟主驱逐了导师。盟主让一个非常弱小、瘦弱饥饿的人穿上导师的衣服，给他食物，让他把衣服带到河里，说：我驱逐了导师，然后把铜器扔进了河里。又是导师的慈悲加持，祈愿那个人出来。结果，铜器变成了嘉塘的转经筒。转经筒的主人找到了铜器，打开一看，那个人出来了，说：这是被当作替身献祭的人。他被救活了，现在是嘉塘的铁匠。之后，导师住在乌孜的肺部肿块里，给国王讲法。策蓬萨玛坚玛，因为眼睛大而发黄，一直在寻找机会陷害国王。她心想：这个国王每天晚上都去哪里？于是她让人推迟时间，自己跟着去了。国王在乌孜摘下头上的丝绸头饰，在给导师擦完汗后正在洗漱，她看到了这一幕，于是她敲响了大鼓。敲响大鼓意味着召集僧众。敲钟意味着去里拉。然后，召集所有大臣和随从！他们说：驱逐导师，但他还在这里。于是，国王召集了大臣和随从
English
Also dreamed of going to Tibet. The Mahayana Dharma in Tibet has declined. They said that such Dharma should not be taught in Tibet because Tibetans are descendants of monkeys and rock demons and are not vessels for receiving such Dharma and tantric mantras. Then, (they) said: Send a fast runner to Tibet to spread rumors! So, a fast runner arrived in Tibet in seven days. In U-tse Tang, a fast runner went with various evil means, poisons, and lidded containers containing corrosive liquids, etc., saying: Expel that person! If you don't expel him, Tibet will be destroyed. Having said that, he returned to his own place. After that, Changpo Che and others gathered seven Han people and said: The lord is more incompetent than this. He instantly realized the truth of Dharma nature, saying that one can attain Buddhahood in one lifetime. If he is allowed to file a complaint, he will learn various evil means. The lord will not have enemies, now expelling him is the best policy, otherwise Tibet will be destroyed. So, the lord expelled the teacher. The lord had a very weak, thin, and hungry person put on the teacher's clothes, gave him food, and had him take the clothes to the river, saying: I have expelled the teacher, and then threw the copper vessel into the river. Again, it was through the teacher's compassion that he prayed for that person to come out. As a result, the copper vessel became a prayer wheel in Gyatang. The owner of the prayer wheel found the copper vessel, opened it, and the person came out, saying: This is someone who has been offered as a substitute sacrifice. He was rescued and is now a blacksmith in Gyatang. After that, the teacher stayed inside the lung bulge of U-tse, teaching the Dharma to the king. Tsepongza Marmenma, because of her large and yellow eyes, was always looking for an opportunity to frame the king. She thought: Where does this king go every night? So she had people delay the time and followed him. The king took off his silk headdress at U-tse and was washing up after wiping sweat for the teacher, she saw this scene, so she beat the big drum. Beating the big drum means gathering the Sangha. Ringing the bell means going to Rilla. Then, gather all the ministers and attendants! They said: Expel the teacher, but he is still here. So, the king gathered the ministers and attendants.