Chinese
隐藏了。莲花生大士仁波切再次到那个地方，埋藏为伏藏。那也从口传中解脱。其他的八教也全部，没有剩余地完整而广大地以灌顶、传承、口诀来扩展，完全圆满地降临于莲花生大士仁波切自身。那传承以何种方式传入个人耳传，传入藏地的过程是：莲花生大士到达藏地之后，圣者文殊菩萨的化身国王赤松德赞对莲花生大士说：大士，我这样的国王种姓，在世俗方面事务繁多，散乱心大，因此请赐予我不依赖闻思和苦行，能够迅速成佛的教法，包含母续和子续的讲解和注释，包含事业的实践，包含修行的次第和诀窍，包含事业必须完成（意义）的，包含密咒的总的要点，圆满包含自他利益的一切法。于是，以国王为主的我们君臣八人在桑耶青浦完整地请求了灌顶次第，那也是开启莲师的一切逝者总集寂静和忿怒二者的坛城后进行修持，完整地授予了外内秘密三灌顶。首先在寂静的坛城中完整地授予了共同普遍的灌顶。之后进入忿怒坛城的时候。（具足信心、精进、苦行的有缘者，以利益、能力、甚深三灌顶成熟之后。）对有信心者授予外在利益的十灌顶，对精进者授予内在能力的宝瓶五灌顶，对具足苦行者授予秘密甚深的上方三灌顶。我等君臣八人向坛城抛掷了各自十两黄金的花朵，结果国王自己的花朵落在了中央大殊胜的坛城上，努·南喀宁波落在了正见的坛城上，努·桑吉益西落在了阎魔敌的坛城上，年·拉姆嘉瓦秋扬落在了大自在马头明王的坛城上，觉姆措嘉落在了金刚童子的坛城上，卓·贝吉益西落在了无上嘿汝嘎的坛城上，让·贝吉僧格落在了降伏一切傲慢的坛城上，译师毗卢遮那落在了大力黑尊的坛城上。
English
It was hidden. Padmasambhava Rinpoche went to that place again and buried it as a treasure. That was also liberated from the oral transmission. The other eight teachings were also complete without any remainder, and were fully and extensively expanded with empowerment, transmission, and instructions, and completely and perfectly descended upon Padmasambhava Rinpoche himself. The way that the lineage was transmitted to individuals through oral transmission and entered Tibet was as follows: After Padmasambhava arrived in Tibet, King Trisong Detsen, an emanation of the noble Manjushri, said to the great master: "Great Master, I, a king of royal lineage, have many affairs in the mundane world and a great deal of distraction. Therefore, please grant me a Dharma lineage that does not rely on study, contemplation, and asceticism, but can quickly lead to enlightenment, including the explanation and commentary of the Mother and Son Tantras, including the practice of activities, including the stages of meditation and instructions, including the completion (meaning) of activities, including the general key points of secret mantras, and complete with all the benefits for oneself and others." Thereupon, the eight of us, the king and his subjects, led by the king himself, requested the complete sequence of empowerments at Chimphu in Samye. That was also after opening the mandala of the combined peaceful and wrathful deities, the embodiment of all the Sugatas of the master, and practicing it, the three complete outer, inner, and secret empowerments were bestowed. First, the common and universal empowerment was completely bestowed in the peaceful mandala. Then, when entering the wrathful mandala, (Those fortunate ones who possess faith, diligence, and asceticism, after being matured by the three empowerments of benefit, ability, and depth.) For those with faith, ten empowerments of external benefit were bestowed. For those with diligence, five vase empowerments of inner ability were bestowed. For those who possess asceticism, the three secret and profound upper empowerments were bestowed. The eight of us, the king and his subjects, scattered flowers of ten gold srangs each towards the mandala. As a result, the king's own flower landed on the central Great Supreme Mandala. Nub Namkhai Nyingpo landed on the Mandala of Correct View. Nub Sangye Yeshe landed on the Mandala of Yamantaka. Nganlam Gyalwa Chokyang landed on the Mandala of the Great Powerful Hayagriva. Jomo Tsoyal landed on the Mandala of Vajrakumara. Drok Palgyi Yeshe landed on the Mandala of the Supreme Heruka. Lang Palgyi Senge landed on the Mandala of Subduing All Arrogance. The translator Vairochana landed on the Mandala of the Mighty Black One.
Chinese
降临后，导师将一百二十五尊忿怒尊众的面容如镜中影像般展示，并授予外、内、秘密三灌顶，以及共同和圆满的见解。通过介绍，将身、语、意转化为本尊的身、语、意，使其成熟。国王本人被授予的秘密真言噶举八大法行（བཀའ་བརྒྱད་བདེ་གཤེགས་འདུས་པ་）由丹玛孜芒翻译和整理，分为续部、教言部和口诀部。续部包括五部总续和十部支分续，共十五部。教言部宣说了五部大教言，即：秘密真言决定七支的教言、事业神变幻化的教言、事业究竟成就的教言、大悲分别处所的教言、明示度母的教言。如此，续和教言共二十部。口诀部是从三部分分出的二十部。将修法噶举八大法行的修持精要归纳为五种，即：依靠外在彩粉坛城，如摩诃瑜伽般修持生起次第；依靠内在蕴界坛城，如阿努瑜伽般修持圆满次第；依靠秘密觉性心之坛城，如大圆满阿底瑜伽般修持；依靠实相道次第，修持生圆双运；依靠事业圆满，认识幻身即本尊。如此修持噶举八大法行，国王得以延寿，获得不可思议的功德。努南喀宁波能行于日光中，努桑吉益西能在岩石上钉橛，年蓝嘉瓦秋扬能发出马鸣声，觉姆措嘉能杀能活，仲弥华吉益西能现前诅咒魔母，让巴吉僧格能役使龙非天八部，译师贝若扎纳能降伏世间一切骄傲者并驱使他们工作，译师嘉纳古玛茹能示现种种神变。如前所说，学习圆满具足的甚深法，即大修噶举八大法行的灌顶等所有甚深法。
English
After descending, the master revealed the faces of the one hundred and twenty-five wrathful deities like reflections in a mirror, and bestowed the three empowerments of outer, inner, and secret, along with the common and complete views. Through introduction, he transformed body, speech, and mind into the body, speech, and mind of the deity, bringing them to maturity. The secret mantra Kagye Eight Herukas (bKa' brgyad bde gshegs 'dus pa), granted to the king himself, was translated and arranged by Denma Tsemang, divided into the sections of tantra, agama, and upadesha. The tantra section includes five general tantras and ten specific tantras, totaling fifteen. The agama section expounds five great agamas, namely: the agama of the seven certainties of secret mantra, the agama of miraculous manifestations of activities, the agama of accomplishing activities to the end, the agama of the place of compassion's discernment, and the agama of clarifying Tara. Thus, there are twenty tantras and agamas. The upadesha section consists of twenty parts divided from three. The essence of the practice of the Eight Heruka Sadhanas is condensed into five: practicing the generation stage like Mahayoga based on the external colored powder mandala; practicing the completion stage like Anuyoga based on the internal skandha mandala; practicing like Atiyoga Great Perfection based on the secret awareness mind mandala; practicing the union of generation and completion stages based on the order of the path of reality itself; and recognizing the illusory body as the deity based on the complete activity. Through practicing the Eight Heruka Sadhanas in this way, the king prolonged his life and obtained inconceivable merits. Nub Namkhai Nyingpo could travel on sunbeams, Nub Sangye Yeshe could drive a stake into a rock, Ngenlam Gyalwa Chokyang could produce the sound of a horse's neigh, Jomo Tsoyal could kill and revive, Drokmi Palgyi Yeshe could curse the Matri goddesses manifestly, Lang Palgyi Senge could enslave the eight classes of gods and demons, the translator Vairotsana could subdue all the arrogant beings of the world and make them work, and the translator Nyak Jñanakumara could display various magical powers. As previously stated, learn extensively the complete profound Dharma, including the empowerment and all the profound teachings of the great practice of the Eight Heruka Sadhanas.
Chinese
莲花生大士仁波切再次复述，在桑珠孜（日喀则）的噶举扎浦山洞里所说，也和前面一样。（莲花生大士仁波切对国王赤松德赞所说：噶举德谢，噶当巴，法王您自己住在自己的心续里，是上师。考虑到未来，像在岩石喉咙里吹气一样隐藏起来。后来，当王法濒临崩溃时，王孙和智慧空行母们在南方边境的降伏寺庙的能显现各种形象的佛像背后，隐藏了宝藏目录。当取出宝藏的时间到来时，预言说国王本人将会降临。上部宝藏是领主娘仁波切的宝藏，其中噶举德谢杜巴是完整的。下部宝藏是莲师仁波切秋吉旺秋的噶举桑瓦永佐，持明郭吉丹哲，噶举让炯让夏。）第二，关于大圆满阿底瑜伽的持教士夫诞生并弘扬佛法的殊胜奇妙之处，是嘉波宇瓦东的村庄里诞生了译师贝若扎那（大多数世俗传言说贝若扎那出生在聂摩杰卡尔）。贝若的无误画像里这样记载。印度成就者们的甚深口诀，心髓大圆满的实修要点，融入修行而安住的加持圣地，就在桑孜颇章东方的吉德普的山洞里，那就是著名的贝若山洞。在藏卡日山下一点的地方，有贝若在石头上的脚印，还有其他以成就标志来显示其殊胜之处等等。贝若扎那，是莲花生大士仁波切从具缘清净眷属君臣八人中，对贝若扎那降下大力黑尊的加持，是殊胜的圣者，能使神通世界所有傲慢者臣服，具有能用于事业的威力。在西藏最早出家的七人中，有堪布菩提萨埵，羯磨阿阇黎和秘密导师等等，以及达那西拉，吉那弥扎等印度殊胜比丘的聚会中受具足戒。
English
Guru Rinpoche Padma repeated it, and what was said in the Kagyu Drakphuk cave of Samdrubtse (Shigatse) is also the same as above. (Guru Rinpoche Padma said to King Trisong Detsen: Kagyu Deshek, Kadampa, the Dharma King himself resides in his own mindstream, is the Lama. Considering the future, it was hidden as if blowing into a rock throat. Later, when the royal law was on the verge of collapse, the grandson and the wisdom dakinis hid the treasure catalog behind the statue of Nampar Nangdze in the subjugating temple on the southern border. When the time to extract the treasure arrives, it is prophesied that the king himself will come. The upper treasure is the treasure of Lord Nyang Rinpoche, in which Kagyu Deshek Dupa is complete. The lower treasure is Guru Rinpoche Chokyi Wangchuk's Kagyu Sangwa Yongdzok, Vidyadhara Godkyi Demtru, Kagyu Rangjung Rangshar.) Secondly, regarding the wonderful and auspicious birth and spread of the teachings of the great perfection Ati Yoga, the translator Vairotsana was born in the village of Chakpo Yuwa Dong (most worldly rumors say that Vairotsana was born in Nyemo Jyekhar). It is recorded in Vairo's infallible portrait. The profound oral instructions of the Indian Siddhas, the essential points of the practice of the heart essence great perfection, the blessed abode where one dwells in practice, is in the cave of Kyide Puk in the east of Samye Phodrang, which is the famous Vairo Cave. Just below Zangkari Mountain, there are Vairo's footprints on the stone, and other signs of accomplishment that show its distinction, etc. Vairotsana, Guru Rinpoche Padmasambhava bestowed the empowerment of the powerful black deity upon Vairotsana from among the eight virtuous and pure retinue of king and subjects, is a supreme holy being who subdues all arrogant beings in the magical world and has the power to use for activities. Among the first seven people to be ordained in Tibet, there were Khenpo Bodhisattva, Karma Acharya and secret teachers, etc., as well as Dana Shila, Jina Mitra, etc., who received full ordination in the assembly of distinguished Indian monks.
Chinese
耶谢旺波，巴郭·贝若扎纳，恩兰嘉瓦秋扬，玛阿阇黎仁钦秋，孔·鲁伊旺波雍仲，让·康巴郭嘉，藏·列珠，萨米七人中的佼佼者贝若扎纳，又名毗卢遮那雍仲。如来之教无上甚深，大校勘译师住于附注之处，精通双语之大译师们，彼等乃吾等之眼目。如是说，所有译师之顶饰，如日般显赫高贵的贝若扎纳，于圣地钦浦，在被称为拉本玛的译文中写道：我本是出生于藏地的凡夫俗子，然对殊胜之法无比渴求，对于所知之法，远离无知之黑暗，通达无边深奥之实相。其智慧如海，深不可测。印度班智达亦心生敬畏，顶礼膜拜。见解如泉涌，被尊为国王上师之顶饰。虽历经千辛万苦，然心无退却，此乃释迦比丘毗卢遮那雍仲，对照印度梵本所译。又云：贝若扎纳我，自无数劫以来，蒙受佛陀毗卢遮那之加持，具足功德之神变，通达他心，知晓生死，拥有种种神通，能于心中显现三世诸佛之意。上师智者之心髓，无不洞悉。圆满成就殊胜悉地，近于佛陀，乃最后有者，获得殊胜之觉受。因乘之法，曾向五百印度班智达请教。果乘之甚深法，大圆满，则从七位印度智者处，尤其从希瓦西达处圆满获得。导师比玛拉和班智达译师等，以及国王大臣眷属等，以十一种方式赞颂、称扬贝若扎纳，此大士诞生于桑孜。此外，贝若还翻译了律藏四分，以及《十万颂般若经》的九卷。
English
Yeshe Wangpo, Pagor Vairotsana, Nganlam Gyalwa Chokyang, Ma Acharya Rinchen Chok. Khon Lu'i Wangpo Yungdrung, Rlang Khampa Gocha, Tsang Lekdrub. Vairotsana, the best among the seven tested men, also known as Vairochana Yungdrung. The Sugata's doctrine is supreme and profound. The great collating translators reside in the place of annotations. The great translators who are skilled in two languages, they are the eyes of us all. As it is said, Vairotsana, who is like a jewel on the crown of all translators, as high as the sun, wrote in the colophon of the translation known as Lhabum at the sacred place Chimphu: Although I was born as an ordinary person in Tibet, I have an immense thirst for the supreme Dharma. Regarding the knowable, I am free from the darkness of ignorance, and I have mastered the boundless and profound reality. His wisdom is like an ocean, unfathomable. Even the Indian Panditas were filled with awe and prostrated. His views gushed forth like a spring, and he was revered as the crown jewel of the king's teacher. Although he endured hundreds of hardships, his mind never wavered. This is the Shakya Bhikshu Vairochana Yungdrung, translated by comparing it with the Indian Sanskrit version. Furthermore, Vairotsana said: I, Vairotsana, from countless lifetimes, have been blessed by the Buddha Vairochana, possessing the miraculous manifestations of merit, understanding the minds of others, knowing death and birth, possessing various psychic powers, and revealing the intentions of all Buddhas of the three times in my mind. I have completely emptied the treasury of the minds of the wise Lamas. I have spontaneously accomplished the supreme Siddhi, being close to the Buddha, and I am the last of existence, having attained the supreme experience. I inquired about the Dharma of the causal vehicle from five hundred Indian Panditas. The profound Dharma of the resultant vehicle, the Great Perfection, I fully received from seven Indian scholars and siddhas, especially from Shri Singha. The master Vimalamitra and the Pandita translator, along with the king, ministers, and retinue, praised and extolled Vairotsana in eleven ways. This great being was born in Samye. In addition, Vairo translated the four divisions of the Vinaya Pitaka and nine volumes of the Hundred Thousand Verses of the Prajnaparamita Sutra.