English
I have spoken the Garland of Instructions on View to many fortunate ones. I have taught Vajra Vidarana and the Phurba Bumde, as well as various other methods of accomplishment and instructions. There was a prophecy that by residing for a long time, I would make the entire Tibetan region filled with happiness and well-being. Later, due to the collective karma of sentient beings as the cause, and the ministers who were possessed by the evil spirits of the black side as the condition, it was not accomplished. Moreover, in the writings of the Testament, only up to the point where it says to make Tibet good is written, and nothing further. This seems to be because it was considered inappropriate to proclaim it in the assembly of secret mantra internal history. There, empowerment is also referred to in veiled language as "proceeding in stages." Because in the past, apart from secret mantra practitioners, the name and meaning of common empowerment were also kept secret, the term "stages" appears in many old texts. In the old histories of the Garland of Instructions on View, and in the Phurba offering ritual of Obran Pelgyi Zhonnu, and in other scattered reliable histories, accounts consistent with the above are found. When performing the stages of empowerment for the king, the queens Tsepongza Metok Dron and Drosa Trigyalmo Tsun, who later became ordained and were named Jomo Jangchub Je, and other noble queens requested not to be the consorts for the mandala offering, (the master) said that none of them seemed to be those with fortune. It was prophesied that Chimsa Lhamo Tsen and Kharchenza Tsoyal were destined to be the consorts for the offering, and (they) asked how to do it since the distance was far. (The master) said that there was no difficulty in this, and then the master entered into meditative absorption, and in a moment, the two of them arrived at the edge of the mandala. Moreover, the two of them simultaneously experienced the realization of accomplishment, and later abandoned worldly affairs and entered into practice. In the three volumes of the Testament, it says that these two went to practice from a young age, so there are no traces of temples left behind, and the meaning is also there. At that time, when the empowerment was completed, the king's chamberlain, Ma Choco, told the ministers, but they did not believe it, thinking that there was not that much power. At this time, it was the middle of the time when the king's temple was suppressing the foundation.
Chinese
建造坛城拉线时，需要两位藏地国土中最纯洁、最美丽的女子。在如此广阔的藏地，不知谁是最美丽的女子。有人说咒师有此能力，若真如此，请迎请她们。于是，莲花生大士入定。不久，从不知何处来了乔若氏的小女儿斯曼和乔若氏的拉布斯曼。迎请智慧本尊降临，作为拉线的引线人。据说后来召集所有藏民，也没有比她们更美丽的女子了。于是，大臣们私下商议，说这位咒师要把藏地百姓的奇珍异宝都献给印度吗？又有一位名叫琼波达察的大臣，非常不信佛法，心想：要把扎玛珍桑和这位咒师一起烧死。有一次他去拜见莲花生大士，在大臣等众多人中，莲花生大士说：“你是这样想的吗？”他非常羞愧，退了出去，说：“这个边地的门巴人什么都知道。”又有一位名叫瓦东孜西的人，对佛法非常嫉恨。他说：“这个人不久就会变得强大，不会让佛法兴盛，现在是惩罚他的时候了。”莲花生大士稍作思索，那个人当即吐血而死。这前后降伏人和非人的威力都见到了，大臣们对自己各自的恶念和恶行都非常提防，一心想着如何让莲花生大士去印度。这时，莲花生大士说：“赞普，我会让你的国土变得美好。把昂秀的沙地变成绿洲。把扎、多、达拉和玉波切等没有水的地方引出水来。把所有的沙地都变成农田，让藏人得以生存。向毗沙门天（藏文：བཻ་ཤྲ་མ་ཎ་，梵文天城体：वैश्रवण，梵文罗马拟音：Vaiśravaṇa，汉语字面意思：多闻天）求取财宝，让赡部洲所有财宝的源头都来自藏地。把江河纳入囊中。我说过，我曾把比这条河更大的河流也纳入囊中。”以及汉人和蒙古人等。
English
When drawing the lines for constructing the mandala, two of the purest and most beautiful women from the land of Tibet were needed. In such a vast land as Tibet, it was not known who the most beautiful women were. It was said that the mantra practitioner had this ability, and if it was true, they should be invited. Thereupon, Guru Rinpoche entered into meditation. Soon, from who knows where, came Chokroza's little daughter, Sman, and Chokroza's Lhabu Sman. The wisdom deity was invited to descend and act as the lead for drawing the lines. It is said that later, even when all the Tibetan people were gathered, no women more beautiful than them could be found. Thereupon, the ministers secretly discussed, saying, "Is this mantra practitioner going to offer all the wonders and treasures of the Tibetan people to India?" Another minister named Khyungo Taktsa, who had very little faith in the Dharma, thought: "Drakmar Dren Zang and this mantra practitioner should be burned together." Once, when he went to visit Guru Rinpoche, among the many ministers and people present, Guru Rinpoche said, "Is this what you are thinking?" He was very ashamed and withdrew, saying, "This border Monpa knows everything." Another person named Wa Dong Zik, who was very jealous of the Dharma, said, "This person will soon become powerful and will not allow the Dharma to flourish, so it is time to punish him." Guru Rinpoche meditated for a moment, and that person immediately vomited blood and died. Having seen the power of subduing humans and non-humans both before and after, the ministers became very wary of their own evil thoughts and deeds, and were single-mindedly thinking of how to get Guru Rinpoche to go to India. At this time, Guru Rinpoche said, "Tsenpo, I will make your land beautiful. I will turn the sandy fields of Ngamshö into oases. I will bring water to the waterless places such as Dra, Dol, Tala, and Yulpo Che. I will turn all the sandy lands into farmland and allow the Tibetans to survive. I will take wealth from Vaishravana (Tibetan: བཻ་ཤྲ་མ་ཎ་, Sanskrit Devanagari: वैश्रवण, Sanskrit Romanization: Vaiśravaṇa, Literal Chinese meaning: All-Hearing Heavenly King), and make the source of all the treasures of Jambudvipa come from Tibet. I will put the rivers into a vessel. I have said that I have put even larger rivers than this into a vessel." And also the Chinese and Mongols, etc.
Chinese
所有地方的君王都应归于吐蕃统治之下等等，说了许多这样的大道理。为了试验是否真会如此，（他们）请求（莲花生大士）行事。于是莲花生大士建造坛城，早上做了一次观想，红岩（Brakmar）的一处干涸之地涌出了巨大的水流，取名为龙池。他们又请求（莲花生大士）继续行事。红岩（Brakmar）的湖泊山谷，原本是沙地，完全变成了绿色的草地。因此，中午时分，在岩羊岩（Brakla）的前方，瞬间出现了一片巨大的森林，因此取名为岩羊林。第二天早上，（莲花生大士）又做了一次观想，原本宗喀尔（Zungkhar）没有泉水，现在却涌出了巨大的泉水。然后（莲花生大士）说：“现在在哪里耕种土地呢？” 既然一切都会如此，大臣们便在小范围的场合商议：“有田地和娘亚隆（Nayar Valley）就足够了。这位咒士把地方变得太好，是想把它献给印度人。不如趁他还没完全恢复，把这个边境的门巴人送回他自己的家乡更好。” 那些有权势的人达成一致后，对赞普（国王）说：“尊敬的君主，这个边境的门巴人法力强大，赞普的心思都放在佛法上，国家政权就要被印度人夺走了。”等等，说了许多谗言，并且对之前（莲花生大士）说的每一句话，都列举了许多不能那样做的歪曲理由。现在，他们给阿阇梨（梵文，ācārya，老师）咒士丰厚的奖赏，一再请求他返回印度。大臣们也向莲花生大士本人提出了这样的请求。对此，赞普心中不悦，便供养给莲花生大士一布袋金粉，行了礼，绕了圈，并倾诉了自己的处境。莲花生大士说：“我不是为了贪图黄金而来的，我是为了调伏吐蕃边境那些凶恶的妖魔鬼怪，弘扬佛法，将这片土地变得美好，让吐蕃人民安居乐业而来的。如果我贪图黄金，这样做就足够了。”说完，他用手指轻轻触摸石头，石头就变成了黄金。然而，为了顾及赞普的面子，他只拿了一捧，说：“我要在金刚座（菩提伽耶）做一次供养。” 剩下的都给了赞普，并说道：“善良的心是美德的引导，衰老的心是嗔恨的根源，君主的缰绳被大臣所改变，吐蕃的大臣如同凶恶的魔鬼，对于作恶的众生来说，诸佛的力量也会衰退。”
English
All the kings of the lands should be brought under the rule of Tibet, and so on, many such great principles were spoken. To test whether it would truly be so, they requested (Padmasambhava) to act. So Padmasambhava constructed a mandala, and one morning he meditated, and a great stream of water burst forth in a dry place in Brakmar, which was named the Naga Pool. They then requested (Padmasambhava) to continue acting. The lake valley of Brakmar, which was formerly sandy, completely turned into green grass. Therefore, at noon, a great forest suddenly appeared in front of Brakla, so it was named the Deer Grove. The next morning, (Padmasambhava) meditated again, and Zungkhar, which previously had no spring water, now had a great spring of water gushing forth. Then (Padmasambhava) said, "Where shall we cultivate the land now?" Since everything would surely be so, the ministers conferred in a small gathering, saying, "Fields and the Nayar Valley are enough. This mantra practitioner is making the place too good, intending to offer it to the Indians. It would be better to send this border Monpa back to his own homeland before he fully recovers." Those in power agreed and said to the Tsenpo (king), "Respected monarch, this border Monpa has great power. The Tsenpo's mind is set on Dharma, and the national power is about to be seized by the Indians." And so on, they spoke many slanders, and for each of the previous words of (Padmasambhava), they listed many distorted reasons why it should not be done that way. Now, they offered the Acharya (Sanskrit, ācārya, teacher) mantra practitioner generous rewards and repeatedly requested him to return to India. The ministers also made such requests to Padmasambhava himself. At this, the Tsenpo was displeased and offered Padmasambhava a bag of gold dust, paid homage, circumambulated, and expressed his situation. Padmasambhava said, "I did not come for the sake of gold. I came to subdue the evil demons and spirits of the Tibetan border, to promote the Dharma, to make this land beautiful, and to bring happiness to the Tibetan people. If I desired gold, doing this would be enough." Having said that, he lightly touched the stone with his finger, and the stone turned into gold. However, to save the Tsenpo's face, he only took a handful, saying, "I will make an offering at Vajrasana (Bodh Gaya)." He gave the rest to the Tsenpo himself and said, "A good heart is the guide of virtue, an aging heart is the root of hatred, the reins of the monarch are changed by the ministers, the Tibetan ministers are like evil demons, and for sentient beings who engage in evil deeds, even the power of the Buddhas will wane."
Chinese
萨。这样说完后，就按照大臣们所说的进行了惩罚。国王的上师是圣观世音菩萨五尊，后来国王修成了五尊中的马头明王。阿雅巴洛洲的马头明王发出了马的叫声，据说赡部洲的三分之二都听到了。阿雅巴洛洲的马头明王像，本来就在幻化网中所说的地方。当时也简略地讲了口诀观鬘的剩余部分，说：我的法，见解要与法身相符，行为要与菩提道相符。见解方面行为堕落，就会产生无善无恶的断见，以后也无法恢复。行为方面见解堕落，就会被事物的相所束缚，无法解脱。我的心性方面见解偏多，所以未来会懂得词句的要点，却无法获得经验的稳固，从而出现许多不同的人想要利益众生。口诀也没有最终完整地传授，为了王室的兴盛所做的火供也只做了一半，对神灵和龙族的誓言三次也没有完成。然而，因为能预知未来，所以对弟子们说了许多猛咒，将许多猛咒和佛法书籍藏在岩石中。总的来说，以神通的威力，将总共一百零八个佛法和财宝的大宝藏藏在不同的地方，最后这样说道：我和没有缘分的施主们，无论此生或来世，在名为奥明的殊胜圣地，愿瑜伽士享用大乘的果实。这样反复地发愿，分别对每个人说了许多口头教诲后，突然向上升起，经过亚拉如拉的道路而去。让马夫，洛德古纳贡，以及名为香娘桑的虔诚大臣两人送到芒域为止，有些大臣却说：这位咒师能力很大，如果不杀掉，恐怕会对西藏施加诅咒，于是暗地里派了十八个非常勇猛的刽子手骑马追赶。上师到达芒贡时说：明天早上他们会来伤害我们。第二天到达东巴的险道时，十八个刽子手手持武器