Chinese
将上游的河流引入地下管道。 说要做一个国家没有变动。 在那里，大臣们商议后说：这个边地的门巴人，无论做什么都能成功。国家没有变动是好的，西藏就不会发生内战。国王的寿命没有变动是好的，我们不会再有这样的上师。将沙地送往尼泊尔也是好的，会变成甘布和江布两个地方。如果在山上挖洞，一次机会，国家就不会有入侵者。如果在盗贼的头上戴上龙，一次机会，就不会因为贫穷而被搜寻到。如果给孩子戴上玛瑙，年轻人就会迷恋于顶端，不会成长。如果将河流引入地下管道，就不会破坏国家的秩序。大臣们说：送他走吧，没有让他留下。之后，莲花生大士离开了。 国王问道：我的心愿桑耶寺，未来一次机会，修复的条件该如何做？ 上师的心间发出光芒，催促空行母们。她们聚集了许多财物，献给国王，说要做修复的条件。 皇帝又问：我的寺庙，一次机会，会被沙子掩埋吗？ 上师稍微思考了一下，寺庙的周围都变成了道路。 皇帝又问：在我死之前，务必来一次。 上师说： 幻化的国王，是信仰的想法。 请您再来一次。 我也很乐意那样做。 治理许多国家， 以佛法点亮非天之境， 镇压西南罗刹， 因为没有用慈悲调伏的因缘。 如果我没有来一次， 在无上密严刹土相见， 以前也发愿建造十万佛塔。 这样说道。 国王又问：务必来一次。 上师说： 一次机会，在背后有雪山， 前面是土地中心的地方，会出现化身的国王和大臣。 到那时，我会来拜访的。
English
Divert the upstream river into underground pipes. He said to make a country without changes. There, the ministers consulted and said: This border Monpa, whatever he does, will succeed. It is good that the country has no changes, Tibet will not have internal strife. It is good that the king's life has no changes, we will not have such a master again. It is also good to send the sandy land to Nepal, it will become two places, Gambu and Jiangbu. If you dig a hole in the mountain, one chance, the country will not have invaders. If you put a dragon on the head of a thief, one chance, he will not be searched for because of poverty. If you put agate on a child, young people will be fascinated by the top and will not grow up. If the river is put into underground pipes, the order of the country will not be destroyed. The ministers said: Send him away, do not let him stay. After that, the master Padmasambhava left. The king asked: My heart's wish, Samye Monastery, one chance in the future, how should the conditions for restoration be done? Light radiated from the master's heart, urging the dakinis. They gathered a lot of wealth and offered it to the king, saying to make the conditions for restoration. The emperor asked again: My temple, one chance, will it be buried by sand? The master thought for a moment, and the surroundings of the temple all became roads. The emperor asked again: Before I die, please come once. The master said: King of illusion, it is the thought of faith. Please come again once. I would also be happy to do so. Governing many countries, Lighting the lamp of the doctrine in the realm of the Asuras, Suppressing the Rakshasas of the southwest, Because there is no opportunity to subdue with compassion. If I do not come once, Meeting in the supreme Akanishta paradise, I also vowed to build a hundred thousand stupas before. He said. The king asked again: Please come once. The master said: One chance, in a place where there is a snow mountain behind, and the center of the land in front, there will be an incarnate king and minister. At that time, I will come to visit.
Chinese
说是说完就走了。像这样，在许多可靠的噶玛传承历史中都有记载。斯巴协的说法虽然各不相同，但源头似乎是一致的，都是在父王赤松德赞时期。赤松去世后，莲师和王子穆赤赞布去了匝隆。为了保护王子的寿命，建造了尊胜佛塔。用纸做了莲师的塑像，现在还在。去往罗刹国时，王子在贡塘送行。预言说在末世时期，王子的后裔会来到贡塘。之后过了很久，出现了阿里宗喀巴。现在依然存在，莲师在西藏长期居住的理由，新旧两派熟悉历史的人们都很清楚。像这样的第二佛陀莲师，从木猴年去降伏罗刹开始，到现在火马年为止，已经过去了八百六十二年。按照格隆却吉僧格在阿里宗喀，在化身秋丹衮波面前计算的那样，莲师来到西藏，到火马年为止，已经过去了八百零二年。少了一个六十年周期。这两者哪个正确，有智慧的人们请判断。关于教法的住世时间有很多不同说法，需要在其他地方了解。邬金林巴说教法住世五百年的十个时期，他撰写伏藏出现的那一年，土兔年，是五百年的第七个时期结束。现在有三个五百年时期。预言书中说：当教法的根基接近七个五百年时，邬金我也以慈悲来守护。这样说。那个预言的意思是：接近七个五百年时，指的是第六个五百年接近结束的时候。从那时起，我想有四个五百年时期。无论如何，他所说的土兔年是达孜江嘉三十八岁，噶玛巴让炯多吉去世的那一年。从那之后到火马年为止，已经过去了二百七十六年。剩下的一定是一千七百七十四年。接近七个五百年结束的时候。
English
It is said that he spoke and then departed. Thus, it is recorded in many reliable Kagyu lineage histories. Although the accounts of the Ba Zhé differ, they seem to have a common source, which is the time of the father king Trisong Detsen. After Trisong passed away, the master and the prince Mutri Tsenpo went to Zaplung. To protect the prince's life, the Namgyal Stupa was built. The statue of the master made of paper still exists today. When he went to the land of the Rakshasas, the prince escorted him to Gongtang. It was prophesied that in the final age, the prince's descendants would come to Gongtang. After a long time, Ngari Dzongkhapa appeared. It still exists today, and the reasons for the master's long stay in Tibet are well known to those familiar with the history of both the old and new schools. Such a second Buddha, Guru Rinpoche, from the year of the Wood Monkey when he went to subdue the Rakshasas, until this present Fire Horse year, 862 years have passed. According to what Gelong Chökyi Senge calculated in Ngari Dzongkha, in the presence of Tulku Chokden Gonpo, from the time the master came to Tibet until this Fire Horse year, it is said that 802 years have passed, which is less by one sixty-year cycle. Which of these two is correct, may those with wisdom judge. There are many different accounts regarding the duration of the teachings, which should be learned elsewhere. Orgyen Lingpa said that the teachings would last for ten five-hundred-year periods, and the Earth Rabbit year in which he composed the emergence of the treasure, was the end of the seventh five-hundred-year period. Now there are three five-hundred-year periods. The prophecy book says: When the foundation of the teachings is near seven five-hundred-year periods, Orgyen, I will also protect with compassion. Thus it is said. The meaning of that prophecy is: When near seven five-hundred-year periods, it refers to when the sixth five-hundred-year period is near its end. Since then, I think there are four five-hundred-year periods. In any case, the Earth Rabbit year he mentioned was when Tasi Jangyal was thirty-eight years old, the year that Karma Pakshi Rangjung Dorje passed away. From then until this Fire Horse year, 276 years have passed. The remainder is definitely 1774 years. Approaching the end of the seven five-hundred-year periods.
Chinese
如果是从那时算起，存在一千二百二十四。萨迦派的算法是三千七百三十九过去了，剩余七百六十一。认为持有象征的五百也存在。像这样，唐朝史书用词粗俗，写得含糊不清，虽然说得对。然而，圣者们是根据众生的心意来宣说佛法的，为了让在家居士容易理解，从而生起信心。同样，我虽然不明白，但写这些并非没有必要。正如所说：莲花生我今将离去，未曾与我相见而生信者，用金银墨水书写莲师传记，听闻、读诵、受持和恭敬者，免于违缘、障碍和他人的侵害，没有中阴，往生极乐世界。如是等等功德不可思议。如是书写。似乎没有谁是完全通达者。如今的新派学者们异口同声地说，成就者འདར་ཕྱར་（藏文）的伏藏是马头明王甚深密法。那是以前，松巴·旺楚、འབྲེ་ཤེས་རབ་བླ་མ（藏文）、绛波·扎巴旺秋三人，从拉萨叶尔巴宗的红岩石马耳处取出，变成了伏藏灰。松巴去世，འབྲེ་（藏文）发疯，绛波得了麻风病，于是交给了一个叫波迪·ཞུ་སྟོན་（藏文）的、被称为马头明王成就者的人，没有灌顶、口传和传承，流传了很久。后来，成就者འདར་ཕྱར་（藏文）住在纳杰时，一个叫香·策扎扎的咒师，说是莲师化身，给予了马头明王的灌顶和传承，说把咒语的嗡（藏文，ॐ，oṃ，种子字）改成ཧྲཱིཿ（藏文，ह्रीः，hrīḥ，光明）来修持，因此获得了成就。因此，对于新派来说，要找到没有掺杂的法也很难，请原谅。之后，在罗刹国铜色吉祥山索卡玉瓦内显现的，四大部洲、八小洲和附属小洲加起来共有二十二个洲。中央是食人肉血的洲，有九十亿个城市，靠近中央东北方，是名为“牟礼幻镜”的海。从那里水声四起
English
If calculated from that time, it exists for one thousand two hundred and twenty-four. According to the Sakya tradition, three thousand seven hundred and thirty-nine have passed, with a remainder of seven hundred and sixty-one. It is believed that five hundred who hold only symbols also exist. Thus, it is true that the Tang dynasty historical records seem to have been written vaguely with inelegant language. However, the noble ones teach the Dharma in accordance with the minds of sentient beings, so it seems they intended to make it easy for householders to understand, thereby creating a cause for faith to arise. Similarly, although I do not understand, writing this is not without purpose. As it is said: Padmasambhava, I am now departing, those who have not met me but have faith, should write the biography of Padmasambhava in gold, silver, and ink. Those who hear, read, uphold, and respect it will be protected from adverse conditions, obstacles, and harm from others, will have no bardo, and will go to Sukhavati. Such qualities are inconceivable. Thus, it is written. It seems that there is no one who is completely enlightened. Nowadays, the new scholars unanimously proclaim that the terma of the accomplished 'Dar Phyar' is the secret practice of Hayagriva. In the past, Sumpa Wangchuk, Drep Sherab Lama, and Jangpo Drakpa Wangchuk extracted it from the horse-eared rock of Drakmar Lhasai Yerpa Dzong, and it turned into terma ash. Sumpa passed away, Dre went mad, and Jangpo contracted leprosy. So, they entrusted it to a person named Poti Zhuton, who was known as an accomplished Hayagriva practitioner. Without empowerment, oral transmission, and lineage, it was widely spread for a long time. Later, when the accomplished 'Dar Phyar' was residing in Nakgyal, a mantra practitioner named Zhang Tsesdra Drak claimed to be an emanation of Padmasambhava and bestowed the Hayagriva empowerment and transmission, saying to change the mantra's Om (藏文，ॐ，oṃ，seed syllable) to Hrih (藏文，ह्रीः，hrīḥ，radiance) and practice it, thereby attaining accomplishment. Therefore, it seems difficult for the new practitioners to find something without adulteration, please forgive me. Then, in the Rakshasa country, Copper-Colored Mountain, inside Sokha Yuwa, the four continents, eight subcontinents, and minor continents, totaling twenty-two continents, are revealed. In the center is the continent that eats flesh and blood, with ninety billion cities, near the central northeast, is the ocean called "Mule Illusion Mirror." From there, the sound of water
Chinese
有四条河流流淌。在那中央，铜色吉祥山从水中高出二十由旬，周围六十由旬。在那座山顶，诛杀了罗刹国王，并将其焚烧。导师自己化现为如同之前的国王一样。所有的罗刹都说：‘我们的国王比以前更加光彩夺目！’在那里，聚集了所有的罗刹和天龙八部，建造了比以前更加宏伟的宫殿。所有的街道都布满了孔雀眼图案。被七重铁墙环绕，内部三层，每面都有马道，每层有三个，共有十二个。七重铁墙和八个塔楼全部由罗刹的头颅堆砌而成。那里竖立着三十二座巨大的城门。在那座大宫殿的周围，有罗刹的城市，在八个方向，各自化现为四个巨大的集会殿堂。在东方寂静法的集会殿堂，导师以班智达的装束宣讲三藏之法。在南方增长受用集会殿堂，导师显现为长寿怙主无量寿佛，宣讲无尽续部之法。在西方莲花自在集会殿堂，导师显现为吉祥马头明王，统摄一切，主要宣讲密咒母续。在北方调伏事业集会殿堂，导师显现为忿怒金刚手，惩罚违背两种法律的罗刹，宣讲调伏之法。在中央莲花光宫殿中，有三层的下层，在珍宝宝座和被制伏的罗刹之上，导师大忿怒尊的身量比罗刹大三倍以上，身穿红褐色虎皮裙，用红色人发束顶，披着狮子皮，身体燃烧着火焰，令人恐惧。明妃益西措嘉也以忿怒母的形象安住，周围有五百万持明者，外围有空行母、护法，以及仆役神鬼八部围绕。中层和上层也有持明者的眷属。
English
There are four rivers flowing. In the center of that, the Copper-Colored Glorious Mountain rises twenty yojanas from the water, with a circumference of sixty yojanas. On the summit of that mountain, the demon king was killed and then burned as an offering. The teacher himself transformed into the same form as the previous king. All the demons said, 'Our king is even more radiant than before!' There, all the demons and the eight classes of gods and demons were gathered, and a palace was built that was even more magnificent than before. All the streets were decorated with peacock-eye patterns. It was surrounded by seven layers of iron walls, with three inner levels, each with horse ramps on each side, three levels each, totaling twelve. The seven iron walls and the eight towers were all built solely from the skulls of demons. Thirty-two great city gates were erected there. Around the great palace, there were demon cities, and in the eight directions, each transformed into four great assembly halls. In the eastern peaceful Dharma assembly hall, the teacher, in the guise of a pandita, expounded the Dharma of the three pitakas. In the southern enriching enjoyment assembly hall, the teacher manifested as the protector Amitayus, the Lord of Limitless Life, and taught the Dharma of the vast ocean of tantras. In the western lotus empowerment assembly hall, the teacher manifested as the glorious Hayagriva, subjugating all, and mainly taught the secret mantra mother tantras. In the northern subjugating activity assembly hall, the teacher manifested as the wrathful Guru, punishing the demons who violated the two laws, and taught the Dharma of subjugation. In the center, in the Lotus Light Palace, in the lower chamber with three levels, upon a jeweled throne and the vanquished demon, the teacher, the Great Wrathful One, was more than three times the size of a demon, wearing a red-brown tiger skin skirt, with a red human hair topknot, draped in a lion skin, flames blazing from his body, terrifying to behold. The consort Yeshe Tsogyal also resided in the form of a wrathful mother, surrounded by five hundred thousand vidyadharas, with outer circles of dakinis, Dharma protectors, and servant gods and demons of the eight classes. In the middle and upper chambers as well, there were retinues of vidyadharas.