English
The Net of Illusion Tantra and the eighteen tantras. Among these, the five root tantras are: the Tantra of Body, "Buddha Samayog"; the Tantra of Speech, "Moon Secret Bindu"; the Tantra of Mind, "Guhyasamaja"; the Tantra of Qualities, "Nectar Play"; and the Tantra of Activity, "Karma Mala". The five practice tantras are: the accomplishment of Body, Heruka Kilaya; the accomplishment of Speech, Horse Supreme Play; the accomplishment of Mind, Great Compassion Play; the accomplishment of Qualities, Nectar Play; and the accomplishment of Activity, the eleven tantras of Kilaya. The five common going tantras are: the Tantra of View, "Mountain of Accumulation"; the Tantra of Conduct, "Elephant Enters Water"; the Tantra of Samadhi, "One-Pointed Concentration"; and the establishment of the Samaya Vow. The Tantra of Result, "Snow Mountain Prophecy". Thus, on top of the fifteen, adding the root tantra "Secret Essence" makes sixteen. The tantra that completes what is incomplete, "Fearsome Lightning Tantra," makes seventeen. The compilation of all meanings, the Net of Illusion Tantra, the eighteen sections of Tantra, have been translated. The oral instructions personally composed by Vairochana are also present. During the day, the Dharma of cause and effect was translated, and at night, the secret mantra tantra Ati Dzogchen was translated. At that time, the Indian panditas and the Indian Dharma kings were not on good terms with each other. The panditas thought, "If we give it to India, the Dharma-protecting king will destroy it, so it is better to give it to the Tibetan king Ati." The king thought, "If we give it to India, the panditas will destroy it, so it is better to give it to the Tibetan monks." Thus, the king of oral instructions, Ati, was lost to Tibet. This is like a precious jewel falling from the mouth of a mother crocodile. They said it would be hidden as a treasure until the end of the kalpa, so they buried the treasure at Vajrasana. Or they say they buried the treasure on the rock of Asura. Or they say they buried the treasure on Vulture Peak Mountain. The king made the oral instruction Dharma Ati Dzogchen disappear without a trace. There was also talk of providing tea to the panditas. At that time, rumors were spread to Tibet, and the Tibetan emperor and subjects, the Tibetan monks, did not find the oral instruction Dharma that the king had sent people to search for. Indian evil mantras and wrathful water, slanders, etc., various Tibetan origins.
Chinese
因此，宣布这与西藏的大法相抵触。那时，所有的大臣聚集在一起，向国王禀告说：这位班智达没有找到国王派去寻找的口诀，却带着会毁灭西藏的恶咒。如果不杀死这位班智达，西藏的国土将会毁灭，因此必须杀死这位班智达。他们这样禀告了国王。那时，国王说：这位祖钦·贝若扎纳是化身，没有同意。大臣们一个个地禀告，贝若制造了一个化身的人。之后，国王将贝若扎纳放入衣服和鞋子的筒里，将两个大铜锅合在一起，让贝若扎纳坐在里面，用铁钉封住口，扔到雅砻和吉曲汇合的水中。国王向贝若扎纳洗浴，这样宣布。之后，国王捶胸顿足，放声痛哭，做出悲伤的样子。之后，国王在自己的宝座下挖了一个睡觉的地方，挖了一个地洞，从里面放了一个像小鸟大小的灯，然后藏起老师，在半夜听法和请教。一天晚上，一个亲近的内臣从国王的宫殿里出来，发现国王不在宫殿里。他看了看宝座，发现宝座下的地面被动过。于是他移开宝座，看到宝座下有一个用酥油做的台子，非常整齐。然后他走下去，看到地洞里放着一个像小鸟大小的红灯。老师坐在法座上讲法，国王穿着一件丝绸短褂，正在洗漱。当时，国王、老师和那个内臣三人都惊慌失措。国王又说：我要建一个伞房。于是他们做了一根粗大的柱子，将柱子挖空，放入木屑，然后将贝若扎纳藏在柱子里，让他住在里面。每天半夜，当包括屠夫在内的所有百姓都睡着时，国王就打开柱子的木屑，听法和请教。一天晚上，蔡邦玛·玛尔嘉尔王妃依偎着玛尔嘉尔，玛尔嘉尔对大臣昂达拉·鲁冈说：半夜和国王说话的人，是不是贝若扎纳？大臣们又向国王禀告说：国王
English
Therefore, it was proclaimed that this was in conflict with the great laws of Tibet. Then, all the ministers gathered together and reported to the king: This Pandit has not found the secret instruction that the king sent him to find, but instead carries evil mantras that will destroy Tibet. If this Pandit is not killed, the kingdom of Tibet will be destroyed, therefore this Pandit must be killed. They thus reported to the king. At that time, the king said: This Tsugmin Vairotsana is an emanation, and did not agree. The ministers reported one by one, and Vairo made an emanation person. After that, the king put Vairotsana into the tube of clothes and shoes, joined two large copper pots together, let Vairotsana sit inside, sealed the mouth with iron nails, and threw it into the water where Yarlung and Kyichu meet. The king bathed Vairotsana, thus proclaiming. After that, the king beat his chest, wailed loudly, and acted as if he was in grief. After that, the king dug a sleeping place under his own throne, dug a cave, and sent a lamp the size of a small bird from inside, and then hid the teacher, listening to the Dharma and asking questions in the middle of the night. One night, a close inner servant came out of the king's palace and found that the king was not in the palace. He looked at the throne and found that the ground under the throne had been moved. So he moved the throne and saw that there was a ghee platform under the throne, very neat. Then he went down and saw a red lamp the size of a small bird in the cave. The teacher was sitting on the Dharma seat teaching the Dharma, and the king was wearing a silk short gown and was washing up. At that time, the king, the teacher, and that inner servant were all frightened. The king also said: I will build an umbrella house. So they made a thick pillar, hollowed out the pillar, put wood chips in it, and then hid Vairotsana in the pillar and let him live inside. Every midnight, when all the people, including the butchers, were asleep, the king would open the wood chips of the pillar, listen to the Dharma and ask questions. One night, Queen Tsepangma Marmar Gyal snuggled up to Marmar Gyal, and Marmar Gyal said to the minister Angtara Lugang: The person who talks to the king in the middle of the night, isn't it Vairotsana? The ministers again reported to the king: King
Chinese
国王陛下说，父辈建造的寺庙是佛教的五大圣地，于是把金银都涂在泥土里。又说要做伞盖，于是把丝绸都撕碎糟蹋了。同样地，后来又说要修行佛法，于是把无辜的比丘和乞丐抓来投入水中。国王您真是没有慈悲心啊！即便如此，还说要把伞盖倒扣过来，把那些毁灭西藏的比丘恶咒师藏在柱子里。现在有人说，国王的法律要崩溃了。国王对大臣说：马嚼子的缰绳松了。国王又说：以前也是这样，现在也是这样，连圣者的面容像阳光一样都见不到了。现在我不敢对这位大学者处以水刑，你们把他砍头不如流放了吧。大臣昂达拉·鲁恭说：如果把毗卢遮那流放到北方，盐和羊毛就会断绝；流放到东方，丝绸就会断绝；流放到西方，颜料就会断绝；流放到南方，木材就会断绝。不如把他流放到中国。毗卢遮那说：无论如何要流放我，都不要流放到中国。我前世也是从嘉莫察瓦绒去世的，现在这口诀之法也好像要在嘉莫察瓦绒弘扬，所以请把我流放到嘉莫察瓦绒。于是没有让他去中国，而是把毗卢遮那流放到了察瓦绒。国王因此陷入悲伤。当时，邬金导师毗卢遮那唱诵了十六句歌诀：五谷丰登，河流环绕的土地啊！像眼睛一样珍爱的养育身体的父母啊！生死都与坟墓相连的亲戚啊！一心一意为事业聚集的仆人亲友啊！以及与仆人亲近的那些人啊！即使片刻也不能分离，谁也无法忍受啊！国王、大臣和百姓，你们从哪里得到满足？喂！喂！国王、大臣和百姓，请听我说！从十五岁到五十七岁，我为国王您抬轿多少次啊！赤松德赞您心里应该清楚啊！有缘分的赤松德赞啊！当初您吩咐我寻找口诀的时候，寻找也找不到，寻找的道路也很艰难，这是一难。之后，毗卢遮那踏上流放之路的时候。
English
The king said that the five Buddhist precepts of the ancestral temples were made, so the gold and silver were applied to the mud. He said that the canopy should be made, so the silks were torn and wasted. Similarly, later he said that he would practice the Dharma, so he caught the innocent monks and beggars and threw them into the water. Your Majesty, you really have no compassion! Even so, he also said that the canopy should be turned upside down, and the monks and evil mantra practitioners who were destroying Tibet should be hidden in the pillars. Now someone said that the king's law is about to collapse. The king said to the minister: The horse's bridle is loose. The king also said: It was like this before, and it is like this now, and even the face of the saint cannot be seen like sunlight. Now I dare not inflict water torture on this great scholar, you might as well exile him instead of beheading him. The minister Ngam Takra Lhugong said: If Vairochana is exiled to the north, salt and wool will be cut off; if exiled to the east, silk will be cut off; if exiled to the west, dyes will be cut off; if exiled to the south, wood will be cut off. It is better to exile him to China. Vairochana said: No matter what, if you want to exile me, don't exile me to China. In my previous life, I also passed away from Gyalmo Tsawa Rong, and now it seems that this oral instruction Dharma will also be promoted in Gyalmo Tsawa Rong, so please exile me to Gyalmo Tsawa Rong. So he was not allowed to go to China, but Vairochana was exiled to Tsawa Rong. The king was therefore plunged into sorrow. At that time, Master Padmasambhava Vairochana sang sixteen verses: The land where the five grains are abundant and the rivers surround! Parents who cherish and nurture the body like eyes! Relatives who are connected to the grave in life and death! Servants and friends who gather wholeheartedly for the cause! And those who are close to the servants! Even for a moment, they cannot be separated, and no one can bear it! King, ministers, and people, where do you find satisfaction? Hey! Hey! King, ministers, and people, please listen to me! From the age of fifteen to fifty-seven, how many times have I carried the sedan chair for you, Your Majesty! Trisong Detsen, you should know it in your heart! Trisong Detsen, who is blessed with karma! When you first ordered me to search for oral instructions, I searched but could not find them, and the road to search was also difficult, this is one difficulty. After that, when Vairochana embarked on the road of exile.
Chinese
没有适合行走的地面，行走艰难，这是第一重困难。 当山口降雪之时，一步踏错就会走向死亡，在这种雪中脱身艰难，这是第二重困难。 在波沃人自己凶猛的夜叉之地，不得不停留一晚，夜叉生吃人肉，从中脱身艰难，这是第三重困难。 在紫色的岩石上聚集着小虫，被小虫吞噬，这是第四重困难。 在难以行走的尼泊尔困境中，用舌头和双手前行，这是第五重困难。 前往没有回旋余地的印度险地，法律森严，隘口守卫必定杀人，从中脱身艰难，这是第六重困难。 以下是凶猛的奥明宝剑之法，头戴莲花帽前行，凭借难以示人的神通之力前行，这是第七重困难。 水路、木路，令人恐惧的蜂拥而至，红色的孩子、鸟脸死去，将黄金埋在地下，这是第八重困难。 难以沟通的门巴隘口守卫，为了生存，剥开鱼鳞，这是第九重困难。 前往阿刚达夏的岛屿，据说已经领悟了边地，被丢进青蛙和蛇的洞穴，从中脱身艰难，这是第十重困难。 前往印度帕德苏塔的岛屿，老虎、蛇和诅咒等众多恐惧必定会夺走这条性命，从中脱身艰难，这是第十一重困难。 前往印度拉达的岛屿，在难以逾越的毒海中，用布洗浴漂浮，这是第十二重困难。 前往印度阿瓦降伏魔鬼之地，边地的门巴令人恐惧，在他没有断气之前，用棍棒如雨般击打，这是第十三重困难。 前往印度阿雅帕洛的岛屿，铁面具、蛇面具、灰面具令人恐惧，仅仅看一眼就难以脱身，这是第十四重困难。 印度的食物种类繁多，吃下去很可能变成毒药，九年之内难以从毒中脱身，这是第十五重困难。 引诱难以引诱的婆罗门老妇，婆罗门老妇念诵经验和梦境，这是第十六重困难。 后来的七代人会彻底断绝口诀，以菩提心劝诫，这是第十七重困难。