Chinese
萨。老师被驱逐后，国王和二十五位大臣一起被送到察瓦绒的山口。然后向上看，就像天亮或太阳升起一样。向下看，就像天黑或煤矿坑口打开一样。老师也唱起了歌。国王和所有大臣都流下了眼泪。我也违反了国王的法律，但无能为力。请求允许自己前往上方，但没有允许前往。说我还会来一次上方，然后王后就前往了察瓦绒。在那里，老师住在树林里。西藏的鸟都跟随着他。察瓦绒的人们感觉到了，抓住了老师，说这是西藏的间谍。把他放进青蛙洞里。老师安住在法性之中，青蛙无法吃他。然后把他拉出来，放进虱子洞里。老师安住在法性之中，虱子无法吃他。然后他们说，‘哦，这可能是一个西藏的空壳子’，然后把他从洞里拉出来，供奉起来。在那里，老师心想，是否可以向所有这些察瓦绒人传授一种法。然后他去了一个很多人聚集的地方，看看他们是否懂声音。让他们念诵金刚萨埵，大菩萨。但他们不懂，只会说“多谢多谢，彭赤”。一个瘦弱的破烂孩子说：“金刚萨埵，大菩萨。”然后询问他的父母。他们说母亲已经去世，父亲还活着，但在深山里。然后说，‘那么把这个孩子给我。’请求教他佛法，他们就给了。教他佛法，他就学会了佛法。他就是嘉摩玉扎宁波。当他知道大约七种不同的语言时，来自西藏的商人在老师面前，在察瓦绒出现了。老师问：‘西藏的法律没有废弛吗？君主安乐吗？谁是君主的供养处？’商人说：‘法律没有废弛，君主也非常安乐。君主的供养处是比玛拉米扎老师。’比卢遮那老师说：‘比玛拉老师一定会给玉扎宁波传授大乘佛法，而不是小乘佛法。’
English
Sa. The teacher was expelled, and the king and twenty-five ministers were sent to the pass of Tsawa Rong. Then, looking up, it was like dawn or the sun rising. Looking down, it was like dusk or the opening of a coal mine pit. The teacher also sang a song. The king and all the ministers shed tears. I also violated the king's law, but I am powerless. Requesting permission to go upwards, but they did not allow it. Saying, 'I will come upwards once more,' then the queen went to Tsawa Rong. There, the teacher stayed in the woods. The birds of Tibet followed him. The people of Tsawa Rong sensed it, caught the teacher, and said, 'This is a Tibetan spy.' They put him in a frog hole. The teacher remained in the state of Dharma, and the frogs could not eat him. Then they pulled him out and put him in a lice hole. The teacher remained in the state of Dharma, and the lice could not eat him. Then they said, 'Oh, this must be an empty Tibetan shell,' and they pulled him out of the hole and made him an object of worship. There, the teacher thought, 'Would it be possible to teach a single Dharma to all these people of Tsawa Rong?' Then he went to a place where many people were gathered and looked to see if they understood sound. He had them recite Vajrasattva, the great Bodhisattva. But they did not understand, and only said, 'Dose se dose se bom tri.' A thin, ragged child said, 'Vajrasattva, great Bodhisattva.' Then he asked his parents. They said that the mother had died, but the father was alive and in the mountains. Then he said, 'Then give this child to me.' He asked to teach him the Dharma, and they gave him. He taught him the Dharma, and he learned the Dharma. That was Gyalmo Yudra Nyingpo. When he knew about seven different languages, merchants from Tibet came to Tsawa Rong before the teacher. The teacher asked, 'Has the law of Tibet not been broken? Is the sovereign well? Who is the sovereign's object of worship?' The merchant said, 'The law has not been broken, and the sovereign is very well. The sovereign's object of worship is Teacher Vimalamitra.' Teacher Vairochana said, 'Teacher Vimalamitra will surely teach Yudra Nyingpo the Great Vehicle Dharma, not the Lesser Vehicle Dharma.'
Chinese
说他要来宣讲佛法，所以你到拉约多去迎接他。之后，玉扎宁波去了拉约多，到达桑耶寺后看到，莲花戒大师正在讲小乘佛法。玉扎宁波在帽子里装了五部前译经卷的纸卷，穿了一件长袍，披着斗篷，摆出“嗡”的姿势，没有行礼，而是说：“嘎嘎巴日嘎，嘎嘎巴日。”莲花戒大师说：“手印消失，手印消失。”然后聂·嘉纳古玛绕说：“那个乞丐非常傲慢，上师讲得太差了。如果我听不懂你们两个的声音……”上师说：“乌鸦用金刚的步伐无法穿透地面，小乘的佛法无法成佛，不说大乘的佛法……”我说：“闭嘴，闭嘴，时机未到，时机未到。”之后，聂·嘉纳问：“那么他懂一些佛法吗？”回答说：“懂一些佛法。”于是在桑耶寺的岛上寻找，在一个妓女的家里找到了他。问：“你的上师是谁？懂什么佛法？”回答说：“我的上师是毗卢遮那，懂大圆满的佛法。”于是说：“那么我向你求法。”回答说：“要么交换觉性，要么用财物换取觉性，要么把觉性埋藏为宝藏，要么把觉性传给儿子。”就这样说了。之后，交换了觉性。莲花戒大师讲了十三部后译经典，玉扎宁波讲了五部前译经典。在那里，下部的十八个心识聚集在阿阇黎·嘉纳的手中，用财物换取觉性，献上女仆，然后又住在亚尔斯托唐。当时，王妃玉扎宁波去了西藏，毗卢遮那上师住在嘉姆擦瓦肖，感到非常悲伤。之后，向下走了十三天的路程，到达嘉姆擦瓦绒，名叫莫斯达孜喀的地方，有一个名叫邦米帕姆贡布的人，九十五岁，非常精通藏语。据说这样的人是优婆塞的供养人。然后询问历史，在西藏，名叫毗卢遮那的人是法性的
English
He said he would come to teach the Dharma, so you should go to Layok Dor to meet him. Then, Yudra Nyingpo went to Layok Dor and, arriving at Samye Monastery, saw that Master Vimalamitra was teaching the Lesser Vehicle Dharma. Yudra Nyingpo put paper rolls of the five early translations into his hat, wore a long robe, draped a cloak, made the "Om" gesture, and without bowing, said, "Kaka Pari, Kaka Pari." Master Vimalamitra said, "The mudra disappears, the mudra disappears," speaking in a low voice. Then Nyak Jñānakumāra said, "That beggar is very arrogant, and the master speaks poorly. If I don't understand the sound of you two..." The master said, "A crow cannot penetrate the ground with the stride of a vajra, and the Dharma of the Shravakas cannot lead to enlightenment. Not speaking of the Great Vehicle Dharma..." I said, "Shut up, shut up, the time has not come, the time has not come." Then Nyak Jñana asked, "Then does he know some Dharma?" The answer was, "He knows some Dharma." So they searched on the island of Samye Monastery and found him in the house of a prostitute. They asked, "Who is your master? What kind of Dharma do you know?" He replied, "My master is Vairocana, and I know the Dharma of the Great Perfection." Then they said, "Then I will ask you for Dharma." He replied, "Either exchange awareness, or exchange awareness for wealth, or bury awareness as treasure, or give awareness to a son." That's what he said. After that, they exchanged awareness. Master Vimalamitra taught thirteen later translations, and Yudra Nyingpo taught five early translations. There, the eighteen lower minds gathered in the hands of Acharya Jñana, who exchanged awareness for wealth, offered a maidservant, and then resided in Yarstod Tang. At that time, Queen Yudra Nyingpo went to Tibet, and Master Vairocana, residing in Gyam Tsawa Shod, became very sad. After that, he went down for thirteen days and reached a place called Gyam Tsawa Rong, Mo Taktsé Khar, where there was a man named Pang Mipam Gonpo, ninety-five years old, who was very fluent in Tibetan. It is said that such a person was a lay devotee offering. Then he inquired about the history, and in Tibet, a person named Vairocana is of the nature of
Chinese
以刹那了悟意义。听说从印度迎请了以一生证得佛陀果位的法，问是否有此事。回答说确有此事，那人就是我。那人说，像我这样有福报的人会出现。非常高兴地用手拥抱，日夜不舍。之后请求传授口诀，因为没有听懂“索阿哈霍”的表示，所以作为“索”的凡夫，也皈依了，也做了发菩提心的仪式，也做了加持，表示在心的境界中，语言灌入耳根。用表示和语言来指示。之后，邬金贝若扎纳的心中想，我曾经来过一次西藏，也应该和母亲相见。于是起身，结了高高的手印，说：我，贝若扎纳，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经文，将西藏的国土变成了白色。国王和大臣都背叛了，被驱逐到擦哇绒。阐述了经部和界部的教义后，交付给了玉扎宁波。将擦哇的国土变成了白色。这一个真实的意义，交付给了弥旁贡布。像无生虚空的边际一样广大。我，贝若扎纳，幻化的蕴身在西藏成熟。因为幻化的蕴身在那里成熟，所以我再次来到西藏。说完，来到西藏，在乌孜塘没有晒到太阳的地方显现。之后，被称为班智达益西德，也做了意义翻译的译师。母亲也出家了，被迎请到巴普切居住。之后，到达了声音和圆满的顶峰，结了高高的手印，说了之前的偈颂，在那之后，我说：我，贝若扎纳，以如幻的蕴身，做了如幻的法，如幻地现证成佛。说完，化为光和光的蕴身而去。没有留下任何遗骸。这以上是持明以表示解脱。之后，是补特伽罗以口诀解脱。之后，贝若扎纳说：这一个真实的意义，交付给了弥旁贡布。说了，心想弥旁贡布拥有法性的意义。
English
Having realized the meaning in an instant. It is said that a Dharma that attains Buddhahood in one lifetime was brought from India, and asked if there was such a thing. He replied that it was true, and that he was the one. That person said that someone as fortunate as him would appear. He was very happy and embraced him with his hands, not letting him go day and night. After that, he asked for instructions, but because he did not understand the meaning of "So Aha Ho," he took refuge as a common person of "So," and also performed the ceremony of generating Bodhicitta, and also gave blessings, indicating in the realm of the mind, language poured into the ears. He instructed with gestures and language. After that, in the heart of Master Vairochana, he thought, I have come to Tibet once, and I should also meet my mother. So he stood up, made a high mudra, and said: I, Vairochana, have always possessed eleven true meanings. After studying the Dharma in India, I translated the scriptures by combining sound and meaning, and turned the land of Tibet into white. The king and ministers all betrayed me and were exiled to Tsawa Rong. After explaining the teachings of the Sutra and Klong divisions, he entrusted them to Yudra Nyingpo. He turned the land of Tsawa into white. This one true meaning, he entrusted to Mipham Gonpo. It is as vast as the edge of unborn space. I, Vairochana, the illusory aggregates ripen in Tibet. Because the illusory aggregates ripen there, I come to Tibet again. Having said that, he came to Tibet and manifested in Utsé Tang where the sun had not yet warmed. After that, he was known as the Pandit Yeshe De, and he also worked as a translator of meaning. His mother also became a nun and was invited to reside in Pal Phukpo. After that, he reached the peak of sound and completion, made a high mudra, and said the previous verses, and after that, he said: I, Vairochana, with an illusory aggregate, performed an illusory Dharma, and manifestly attained Buddhahood in an illusory way. Having said that, he departed into a mass of vapor and light. He left no remains. This is the liberation of the Vidyadhara through symbols. Then, there is the liberation of the individual through instructions. After that, Vairochana said: This one true meaning, I entrust to Mipham Gonpo. Having said that, he thought that Mipham Gonpo possessed the meaning of Dharmata.
Chinese
然后，在弥庞贡波尊者面前，言说安蓝、菩提邬汝和瓦热三者是一体的。据说嘉灿住锡为比丘。一位六十七岁的人前来，以象征性的方式在心中展示，用语言灌入耳中，通过象征和语言进行传授，并赐予加持，说要在康区修行。因此，他在康区的瓦桑格扎修行，活了一百二十三年。在他面前，扎昂仁钦说康区是多康上部。据说益竹住锡为比丘。一位六十三岁的人前来，以象征性的方式在心中展示，用语言灌入耳中，通过象征和语言进行传授，并赐予加持。他也住在桑格扎，活了一百四十七年。在他面前，据说库雅隆巴是飘巴。据说住锡为比丘。益久萨瓦秋。一位五十七岁的人前来，以象征性的方式在心中展示，用语言灌入耳中，通过象征和语言进行传授，并赐予加持。这三位在康区的瓦桑格扎修行，一百二十六年时圆寂。在他的面前，娘藏的涅莫玉竹托巴瓦被提及。菩提扎巴，一位四十二岁的人前来，以象征性的方式在心中展示，用语言灌入耳中，通过象征和语言进行传授，并赐予加持。是热洛莫的热。据说热是居士。一位二十四岁的人，是弥庞贡波的居士弟子。当他到达那里时，他说：“我的教诲是单线传承，不能公开传授。你在康区有我的弟子，去那里吧。”说完就走了。安蓝和扎昂都没有给予教诲，而是预言他会去库久那里，然后就走了。以象征性的方式在心中展示，用语言灌入耳中，通过象征和语言进行传授，并赐予加持。住在钦普。据说在普波切圆寂。享年九十八岁。娘菩提扎巴在桑耶钦普。来到藏地，对娘西绕迥乃，以象征性的方式在心中展示，用语言灌入耳中，通过象征和语言进行传授，并赐予加持。他将安乐蕴
English
Then, in the presence of Mipam Gonpo, it was said that Nganlam, Bodhi Uru, and Waral were one. It is said that Gyaltsen resided as a monk. When a sixty-seven-year-old came, he showed it symbolically in his mind, poured it into his ears with words, taught through symbols and words, and bestowed blessings, saying to practice in Kham. Therefore, he stayed at Wa Sengge Drak in Kham and lived for one hundred and twenty-three years. In his presence, Zangam Rinchen said that Kham was the upper part of Do Kham. It is said that Yigchuk resided as a monk. When a sixty-three-year-old came, he showed it symbolically in his mind, poured it into his ears with words, taught through symbols and words, and bestowed blessings. He also stayed at Sengge Drak and lived for one hundred and forty-seven years. In his presence, it is said that Khu Yar Lungpa was Phyopa. It is said that he resided as a monk. Gyur Salwa Chok. When a fifty-seven-year-old came, he showed it symbolically in his mind, poured it into his ears with words, taught through symbols and words, and bestowed blessings. These three stayed at Wa Sengge Drak in Kham and passed away at the age of one hundred and twenty-six. In his presence, Nyangtsang's Nyemo Yudhuk Topawa was mentioned. Bodhi Drakpa, a forty-two-year-old, came, showed it symbolically in his mind, poured it into his ears with words, taught through symbols and words, and bestowed blessings. It is Ralo Mo's Ra. It is said that the support was a lay devotee. A twenty-four-year-old, a lay disciple of Mipam Gonpo. When he arrived there, he said, "My teachings are a single lineage, and cannot be taught publicly. You have my disciples in Kham, go there." After saying that, he left. Neither Nganlam nor Zangam gave teachings, but prophesied that he would go to Khu Gyur, and then left. He showed it symbolically in his mind, poured it into his ears with words, taught through symbols and words, and bestowed blessings. He stayed at Chimphu. It is said that he passed away at Phukpoche. He lived to be ninety-eight years old. Nyang Bodhi Drakpa at Samye Chimphu. Coming to Tibet, to Nyang Sherab Jungne, he showed it symbolically in his mind, poured it into his ears with words, taught through symbols and words, and bestowed blessings. He, the heap of bliss