Chinese
开启了六个大转轮坛城。 以吉祥黑汝嘎的明咒修持，出现了燃烧和欢笑等二十一种成就的征兆。 出现了三个坚固的金刚橛，其中忿怒尊三界胜的金刚橛由阿阇黎亲自取走。 以神通的瞬间前往南方德里马拉。 插在靠近林伽的一棵树上，那周围的森林全部烧毁。 林伽的一半以上变成了灰烬。 之后对佛教徒没有损害。 恢复了欧丹塔普日寺庙衰败的供养。 忿怒甘露旋的金刚橛，由坛城的明妃瑜伽母名昂楚坚者取走，插在邦嘎拉地区的那个海中。 龙族及其眷属都变成了灰烬。 七天后海也干涸了。 外道僧侣们都消失了。 较小的那一个，由侍从噶玛茹的瑜伽士名为热纳西日拉者取走，插在王舍城的玻璃石上，碎裂成粉末。 那也对佛教徒有利益。 那二者也成就了持明者，变得隐形。 如果愿意，也能以化身显现。 阿阇黎在德里马拉稍微停留，用旃檀木建造了一尊圣观世音像。 在比克拉玛希拉建造了一座小度母殿。 也前往吉祥邬金，聚集了各种有缘分的弟子。 也建造了一座寺庙。 那时，靠近邬金的卡扎地区佛教兴盛且美好。 国王也是一位居士班智达。 摩拉达纳的城市巴嘎达的国王是塔吉克的鲁什喀，因此他的军队摧毁了卡扎的地区。 一些寺庙被摧毁。 许多寺庙濒临毁灭之际，在尼拉河上，敌军以船和游泳的方式前来。 阿阇黎从河这边以目光和严厉的指责，使七艘大船和五百艘独木舟以及游泳而来的人全部沉入水中。 鲁什喀的勇士们全部死亡。 从那以后，许多世代那个地区没有鲁什喀的损害。 如此，出家之名称为莲
English
The six great Chakras of transformation were opened. By practicing with the wisdom mantra of glorious Heruka, twenty-one signs of accomplishment such as burning and laughter appeared. Three stable phurbas appeared, from which the phurba of the wrathful Three Worlds Conqueror was taken by the master himself. In an instant of miraculous power, he went to Trimala in the south. He planted it in a tree near the lingam, and all the forests around it were burned. More than half of the lingam turned to ashes. After that, there was no harm to the Buddhists. He restored the offerings of the Odantapuri monastery that had declined. The phurba of the wrathful nectar swirl was taken by a consort yogini of the mandala named Ngangtsulchen, and planted in that sea in the land of Bangala. The nagas and their retinues were turned to ashes. After seven days, the sea also dried up. The heretical monks disappeared. The smaller one was taken by the attendant yogi of Kamarupa named Ratnashrila, and planted on the crystal rock of Rajagriha, and it shattered into pieces. That also benefited the Buddhists. Those two also attained vidyadhara, and became invisible. If they wish, they can also appear in a manifested body. The master stayed in Trimala for a while, and built a statue of Arya Avalokiteshvara from sandalwood. In Vikramashila, he built a small Tara temple. He also went to glorious Oddiyana, and gathered as many fortunate disciples as possible. He also built a temple. At that time, the Buddhist community in the Katcha region near Oddiyana was flourishing and good. The king was also a lay pandita. The king of the city of Bagada in Molatana was a Tajik Rushka, so his army destroyed the regions of Katcha. Some monasteries were destroyed. When many monasteries were on the verge of destruction, on the Nila River, the enemy army came with boats and swimming. The master, from the river side, with his gaze and stern pointing finger, caused seven large boats and about five hundred single-log boats, as well as all the people swimming, to sink into the water. All the Rushka warriors died. From then on, for many generations, there was no harm from the Rushka in that region. Thus, the ordained name was Padma
Chinese
玛阿嘎ra，即莲花生。在坛城中灌顶的秘密名称为莲花桑巴瓦，即莲花所生。以前邬金的民众尊称为嘎玛拉古里夏，即莲花金刚。这是因为他的前额有以金刚为标志的莲花盛开的图案。小时候所取的种姓名称是莲花阿瓦巴斯，即莲花光芒。弟子们恭敬地献上的名称是室利玛哈苏卡，即吉祥大乐。后来前往邬金时，邬金的人们献上的名称是，与之前的吉祥大乐莲花金刚的事业相同，因此被称为莲花金刚。在印度东西南北中部，做了以上所说那些为主的各种利益众生的事业。相比之下，在恒河北方的尼泊尔等地做了更多利益众生的事业。相比之下，在卓丁地区利益众生的事业更大，因为他是最初调伏那个地方的人，而且追随他教言的清净者直到现在仍然非常多。相比之下，在西藏地区利益众生的事业更大，因为对于这个地区从过去到现在的人和非人众生来说，除了直接和间接的差别之外，似乎没有一个没有将这个化身的形象和这个名称作为标志，而没有成为所化之田的。那些也都是以这个形象和名称所代表的意义来衡量的。否则，谁又能说尽获得双运者的解脱之边际呢？这位上师主要是调伏非人的事业者，因为比起之前所说的那些，在罗刹洲等地进行非人众生的事业极其广大，因为之前的那些是在有限的地方，少数人身上，时间是几百年、几千年等短暂的时间里。而对于后者来说，地方、时间和众生都难以衡量。关于这一点，在印度的传说中，仅仅说他来到雪山地区，调伏了所有的龙和凶猛的夜叉，用神通使国王等人信服。没有看到关于他来到西藏的详细历史，而且也调伏了卓
English
Ma Ah Ka Ra, which means Padmasambhava. The secret name given during empowerment in the mandala is Padma Sambhava, meaning Lotus Born. In ancient times, the people of Oddiyana respectfully called him Kamala Kulisha, meaning Lotus Vajra. This was because he had a lotus blooming with a vajra mark on his forehead. The clan name given in his childhood was Padma Avabhasa, meaning Lotus Radiance. The name respectfully offered by the disciples was Shri Mahasukha, meaning Glorious Great Bliss. Later, when he went to Oddiyana, the name offered by the people of Oddiyana was Padma Vajra, because his activities were the same as the previous Glorious Great Bliss Padma Vajra. In the east, west, south, and central parts of India, he performed various activities to benefit beings, mainly those mentioned above. Compared to that, he did more to benefit beings in Nepal and other places north of the Ganges River. Compared to that, his activities to benefit beings in the Droding area were even greater, because he was the first to subdue that region, and there are still many pure followers of his teachings to this day. Compared to that, his activities to benefit beings in the Tibetan region were even greater, because for the beings, both human and non-human, in this region from the past to the present, it seems that there is not one who has not taken this form of emanation and this name as a symbol, and has not become a field for taming, except for the difference between direct and indirect. Those are also measured by the meaning represented by this form and name. Otherwise, who could possibly describe the limits of the liberation of those who have attained union? This master is mainly a performer of activities to subdue non-humans, because compared to all those mentioned before, his activities for non-human beings in places like Rakshasa Island are extremely vast, because the former were in limited places, with few people, and for a short time, such as hundreds or thousands of years. But for the latter, the place, time, and beings are difficult to measure. Regarding this, in the legends of India, it is only said that he came to the snowy mountain region, subdued all the nagas and fierce yakshas, and made the king and others believe through miraculous powers. There is no detailed history of his coming to Tibet, and he also subdued Dro
Chinese
來的時間先後並不清楚，藏人認為從藏地前往羅剎洲，而འགྲོ་ལྡིང་的人則認為從འགྲོ་ལྡིང་去往那裡。同時示現兩種身相雖然沒有矛盾，但如果按照在འགྲོ་ལྡིང་出現的弟子和再傳弟子們利益眾生的時間來推算，似乎是在去往藏地之後才去往འགྲོ་ལྡིང་的。關於他去往藏地的歷史，在傳記和唐代的文獻中有很多記載，但暫且擱置不論。在新譯經典中，如《心髓觀修法》以及金剛橛和馬頭明王等的法類中，很多都有相似的總體歷史，看起來是可信的，但細微的差別卻非常多。其中，有說上師是化生的，有說是胎生的，也有說是在沼澤中出生的，各有不同。在藏地居住的時間，有的說是三年，有的說是六年，有的說是十二年，有的說是十八年等等。而從伏藏品中來說，少的說是五十年，大多數說是超過一百年。對此，如果從其他角度，考慮到被調伏者清淨的顯現，那麼他現在也仍然住世，並且在所有淨土中同時恆常地示現身相，因此從某一方面來說，無論如何衡量都可以。但是，如果安排先後時間等，那就不行了，因為這必須建立在當時普通人的共同認知上才能成立。因此，據說國王的遺囑有三種版本，即真正的《巴協》，以及在《巴協》的基礎上延續前代的內容，並且其中一個版本還由噶當派的人進行了補充。還見到了一些參考了《巴協》，並提取了《國協》的內容而編寫的古老歷史文獻，除了內容詳略略有不同外，大致情節都是相同的。所有博學的大德們也都將這三者作為可信的依據，其中蓮花生大士的歷史與早期翻譯經典派的大部分歷史也大致相同。
English
It is unclear which came first. Tibetans believe they went from Tibet to the Island of Rakshasas, while those from 'Gro-lding believe they went there from 'Gro-lding. Although it is not contradictory to show two manifestations of the body simultaneously, it seems that they went to 'Gro-lding after going to Tibet, according to the time when some disciples and grand-disciples who appeared in 'Gro-lding were benefiting beings. There are many records of his journey to Tibet in biographies and Tang dynasty documents, but for now, they are set aside. Among the Nyingma Kama, many of the Dharma cycles such as the Essence Instructions Viewing Rosary, Vajrakila, and Hayagriva have similar general histories that seem reliable, but the subtle differences are very numerous. There are various accounts, such as the master being said to be a miraculous birth, a womb birth, or born in a swamp. The length of time he stayed in Tibet also varies, with some saying three years, some six years, others twelve years, and some eighteen years. From the terma, the shortest is said to be fifty years, and most say over a hundred years. In this regard, if we consider the pure perception of those to be tamed, then he still abides now, and constantly shows the manifestation of his body simultaneously in all realms, so from one perspective, any measure is acceptable. However, it is not permissible to arrange the order of events, because it must be based on what is visible to the common perception of ordinary people at that time. Therefore, it is said that there are three versions of the King's Testament, the actual Ba-bzhed, and a continuation of the earlier tradition of the Ba-bzhed, which was also supplemented by a Kadampa follower. Having seen the Ba-bzhed and taken the meaning of the Gyal-bzhed, I have also seen some old historical documents, and apart from slight differences in detail, the stories are mostly the same. All learned and venerable masters consider these three to be reliable sources, and the history of Guru Padmasambhava within them is also largely consistent with the general outline of the history of the early translation Kama.
Chinese
哦。达瓦协和惹瓦协，仅仅是文字发音的区别，本质上是一样的。虽然有人说有另外一个叫“埃瓦协”的东西，但是没有看到有说是这样的。惹瓦协也可能存在文字错误的情况。如果在这里详细说明这些，会变得非常可信。当时，化身国王赞普赤松德赞为了让正法在吐蕃弘扬，迎请了被称为阿阇梨菩提萨埵，也被称为寂护的，以及名叫导师达摩寂护的两位尊者，让他们住在名叫克隆措的宫殿顶层，在用绸缎搭起的帐篷里。四个月里，导师从十善、十二缘起、十八界等开始讲法。吐蕃的鬼怪们愤怒了，洪水冲走了彭塘宫殿，闪电击中了玛波日（红山），各地出现了人畜疾病，还降下了冰雹。吐蕃百姓都说这是因为信佛的缘故，所以不让信佛。国王惹瓦萨囊等五位大臣一起去阿阇梨那里，供养了一罐金粉。这样去了三次，然后这样说：阿阇梨暂时去尼泊尔吧。在此期间，国王会劝说藏人不要信奉神教，给予赏赐，用计策引诱大臣们，等到可以信佛的时候，再迎请您回来。阿阇梨说：为了调伏吐蕃凶恶的鬼怪，需要迎请名叫莲花生（པདྨ་སཾ་བྷ་བ་，梵文天城体：पद्मसंभव，梵文罗马转写：padmasaṃbhava，莲花生）的咒师，他现在是世上法力最强大的人。要给尼泊尔国王一捧金粉。说完就带着走了，剩下的交给了赞普本人。表面上装作是被驱逐的样子，然后离开了。朗卓纳拉和萨囊两人将他送到尼泊尔。回来后，惹瓦萨囊被任命为佛法的眼睛。他带着三十个使者，为了佛法的事宜去汉地当使者。在此期间，召集了所有的大臣，制定了信佛的惩罚措施。在导师没有被迎请来的这段时间里，使者们带着汉地皇帝给予的丰厚奖赏，以及赠送给赞普的成千上万匹绸缎等贵重礼物回来了。然后萨囊又去迎请两位阿阇梨。
English
Oh. Dawa Zhé and Rawa Zhé are just different pronunciations of the letters, but they are the same in essence. Although some say there is another thing called "Ewa Zhé," I have not seen it said to be like this. There may also be a case of typographical errors in Rawa Zhé. If these are explained in detail here, it will become very credible. At that time, the incarnate king, Tsenpo Trisong Detsen, wishing to spread the sacred Dharma in Tibet, invited the one known as Ācārya Bodhisattva, also known as Śāntarakṣita, and the master Dharmashānti Ghoṣa, and had them reside in the upper story of the palace called Klung Tsuk, in a tent made of silk. For four months, the master taught the Dharma, starting with the ten virtues, the twelve links of dependent origination, and the eighteen elements. The Tibetan demons were angered, and a flood washed away the Phangthang Palace, lightning struck Marpo Ri (Red Hill), and diseases of humans and livestock occurred in various regions, and hail fell heavily. All the Tibetan people said that it was because of practicing the Dharma, so they were not allowed to practice it. King Rawa Salnang and the five ministers went to the Ācārya, offering a can of gold dust as a gift. After going like that three times, they said this: Ācārya, please go to Nepal for a while. During that time, the king will persuade the Tibetans not to practice the Dharma of the gods, give rewards, and entice the ministers with schemes. When it is possible to practice the Dharma, we will invite you back again. The Ācārya said: In order to subdue the fierce demons of Tibet, it is necessary to invite the mantra practitioner named Padmasambhava (པདྨ་སཾ་བྷ་བ་，梵文天城体：पद्मसंभव，梵文罗马转写：padmasaṃbhava，莲花生), who is currently the most powerful person on earth. A handful of gold dust should be given to the king of Nepal. Having said that, he took it with him, and gave the rest to the Tsenpo himself. He pretended to be expelled, and then left. Langdro Nara and Salnang escorted him to Nepal. After returning, Rawa Salnang was appointed as the eye of the Dharma. Surrounded by thirty messengers, he went to China as a messenger for the affairs of the Dharma. During that time, all the ministers were gathered, and penalties for practicing the Dharma were established. During the time when the master had not been invited, the messengers arrived with great rewards given by the Chinese emperor, and valuable gifts such as tens of thousands of rolls of silk given to the Tsenpo. Then Salnang went again to invite the two Ācāryas.