English
Sa. Having said this, the punishment was carried out as the ministers had said. The king's tutelary deity was the five-deity form of Arya Avalokiteśvara, and later the king accomplished Hayagriva from among the five deities. The Hayagriva of Āryapāla's continent neighed, and it is said that two-thirds of Jambudvipa heard it. The statue of Hayagriva of Āryapāla's continent is actually in the place described in the Magical Net. At that time, he also briefly summarized the remaining part of the Instructions Garland, saying: "My Dharma, the view must accord with the Dharmakaya, and the conduct must accord with the path of Bodhi. If conduct is lost in the direction of view, a nihilistic view of neither merit nor demerit will arise, and it will not be possible to restore it later. If view is lost in the direction of conduct, one will be bound by the characteristics of phenomena and will not be liberated. My mind is mostly inclined towards view, so in the future, one will know the essence of the words, but will not find the foundation of experience, and many different people will want to benefit sentient beings." The instructions were also not completely elaborated in the end. The fire offering for the increase of the royal lineage and power was also left unfinished. The three vows to the gods and nagas were also not completed. However, knowing the future, he spoke many wrathful mantras to his disciples, and hid many wrathful mantras and Dharma books in the rocks. In general, through the power of miraculous abilities, he hid a total of one hundred and eight great treasures of Dharma and wealth in different places, and finally said this: "May the patrons who have no connection with me, whether in this life or another life, in the supreme sacred place called Ogmin, may the yogis enjoy the fruits of the Great Vehicle." He repeatedly made this aspiration, and after giving many oral instructions to each individual, he suddenly ascended upwards, and went through the Yarala Rulak road. The horse driver, Lodé Gunagön, and the faithful minister named Zhang Nyang Zang were made to escort him as far as Mangyul, but some ministers said: "That mantra practitioner is very powerful, if we don't kill him, he might cast spells on Tibet," so they secretly sent eighteen very brave executioners on horseback to pursue him. When the master arrived at Manggung, he said: "Tomorrow morning they will come to harm us." The next day, when they arrived at the Dongbab pass, the eighteen executioners brandished their weapons.
Chinese
仅仅当他们打算殴打阿阇黎时，阿阇黎就结手印，所有人都像泥塑一样僵住了，嘴巴说不出话来。趁此机会，阿阇黎和送行者一起离开了。之后，送行者们从那个地方的一个山口返回时说道：必须调伏三次西藏的凶恶鬼神、邪魔、天龙，但还剩一次未完成。如果那次没有完成，国王就会长寿，政权强大，国王的所有后代也会权势强大，佛法也会长久住世，但那次未完成之事令人遗憾。如果能精通一次法轮，那里也会发生一场大动乱，佛法会受到一些损害，龙和国王的内心似乎非常险恶。王室后裔也不会遵守法律，会四分五裂。昨天那些施暴者，把这一把芥子撒向他们。说完后，给了满满一把芥子。说要去西南方向调伏罗刹，说完，从坐骑上飞向天空，大家都看到他在云层中向上，袈裟飘扬，发出飒飒的声响离去。这个地方，藏人普遍认为是工塘拉托，但据说在东巴山谷的对面，所以肯定是汉藏边界的一座山。送行者们返回了。向刽子手们撒了芥子后，他们就能说话和行动了。两位使者也将阿阇黎的话再次禀告了国王，国王心中非常后悔。当时，为了听闻阿阇黎未传完的佛法，后来特意迎请了班智达比玛拉米扎和寂藏。之后，关于赞普建造寺庙等事，在《巴协补遗》中出现，这似乎是词语表达方式的顺序问题。在新译密咒中广为人知的古老文献中，阿阇黎为阿雅巴洛洲举行开光仪式，并一致认为为桑耶寺的奠基仪式，我认为这是合理的。因此，之前关于建造寺庙的放线等历史，也显然是阿雅巴洛洲的事迹。《巴协》中说在卫藏地区住了十八个月，而《巴协补遗》中说在西藏住了十九个月。
English
Just as they were about to strike the Acharya, the Acharya made a mudra, and everyone became stiff like clay statues, unable to speak. In the meantime, the Acharya and the escorts left. Afterwards, the escorts, when returning from a pass in that area, said: "The evil spirits, demons, gods, and nagas of Tibet must be subdued three times, but one time remains unfinished. If that is not completed, the king will have a long life, the government will be strong, all the king's descendants will also be powerful, and the Dharma will abide for a long time, but that unfinished matter is regrettable. If one Dharma wheel can be mastered, a great disturbance will also occur there, and the Dharma will suffer some damage. The nagas and the king seem to have very sinister intentions. The royal descendants will also not abide by the law and will be scattered. To those who committed violence yesterday, scatter this," and gave a handful of mustard seeds. Saying that they were going to subdue the rakshasas in the southwest direction, he flew into the sky from his mount, and everyone saw him ascending into the clouds, his robes fluttering, making a rustling sound as he departed. This place is generally known to Tibetans as Gungtang Latho, but it is said to be on the opposite side of the Dongba Valley, so it must be a mountain on the Sino-Tibetan border. The escorts returned. By scattering the mustard seeds on the executioners, they were able to speak and move. The two messengers also reported the Acharya's words to the king again, and the king felt very regretful. At that time, in order to hear the Dharma that the Acharya had not finished teaching, Pandita Vimalamitra and Shantigarbha were later specially invited. Afterwards, the events of Tsenpo building temples, etc., appear in the "Ba Zhé Supplement," which seems to be a matter of the order of the expression of words. In the old texts known as Nyingma Tantras, it is unanimously said that the Acharya performed the consecration ceremony for Arya Pallo's continent and the ground-breaking ceremony for Samye Monastery, which I also think is reasonable. Therefore, the history of drawing lines for building temples, etc., mentioned above, also seems to be the deeds of Arya Pallo's continent. The "Ba Zhé" says that he stayed in Ü-Tsang for eighteen months, while the "Ba Zhé Supplement" says that he stayed in Tibet for nineteen months.
Chinese
关于此事，如果按照上师的说法，没有月份数量的明确说明。据说那些采纳国王旨意而撰写的古籍中记载，在西藏中部地区的扎玛尔（Brak dmar）居住了十八个月。因此，在时间长短上，除了细微的观点差异外，主要意义上是一致的。然而，在许多重要的宁玛派历史古籍中也记载说，莲花生大士也圆满完成了桑耶寺的开光。大学者布敦仁波切也同样记载。虽然神通变化不可思议，那也是有可能的。但众生所见如何，我就不清楚了。不要认为仅仅在短暂的时间内，游历所有地方，并在那些地方真实地宣讲许多佛法，埋藏许多伏藏等等，以及在各个地方游历、居住和示现涅槃等等各种事业是无法完成的。因为他已经获得了无边的神变力量。后来，对于一个或多个有缘之人，也会共同示现身和语的景象。在有缘之人聚集较多的地方，也可能会真实显现。就像在圣地印度，比鲁巴、鲁伊巴、扎兰达日巴等多次显现，后来者也同样显现一样。此外，从印度南方笔直向西，需要乘船渡过的，位于海洋中央的小岛，叫做达米多德维帕。以前那里只有罗刹和空行母在空中飞翔，所以叫做达米多，意思是飞行。当时，那里的大部分女性是凶猛的空行母，为了修持各种明咒，被称为咒母。也有许多男性是人形的鬼神。在那里，莲花生大师为了调伏当地的居民，住在那个岛屿的一个岩洞里。莲花生大师发起意念，那个地方的六十四位母神的化身，也就是六十四位国王的妃子咒母，通过禅定的力量真实地被召唤而来，被猛烈的咒语和手印所折磨，导致昏厥、僵硬，以及强烈的痛苦击中要害。
English
Regarding this matter, according to the Lama's explanation, there is no clear indication of the number of months. It is said that in the ancient texts written based on the King's intention, it is recorded that he stayed for eighteen months in Drakmar in central Tibet. Therefore, regarding the length of time, apart from minor differences in views, the main meaning is consistent. However, many important Nyingma historical texts also state that Padmasambhava also completely performed the consecration of Samye Monastery. The great scholar Buton Rinpoche also recorded the same. Although miraculous transformations are inconceivable, that is also possible. But I do not know how it appears to sentient beings. One should not think that it is impossible to travel to all places in a short period of time, and to actually teach many Dharma teachings in those places, to hide many treasures, and to travel, reside, and show nirvana in various places. Because he has attained boundless miraculous powers. Later, he will also jointly show the appearance of body and speech to one or more fortunate individuals. He may also actually appear in places where many fortunate people gather. Just as Birupa, Lui-pa, Jalandhari-pa, and others have appeared many times in the sacred land of India, and later ones have also appeared in the same way. Furthermore, from southern India, straight west, there is a small island in the middle of the ocean that needs to be crossed by boat, called Damidodvipa. Previously, it was only filled with Rakshasas and Dakinis flying in the sky, so it is called Damido, meaning flying. At that time, most of the women there were fierce Dakinis, and were called mantra mothers because they practiced various mantras. There were also many male beings who were human-shaped spirits. There, Padmasambhava, in order to subdue the local inhabitants, stayed in a cave on that island. When Padmasambhava initiated his intention, the emanations of the sixty-four mother goddesses of that place, that is, the sixty-four queen consorts of the king, the mantra mothers, were actually summoned by the power of Samadhi, and were tormented by fierce mantras and mudras, causing fainting, stiffness, and intense pain hitting the vital points.
Chinese
知道那些妃子不肯留下，就变成普通人的样子，在后面跟随。她们看见那些人围绕在上师周围坐着。第二天，国王带着军队，拿着各种武器来摧毁上师。上师撒了芥子，国王和他的随从的盔甲和武器都烧起来了。所有的人都从肢体流血，身体僵硬，口不能言，心神迷乱，持续了三天。之后，当他们濒临死亡时，所有的人都祈祷，上师用瓶里的水清洗，顷刻间所有人都恢复了健康。之后，国王和他的随从也向他顶礼。按照上师的教导去做，说要建立佛教。从中部地区摩揭陀（Magadha）迎请了律藏堪布、经藏堪布和论藏堪布。建造了名为毗陀（Vidha）、阿达（Ardha）和苏达（Sudha）的三座寺庙。上师主持了开光仪式。建立了三藏的讲说和实践的基础。上师自己在那一带没有怎么讲说显宗的其他乘。为国王和他的随从讲说了许多佛法教诲。为六位有缘分的弟子讲说了六部续。讲说了许多圆满次第和事业法。六位弟子也获得了成就。在各个地方建造了大约五座小寺庙，据说所有这些寺庙都在一个小时内同时建成。就这样在那一带住了大约十二年，最后像鸟用衣服做翅膀一样，从天空的道路上摇曳着离开，前往西南方的罗刹洲。有人猜测这十二年是不是半年。现在在卓定洲，对于吉祥月密明点的续部进行讲说和修持的，只有这位上师的传承。同样，还有金刚心庄严大续、金刚手、金刚甘露、阎魔敌、马头明王、大黑天、七母等续部，以及许多小部密续。据说那个地方有一个叫做玛哈嘎尼的僧团，是耶谢扎巴（Yeshe Zhap）的追随者。耶谢扎巴心意。
English
Knowing that the consorts would not stay, they transformed into ordinary forms and followed behind. They saw those people sitting around the master. The next day, the king, with his army, came with various weapons to destroy the master. The master scattered mustard seeds, and the armor and weapons of the king and his entourage were burned. All the people bled from their limbs, their bodies stiffened, their mouths were mute, and their minds were confused for three days. After that, when they were on the verge of death, all the people prayed, and the master washed them with water from a vase, and in an instant everyone was restored to health. After that, the king and his entourage also prostrated at his feet. They did as the master instructed, saying to establish the Buddha's teachings. From the central region of Magadha, they invited Vinaya masters, Sutra masters, and Abhidharma masters. They built three temples named Vidha, Ardha, and Sudha. The master presided over the consecration ceremony. They established the foundation for the explanation and practice of the three pitakas. The master himself did not teach much of the other vehicles of the Sutra system in that area. He gave many Dharma teachings to the king and his entourage. He taught the six tantras to six fortunate disciples. He taught many completion stages and activity practices. The six disciples also attained accomplishment. In various places, they built about five small temples, and it is said that all of these temples were completed simultaneously in one hour. In this way, he stayed in that area for about twelve years, and finally, like a bird using clothes as wings, he swayed away from the path of the sky and went to the southwest Rakshasa Island. Some speculate that these twelve years were half years. Nowadays, in Droding Island, the tradition of explaining and practicing the Shri Moon Secret Bindu Tantra is only that of this master. Similarly, there are also the great tantras of Vajra Heart Ornament, Vajrapani, Vajra Gandhari, Yamantaka, Hayagriva, Mahakala, the Seven Mothers, and other tantras, as well as many small tantras. It is said that there is a sangha called Mahagani in that area, which is a follower of Yeshe Zhap alone. The mind of Yeshe Zhap.