Chinese
据说，将会出现一个阻碍者。然后，上师再次用手触摸了毗卢遮那佛的头顶，说道：“毗卢遮那佛，形之神，智慧之神赐予灌顶。” 这样说了之后，就像之前一样没有缝隙了。据说，这个人将会充满整个藏区。然而，因为再次担心裂开，国王亲自解下了身上的金腰带，用金线将毗卢遮那佛的身体紧紧地缠绕起来。现在，它位于邬孜下殿大菩提的心间。当时，大臣和百姓们作为见证人，在上师面前使用敬语，国王也行了礼。现在，君主和善知识行礼和使用敬语的习俗也是从那时开始的。之后，上师一到，西藏的凶猛神魔的残暴便平息并被降伏。特别是寺庙所需的黄金等物品，国王赤松德赞本人和龙王诺吉的两个儿子被上师安排为朋友，赠送了九十驮黄金作为礼物。此外，钢铁是星曜之王罗睺罗所赠。木材是人非人（夜叉）之王树神所赠。除此之外，其余的八部神众也用各自力所能及的物品，使得光辉灿烂的桑耶寺，这座不朽的自然形成的寺庙，白天由人建造的部分不如夜晚由神魔建造的部分高。邬孜三层，以及带有三层回廊的寺庙，由八十二根柱子支撑，以三十六扇解脱之门和四十二个屋檐装饰，并且在拥有七十二个根本神殿和无边佛土画像的外围，有四大洲和八小洲的殿堂，夜叉上下以日月的方式排列，四个方向有四个护法殿，四个角落有四个佛塔，铁围山之内有七位人神，以珍宝大藏装饰，形状优美，平坦均匀，在没有其他范例的情况下，很快就完成了。
English
It is said that an obstacle will appear. Then, the master again touched the crown of Vairochana's head and said, "Vairochana, the deity of form, the deity of wisdom bestows empowerment." After saying this, it became seamless as before. It is said that this one will fill the entire Tibetan region. However, fearing that it would crack again, the king himself removed the golden belt from his body and tightly bound the body of Vairochana with golden thread. Now, it resides in the heart of the Great Bodhi in the lower chamber of U-tse. At that time, the ministers and subjects acted as witnesses, using honorifics before the master, and the king also paid homage. Now, the custom of rulers and virtuous friends paying homage and using honorifics also originated from that time. Thereafter, as soon as the master arrived, the ferocity of the evil spirits of Tibet subsided and they were subdued. In particular, the gold and other items needed for the monastery were given as gifts by King Trisong Detsen himself and the two sons of the Naga King Norgye, who were made friends by the master, amounting to ninety loads of gold. Furthermore, the iron was given by the King of Planets, Rahula. The wood was given by the King of the Non-Humans (Yakshas), Tree God. Apart from that, the remaining eight classes of gods and demons also contributed whatever materials they could afford, so that the glorious Samye Monastery, the immutable and spontaneously accomplished temple, was built higher by the gods and demons at night than by humans during the day. The U-tse with three levels, and the temple with three levels of surrounding chambers, were supported by eighty-two pillars, adorned with thirty-six gates of liberation and forty-two eaves, and outside, with seventy-two fundamental shrines and limitless paintings of Buddha-fields, there were temples of the four great continents and eight subcontinents, Yakshas arranged above and below in the manner of the sun and moon, four protector chapels in the four directions, four stupas in the four corners, seven human deities within the iron fence, adorned with great treasures of jewels, beautiful in shape, even and level, and completed in a short time without any other example.
Chinese
于是，国王的心愿得以实现。如此这般，包括四大洲和八小洲在内的各个寺庙的职能如下：从东方的三个洲开始，依次是：在语汇完备洲，为译师们提供生活所需；在智慧文殊洲，宣讲佛法；在清净戒律洲，授予戒律。从南方的三个洲开始：在降伏魔洲，进行灌顶；在慈悲恒生洲，进行皈依；在翻译印度洲，翻译佛经。从西方的三个洲开始：在遍照毗卢洲，区分乘的次第；在兜率慈氏洲，进行佛法辩论；在不动禅定洲，安住于禅定。从北方的三个洲开始：在种种珍宝洲，树立不朽的胜幢；在菩提洲，发起大乘菩提心；在宝藏洲，存放国王的财物。此外，三位王妃为了实现国王的心愿，各自建造了一座寺庙：采蓬妃玛坚建造了三界不退度母寺；颇雍妃嘉姆尊建造了颅鬘宝顶寺；卓妃菩提建造了功德无量寺。之后，国王想要举行桑耶寺的开光典礼，莲花生大师吩咐国王准备祭祀的供品，国王心中不安，心想：如果把祭祀的供品集中在一个地方，那么小洲等其他地方的神灵就看不见；如果分开陈设，又担心祭祀的供品和陈设会显得杂乱无章。莲花生大师说：大国王，不必忧虑，把所有的供品都陈设在乌孜嘎玛的广场上。于是国王照办了。莲花生大师心想，各寺的下层殿堂和小洲的神灵们，就像人们从各自的地方聚集到看戏的广场上一样，来到了乌孜嘎玛的广场。中层和上层殿堂的神灵们，就像人们看戏一样，堆积在寺庙的顶端。墙壁上的壁画，就像衣服翻过来一样，显现在寺庙的外侧。
English
Thus, the king's wishes were fulfilled. In this way, the functions of the various temples, including the four continents and eight subcontinents, are as follows: Starting from the three eastern continents, in order: In the Lexically Complete Continent, provide for the livelihood of the translators; in the Wisdom Manjushri Continent, teach the Dharma; in the Pure Discipline Continent, bestow vows. Starting from the three southern continents: In the Subduing Mara Continent, perform empowerments; in the Everlasting Compassion Continent, take refuge; in the Translating India Continent, translate scriptures. Starting from the three western continents: In the Vairochana Continent, distinguish the order of the vehicles; in the Tushita Maitreya Continent, conduct Dharma debates; in the Immovable Contemplation Continent, abide in contemplation. Starting from the three northern continents: In the Various Jewels Continent, erect an imperishable victory banner; in the Bodhi Continent, generate the mind of great vehicle bodhicitta; in the Treasury Continent, store the king's treasures. Furthermore, the three queens each built a temple to fulfill the king's wishes: Tsepongza Marchen built the Three Realms Irreversible Tara Temple; Phoyongza Gyalmo Tsun built the Skull Garland Jewel Temple; Droza Jangchub built the Infinite Merit Temple. After that, the king wanted to hold the consecration ceremony of Samye Monastery, and Guru Rinpoche ordered the king to prepare the offerings for the ceremony. The king was uneasy, thinking: If the offerings are arranged in one place, then the deities of the subcontinents and other places will not see them; if they are arranged separately, I worry that the offerings and arrangements will appear messy. Guru Rinpoche said: Great King, do not worry, arrange all the offerings on the Utsé Karma square. So the king did as he was told. Guru Rinpoche thought, the deities of the lower halls and subcontinents of each temple, like people gathering from their respective places to a theater square, came to the Utsé Karma square. The deities of the middle and upper halls, like people watching a play, piled up on the top of the temple. The murals on the walls, like clothes turned inside out, appeared on the outside of the temples.
Chinese
以吉祥之路前往，进行开光加持时，中央的主尊大菩提面带微笑发出光芒。所有人都看到护门忿怒尊的靠背上燃烧着火焰。圣观音洲的马头明王发出三次马鸣声，世界的三分之二都听到了。白色佛塔的命根高耸的十三轮，由四大天王亲手竖立。之后传承的次第是：国王本人和钦·释迦扎巴，纳南·金刚降魔，旭布·吉祥狮子，卡钦·措嘉，以及雍·吉祥供养处母等等，上师为他们灌顶。普遍宣说了许多佛法，特别是所谓的莲师六法：心髓二法，莲师橛二法，母续和食子二法。这六法都带有精细的修法。由比丘南喀酿波翻译并宣说。其中，金刚橛的续部和修法被广泛宣说。钦、纳南、旭布三人在雅砻协的石洞中修行，金刚橛的证量温度非常高。钦·释迦扎巴将橛打在昂江的石头上，石头立刻粉碎。纳南将橛打在雅砻藏布江一寻深的水中，直到橛子拔出，水流都无法流动。旭布·吉祥狮子将橛打在拉萨的桑耶，草地上燃起了火焰，火焰熄灭后立刻长出了草。有些人这样说。就这样，上师在那阿里藏地的国土上住了四十二年，以钦普协吾为基础的藏地八大修行圣地是：东方昂肖普莫切，东南洛扎卡曲，南方木迪谢吉巴玛贡，西南巴卓达仓森给普，西方巴吉曲沃日，西北扎的央宗，北方斯弥底曲弥坚，东北提卓谢普。像这样的小修行地有一百个。在一百零八个地方都留下了足迹并加持，为了未来修行者们的生活，也埋藏了许多宝藏。在前往西南罗刹的镇压之地时，三位空行母送到了中国和尼泊尔的边界，直到阿修罗岩洞才返回，留下了身
English
Proceeding along the auspicious path, when consecrating and blessing, the central principal deity, the Great Bodhi, emitted light with a smiling face. Everyone saw flames blazing from the backdrop of the wrathful gatekeeper. The Hayagriva of the Arya Palo continent uttered three horse roars, which were heard by two-thirds of the world. The thirteen wheels of the tall life-tree of the white stupa were visibly erected by the four great kings. The lineage sequence after that was: the king himself, Chim Shakya Prabha, Nanam Dorje Dudjom, Shubu Palgyi Senge, Kharchen TsoGyal, Yum Palgyi Chogne Ma, and so on. The master empowered them, generally teaching many dharmas, and especially the so-called Six Dharmas of Padma: the two Heart Essence practices, the two Lotus Kila practices, and the two Matrika and Shinje practices. These six all have subtle methods of accomplishment. The monk Namkhai Nyingpo translated and spoke them. Among these, the Vajrakila tantra and its practice methods were extensively taught. Chim, Nanam, and Shubu practiced in the rock cave of Yarlung She, and the heat of the Vajrakila's blessing was extraordinary. Chim Shakya Prabha struck the rock of Onchang, and the rock immediately crumbled into pieces. Nanam struck the water of the Yarlung Tsangpo River, which was a fathom deep, and the water could not flow until the kila was removed. Shubu Palgyi Senge struck the Zangyak of Lhasa, and fire blazed on the meadow. As soon as the fire died down, grass grew. Some say this. Thus, the master stayed in this kingdom of Ngari Tibet for forty-two years, and the eight great secluded places of Tibet, based on Chimphu Gewur, were: East Ngamshö Phukmo Che, Southeast Lhodrak Kharchu, South Mutik Shegyi Pama Gong, Southwest Paro Taktsang Senge Phuk, West Palgyi Chuwo Ri, Northwest Drakgi Yangdzong, North Smriti Chumig Chen, Northeast Tisel Phuk. Like this, there are a hundred smaller ones. He walked and blessed one hundred and eight places, and also hid many treasures for the livelihood of future practitioners. When he went to the subjugation place of the Rakshasas in the southwest, the three Jomo escorted him to the border of China and Nepal, and only returned after the Asura Cave, leaving behind his body.
Chinese
当请求跟随的时候，他说：“你们无法忍受非人的光芒，那会成为生命的障碍，从这里回去吧。”为了报答长久以来使他高兴的恩情，金刚橛的本尊众从他的心中化现，显现出来，然后说：“你们是向本尊神请求灌顶呢，还是向我请求灌顶呢？” 觉若匝说：“没有比上师更稀奇的了，但是告诉别人很奇怪，所以向本尊神请求灌顶。” 卡钦匝说：“没有比本尊神更殊胜的了，但是我和您无法沟通，所以向上师您请求灌顶。” 阿杂惹·萨列说：“因为不知道哪个好，所以向好的那个请求灌顶。” 就在那时，上师将本尊众收回心中，对觉若匝不满意，只是以外道苯教的方式念诵和委托。他对卡钦匝很满意，圆满地给予了所有深奥的灌顶和教导，然后说：“你让萨列成熟吧。”然后将萨列交给了卡钦匝。 那时，卡钦匝向上师提出了四个请求：我们这样的女人烦恼很重，请您传授能够调伏烦恼的法。我们这样的女人敌人很多，请您传授威力强大的法。我们这样的女人智慧很小，请您传授言简意赅的法。我们这样的女人没有耐心，请您传授容易成就的法。 这样请求之后，因为不是心领神会的智慧，上师亲自宣说了甚深的面授，心之修法，具有三根本口诀的法，然后在西南罗刹之地隐没而去。 觉姆·卡钦匝活了三百年，这个法的成就征兆也非常殊胜。最初，在进入修持的时候，世尊金刚童子的画像微笑并发出光芒，灯自己点燃，朵玛在融化成酥油，金刚橛的尖端摇动等等，出现了吉祥的征兆和迹象。特别是有一个修持的金刚橛，从坛城的上方飞走，去看它飞到哪里了，结果发现它在修行房子的后面，一个巨大的杜松树顶上。
English
When asked to follow, he said, "You cannot bear the radiance of non-humans, which will become an obstacle to life, so return from here." In return for the kindness of pleasing him for a long time, the deities of Vajrakila manifested from his heart, appeared visibly, and then said, "Do you request empowerment from the yidam deity, or do you request empowerment from me?" Jokroza said, "There is nothing more wonderful than the teacher, but it is strange to tell others, so I request empowerment from the yidam deity." Kharchenza said, "There is nothing more special than the yidam deity, but I cannot communicate with you, so I request it from the teacher himself." Acharya Salley said, "Because I don't know which is better, I will request empowerment from the one that is good." At that very moment, the teacher gathered all the deities into his heart, and displeased with Jokroza, he only explained it in the manner of the outer Bon tradition, relying on recitation and entrustment. He was pleased with Kharchenza, and completely bestowed all the profound empowerments and instructions, and then said, "You ripen Salley." Then he entrusted Salley to Kharchenza. At that time, Kharchenza made four requests to the teacher: "We women are full of afflictions, please teach us a Dharma that can subdue afflictions. We women have many enemies, please teach us a powerful Dharma. We women have little wisdom, please teach us a Dharma that is concise and meaningful. We women are impatient, please teach us a Dharma that is easy to accomplish." After making these requests, because it was not wisdom that was grasped by the mind, the teacher himself spoke of the profound face-to-face instructions, the practice of the heart, the Dharma with the instructions of the three roots, and then disappeared invisibly into the land of the Rakshasas in the southwest. Jomo Kharchenza lived for three hundred years, and the signs of accomplishment of this Dharma were also excellent. Initially, from the very time of entering the practice, the painted image of the Bhagavan Vajrakumara smiled and emitted light, the lamp lit itself, the torma melted into butter, the tip of the kila swayed, and so on, auspicious signs and omens appeared. In particular, there was a practice kila that flew up from the top of the mandala, and when they looked to see where it had gone, they found it on the top of a large juniper tree behind the practice house.