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因此你快去吧。我私下与衮仁波切商议，设法迎请。然后衮仁波切用大诡计将玛香活埋。派遣使者，格萨南迎请堪布，抵达拉萨。赞普对大臣们说：‘去看看那位阿阇梨怎么样，如果好，也迎请到这里。’大臣们去询问堪布，堪布说：‘我的宗教是用理性考察，认为合适的就做，认为不合适的就不做。’于是国王和大臣们一同迎请，在翁布的园林相见。赞普行礼时，阿阇梨说：‘我们为了光明的教法，在尼泊尔的佛塔前发愿在西藏弘扬正法，国王您忘记了吗？’回答说不知道，堪布加持后，赞普完全回忆起前世。然后，在风暴宫殿的顶层，搭起丝绸帐篷，让他住在那里。四个月里，克什米尔的阿难陀翻译，为赞普讲解了从十善业、十二因缘、十八界等开始的佛法。西藏的妖魔们愤怒了，宫殿彭塘被水冲走，红山的宫殿被雷劈，各地发生灾荒和严重的瘟疫。所有藏民都说是因为信佛的缘故，不允许信佛，于是赞普向堪布献上三份一布袋金粉的谢礼，说道：‘阿阇梨暂时去尼泊尔吧。在此期间，不能让藏民信奉神佛，要这样说，并给予一些赏赐。’哄骗各位大臣，等到可以信佛的时候再迎请您回来。’堪布说：‘降伏西藏的妖魔，莲花生（藏文：པདྨ་པཾ་བྷ་ཝ་，梵文天城体：पद्मसंभव，梵文罗马拟音：padmasaṃbhava，汉语字面意思：莲花所生）现在在世上神通广大，如果迎请他，赞普的心愿就能实现。’说需要尼泊尔国王布施一袋金子，然后拿着走了。剩下的交给赞普，表面上装作驱逐的样子，将格萨南和朗卓纳热送到尼泊尔边境。回来后，任命格萨南为法眼，带着三十名随从作为使者前往中国。在此期间，香
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Therefore, you should go quickly. I will secretly discuss with Gon Rinpoche and find a way to invite him. Then Gon Rinpoche, with great cunning, buried Ma Zhang alive. He sent a messenger, and Gesa Nam invited the Khenpo, who arrived in Lhasa. The Tsenpo said to the ministers, 'Go and see what that Acharya is like. If he is good, invite him here as well.' The ministers went and asked the Khenpo, who said, 'My religion is to examine with reason, and do what is appropriate, and not do what is inappropriate.' Then the king and ministers together invited him and met in the garden of Ombui. When the Tsenpo paid his respects, the Acharya said, 'We made a vow before the stupa of Nepal to spread the Dharma in Tibet for the sake of the teachings of light. Have you forgotten that, O King?' When he replied that he did not know, the Khenpo blessed him, and the Tsenpo completely remembered his previous lives. Then, on the top floor of the Storm Palace, a silk tent was erected, and he was made to reside there. For four months, the Kashmiri Ananta translated and explained the Dharma to the Tsenpo, starting with the ten virtues, the twelve links of dependent origination, and the eighteen realms. The Tibetan demons were angered, and the palace of Phangthang was washed away by water, and the palace of Red Hill was struck by lightning. Famine and severe epidemics occurred in various regions. All the Tibetan people said it was because of their belief in Buddhism and did not allow them to believe in Buddhism. So the Tsenpo offered the Khenpo three bags of gold dust as a thank you, and said, 'Acharya, please go to Nepal for a while. In the meantime, we must not allow the Tibetan people to believe in the gods and Buddhas. We must say this and give some rewards.' He deceived the ministers, and when it was possible to believe in Buddhism, he would invite you back. The Khenpo said, 'To subdue the demons of Tibet, the teacher Padmasambhava (藏文：པདྨ་པཾ་བྷ་ཝ་，梵文天城体：पद्मसंभव，梵文罗马拟音：padmasaṃbhava，汉语字面意思：莲花所生) is now powerful in the world. If you invite him, the Tsenpo's wish will be fulfilled.' He said that the king of Nepal needed to donate a bag of gold, and then he took it and left. The rest was handed over to the Tsenpo, pretending to be expelled, and Gesa Nam and Langdro Nare were sent to the border of Nepal. After returning, Gesa Nam was appointed as the Dharma Eye, and he went to China as a messenger with thirty attendants. During this time, Xiang
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召集所有的大臣，当做法事的器具准备完毕时，给汉地皇帝的使者们丰厚的赏赐，并带着成千上万的绸缎等许多礼物去拜见赞普。之后，派遣使者去尼泊尔迎请，两位导师前来，大导师莲花生降伏了所有藏地的鬼神，说道：“从今以后，要弘扬佛法，按照您的意愿建造寺庙。”按照他的话，桑耶寺的建造历时五年圆满完成。之后，从超戒寺迎请了十二位说一切有部的比丘，在羊年，阿阇黎菩提萨埵担任堪布，七位觉士出家并受具足戒。之后，许多有信仰和智慧的人也出家了，在赤松德赞时期，藏地有十二座大寺庙，一百零八个耶尔巴，耶尔巴的一百零八位修行者中，除了吉祥金刚之外，全部都成就了光身。他说：“非常害怕业果。”注：在曲沃日108和青朴25等地，各建立了一座大禅修院，所有出家人的生活都由上面供给。翻译了大部分密咒和经论的法，并通过听闻和讲授确定下来。精通且获得成就的贤士们庄严了整个雪域。后来，至尊者阿底峡尊者来到桑耶寺，住在白哈尔神殿。看到有很多汉文经书，非常高兴，赞叹道：“以前在藏地出现过的佛法，似乎在印度也没有出现过。”据说堪布九百岁时来到藏地，如果堪布与拉脱脱日年赞同时期，那么到他来藏地之间，粗略计算已经过了四百多年，所以九百岁显然是半年的意思。这样的话，在脱脱日时期，译师李提赛迎请的班智达“布达僧伽吉瓦”（Buddha-sangha-jiva）中的“布达僧伽”和“吉瓦”就是指静命堪布。这与俄大译师的观点，以及吐蕃王统世系九代都在等待赤松德赞等说法也能对应。之后，在藏地又过了四十年
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Having gathered all the ministers, when the implements for performing Dharma rituals were ready, they gave great rewards to the messengers of the Chinese emperor, and arrived to meet the Tsanpo with thousands of silks and many other gifts. After that, messengers were sent to Nepal to invite [teachers], and two teachers came. The great teacher Padmasambhava subdued all the demons of Tibet and said, "From now on, promote the divine Dharma, and build the monastery according to your wishes." According to his words, the construction of Samye Monastery was completed well in five years. After that, twelve bhikshus of the Sarvastivada school were invited from Vikramashila Monastery. In the year of the Sheep, Acharya Bodhisattva acted as the Khenpo (abbot), and the seven Sadmi (first seven monks) were ordained and fully ordained. After that, many faithful and wise people also became monks. During the reign of Trisong Detsen, there were twelve great Dharma colleges in this land of Tibet, 108 Yerpas, and out of the hundred and eight hermits of Yerpa, all except Palgyi Dorje attained the Rainbow Body. He said, "I am very afraid of the law of cause and effect." Note: In Chuwo Ri 108 and Chimphu 25, a large meditation center was established in each place, and the livelihood of all the ordained was provided from above. Most of the Tantra and philosophical Dharma were translated, and settled through listening and explanation. Scholars and accomplished beings adorned the entire land of Gangchen (Tibet). Later, Jowo Atisha came to Samye and stayed in the Pehar Shrine. Seeing that there were many Chinese texts, he was very pleased and praised, "It seems that the Dharma that appeared in Tibet before did not appear even in India." It is said that when the Khenpo was nine hundred years old, he came to Tibet. If the Khenpo was contemporary with Lha Thothori Nyantsen, then roughly four hundred years would have passed between his arrival in Tibet, so nine hundred years is obviously half a year. In that case, the pandita "Buddha-sangha-jiva" invited by the translator Litése during the time of Thothori, where "Buddha-sangha" and "jiva" refer to Shantarakshita Khenpo. This is consistent with the views of Gö Lotsawa Chenpo, and also aligns with the statement that the nine generations of the Tibetan royal lineage were waiting for Trisong Detsen. After that, the teachings [continued] in this land of Tibet for another forty years.
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最终在扎玛尔宫殿因马鞭抽打而示现圆寂，遗体安放在哈波日后方建造的佛塔中。为了使出家僧团如夏日之海般增长且永不中断，据说将遗体安放在佛塔的东面。 注释： ༈ 他的堪布巴·热纳，据说来自雅隆地区，姓氏为巴。他是一位从阿阇黎菩提萨埵等处学习了许多佛法的贤相，具有丰富的信仰和智慧。 有一次，赞普问道：“我的吐蕃没有比丘，我的贤相们可以出家吗？” 堪布回答说：“可以，让我们试试看。” 于是，在羊年春季的第八天，阿阇黎寂护作为堪布，达纳希拉和吉那弥扎两人作为羯磨阿阇黎和秘密阿阇黎，其他十位班智达作为补缺，为对吐蕃人有很大信心的巴·赤桑授戒，他一受具足戒就具有了天眼通，赞普非常高兴，将他的脚放在头顶上，赐予他“你是吐蕃的热纳”的称号，因此被称为巴·热纳。 据说他的真名是贝央，出自《巴协大传》。 这是吐蕃最早的出家人。 赞普又请求道：“再出家一些吧。” 回答说：“让我们试试看。” 于是巴·萨囊和巴郭尔·黑多之子等人出家，据说取名为益西旺波和毗卢遮那拉吉达等。 之后，巴·热纳成为持律藏的大长老，在桑耶寺的盛大法会上，他作为三百多位信徒出家的堪布等，以广大的事业长期护持佛法，最终，主母如意轮王像流出眼泪等，示现了许多奇妙的征兆后圆寂。 ༈ 他的堪布是后弘期的根本，被称为“斯、约、藏三”，成就者就是他们。 即艾的杰米藏·饶赛、沃东巴·约·格炯、托隆巴·斯·释迦牟尼三人从巴·热纳处出家并受具足戒后，从吉那弥扎、达纳希拉和觉若·鲁以及自己的堪布
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Finally, he showed the manner of passing away in Drakmar Palace due to being whipped by a horse, and his remains were requested to be enshrined in a stupa built behind Haspo Hill. It is said that the remains were placed on the east side of the stupa so that the monastic community would grow like a summer sea and never cease. Note: ༈ His Khenpo, Ba Ratna, is said to be from Yarlung, with the clan name Ba. He was a great minister who studied many teachings from Acharya Bodhisattva and others, possessing abundant faith and wisdom. Once, the Tsenpo asked, "Since there are no monks in my Tibet, can my ministers be ordained?" The Khenpo replied, "It is possible, let us try." So, on the eighth day of the spring sheep year, Acharya Śāntarakṣita as Khenpo, Dānaśīla and Jinamitra as Karmacharya and secret preceptor, and ten other paṇḍitas as completers, ordained Ba Tri-gzigs, who had great faith in the Tibetan people. As soon as he received full ordination, he possessed divine clairvoyance, and the Tsenpo was delighted. He placed his feet on his head and bestowed upon him the title "You are the Ratna of Tibet," hence he was known as Ba Ratna. It is said that his real name was Pel Yang, as mentioned in the Great Ba Treatise. He was the earliest ordained person in Tibet. The Tsenpo further requested, "Ordain some more!" He replied, "Let us try." Then Ba Salnang and Pa Gor He-dod's son and others were ordained, and it is said that they were given the names Yeshe Wangpo and Vairocana Rakṣita, etc. Thereafter, Ba Ratna became a great elder holding the Vinaya Pitaka, and during the great Pratīhārya festival at Samye, he acted as the Khenpo for the ordination of about three hundred faithful people, and in the end, after upholding the Dharma for a long time with vast activities, the statue of Jomo Yizhin Khorlo Gyurwa shed tears, and he passed away after showing many miraculous signs. ༈ His Khenpos were the root of the Later Propagation, known as the "Smar, Yo, Tsang Three," and the accomplished ones were indeed them. Namely, Gyermi Tsang Rabsel of Ed, Yo Gejung of Bodongba, and Smar Shakyamuni of Todlungba, after ordaining and receiving full ordination from Ba Ratna, from Jinamitra, Dānaśīla, and Chogro Lu, and their own Khenpo.
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因此，通过研习经论，他成为了一位伟大的比丘，精通三藏。在吉祥的曲沃日寺修行禅定时，铁鸡年，赤乌敦赞达玛摧毁佛法时，他携带了包括《业释》在内的所有需要的律藏和论藏典籍。首先，他逃往上部地区。因为国王的法律遍布，他感到恐惧，白天躲藏，夜晚赶路，最终到达阿里。在那里也无法停留，于是从噶尔洛出发，经过北部地区逃往霍尔地区。他依靠霍尔的居士释迦协饶居住，心想必须弘扬佛法，虽然努力了却没有成功，于是从多麦南部地区的贝日茶措返回。沿着黄河，他在多麦的丹迪谢尔的扬贡寺修行禅定。此后，藏饶赛的堪布大喇嘛，据说前世是国王的法臣卓达桑赤松杰，在三十五岁时发愿后去世。实际上，一位具有愿力的菩萨，在水鼠年出生于宗喀德康地区。取名为木孜萨巴。从小就觉醒了本性，从能蒋巴处接受了念诵传承。从康仁钦多吉处生起了菩提心。从吉处学习了量论，从南噶丹处听闻了瑜伽，从而精通。一次，黄河边的牧民看到斯玛约藏三人在丹迪修行，听到人们说“他们像这样住着”。木孜萨巴前去观看，仅仅看到就产生了信仰。他心想：为了消除轮回的痛苦，为了用甘露平息众生的痛苦，为了使佛法在十方弘扬，首先我应该出家。于是请求出家。藏饶赛递给他一部律藏，说：“看了这个，如果相信就出家。”他看了之后非常相信，流着眼泪请求。于是藏饶赛担任堪布，觉沃担任轨范师，为他授了沙弥戒。从堪布和轨范师的名字中取了“格巴饶赛”作为法名。后来因为他非常聪明，所以被称为贡巴饶赛。之后，他请求受比丘戒，但因为比丘不足五人，所以说不行。之前拉隆贝