English
Then, in the year of the Rat, the kings of the four continents made offerings and performed worship, and two-thirds of Jambudvipa came under their rule. At that time, thinking of the future needs of Tibet, he composed one hundred and eight instructions beneficial to Tibet and hid them as treasures. At that time, the king caused both Dharma and Bon to flourish. Because the ministers performed funerary rites for the Bon religion, the deceased actually appeared, and so on, all the subjects, both high and low, believed. There, the master Padmasambhava presented the king with a vajra as a symbol, and asked for the secret name of the empowerment. If he could not say it, he said, "Show the vajra and let the spirits show their true form." The king went and asked for the secret name. The name was: "That night I was not there. Master Padmasambhava threw it to the other side of the ocean. Other than that, he and I have never been separated." There, the king showed the vajra, and (the spirit) said, "Don't show that, that will hit me." The name turned into an old man wearing tattered clothes, and said, "It is the executioner of the minister's life." It turned into a black snake and went to the upper reaches of the valley. There, the king believed in the Dharma and doubted the Bon religion. In Donkhar Thang, he had the monks and Bonpos compete in abilities, and the monks were better. Although the Bonpos did not do better, the monks released smoke of bad substances, and (the Bonpos) said, "This has defiled our gods." He had them argue, and the monks won and the Bonpos lost. There, the Bon religion was destroyed. The wise Dranpa Namkha and all the Bon teachers were banished to the border. The Bon rituals that could reverse worldly emergencies were left behind. The books of the other nine vehicles were buried in the ground. After that, the Bon teachers buried the Bon books as treasures. May someone with karmic connection and fortune, someone who ignites the fire of wisdom in their mind, someone who can keep their vows, find it with sharp tongue and strong will at some point! Having found it, may they benefit sentient beings! May Bon flourish from the border, may Dharma decline from the center, may the king become a beggar, may the monks do meat business and slaughter red oxen, may the monks fight each other, may the yogis wear tattered hats! And so on, they prayed and requested the king to bury it as a treasure, and the king agreed. Then, the great lama Khodpung buried it in the surrounding hall of Samye Utsé and in the rock cave of the northern uninhabited land. After seven generations of kings had passed, the Bon treasure emerged.
Chinese
在桑耶周围的地方，被三个阿杂惹找到。在中央名为斯里的山谷中，允许四个边境的苯教徒抄写贝普的仪轨。后来带到北方，格荣辛·喜饶沃、达夏迦牟尼、沃玛底·绛曲这三人认为是佛法而购买。得知是苯教后，其他两人丢弃了。达班自己做了记号，交给侄子嘎久。在那里，达班有四个大弟子：扎仓竹拉、内杰尼古、藏和纳若班琼，共四人。这与杰尊米拉日巴同时代。因此，现在兴盛的苯教都是伏藏，分为四种因的苯教、四种果的苯教，特别是无上乘，共有九种说法。之后，大导师来到西藏，二十七岁时，在水羊年，在桑耶青普，君臣聚集。之前在征服邬金王国时，刽子手在檀香木的火焰中央焚烧时，导师自己显现为名为莲花金刚力（梵文：Padma Vajra），是愤怒的瑜伽士，与明妃曼达拉娃拥抱结合，征服了国王因扎菩提及其眷属。在极乐世界，法身无量光向聚集的眷属宣说了密咒的续部，即根本续莲花树堆积、身续水晶山、语续、意续、功德续、事业续这六续。当时，莲花金刚也在邬金刹土同时宣说了这六部续。同样，从莲花金刚力本身化现的本尊众是：东方在普陀山是佛陀颅鬘力，南方在堆积尸骸的尸陀林是不动金刚，西方在索萨洲的尸陀林是马头明王，北方在玛嘎达是大英雄持明颅鬘，东南方在清凉尸陀林是忿怒莲师火焰鬘，西南方在欢乐尸陀林是佛陀颅鬘，西北方在极度游荡的尸陀林是大自在马头明王，东北方在柳林是金刚手。各自具有明妃和主眷的化身坛城。
English
In the vicinity of Samye, it was found by three Acaryas. In the central valley called Sri, the Bonpos of the four borders were allowed to copy the ritual of Dbal Phur. Later, it was taken to the north, and Grum Gshin Sherab Wo, 'Dar Shakya Muni, and 'Oma Ti Jangchub, thinking it was Dharma, bought it. Upon learning it was Bon, the other two discarded it. 'Dar Ban himself made a mark on it and entrusted it to his nephew Gza' Skyur. There, 'Dar Ban had four great disciples: Khra Tsang Druk Bla, Sne Dze Ni Gu, Tsang, and Na Ro Ban Chung, totaling four. This was contemporary with Jetsun Mila. Thus, the Bon that flourishes today are all treasures, divided into the four Bon of cause, the four Bon of effect, and especially the unsurpassed vehicle, making nine in total. Then, the great master came to Tibet, and at the age of twenty-seven, in the year of the Water Sheep, the king and subjects gathered at Samye Chimphu. Previously, when conquering the kingdom of Oddiyana, when the executioner burned in the center of the sandalwood fire, the master himself manifested as Padma Vajra, a wrathful yogi, embracing and uniting with the consort Mandarava, and subdued King Indrabhuti and his retinue. In the realm of Sukhavati, the Dharmakaya Amitabha Buddha, addressing the assembled retinue, spoke of the secret mantra tantras, namely the root tantra Lotus Tree Stacked, the body tantra Crystal Mountain, the speech tantra, the mind tantra, the quality tantra, and the activity tantra, six tantras in total. At that time, Padma Vajra also simultaneously spoke these six tantras in the realm of Oddiyana. Similarly, the assembly of deities emanated from Padma Vajra himself are: in the east, on Mount Potala, Buddha Skull Garland Power; in the south, in the charnel ground of piled corpses, Akshobhya Vajra; in the west, in the charnel ground of Sosa Island, Hayagriva; in the north, in Magadha, the great hero Vidyadhara Skull Power; in the southeast, in the Cool Grove charnel ground, Wrathful Guru Garland of Flames; in the southwest, in the Joyful Grove charnel ground, Buddha Skull; in the northwest, in the charnel ground of extreme wandering, Great Powerful Hayagriva; in the northeast, in Janglochen, Vajrapani. Each has its own vidyadhara consort and principal retinue in the emanated mandala.
Chinese
显现为九种大变化，通过前面所说的六部续，成就眷属，以及仙人、持明、四种姓等等无数不可思议的众生，特别是调伏的对境空行母、勇士、夜叉、以及亿万的鬼神等等非人的调伏对境，广泛地做了无量利益之事，名为《上师意集》的佛法，转动了那个佛法的法轮，灌顶成熟，开示解脱的诀窍，汇集续部的紊乱之处，纠正经文的讹误，显现隐秘的口诀，将这些法类作为伏藏埋藏在工地的扎普日普莫大岩洞中，预言儿子穆汝赞布将取出那个伏藏。据说，在佛教未消失之前，通过这个伏藏将出现广大的利益众生之事，即使西藏的佛教衰败了，在锡金也有许多众生通过这个法门获得成熟和解脱。等等广为宣说。关于桑杰林巴的转世化身再次降临，为了调伏剩余的弟子，将再次降临。并且，将取出《意集》中间部分的教言。这样依次出现。由于愿力的作用，再次聚集伏藏的眷属，预言化身桑杰华丹诺布，即化身西波林巴将会出现。并且，关于掌管《意集》的人的预言，这些不会同时出现，而是依次出现，这是在授记封印中所说的：有些是为了利益众生，有些是成熟和未成熟，有些是时候未到，所有这些不可能同时聚集。无论先出现哪个，都将依次修持，获得成果，行持利益众生之事。这里所说的是，有些是在其他刹土行持利益众生之事，有些是自己已经成熟，但为了使他人成熟，需要积累资粮和福德，因此需要等待那个时间，有些是自己尚未成熟，因此需要修持道，然后自己成熟之时才能使他人成熟，有些是自己已经成熟，但调伏他人的时机尚未到来。这样由于四种原因，不会聚集在一个人身上，但是由于诸佛的慈悲，以及个人的业缘，以及君臣等人的愿力而出现。
English
Manifesting as nine great transformations, through the six tantras mentioned above, accomplishing retinues, as well as sages, vidyadharas, the four castes, and countless immeasurable beings, especially the disciples to be tamed, dakinis, heroes, yakshas, and hundreds of millions of spirits, etc., non-human disciples to be tamed, extensively performing immeasurable benefits, the Dharma called "The Guru's Mind Assembly," turning that Dharma wheel, bestowing empowerments for maturation, revealing the instructions for liberation, gathering the scattered tantras, straightening the twisted scriptures, revealing the hidden instructions, these Dharma cycles were concealed as treasures in the great rock cave of Drakpukri Pumo in Kongpo. It was prophesied that the son Murub Tsenpo would extract that treasure. It is said that until the teachings disappear, great benefit for beings will arise through this. Even if the Tibetan teachings decline, many beings in Sikkim will attain maturation and liberation through this path. And so on, extensively explained. Regarding the reincarnation of Sangye Lingpa, the tulku will appear again, to tame the remaining disciples, he will appear again. And, he will extract the instructions from the middle part of the Gongdü. Thus, they will appear in sequence. Due to the power of aspiration, the treasure retinue will gather again, it is prophesied that the tulku Sangye Paldan Norbu, that is, the tulku Zhipo Lingpa, will appear. And, the prophecies about the individuals who will have power over the Gongdü, these will not appear simultaneously, but will appear in sequence, as it is said in the Prophecy Sealed by Command: Some are for the sake of benefiting beings, Some are mature and immature, Some are because the time has not arrived, All cannot gather at one time. Whichever appears first, will gradually Practice, attain results, and perform benefit for beings. What is said here is that some are practicing benefiting beings in other realms, some are themselves mature, but in order to mature others, it is necessary to accumulate the two accumulations of merit and wisdom, therefore it is necessary to wait for that time, some are themselves not mature, therefore it is necessary to meditate on the path, and then when they themselves become mature, they can mature others, some are themselves mature, but the time to tame others has not arrived. Thus, due to four reasons, they will not gather in one person, but will arise due to the compassion of the Buddhas, as well as the karmic connection of individuals, and the power of the aspirations of the king and subjects.
Chinese
也就是说，有些人虽然没有在最初的生命中聚集，但后来会聚集，并被佛法所接引。如是说。像这样出现的先后顺序的数量也这样说：所化有情成熟和解脱的方式，不是同一时间，而是依次相续。获得稳固生起次第的有十万俱胝，显现成就的征兆的有八十万，解脱无漏幻身的有九万，获得各种成就的有八亿，种下解脱种子的已超出计数。如是说，所以这个法必定是利益众生的大事。从其他伏藏法和噶玛传承的其他法教中，获得解脱的人数也多得不可思议，出现了这样的情况。像这样，先后出现的伏藏师和成就者虽然很多，但因为不了解所有人的传记，所以无法述说。之后，君王命令译师们将所有翻译的佛法写成书本，供奉在寺庙里。建立了讲经院和禅修院。对所有这些人都从上方提供生活和衣服。从脚下取出石头放在头上。在拉萨桑耶、边境降伏、再降伏等所有寺庙里，都做了盛大的供养，以及三大节日的大供养。在俄的帕日和俄玉囊的范围内，竖立了酥油灯柱。每个寺庙每天点燃一百零八盏酥油灯等等，对三宝做了无数的侍奉。那时侯的佛法和像那样的施主，即使在印度也没有出现过，觉沃仁波切如是说。之后，君王突然生病，谁也治不好。占卜师和预言家说南喀宁波能治好，于是从洛扎卡曲迎请了他。南喀宁波说：‘国王现在吃什么食物，就拿来。’国王只是吃了那个食物，病就好了。恶臣们说：‘这一定是国王想见南喀宁波的借口。’不让国王向南喀宁波顶礼。在那里，班禅们和努钦桑吉益西等人从中调解，国王才向南喀宁波顶礼。大臣们开始准备杀害南喀宁波，磨刀霍霍，南喀宁波