Chinese
由于许多精灵居住在那里，所以不需要去修持，就出现了一个能够真实地展现许多眼见和神通的人。他知晓调伏的时机，有一次前往德里马拉亚，在靠近林伽的树上钉入橛，森林被火烧毁。林伽一半化为灰烬，之后再没有发生损害。奥坦塔布日寺的供养也完成了。他将橛钉向一个没有做坛城护法的瑜伽母，让她将橛插入海中，结果龙及其眷属全部死亡，七天后海干涸。外道的所有派别都消失了。他派一个修持仆人将一个橛钉入摩揭陀的玻璃石上。那石头变成了粉末，对佛教徒非常有益。在名为卡尔察的地方，佛教兴盛，杜鲁卡的国王发动了战争，当他们乘船进入名为尼拉的河流时，导师做了忿怒指印，五百多艘船沉入水中，杜鲁卡的勇士全部死亡，从而阻止了战争等等，他的事业是无限的，只能略微提及，无法详尽描述。还有，佛陀涅槃后出现的调伏的法王无忧王的比丘，以及比丘自在军也是导师的化身。《行境清净经》中说：“我涅槃后，在未生怨王的时代，我的舍利和这部经将一起被隐藏在王舍城南方，为了未来将出现的名为无忧王的国王。那时，将出现名为比丘自在军的僧团，这部经将调伏那位国王。那位国王将建造八万四千座舍利塔，那位比丘将把这部经放在北方，但没有人会知道。”因此，经中预言了那位比丘将这部经藏在西藏。此外，他还化身为胜乐金刚时轮心髓，在金刚座焚烧了外道国王龙遍入及其眷属，以及所有的外道导师，为佛教的弘扬做了伟大的事业。他将外道国王宝光转移到尸体上，进行夺舍，成为国王，并调伏了巴嘎拉。成就。
English
Because many spirits resided there, there was no need to practice, and someone appeared who could truly demonstrate many visible signs and clairvoyance. Knowing the time for taming, he once went to Trimala and drove a stake into a tree near the lingam, and the forest was consumed by fire. Half of the lingam was reduced to ashes, and after that, no harm occurred. The offerings to Odantapuri were also completed. He directed a stake at a yogini who had not made a mandala protector and had her insert the stake into the sea, and as a result, the nagas and their retinues all died, and after seven days the sea dried up. All the factions of the non-Buddhists disappeared. He sent a stake to a practice servant and had him insert it into the glass rock of Magadha. That rock turned into powder, which was very beneficial to the Buddhists. In the place called Kaltsa, where Buddhism was flourishing, the king of Turuka launched a war, and when they boarded boats to enter the river called Nila, the teacher made a threatening gesture, and more than five hundred boats sank into the water, and all the Turuka warriors died, thus preventing the war, and so on. His deeds are limitless, and can only be mentioned briefly, but cannot be described in detail. Furthermore, the Dharma King Ashoka, who appeared after the Buddha's Nirvana, was the taming bhikshu, and the community of Bhikshu Ishvara was also an emanation of the teacher. The Sutra of Pure Conduct states: "After my Nirvana, in the time of King Ajatashatru, my relics and this sutra will together be hidden in the south of Rajagriha, for the sake of the future King Ashoka who will appear. At that time, a sangha called Bhikshu Ishvara will appear, and this sutra will tame that king. That king will build eighty-four thousand stupas containing relics, and that bhikshu will place this sutra in the north, but no one will know." Therefore, the sutra prophesied that the bhikshu would hide this sutra as a treasure in Tibet. Furthermore, he emanated as the essence of the Hevajra Kalachakra, and in Vajrasana he burned the non-Buddhist king, the naga Khyung Khyabjuk and his retinue, and all the non-Buddhist teachers, and did great deeds for the propagation of Buddhism. He transferred the non-Buddhist king Norbu Oden to a corpse, performed transference of consciousness, became the king, and subdued Bhagala. Accomplished.
Chinese
伟大的多比黑鲁嘎也是为了调伏邬金地区而化身。在铜洲和金洲两地降伏了外道，并将他们的所有大臣百姓都安置于佛教中。前往印度后，化现为地、水、火、风、空、山、沙门、婆罗门、旃陀罗、居士、国王、大臣、妇女和成就者等显现和存在的程度，利益众生的方式是不可思议的。但在唐书中略有提及，从中可以了解。之后，国王尼玛僧格迎请至金刚座，将所有人都安置于成熟解脱。就这样住了三千六百年，护持了教法。之后，如何迎请到西藏呢？分为意愿的陈述和迎请的实际情况两部分。第一部分是：有人说这位伟大的导师在西藏住了三个月，也有人说是十八个月，有些人说是三年，还有些人说是六年。大多数是跟随《斯巴遗教》，因为没有看到大量的传记和事业，所以似乎产生了对时间长短的疑惑。在这里，有些人不认为建造寺庙、束缚神鬼和埋藏宝藏等各种事业不会结束，因为他拥有无限的神通。他们这样说。这样说来，导师拥有将劫变为瞬间，将瞬间变为劫的神通，难道要说在西藏只住了一瞬间吗？还有，《斯巴遗教》的一篇文章中说住了十三年，说桑耶寺在火兔年开始建造，在土兔年完成，莲花生大师进行了开光。布顿佛教史中也引用了这样的话。还有些人说在桑耶寺住了八年，在修行地住了十一年，不是一百一十一年，而是八年和十一年。像这样，以上的所有意愿都出现在各自的显现中，所以各自都是真实的，并不矛盾。然而，因为必须说出一种在过去、现在、未来所有时间都出现的共同显现，所以是这样的：有些宁玛派人士因为不相信斯巴益西旺波导师，所以
English
The great Ḍombi Heruka was also an incarnation for the purpose of subduing the land of Oḍḍiyāna. In both Copper Island and Gold Island, he subdued the heretics and placed all their ministers and subjects in Buddhism. After going to India, he manifested as earth, water, fire, wind, space, mountains, ascetics, Brahmins, caṇḍālas, householders, kings, ministers, women, and siddhas, etc., to the extent of appearance and existence, and the way he benefited beings is inconceivable. However, it is known from a brief mention in the Tang Annals. Then, King Nyima Sengge invited him to Vajrasana and placed everyone in maturation and liberation. In this way, he stayed for three thousand six hundred years and upheld the teachings. Then, how was he invited to Tibet? It is divided into the statement of wishes and the actual manner of invitation. The first part is: Some say that this great teacher stayed in Tibet for three months, some say eighteen months, some say three years, and some say six years. Most follow the Sba bzhed, but since they have not seen extensive biographies and activities, it seems that doubts about the length of time have arisen. Here, some do not think that various activities such as building temples, binding gods and demons, and burying treasures will not end, because he possesses infinite miraculous powers. That's what they say. In that case, since the teacher possesses the miraculous power to transform a kalpa into a moment and a moment into a kalpa, should it be said that he only stayed in Tibet for the duration of a moment? Also, one article in the Sba bzhed says that he stayed for thirteen years, saying that Samye Monastery was started in the Fire Female Rabbit year and completed in the Earth Rabbit year, and that Guru Padmasambhava performed the consecration. This is also quoted in Buton's History of Buddhism. Some also say that he stayed in Samye for eight years and in the practice places for eleven years, not one hundred and eleven, but eight and eleven. Like that, all the above wishes appear in their respective appearances, so they are all true and not contradictory. However, since it is necessary to state a common appearance that occurs in all three times, past, present, and future, it is like this: Some Nyingma people do not believe in Sba Yeshe Wangpo, so
Chinese
像这样写了。有人说《斯巴协》不正确。据说《斯巴协》是因为国王和大臣们害怕，一份放在国王的手提箱里，一份放在大臣们那里，一份放在寺庙的僧侣们那里。因此，斯巴耶谢旺波的意义并不明显。这里也有哈香被驱逐的历史，所以发生的时间显然是在菩提萨埵去世之后。虽然上师在藏地呆了很久，但似乎并没有留在斯巴的印象中。因此，名字被称为《斯巴协》。这个历史到来的原因是邪恶的大臣们害怕上师的力量，所以在国王没有掌权之前，就让上师来了。他们秘密地进行供养和讨论，决定在上师没有离开之前都要留在这里。邪恶的大臣们虽然不能阻止上师，但由于整个西藏的福报不够，所以化现了一个与自己一样的化身，从口中飞到贡塘，显示了去世的方式。真正的身体住在修行的地方。这将在下面解释。斯巴协也不是不正确的。没有比《斯巴协》更可靠的桑耶寺历史了。莲花生大师剩下的法，有多少是比玛拉迎请来的法轮呢？斯巴人不相信上师是无知的说法，没有可靠的历史。因此，如果了解《斯巴协》和《噶玛》的历史唐文，一切都会一致。在《噶玛》的原始文件中，只有莲花生大师建造了桑耶寺的说法。还有一些新的追随《斯巴协》是因为没有看到其他历史，这是真的。有些人因为上师没有呆很久的说法，认为宁玛派是邪教。化身楚臣列波这样说：对于那些想要驳斥据说由果库巴拉杰等人创作的早期密宗，并且说没有原始的佛经和论典的人，我已经另行回答了。一般来说，洛钦仁钦桑波的驳斥邪咒和希瓦沃的《阿比达摩》等，无论是新是旧，都
English
It is written like this. Some say the "Sba bzhed" is incorrect. It is said that the "Sba bzhed" was because the king and ministers were afraid, one copy was placed in the king's hand luggage, one was placed with the ministers, and one was placed with the monks of the monastery. Therefore, the meaning of Sba Yeshe Wangpo is not obvious. Here also is the history of Heshang being expelled, so the time of occurrence is clearly after the passing of Bodhisattva. Although the master stayed in Tibet for a long time, it seems that he did not remain in the minds of the Sba people. Therefore, the name is known as "Sba bzhed." The reason why this history came about is that the evil ministers were afraid of the master's power, so before the king came to power, they allowed the master to come. They secretly made offerings and discussed, deciding to stay until the king had not left. Although the evil ministers could not stop the master, because the merit of all of Tibet was not enough, he manifested an emanation like himself, flew from his mouth to Gungtang, and showed the manner of passing away. The real body resides in the places of practice. This will be explained below. The "Sba bzhed" is also not incorrect. There is no more reliable history of Samye Monastery than the "Sba bzhed." How much of the Dharma wheel that Vimala invited is left of the Dharma that Padmasambhava left behind? The Sba people's disbelief in the master is an ignorant statement, and there is no reliable history. Therefore, if you understand the "Sba bzhed" and the history of the Kama Tang texts, everything will be consistent. In the original documents of the Kama, there is only the statement that Padmasambhava built Samye Monastery. Some new ones follow only the "Sba bzhed" because they have not seen other histories, which is true. Some people, based on the statement that the master did not stay for long, consider the Nyingma school to be a heresy. The incarnate Tulku Tsuklak Trengwa said this: For those who want to refute the early tantras, which are said to have been composed by Gokukpa Lhase and others, and who say that there are no original sutras and treatises, I have already answered elsewhere. In general, Lokchen Rinchen Zangpo's refutation of evil mantras and Shiwowo's Abhidhamma, etc., whether new or old,
Chinese
制止将度母等咒语行用，如凡夫俗子般原音使用，并非从根本上制止宁玛密法。因为阿底峡尊者等众多印度班智达来到藏地，他们并未制止。如果像是龙星王的伪造教言那样，对于佛法将是极大的损害。如同洛钦·仁桑降伏龙星王一样，应当出现一位降伏宁玛派的具神通和能力之圣人来降伏，之后所有人都知道那不是真实的，从而无人涉入。必须肯定会有这样的时候。但并没有出现那样的情况。如果不是伪造的教言，那么来到藏地的班智达智者们怎么会不知不觉呢？如果知道，又怎么会放任这种佛法的分裂呢？如果将噶当宝典视为标准，那么阿底峡尊者说过，以前莲花生大师所造的、降伏藏地鬼神的法，现在在修行密法者中流传的就是这些。班禅释迦师利和克珠·洛扎瓦大师发现了《秘密藏续》的梵文原本，以及拉姆扎兄弟如法修持《秘密藏续》，还有大圆满心髓口诀部，即使在印度也显示为可以行用、无须取舍，如果不理解这些意义，就会接近断见，因此极为隐秘。精通咒语的班智达们和国王用印章封印，无法享用。希日森哈和毗玛拉米扎偷偷地为贝若扎纳和藏列珠巴讲述。所有的班智达都梦境紊乱，知道口诀之法已经流失到藏地。于是再次将经书隐藏在金刚座，使其不再出现，在贝若的无垢画像中可以看到。现在印度的班智达们都不知道。阿底峡尊者在桑耶寺打开了一个梵文经书的宝库，看到了以前从未听过的众多续部。他说：“我看到了世间流传的所有续部，以及空行母所传授的无量续部，但其中都没有这些续部。大概是莲花生大师用神通从罗刹国取来的吧。大乘密法是无边无际的。”
English
It is to prevent the use of mantras such as Tara, using the sounds as they are by ordinary people, not to fundamentally prevent the Nyingma tantras. Because Indian pandits such as Atisha came to Tibet, they did not prevent it. If it were like the false teachings of Lulong Star King, it would be a great harm to the Dharma. Just as Lotsawa Rinchen Zangpo subdued Lulong Star King, there should appear a holy person with magical powers and abilities to subdue the Nyingma school, and then everyone will know that it is not true, so that no one will be involved. There must be such a time. But such a situation has not occurred. If it is not a false teaching, how could the wise pandits who came to Tibet not know or see it? If they knew, how could they allow such a division of the Dharma to be ignored? If the Kadampa scriptures are taken as the standard, then Atisha himself said that the Dharma created by Padmasambhava in the past to subdue the gods and demons of Tibet is now prevalent among those who practice tantra. Panchen Shakya Shri and Khutrom Lotsawa found the Sanskrit original of the Guhyagarbha Tantra, and the Lamdral brothers practiced the Guhyagarbha Tantra purely, and the Dzogchen Semde and Longde classes, even in India, are shown to be usable without acceptance or rejection. If you do not understand these meanings, you will be close to nihilistic views, so it is extremely secret. The pandits who are proficient in mantras and the king sealed it with seals, so it could not be enjoyed. Shri Singha and Vimalamitra secretly told Vairotsana and Tsang Legdrub. All the pandits had disturbed dreams and knew that the oral teachings had been lost to Tibet. So they hid the scriptures again in Vajrasana, so that they would not appear again, which can be seen in the immaculate image of Vairo. Now the pandits in India do not know about it. Atisha opened a treasury of Sanskrit scriptures in Samye Temple and saw many tantras that he had never heard of before. He said, "I have seen all the tantras that are known in the world, as well as the immeasurable tantras taught by the dakinis, but none of them have these tantras. Probably Padmasambhava took them from the land of the Rakshasas by magical power. This Mahayana Secret Mantra is infinite."