English
That which becomes space is called Vajra. The space of the three times, unmade and naturally pure, is called Bodhisattva. This Dharma-nature, unmade and pure Vajra, is devoid of cause and condition, and has been non-dual from the beginning. Without distinguishing between clarity and impurity, it becomes Dharma-nature. Because it is uncompounded by the three times, it is the supreme essence. Because it is spontaneously perfect, it is meditation. The Vajra spoken by the prostitute Ma Pa Rani: Because the Alaya is unchanging in the three times, it is called Vajra. Because it is unmade, it is spontaneously perfect, hence it is Bodhisattva. Moreover, because the container and its contents are spontaneously perfect, it is Bodhisattva. In the Dharma-nature where the container and its contents are spontaneously perfect, because it is not defiled by characteristics, it is Vajra. Because Dharma-nature becomes space, it is Bodhisattva. To leave that unmade is meditation. The Vajra spoken by the Ugyen Khenpo Maha Raja: Vajra (藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：Diamond Scepter) is the Alaya, the mind of enlightenment. As soon as it becomes the space of Dharma-nature without action, the mind, being originally unmade, manifests as the enlightenment of existence and non-existence. Because it is completely spontaneously perfect, the great bliss, the clear light, the three realms become Dharma-nature. The six causes are swept away with a broom. The state of non-elaboration and self-nature. Therefore, the mind of enlightenment of the Alaya, shining brightly in great bliss, is called Vajra because it is not defiled by anything. Because it abides in that meaning, it is also called Bodhisattva. Moreover, because all of Samsara and Nirvana are beyond words, thoughts, and expressions, it is Bodhisattva. The Vajra spoken by Shri Singha: Because the Alaya, the mind of enlightenment, is uncompounded in the three times, it is without birth and death, hence it is called Vajra. Moreover, it is the seed of the spontaneously perfect body, speech, and mind. The seed of the Dharma-nature space that spreads without remainder. This unchanging mandala of expansion, which is not defiled by objects, is Vajra. That itself becoming space is meditation. The Vajra spoken by Deva Tsandra: Vajra (藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：Diamond Scepter) is the Alaya, the mind of enlightenment. That which is unmade and not inverted is called Vajra. That which is spontaneously perfect and pervades is Bodhisattva. The unchanging Alaya is the great Dharmakaya. Because great bliss is spontaneously perfect, it is originally the realm of Dharma-nature. Therefore, that Dharma-nature which is unchanging in the three times, the manifestation of existence and non-existence being spontaneously perfect, is meditation. The Vajra spoken by Nagarjuna: Because there is no attachment to characteristics, the Alaya is the mind of enlightenment. Because there is no birth or death in the three times, it is Vajra. That
Chinese
将护法神王的印章和班智达的靠背放置在座垫下，作为宝藏隐藏起来。剩下的放在优茹格（Yorugs）上。那时，护法神和罗刹从比丘尼根嘎姆的经书中取出心，流出鲜血，抛弃了身体。根嘎姆自己圆满证悟后，为了显示密咒的伟大，化身为大力金刚手。之后，佛法无法被完全或秘密地隐藏。如果出现有资格和有缘分的人，就完全解脱并给予，那里就变得吉祥。出自伟大的《幻化经》。关于如何在印度发生的第十一章。现在，关于这个口诀如何在藏地出现的经过是：在尊贵的藏王拉托托日年贤在位期间，由于善逝的加持，在这片黑暗的藏地，罗刹的国度，从中国得到了一部《百行忏悔经》，于是对他进行尊敬和供养。国王因此寿命延长，眷属吉祥，政治地位提高。世间的苯教也出现了。占卜，护身符的组合，以及用谎言赞美鬼神来进行祭祀也出现了。在祖父松赞干布在位期间，出现了神圣的《白莲经》，伟大的证悟，以及《宝积经》等等，仅仅是十善法的传承，开启了神圣佛法的开端。在他儿子赤德祖赞在位期间，从中国和尼泊尔迎请了释迦牟尼佛像。从中国迎请了和尚尼雷伊香的摩诃衍等等。在他儿子赤松德赞在位期间，从印度迎请了堪布寂护，尼泊尔的巴亚，他们建立了神圣佛法的传统。从印度迎请了许多学者和僧侣，许多班智达。他的侄子赤热的译师噶瓦贝则被迎请。觉若鲁嘉参等等八位班智达等等，年长的学生喜欢翻译，年轻的学生不喜欢翻译，不喜欢学习混合语言的佛法。年长的瓦同米桑布扎从那伽拉文字中学习藏文，书写并翻译了十一年。
English
The seal of the Dharma-protecting king and the back support of the Pandit were placed under the cushion and hidden as a treasure. The remainder was placed on Yorugs. At that time, the Dharma-protecting gods and rakshas extracted the heart from the Sutra of the Bhikshuni Kundga-mo, shed blood, and abandoned their bodies. Kundga-mo herself, having perfected realization, transformed into the powerful Vajrapani to demonstrate the greatness of the secret mantra. Thereafter, the Dharma could not be completely or secretly hidden. If a worthy and fortunate person appeared, it was completely liberated and given, and that place became auspicious. From the Great Emanation. The eleventh chapter on how it occurred in India. Now, concerning how this instruction came to be in Tibet: During the reign of the noble Tibetan Emperor Lha Thothori Nyentsen, through the blessings of the Sugata, in this dark land of Tibet, the realm of rakshas, a copy of the Hundred-fold Confession Sutra was found from China, and it was revered and honored. As a result, the king's life was prolonged, his retinue became auspicious, and his political power increased. The worldly Bon tradition also arose. Divination, the combination of protective amulets, and the practice of praising demons and spirits with lies for the sake of offerings also arose. During the reign of his ancestor Songtsen Gampo, the sacred White Lotus Sutra, great realization, and the Heap of Jewels Sutra, etc., appeared, and only the lineage of the ten virtuous acts occurred, initiating the beginning of the sacred Dharma. During the reign of his son Trisong Detsen, statues of Shakyamuni Buddha were invited from China and Nepal. The Mahayana of the Chinese Hashang Niliyi Xiang, etc., were invited. During the reign of his son Trisong Detsen, Abbot Shantarakshita from India, and Baya from Nepal, were invited, and they established the tradition of the sacred Dharma. Many scholars and monks, many Pandits, were invited from India. His nephew Tri Rel's translator Kawa Peltseg was invited. Chokro Lui Gyaltsen and other eight pandits, etc., older students liked translating, younger students did not like translating, and did not like learning Dharma in mixed languages. The elder Thonmi Sambhota learned the Tibetan script from the Nagara script, wrote it, and translated for eleven years.
Chinese
罗。藏语由七位神和人翻译，佛法由两位僧人和密宗师翻译。最初的翻译者翻译了汉藏语言。扎姆波·秀和班德·耶谢德修订并最终确定了它。翻译了经藏和三藏。然后，格朗·帕吉·森格、珠古·乌希希、哲·嘉瓦·洛哲、如扬·达玛拉扎、努布·南凯宁布和五位藏族比丘在印度和尼泊尔努力修行，并将克里亚瑜伽和玛哈瑜伽翻译成藏语。乌金的堪布莲花生大师、印度的学者菩提萨埵和尼泊尔的学者卡鲁巴等被邀请来，建造了一百零八座寺庙，包括卓沃·帕吉·桑耶寺。神圣的佛法像太阳升起一样兴盛。世俗的苯教被认为是世间神灵所为，因此被摧毁了三次。有一次，佛陀的教义即将毁灭，当寿命只有六十岁时，它即将衰落，于是将口诀教法翻译成苯教，宣称苯教和佛法没有区别。当时，人们不相信只讲授一些口诀教法，而是进行诽谤。巫师苯教被保护并受到推崇。那时，疾病、武器、饥荒、冲突、冰雹等灾难接连不断。由于佛法被翻译成苯教，护法神灵感到不安，导致了恶报轮回的增加。考虑到这一点，苯教被摧毁了三次。之后，建立了许多学者学院，神圣的佛法，包括经藏和密宗，以及因果和道次第的教法得以弘扬。然而，这也让国王非常满意。国王本人前世在印度，是一位名叫帕丹的婆罗门之子，名叫比丘阿瓦卡提亚，他转世到西藏成为了一位辩论者。他意识到印度有口诀教法，于是召集了所有藏族学者和僧侣，并下令说：因果之法已经翻译得足够了，他认为需要一种不依赖因果的教法。在印度，最初佛陀诞生了，中间逐渐宣扬佛法，最后在那里涅槃。因此，
English
Ro. The Tibetan language was translated by seven gods and men, and the Dharma was translated by two groups of monks and tantric masters. The first translators translated the Sino-Tibetan languages. Drampo Shu and Bande Yeshe De revised and finalized it. The Sutra Pitaka and the three Pitakas were translated. Then, Glang Palgyi Senge, Drugu Ushi Shi, Dri Gyalwai Lodro, Ru Yang Dharmaraja, Nub Namkhai Nyingpo, and five Tibetan monks practiced diligently in India and Nepal, and translated Kriya Yoga and Maha Yoga into Tibetan. The abbot Padmasambhava of Oddiyana, the Indian scholar Bodhisattva, and the Nepalese scholar Karupa, etc., were invited, and one hundred and eight temples including Chokhor Palgyi Samye were built. The sacred Dharma flourished like the rising sun. The worldly Bon religion was considered to be the work of worldly spirits, so it was destroyed three times. Once, the Buddha's teachings were about to be destroyed, and when the lifespan was only sixty years, it was about to decline, so the oral instruction teachings were translated into Bon, proclaiming that there was no difference between Bon and Dharma. At that time, people did not believe in teaching only some oral instruction teachings, but slandered them. The shamanistic Bon religion was protected and revered. At that time, disasters such as diseases, weapons, famine, conflicts, and hail occurred continuously. Because the Dharma was translated into Bon, the Dharma protectors were disturbed, leading to an increase in the cycle of negative karma. Considering this, Bon was destroyed three times. After that, many scholars' colleges were established, and the sacred Dharma, including the Sutra Pitaka and Tantra, as well as the teachings of cause and effect and the stages of the path, were promoted. However, this also greatly pleased the king. The king himself, in his previous life in India, was the son of a Brahmin named Palden, named Bhikshu Avakatya, who was reborn in Tibet as a debater. He realized that there were oral instruction teachings in India, so he summoned all the Tibetan scholars and monks, and ordered: The teachings of cause and effect have been translated enough, and he thought that a teaching that does not depend on cause and effect was needed. In India, initially the Buddha was born, in the middle the Dharma was gradually proclaimed, and finally he passed into Nirvana there. Therefore,
Chinese
如果一定存在一种可以涵盖因果二者的法，那么在寻找时，如果因为一条路不通就认为另一条路也不行，那谁还能前进呢？如果翻译一种超越因果的法，其善根甚至连天空都无法容纳，难道还有能力吗？这样宣告之后，西藏本地的声音就消失了。经历了七次人身后转世：第一次在乌仗那国，转生为国王名为吉祥天；之后在克什米尔的王位上，转生为名为旃陀罗吉尔底；之后在僧伽罗国的摩罗耶，转生为比丘善慧；之后因对堪布的超越的业报，转生为擦瓦绒的牧童；之后在印度，转生为婆罗门吉祥之子，名为比丘阿瓦杜提；在那时，君主赤松德赞转生为博沃比丘阿瓦卡如；之后藏列珠转生为弟弟比丘达图拉；之后后悔并受戒，擦瓦绒转生为比丘布纳；之后在西藏，在娘曲和藏曲汇合的岸边，出生在广阔的土地上，名为贝吾的甘杰多吉嘉波，是母亲扎布辛扎准吉的儿子。来自擦瓦绒的嘉姆，比丘布纳去世后，转生为贝吾的甘杰塘，不到十五岁就出家，守护着比丘的二百五十条戒律。具有业缘和福报，活了四十八岁。比军队还要多的人说：‘请您下令，我等前往’等等。还有印度的居士吉祥，将父子三僧作为供养处。居士吉祥父子被邀请到名为库达拉的地方做客。因为没有送三位僧人讲法的人，三位僧人不得不推迟讲法。僧人巴胡拉前去接受讲法，看到了居士吉祥的女儿阿玛莱卡，以及邻居家有权势的居士的仆人，一个男孩正在做男女之事。那个男孩感到羞愧，逃走了。那个女孩说：‘巴胡拉，我喜欢羞愧和快乐混合在一起。我’
English
If there must be a Dharma that encompasses both cause and effect, then in searching, if one thinks that if one path doesn't work, the other won't either, then who can move forward? If one translates a Dharma that transcends cause and effect, and its roots of virtue cannot even be contained by the sky, then is there power? After proclaiming this, the sound of Tibet itself disappeared. Having transmigrated through seven human bodies: First, in the land of Oddiyana, he was born as a king named Shri Deva; then on the throne of Kashmir, he was born as Chandra Kirti; then in Malaya of Simhala, he was born as the monk Excellent Wisdom; then, due to the karmic result of surpassing the Khenpo, he was born as Tsawa Rong's shepherd; then in India, he was born as the son of the Brahmin Palden, named the monk Avadhuti; at that time, the sovereign Trisong Detsen was born as the Bowo monk Ava Karu; then Tsang Lekdrup was born as the younger brother, the monk Dhatura; then, regretting and taking vows, Tsawa Rong was born as the monk Puna; then in Tibet, on the banks where the Nyangchu and Tsangchu rivers meet, he was born in the vast land as Beu's Ganjak Dorje Gyalpo, the son of mother Drabshing Za Dronkyi. Gyam from Tsawa Rong, after the monk Puna passed away, was born as Beu's Ganjak Tang, and before the age of fifteen, he was ordained, upholding the two hundred and fifty precepts of a monk. Endowed with karma and fortune, he lived for forty-eight years. More people than an army said, 'Please give the order, we will go,' and so on. Also, the householder Palgye in India had elevated three father-son monks as objects of offering. The householder Palgye and his son were invited as guests to a place called Kudara. Because there was no one to send the three monks to teach the Dharma, the three monks had to postpone the Dharma teaching. The monk Bahura went to receive the Dharma teaching and saw the daughter of the householder Palgye, Amale Kha, and a servant boy from the household of a powerful neighbor, doing male and female things. That boy was ashamed and ran away. That girl said, 'Bahura, I like shame and pleasure mixed together. I'