English
After circumambulating the mandala, he praised the master with symbolic praises. He extensively spoke about the benefits of devotion to the master and then departed to the realm of the Ḍākinīs. The master said, "Bring my prince Lhaje here." He conferred the empowerment of the Dzogchen view, the Lotus Heart Drop, the Yidam Kadü Chökyi Gyatso, and the Dharma Lord of the Lama Tennyi Korsum, and prophesied to the treasure revealer Orgyen Lingpa. The master said, "This prince is a seventh reincarnation, so bury his body as a treasure." It is said that he passed away at the age of fifteen and was buried as a treasure. Then, Tso Gyal and Monmo Trashi Khyéu Dren brought him to Sheldrak. They requested instructions. In the Tang Yig, it is said that at this time, Pehar and his retinue searched for and tamed eagles. Furthermore, he bound under oath the planets and the five types of nāgas that appeared. He composed many documents on the treatment and protection of the three, the planets, nāgas, and kings. All the gods and demons appeared and were bound by oath. Then, he gave instructions to the prince and subjects, advising them at the summit of Samye in this way: Until you are certain, ask the conch shell. To earnestly pray is this present time. If you act diligently, you will surely be certain. Entrust your mind, essence, and heart to the lotus. If you are deceived, Padmasambhava is of no use, princes and subjects. If you speak truthfully, trust will not arise. If you waste words, you will accumulate negative karma, not Dharma. Maintain your devotion to the lama for a long time, princes and subjects. In your youth, strive to practice the sacred Dharma. When you are old, it is difficult to practice due to physical reasons. This life is fleeting, princes and subjects. When coarse thoughts arise, seek a khenpo within. You do not need to deliberately accept or reject, leave it in its natural state. You must be certain through the view, princes and subjects. When afflictions are exhausted, there is no need for Dharma. Without compassion, the root of Dharma rots. Repeatedly contemplate the suffering of samsara. Do not postpone Dharma, princes and subjects. Those with devotion will accomplish their own benefit. There is no use in bestowing Dharma and kindness on others. Do not be discouraged, strive to practice. One meal for a lifetime of a hundred times is enough. What is the use of teaching Dharma in front of fancy clothes? Before you die, listen to the Dharma attentively. Postpone the empowerment on the title. Request empowerment and blessings every year. Consciousness wanders in the bardo like a foolish dog.
Chinese
萨！引领至高处，那有困难。无形习气之身，于因缘处宽广。不知舞姿如何，稍微思考一下吧。若积累多年修行，则成就将生。行持正法，努力向佛法方面发展。藏地佛法之日，光芒渐近。诸位君臣，请理解这个暗示。对于有情众生，莲花生没有离去。祈祷吧，莲花生就在门边。寿命已尽，疾病难用药物治愈。一天过去，两天过去，生命耗尽。有空闲的人们，临终时却后悔不已。哎呀，后悔似乎有点晚了。罪恶的迎接，很可能先到来。哭泣无益，心中生起坚韧。若见轮回之过患，而不修持正法。诸位君臣，意义精华内部已腐烂。如路途疲惫，追赶同伴一般。莲花生要去的地方是西南罗刹洲。如破旧的衣服，不会变成新的。现在莲花生想要推迟也无法推迟了。临终的病人，如油尽灯枯。寿命的增长因缘已尽，无法停留。如同枯树的枝叶一般。莲花生不住在藏地，将前往罗刹之地。如鸟群从树上飞走一般。片刻不停留，莲花生立即动身。供养者们，再见了，诸位王子和臣民。如是说道。王子和臣民们准备好后，在芒域贡塘拉卡升起了火。供养者们准备好后，前往祖尔喀尔石的佛塔。献上供养和款待，宣说了许多佛法和教诲。给予甚深道上师瑜伽。之后前往拉萨，重新加持。将如意宝藏于地下。在那里，以二十五位君臣为首。堪布释迦喇嘛等所有僧侣，以及毗卢遮那和噶觉等所有译师，以及努桑吉益西和多吉杜炯等所有咒师，以及喇嘛娘擦西里等所有医生，以及喇嘛钦坚蒋敦库鲁等所有算命师，以及空行母益西措嘉，以及昂尊贝吉嘉姆等所有女预言家，以及施主喀钦嘉瓦等所有人，都异口同声地请求住下来，但他没有答应。
English
Sa! Leading to the high realms, that is difficult. The formless karmic traces of the body are vast in the realm of conditions. Not knowing how to dance, contemplate it a little. If practice is accumulated over years, then accomplishments will arise. Practice the sacred Dharma, strive to develop towards the Dharma. The sun of Dharma in Tibet is close to shining its rays. All you lords and subjects, please understand this hint. For sentient beings, Padmasambhava has not departed. Pray, Padmasambhava is at the door. When life is exhausted, illness is difficult to cure with medicine. One day passes, two days pass, life is exhausted. Those who have leisure, regret it at the time of death. Alas, regret seems a little late. The welcoming of sins is very likely to come first. Crying is useless, generate perseverance in your heart. If you see the faults of samsara and do not practice the sacred Dharma, all you lords and subjects, the essence of meaning inside is rotten. Like a traveler lagging behind, chasing after companions. The place where Padmasambhava is going is the southwest Rakshasa continent. Like worn-out clothes, they will not become new. Now Padmasambhava cannot postpone it even if he wants to. A dying patient is like a lamp with exhausted oil. The conditions for the increase of life are exhausted, there is no power to stay. Just like the branches of a dry tree. Padmasambhava will not stay in Tibet, he will go to the land of the Rakshasas. Like a flock of birds flying away from a tree. Not staying for a moment, Padmasambhava immediately departs. Farewell, patrons, all you princes and subjects. Thus he spoke. The princes and subjects prepared, and raised a hearth in Mangyul Gungtang Lakha. The patrons prepared and went to the stupa of Zurkhar Rock. Offering gifts and hospitality, they spoke many Dharma teachings and instructions. He gave the profound path of the Guru Yoga. Then he went to Lhasa and reconsecrated it. He hid the wish-fulfilling jewel in the ground. There, led by the twenty-five lords and subjects, all the monks including Khenpo Shakya Lama, all the translators including Vairotsana and Ka Gok, all the mantra practitioners including Nub Sangye Yeshe and Dorje Dudjom, all the doctors including Lama Nyangtsa Shri, all the astrologers including Lama Khyenjyang Dun Khulu, the Dakini Yeshe Tsogyal, all the female diviners including Ngangtsun Pelgyi Gyalmo, and all the patrons including Kharchen Gyalwa, unanimously requested him to stay, but he did not agree.
Chinese
啊！所有人都泪流满面，被悲伤压倒。然后，他动身了，像送葬队伍一样，君臣们追赶着，当晚就在那里驻扎。现在，导师去了罗刹之地，父王也驾崩了。想到西藏如同黑暗的洞穴，他们恳求给予慈悲，请求一个教诲。他赐予了大悲的教诲。之后，他向上走，到达了名叫日朗日的平原。他说：“未来这里将会出现一个名为萨的寺庙和僧团。文殊菩萨的七世转世将会出现，他们将使佛法光明。摧毁者霍尔的引导者对西藏的恩情将无人能及。”他分别给予了所有君臣临终遗嘱。在那里，所有人都注视着导师的脸，发出“吉呼”的哀嚎。天空非常晴朗，但诸神和恶魔哭泣的眼泪打湿了所有人的衣服。在那里，他又说了许多临终遗嘱，他说：“从贡塘出发，我就要走了。”所有人都像被挖走了心脏一样。有些人昏倒，有些人僵硬，有些人跌倒，有些人脸朝下，有些人拔头发，有些人捶胸，有些人哭喊，有些人驱魔。所有人的眼睛都充满了泪水，以至于看不见路，也发不出声音。过了一会儿，他唱了很多歌，说：“现在不要哀嚎了！你们在安乐的时候，我要去降伏罗刹。现在如果不降伏罗刹，世界就会被罗刹占据。因此，我要去降伏罗刹。西藏的各位，请安好！”说完，从云中出现了一匹珍贵的骏马，导师骑了上去。无数的天神用无法想象的供养云团供养，并伴随着天乐和各种歌声赞颂，据说他升入了空中。也有人说他骑着狮子走了，这是每个人各自的显现。在那里，君臣们就像被遗弃在沙滩上的鱼一样。叹息声充满了胸膛，泪水盈满了眼睛，肺和心脏都堵在了胸口，脚扎在地上，跌倒在地，非常痛苦。然后，他们擦干眼泪，抬头看去。在阳光的中心，只有一只乌鸦那么大。再看时，它变得越来越小。过了一会儿，什么也看不见了。然后，他们平静下来，观看
English
Ah! Everyone's eyes were filled with tears, overwhelmed by sorrow. Then, he departed, and like a funeral procession, the king and subjects chased after him, camping there that night. Now, the teacher has gone to the land of the Rakshasas, and the father king has also passed away. Thinking of Tibet as a dark cave, they begged for compassion, requesting a teaching. He bestowed the teaching of great compassion. Afterward, he went upwards, arriving at the plain called Rilangru. He said, "In the future, a monastery and a monastic community called Sa will arise here. Seven incarnations of Manjushri will appear, and they will illuminate the Buddha's teachings. The kindness of the guide of the destroying Hor to Tibet will be unmatched." He gave each of the king and subjects their final instructions. There, everyone gazed at the teacher's face, uttering cries of "Kyi hud!" The sky was very clear, but the tears of the gods and demons wet everyone's clothes. There, he spoke many more final instructions, saying, "Starting from Gungtang, I am going." Everyone felt as if their hearts had been torn out. Some fainted, some stiffened, some fell, some fell face down, some tore their hair, some beat their chests, some cried out, some performed exorcisms. Everyone's eyes were filled with tears, so they could not see the road and could not speak. After a while, he sang many songs, saying, "Do not lament now! While you are in comfort, I am going to subdue the Rakshasas. If the Rakshasas are not subdued now, the world will be filled with Rakshasas. Therefore, I am going to subdue the Rakshasas. May all of you in Tibet be well!" After he said this, a precious steed appeared from the clouds, and the teacher mounted it. Countless gods offered unimaginable clouds of offerings, and accompanied by divine music and various songs of praise, it is said that he ascended into the sky. Some say that he left riding a lion, which was each person's individual perception. There, the king and subjects were like fish abandoned on the sand. Sighs filled their chests, tears filled their eyes, their lungs and hearts were blocked in their chests, their feet were planted on the ground, they fell down, and they were in great pain. Then, they wiped away their tears and looked up. In the center of the sunlight, it was only as big as a crow. Looking again, it became smaller and smaller. After a while, nothing could be seen. Then, they calmed down and watched
Chinese
然后，我看到他住在印度和邬坚边界名为桑日卡的地方。毗卢遮那以意念祈请道：“我们的君主，王子，现在该怎么办？”。 导师回答说：“生于三界轮回是痛苦的牢笼。即使转生为护法之王，也是喧嚣散乱之地。伟大的国王啊，观照自性本净的虚空，来世必将证得圆满的佛果。” 将此教诲传达给王子。之后，君臣一行返回。王子本想前往扎布，但大臣们将他迎请至桑耶寺。他以祖先的优良传统，如法治理臣民，使整个藏区获得安乐，并广弘佛法。如此，这位伟大的导师在汉藏两地居住了多久呢？在唐朝的文献中记载的年数是：在因陀罗菩提的王宫住了五年，在清凉园住了五年，研习佛法十年。在印度、中国、邬坚、萨霍尔、摩揭陀、外道之地、克什米尔、僧伽罗、于阗、玛汝策，这十个地方每个地方住了两百年。在阿扎、勃律、香巴拉、象雄、达孜、格萨尔、吐火罗、鲁巴拉、斯里兰卡、龙域，这十个地方每个地方住了九十八年。在尼泊尔住了四十年，总计三千六百年。其中阿扎、象雄、达孜、格萨尔、龙域不属于印度，而是导师从出生到前往西藏期间的年份总和。达孜是上霍尔，格萨尔是霍尔，似乎就是由国王比杰梅尔干统治的地方。在桑耶寺顶楼住了六十年，也有说是六年。如果那样计算，就和一百一十一年的数字不符了。在青浦住了五年，在扎央宗住了三年，在雅玛隆住了四年，在谢扎住了三年，在穆提斯帕玛冈住了两年，在香波冈住了三年，在玉龙扎住了两个月，在洛扎卡曲住了七年，在哲塘萨杰扎住了十个月，在扎布隆住了两年，在桑耶巴普住了三个月，在觉堆迪卓住了七年，在帕瓦仓住了一年，在沃卡嘎普
English
Then, I saw him residing in a place called Zangri Kha on the border of India and Oddiyana. Vairochana prayed in his mind, "Our lord, the prince, what should we do now?" The master replied, "Being born in the three realms of samsara is a prison of suffering. Even being born as a Dharma-protecting king is a place of noise and distraction. Great king, look at the clear expanse of your own mind; in the future, you will attain perfect Buddhahood." This advice was conveyed to the prince. After that, the lord and his subjects returned. Although the prince intended to go to Zabu, the ministers invited him to Samye Monastery. He governed the subjects according to the good traditions of his ancestors, bringing happiness to the entire Tibetan region, and widely promoted the Buddha's teachings. How long did this great master reside in China and Tibet? The Tang Dynasty records state the number of years as follows: He lived in the palace of Indrabodhi for five years, in the Cool Grove for five years, and studied the Dharma for ten years. In India, China, Oddiyana, Zahor, Magadha, the land of heretics, Kashmir, Simhala, Khotan, and Marutse, he lived for two hundred years in each of these ten places. In Azha, Brutsha, Shambhala, Zhangzhung, Tazig, Gesar, Tokharistan, Rupala, Sri Lanka, and the Naga realm, he lived for ninety-eight years in each of these ten places. He lived in Nepal for forty years, totaling three thousand six hundred years. Among these, Azha, Zhangzhung, Tazig, Gesar, and the Naga realm do not belong to India; these are the total number of years from the master's birth until he went to Tibet. Tazig is Upper Hor, and Gesar is Hor, which seems to be the place ruled by King Biji Mergan. He lived on the top floor of Samye Monastery for sixty years, or so it is said for six years. If calculated that way, it does not match the number of one hundred and eleven years. He lived in Chimphu for five years, in Drak Yangdzong for three years, in Yamalung for four years, in Shel Drak for three years, in Mutik Pama Gong for two years, in Shampo Gang for three years, in Yulong Drak for two months, in Lhodrak Kharchu for seven years, in Drintong Salje Drak for ten months, in Zabu Lung for two years, in Zangyak Palpuk for three months, in Zhoto Tiding for seven years, in Parwa Tsang for one year, and in Olkha Garphuk.