Chinese
二者是。一是，为了自己能够完全通达经和证悟的一切法，内学或论义学，即七部论藏，是通晓一切应知之法的一者。其中，五小明处是工巧明的一部分，不出于身工巧和语工巧二者，即不迷惑于数字的星算学，不迷惑于名称的词藻学，不迷惑于词句修饰的诗学，不迷惑于分段的韵律学，不迷惑于语言的戏剧学，此为五者。印度人称通晓一切文化者为摩诃班智达，称略知一二者为阿尔巴班智达，据说这位论师通晓五明，在花费五年时间学习时，会变得更加精通。所谓“众多”，是指显示了学识修养的功德无与伦比、圆满具足的伟大之处。因为对于五明中的每一门学问，其他论师都有各自不同的论述方式，存在着许多不同的观点，以及自己所见的无上殊胜之处，通过闻思断定，具备了博学的功德；通过禅修，证悟了深奥而细微的道理，具备了六神通，成就了证悟的功德。因此，在印度有两个大的寺庙，其中之一是超戒寺，他曾作为超戒寺五百班智达之首而住锡，是值得信赖和信仰的处所。如是说。二是，最终弘扬和发展佛教者，法王赤松德赞派遣觉若·鲁坚赞等三位译师，携带两布袋金粉和一些金叶，作为礼物献给法王达玛扎卡，请求作为回礼派遣一位精通内外一切佛法的班智达。供奉处五百班智达之中，论师毗玛拉米扎知道自己调伏藏地的时机已到，于是右侧的百位班智达的一半，即二百位班智达，左侧的百位班智达的一半，即二百位班智达，都用眼神示意中间的论师动身，以此催促论师前往藏地。论师到达藏地后，在桑耶寺受到了国王和大臣们的迎接。
English
There are two. One is that, in order to fully understand all the Dharma of scripture and realization, inner science or the science of treatises, namely the seven collections of treatises, is the one science of knowing everything that should be known. Among them, the five minor sciences are part of craftsmanship. They do not go beyond the two, physical craftsmanship and verbal craftsmanship, which are astrology, not being confused about numbers; lexicography, not being confused about names; poetics, not being confused about the embellishment of words; prosody, not being confused about verses; and dramatics, not being confused about language, these are the five. In India, those who know all the sciences are called Mahāpaṇḍita, and those who know a little are called Alpapaṇḍita. It is said that this teacher will become more proficient when he spends five years studying all five sciences. The term "many" indicates the greatness of the unsurpassed and complete qualities of knowledge and training. Because for each of the five sciences, other teachers have different ways of establishing them, there are many different viewpoints, and one finds many unsurpassed qualities of one's own vision. Having determined through hearing and thinking, one possesses the qualities of a scholar; through meditation, one realizes profound and subtle meanings, possesses the six superknowledges, and achieves the qualities of accomplishment. Therefore, among the two great monasteries in India, one is Vikramashila Monastery, where he resided as the chief of the five hundred paṇḍitas of Vikramashila Monastery, and is a place of trust and faith. So it is said. The second is that, in the end, the one who propagated and developed the Buddha's teachings, the Dharma King Trisong Detsen, sent Jokro Luyi Gyaltsen and other three translators, carrying two bre of gold dust and some gold leaves, as gifts to the Dharma King Dharmacakra, requesting that in return, a paṇḍita who is proficient in all inner and outer Dharmas be sent. Among the five hundred paṇḍitas at the place of offering, the teacher Vimalamitra knew that the time had come for him to tame Tibet. So half of the hundred paṇḍitas on the right side, that is, two hundred paṇḍitas, and half of the hundred paṇḍitas on the left side, that is, two hundred paṇḍitas, signaled the teacher in the middle with their eyes to move, urging the teacher to go to Tibet. After the teacher arrived in Tibet, he was greeted by the king and ministers at Samye.
Chinese
从[某地]被迎请到大广场后，他对国王和任何寺庙都没有行礼。大臣们问道：“我们这座寺庙以前迎请过许多班智达，现在又要迎请，为什么对我们的国王和寺庙都不行礼呢？”他回答说：“你们这些国王和大臣们懂得礼拜的意义吗？”国王回答说：“不懂。”他说：“我已经用无二的意义行了一礼，用形式上的礼拜无法触及，所以我不对神像行礼。”国王和大臣们心想：“那么他不是佛教徒，而是外道吗？”国王问道：“您是不相信吗？”导师穿上法衣，做了神通的礼拜：“对遍照佛的身像，以无垢智慧天神之礼，于世俗表象中献上礼拜。”这样说着，行礼的姿势是，从遍照佛的头顶到宝座裂开，分成两半。然后国王心想：“这肯定是外道。”脸色变得铁青。导师问道：“国王您是不相信吗？”国王回答说：“不高兴。”导师又做了手印：“以遍照佛智慧天神的手印，以无垢友的身蕴，授予具足五智的标志灌顶。”说完，将手放在遍照佛的头顶上，比以前更加庄严，发出光芒，充满整个桑耶寺，从而进行了开光。然后（导师）说：“要向国王行礼吗？”国王说：“您是外面的比丘僧团，里面是密宗的成就瑜伽士，请不要行礼。”导师说：“您是守护西藏的国王，无论如何都要行礼。”说完，行礼的姿势是，国王的衣服被导师手中发出的光芒烧得噼啪作响。国王立刻向导师行礼。然后，导师无垢友坐在狮子宝座上，九层楼阁永远奠基，深蓝色法衣披在身上，供奉了许多种食物，献上了三簸箕金粉装在银瓶里。导师脸色阴沉，一言不发。国王心想：‘难道是南方人……’
English
Having been invited from [a certain place] to the great square, he did not prostrate to the king or any of the temples. The ministers asked, "We have invited many panditas to this temple before, and now we are going to invite again, why don't you prostrate to our king and temple?" He replied, "Do you kings and ministers understand the meaning of prostration?" The king replied, "I don't understand." He said, "I have already made one prostration with the meaning of non-duality, and it cannot be touched by formal prostration, so I do not prostrate to the deities." The king and ministers thought, "Then he is not a Buddhist, but a heretic?" The king asked, "Do you not believe?" The teacher put on his Dharma robes and made a miraculous prostration: "To the form of Vairochana, with the prostration of the immaculate wisdom deity, I offer prostration in conventional appearance." As he said this, the posture of prostration was such that from the head of Vairochana to the throne, it cracked and split in half. Then the king thought, "This must be a heretic." His face turned dark. The teacher asked, "King, do you not believe?" The king replied, "I am not pleased." The teacher again made a mudra: "With the mudra of the wisdom deity Vairochana, with the skandha of Vimalamitra, I bestow the empowerment of the symbol endowed with the five wisdoms." Having said this, he placed his hand on the crown of Vairochana, and it became more beautiful than before, emitting light, filling the entire Samye Monastery, thereby consecrating it. Then (the teacher) said, "Shall I prostrate to the king?" The king said, "You are an outer monastic sangha, and inwardly an accomplished yogi of secret mantra, please do not prostrate." The teacher said, "You are the king who protects Tibet, you must prostrate no matter what." Having said this, the posture of prostration was such that the king's clothes were burned and crackled by the light emitted from the teacher's hand. The king immediately prostrated to the teacher. Then, the teacher Vimalamitra sat on a lion throne, the nine-story pavilion was permanently established, a dark blue robe was draped over his body, many kinds of food were offered, and three bre of gold powder were poured into a silver vase and offered. The teacher sat with a dark face and said nothing. The king thought, 'Could it be a southerner...'
Chinese
心怀贪欲之人似乎仍不满足，于是（莲花生大士）让国王的侍从装了三簸箕沙子，并说：“暂时拿着吧。”国王的侍从拿不动时，沙子就变成了黄金。大国王（莲花生大士）说：“即使我所见的一切都是黄金，但为了满足国王的心愿，我暂时收下。”正如所说的那样，上师以大神通消除了最初藏地君臣对他的不信任和疑虑，对于神圣的佛法，法王和法臣们虽然相信，但大多数国王的臣子都喜欢苯教，他们将罪恶等过失视为功德，将杀害众生等伤害说成是佛法，因此不希望佛教兴盛，对佛教的信心薄弱，也不喜欢佛教。由于这种情况很多，所以为了消除他们的过失，在各自的相续中增长无量的安乐和善德，生起对他人慈悲、断除损害之心，从而从各方面发起，使佛教在一切方时兴盛的因缘就是皈依。慈氏怙主（弥勒菩萨）说：“皈依此处意义大，因此能增无量功德聚，此行周遍慈悲心，无等殊胜法亦增。”因此，皈依有两种，从名言上以仪轨受持世俗皈依，能调伏往昔难调之众，具有无量大功德。如何进入皈依之法或仪轨，是上师无垢友（毗玛拉米扎）我所宣说的。如是说。那么，究竟皈依如何在相续中生起呢？了知轮回的根本是心，以分别的智慧见到心无生，并以正念善加守护，从认真努力于世俗皈依的因中，自然而然地，无分别的智慧由法性而获得，便在相续中生起。在《皈依七十颂》中说：“无有戏论之智慧，从无生之所生起。”第三，将上师亲自所说之语，毫无遗漏地记录下来，就是善妙的书写，对此……
English
It seemed that the greedy one was still not satisfied, so (Padmasambhava) had the king's attendant fill three baskets of sand and said, "Hold this for a while." When the king's attendant could not hold it, the sand turned into gold. The great king (Padmasambhava) said, "Even though everything I see is gold, I will take it for a while to fulfill the king's wishes." As it was said, the master dispelled the initial doubts and uncertainties of the Tibetan king and ministers with great miraculous powers. Regarding the sacred Dharma, although the Dharma king and Dharma ministers believed, most of the king's ministers favored Bon. They regarded faults such as sins as virtues, and spoke of harming beings, such as killing them, as Dharma. Therefore, they did not want Buddhism to flourish, their faith in Buddhism was weak, and they did not like it. Because there were many such cases, in order to eliminate their faults, increase immeasurable happiness and virtues in their respective continuums, and generate compassion for others and the intention to abandon harm, thereby initiating from all aspects, the cause for the flourishing of Buddhism in all directions and times is refuge. Maitreya, the Protector, said, "Going for refuge here is of great significance, therefore it increases immeasurable collections of merit, this action pervades with compassion, and the unequaled, supreme Dharma also increases." Therefore, there are two types of refuge. From the conventional perspective, taking refuge through the ritual of relative refuge has the great power to subdue even those who are difficult to tame by other religions, possessing immeasurable great merits. How to enter the path or ritual of taking refuge is what I, the master Vimalamitra, have explained. Thus he spoke. So, how does ultimate refuge arise in the continuum? Knowing that the root of samsara is the mind, seeing the mind as unborn with discriminating wisdom, and diligently guarding it with mindfulness, from the cause of earnestly striving in relative refuge, naturally, non-conceptual wisdom is obtained through the nature of reality, and arises in the continuum. In the "Seventy Verses on Refuge," it is said, "The wisdom without elaboration, arises from the unborn." Third, to record the words spoken by the master himself without any omission is excellent writing, and regarding that...
Chinese
像那样的具有功德的译师，上师劝请说：“就这样写下来吧。”因为这位译师没有说‘翻译一下’，所以上师用藏语说，译师记录下来，也清楚地表明了。 大译师是：出生在雅隆地方，父亲是聂·达札拉囊，母亲是苏萨·卓玛吉的儿子。名为智 কুমার（梵文：Jñānakumāra），藏语中被称为益西勋努（智慧童子），安住于证悟了第六地，具有广大功德的弟子中，也有三个聪慧者和五个经论口诀的持有者，他们没有舍弃有漏之蕴，而是转为金刚身，前往持明者的净土。阿若·益西雍仲也是这位的弟子。 第四，阐述回向的必要性。 阐述回向的体性。 阐述回向的目标。 阐述回向者的心态。 其中第一个是： 如《学集论》中所说：“断除自欲成熟贪，善根恒时受守护，亦莫心生懊悔意，纵已为之亦勿宣。” 如是说，对于善根，不以自我的欲望回向，以及以贪恋上界成熟而邪妄回向，以及对于所作善根心生后悔，以及为了在他人面前炫耀而夸耀，这些是耗尽善根的四个原因。为了不被这些耗尽，为了善根的体性增多，以及为了成为菩提之因，才具有那样的功德。 止贡觉巴说：“回向是不尽之路，是增长和转变的法性。” 第二个是： 以善资粮趋向菩提的转变之心。回向和发愿的区别在于，为了成就所追求的意义或结果，依靠善根的对境而产生的意念和愿望是回向。不依靠善根的对境，而对所成就的意义产生意念和愿望是发愿。 第三个分为三点： 专注于回向的对境是： 在三种积资之基中，布施所生的福德之基的因，其根本动机是：想要供养殊胜的对境，以及对卑劣者给予