English
To this family and relatives, from fifteen to fifty-seven years old, how much hardship was endured to ripen the land of Tibet. Jomo, your parents know it in their hearts, having obtained the fruit of longevity, I, Vairochana, am here to ripen the sacred Dharma. The evil minister Lu Gang in Tibet, his words and deeds of aiding and abetting, Jomo, you also know. How to choose between love and stinginess, offering to the Three Jewels without marrying, where else can one go besides the three lower realms? Please look at the scriptures translated by the translators, falling into the stone mountain walls that are difficult to escape, not rescuing the skillful monkey, Jomo, you also know the choice between love and stinginess. Even if one stays for a hundred years, one will not feel tired, because one needs to accompany this life and the next, although the words are sharp, the nature is also like a woman, but the aforementioned faults of the Dharma, Jomo, you also know. For noble families, the service and offerings are all grand, there are four things to do, human law is good and strict with oneself, not getting lost on the right path and keeping vows, respecting the Three Jewels and respecting the guru, cherishing the entrusted teachings, the nobles also cherish this lineage, Jomo, you also know not to rely on anything. How great is the sin of breaking vows? Please look at the true meaning spoken from your own mouth. In the "Elephant Power Entering the Womb Sutra" and others, as well as in the "Vinaya Pitaka", compared to killing all the beings in the three thousand great thousand worlds at the same time, breaking even one branch vow out of the eight root vows, this sin is extremely heavy, and wisdom is immeasurable. The karmic result of breaking vows is leprosy, sores, blindness, smallpox, boils and various diseases, or mothers killing their sons, sons killing their mothers, etc., dying by weapons. This is only a slight fault like a leaf maturing in this life, and a fault as thick as a tree trunk will mature in the next life. How great is the sin of breaking vows? Please check from the "Elephant Power Entering the Womb Sutra" and others, as well as the pure Vinaya Pitaka. Thus it was said. Tsepang Zamar Gyal replied to Vairochana: Venerable Jomo, please listen to my words, from fifteen to twenty-one years old, parents
Chinese
得到是难是易？细微之处也有大的差别。虽然困难超乎寻常，但这是摧毁吐蕃王国的行为。边境的门察赤松德赞，以及臣民中的昂冈丹拉鲁冈，流放吐蕃的太阳，真是可悲啊！说完，丹坚哭泣起来。然后，毗卢遮那问道：王妃在哪里商议？丹坚王妃回答说：大智者为何不说话？对于像父亲一样的三个儿子，不要让母亲的臣民遭受苦难。女人的本性是贪恋，对此我永远不会忘记。说完，毗卢遮那为了让国王听到，唱了一首歌：像我毗卢遮那这样的人，心性超越生灭的界限，即使被杀也不会有罪过。证悟如大海般的法性深渊，幻化的财富又能做什么呢？一切显现存在皆为坛城，执着于对象又能做什么呢？因为有三宝之父，执着于幻觉的父母又能做什么呢？因为有五大的亲友，执着于幻觉的亲友又能做什么呢？因为有守护教法的真言，敌人和障碍又能做什么呢？说完，王妃准备前往擦瓦绒。在那里，当商议将毗卢遮那流放到擦瓦绒时，来了一位名叫纳波切的国王，问道：毗卢遮那去哪里了？大臣昂达拉鲁冈回答说：毗卢遮那被流放到擦瓦绒了。纳波切国王向赤松德赞禀告说：尊敬的圣者，如果您将毗卢遮那流放到擦瓦绒，吐蕃的太阳就要落山了。纳波切哭泣起来。赤松德赞为大臣们唱了一首歌：与我因果相关的内外大臣们，即使与边境语言不通的人相遇，如果流放毗卢遮那，吐蕃的太阳就要落山了。这位具足一切所需的主人，请允许他留在吐蕃。说完，流着眼泪哭泣起来。大臣们商议后，担心如果不流放毗卢遮那，法术和恶咒会增长，所以没有同意。
English
How difficult or easy is it to obtain? Even in the smallest things, there are great differences. Although the difficulties are extraordinary, this is an act of destroying the kingdom of Tibet. The border Mon-Tsa Trisong Detsen, and the subjects Angang Damra Luguang, exiling the sun of Tibet, how pitiful! Having said that, Dargyen wept. Then, Vairochana asked: Where did the Queen consult? Queen Dargyen replied: Why doesn't the great wise one speak? For three sons like fathers, do not let the mother's subjects suffer. A woman's nature is to be attached, I will never forget this. Having said that, Vairochana sang a song for the king to hear: For someone like me, Vairochana, the nature of mind transcends the limits of arising and ceasing, even if killed, there is no sin. Having realized the depths of the Dharma nature like an ocean, what can illusory wealth do? All appearances and existence are mandalas, what can attachment to objects do? Because there is the father of the Three Jewels, what can the parents of delusion do? Because there are relatives of the five elements, what can the relatives of delusion do? Because there is the mantra that protects the Dharma, what can enemies and obstacles do? Having said that, the Queen prepared to go to Tsawa Rong. There, when discussing the exile of Vairochana to Tsawa Rong, a king named Naboche came and asked: Where did Vairochana go? Minister Ang Dara Luguang replied: Vairochana has been exiled to Tsawa Rong. King Naboche reported to King Trisong Detsen: Venerable holy one, if you exile Vairochana to Tsawa Rong, the sun of Tibet will set. Naboche wept. Trisong Detsen sang a song for the ministers: Internal and external ministers who are connected to me by karma, even if you meet people from the border who do not understand the language, if you exile Vairochana, the sun of Tibet will set. This master who possesses all that is needed, please allow him to remain in Tibet. Having said that, he shed tears and wept. After the ministers discussed, they were worried that if Vairochana was not exiled, magic and evil spells would increase, so they did not agree.
Chinese
将毗卢遮那流放到嘉莫察瓦绒时所唱的歌。大臣昂达拉·鲁冈为了君主，唱了臣民的谏歌。 唉！君臣都需要政权的堡垒。辅佐君主权威的是大臣。臣民的谏歌，君主应该倾听。如果说不听，那么施主和供养都会灭亡。 做了这些之后，君主对大臣的态度变得轻蔑，最终将毗卢遮那流放到嘉莫察瓦绒。 之后，毗卢遮那又唱了一首歌： 唉！请君臣依次倾听。毗卢遮那精通密咒佛法。密咒的自性是邬仗衍那的铁锈，像铁和火一样。 快乐。 从这里开始，似乎缺少了母本。因此，毗卢遮那前往察瓦的领地。因为在西藏很辛苦，所以要精进。前往察瓦地区，让那里的人们信奉佛法。 我，在西藏身语端正的毗卢遮那，将前往察瓦地区守护戒律。 我，用手就能了解一切的毗卢遮那，将前往察瓦地区学习忍耐。 我，学会了边境地区的语言，精通三百六十种语言翻译。将前往察瓦地区教授语言翻译。 我，仅仅通过传授口诀就能掌握佛法的人，将前往察瓦地区传授口诀。 我，将矛盾转化为和谐的护法，将前往察瓦地区守护佛法。 我，通晓三藏十二部经的全部含义，将前往察瓦地区引导黑肤色的人们。 居住在上面的天神和阿修罗，也曾与我毗卢遮那会面。 居住在下面的龙族等，也曾与我毗卢遮那会面。 说完之后，天神等八部众，向毗卢遮那显现真身，并绕行顶礼，发誓听从毗卢遮那的教诲。 之后，毗卢遮那前往察瓦地区。国王派人送来一“布日”樟脑作为清凉药，并准备了食物，请求上师前往察瓦地区。 毗卢遮那说：我前世也是嘉莫察瓦绒的僧侣，名叫普尔纳，已经转世。现在，这个口诀佛法似乎正是在嘉莫察瓦绒成熟的时机。说完，便前往察瓦地区。 在那里，国王和七位大臣，以及两个僧团，位于汉藏边界……
English
When Vairotsana was sent to Gyalmo Tsawa Rong, this is the song that was sung. The minister Ngamtara Lhugang sang a song of remonstrance to the lord on behalf of the subjects. Alas! The fortress of governance is needed by all, lord and subjects. It is the minister who increases the lord's power. The subjects' song of remonstrance, the lord should listen to. If you say you will not listen, both patron and offering will perish. Having done this, the lord's attitude towards the minister became contemptuous, and Vairotsana was eventually banished to Gyalmo Tsawa Rong. Then, Vairotsana sang another song: Alas! Please listen in order, lord and ministers. Vairotsana is skilled in secret mantra dharma. The nature of secret mantra is the rust of Oddiyana, like iron and fire. Bliss. From here, it seems the original text is missing. Therefore, Vairotsana goes to the land of Tsawa. Because it is difficult in Tibet, be diligent. Go to the land of Tsawa and introduce the people there to the Dharma. I, Vairotsana, who am disciplined in body and speech in Tibet, will go to the land of Tsawa to keep the monastic vows. I, Vairotsana, who knows everything with my hands, will go to the land of Tsawa to learn patience. I have learned the languages of the border regions and know three hundred and sixty language translations. I will go to the land of Tsawa to teach language translation. I, who can grasp the Buddha's teachings simply by teaching the oral instructions, will go to the land of Tsawa to teach the oral instructions. I, the protector of the teachings who transforms conflict into harmony, will go to the land of Tsawa to protect the teachings. I, who know all the definitive meanings of the Tripitaka and treatises, will go to the land of Tsawa to guide the black-skinned people. The gods and asuras who dwell above have also met me, Vairotsana. The nagas and others who dwell below have also met me, Vairotsana. Having said this, the gods and the eight classes of gods and demons showed their true forms to Vairotsana, circumambulated and prostrated, and vowed to listen to Vairotsana's teachings. Then, when Vairotsana went to the land of Tsawa, the king sent one "bre" of camphor as a cooling medicine and prepared food, requesting the master to go to the land of Tsawa. Vairotsana said: In my previous life, I was also a monk named Purna in Gyalmo Tsawa Rong, who has passed away. Now, it seems that this oral instruction dharma is just the right time to ripen in Gyalmo Tsawa Rong. Having said this, he went to the land of Tsawa. There, the king and seven ministers, and two monastic communities, were located at the border between China and Tibet...
Chinese
在拉拉卡送别后，他们做了礼拜和绕行。然后，毗卢遮那唱了一首歌：毗卢遮那，这个金色的小孩，注定要死在擦瓦绒。自从二十一个龙岗去世后，驱逐老僧是第一个罪过。国王去世一年后，驱逐老僧是第二个罪过。大臣龙岗的恩情使西藏分裂，驱逐老僧是第三个罪过。就这样说了。卡蔡亚扎玛尔坚玛，对两位国王说了傲慢的话，表达了对毗卢遮那的敬意。哇，西藏没有人民，大臣龙岗在作恶。西藏被摧毁，国王的耳根子软。像我一样，用红色装饰来掩盖誓言的破坏。请西藏的学者毗卢遮那留下来。这样做之后，毗卢遮那的口中唱出了这首歌：国王傲慢自大，像亚勒香波一样。大臣恶毒，像剧毒的毒药一样。王后骄傲自大，像妓院一样。塔夏尔敏锐而吝啬，像乌鸦追逐猎鹰一样。政治繁荣而短暂，像夏天倒入洞里的水一样。阅读和讲解经文就像孩子们的争吵。修行咒语就像杰本敲鼓。破坏誓言的人做领袖就像用血洗血。翻译自命不凡，念诵咒语就像山间的瀑布。在许多相似之处中，毗卢遮那住在这里。然后，国王非常懊悔，把脚放在头顶上，顶礼膜拜，说：大导师，请再说些什么，然后哭了。导师说：即使享受了无法思考的法性，也不要切断积累善行的根源。然后，毗卢遮那被国王、臣民和僧团送到中国和西藏的边界拉拉卡。毗卢遮那从西藏向亚尔拉看去，那地方凉爽宜人，所有的山都像堆积的秃鹫，最后被雪山环绕，是人王建造的。那地方非常凉爽宜人。当他看向擦瓦绒时，擦瓦绒的那个山谷粗糙、狭窄，看起来像泥潭一样漆黑。虽然他的思想与佛陀相同，但他的身体却住在众生之中。国王
English
After seeing them off at Lala Khar, they made prostrations and circumambulations. Then, Vairotsana sang a song: Vairotsana, this little golden boy, is destined to die in Tsawa Rong. Since twenty-one Lungangs have passed away, banishing the old monk is the first offense. After the king has passed away for a year, banishing the old monk is the second offense. Minister Lungang's kindness causes Tibet to fall apart, banishing the old monk is the third offense. Thus he spoke. Khabtse Yaza Marmenma, spoke arrogantly to the two kings, showing respect for Vairotsana. Wow, Tibet has no people, Minister Lungang is doing evil. Tibet is being destroyed, and the king's ears are weak. Like me, using red adornments to cover up the breaking of vows. Please let the Tibetan scholar Vairotsana stay. After doing so, Vairotsana's mouth sang this song: The king is arrogant and great, like Yarle Shompo. The minister is malicious, like virulent poison. The queen is arrogant and conceited, like a brothel. Takshar is sharp and stingy, like a crow chasing a falcon. Politics is prosperous but short-lived, like pouring water into a summer cave. Reading and explaining scriptures is like children quarreling. Practicing mantras is like a Gyerbon drumming. A vow-breaker acting as a leader is like washing blood with blood. A translator being self-important, reciting mantras is like a waterfall in the mountains. Among many similarities, Vairotsana stays here. Then, the king was very remorseful, placed his feet on his head, prostrated, and said: Great teacher, please say something more, and wept. The teacher said: Even if you enjoy the Dharmata that is beyond thought, do not cut off the root of accumulating merit. Then, Vairotsana was sent by the king, subjects, and the two monastic communities to Lala Khar, the border between China and Tibet. Lord Vairotsana looked up at Yar Lha in Tibet, the place was cool and pleasant, all the mountains looked like piled-up vultures, and finally surrounded by snow mountains, made by the human king. The place was very cool and pleasant. When he looked down at Tsawa Rong, that valley of Tsawa was rough, narrow, and looked like a muddy swamp, pitch black. Although his mind was the same as the Buddha, his body resided in sentient beings. The king