English
Some people's Dharma is just a superficial adornment for the next life. Some practitioners' Dharma is like dried-up buza. Some practitioners' Dharma is just to temporarily avert disasters. Do you see that some practitioners' Dharma is just for gaining benefits? Don't shed tears. If you have faith, then pray. After saying this, the send-off party couldn't bear to leave. They wept and grabbed the hem of the teacher's robe, saying: Great teacher! Even if the royal law collapses on its own, even if Tibet is fragmented, please, teacher, return to Tibet. Then, Vairotsana sang this song: From the steep cliff connecting to the violent precipice, can a strong man pull it back? This dead, huge blue yak, can it be revived with milk? This thirsty, large fish, can it be revived with a drizzle? This Vairotsana, exiled from the depths of Tibet, can a king's faith bring him back? After saying this, he departed without looking back. The Rongpa of Tibet, the upper gods, the lower nagas, and the intermediate demons all shed tears. Everyone wept aloud. Then, Vairotsana took tsampa and tea as travel provisions and sang this song: I, Vairotsana, possessing all necessities in my body, will go to Tsawa Rong. In the west, the sun of Tibet sets. Tibet doesn't even have stars. Tibet has become a dark island, it's truly heartbreaking. The Dharma will rise in Tsawa Rong. The land of Tsawa Rong and Gyalmo, and all the people of Dokham, will raise the precious umbrella, give respect and offerings. After saying this, he clapped the hand drum three times and, like an eagle flying into the sky, departed for Tsawa Rong. In the great Net of Illusions Tantra, it is recorded that because Tibet lacked vessels for secret teachings, Vairotsana was exiled to Tsawa Rong at the age of sixty-one, this is the seventeenth chapter. Then, at that time, Vairotsana suddenly descended to Tsawa Rong, but he didn't go down immediately, instead staying on the mountaintop. There, the people of Tsawa Rong saw him, and led by Gyalmo Pal She, gathered many people, thinking he was a great yogi of Tibet. They searched, found him, and captured him. Vairotsana said: I am not a great yogi. In Tibet, the king does not believe in the law of cause and effect, Trisong Detsen.
Chinese
说：“在印度，最初佛陀降生，中间宣扬佛法，最后在那里示现涅槃。因此，不可能存在超越因果的法。”然后说：“派一个人去能行吗？”于是我和名叫藏列珠巴的两个人去了。列珠巴被坚仲东波杀害。我向名叫师利星哈的老师请教了很多口诀之法，带回藏地。印度的护法国王和班智达心生嫉妒，派人到藏地向国王和大臣们搬弄是非。藏地的僧人被国王派去寻找佛法，却没有找到口诀之法，只带回了印度的一些零碎的咒语和口诀。藏地的国王和大臣们宣布要严惩他。于是大臣昂达拉鲁康说，藏地的僧人被派去寻找口诀之法，却没有找到口诀之法，只带回了一些零碎的恶咒。他多次向国王进言，说国王是毗卢遮那的化身。国王没有相信，于是编造故事说要流放他，把他关在马厩里。他在痛苦中呼喊了三天。他这样说道： “居住在此地的各位大德， 我，毗卢遮那， 从十五岁到五十七岁， 为了将藏地变成白色的印度。 通往解脱的果——佛法， 二十三位印度学者的， 教法的口诀已来到藏地。 但毁坏国家的，大臣鲁康， 违背誓言而捏造的才邦玛嘉， 以及容易被操纵，预示着藏地分裂的蔡波。 因印度恶毒的诽谤， 藏地的太阳，我，被流放。 今生获得成就的口诀， 以及消除无明黑暗的修持， 珍宝般的教法，幻术， 以及赖以生存的珍贵医药， 都将留在藏地的年轻僧侣身上。 请从恐惧的蛤蟆洞中解脱出来。 ”玉扎宁波切的尊口中这样说道。
English
He said, "In India, first the Buddha was born, in the middle he proclaimed the Dharma, and finally, he passed away into nirvana there. Therefore, it is impossible for a Dharma that transcends both cause and effect to exist." Then he said, "Is it possible to send someone?" So, I and two people named Tsang Lekdrup went. Lekdrup was killed by Gen Thrang Dongpo. I requested many pith instructions from the teacher Shri Singha and brought them back to Tibet. The Dharma-protecting king of India and the Panditas became jealous and sent people to Tibet to sow discord among the king and ministers. The Tibetan monk, who was sent by the king to seek the Dharma, did not find the pith instructions, but only brought back some minor Indian curses and pith instructions. The Tibetan king and ministers proclaimed that he should be severely punished. Then the minister Ngamtara Lhu-khang said that the Tibetan monk, who was sent to seek the pith instructions, did not find the pith instructions, but only brought back some minor evil mantras. He repeatedly pleaded with the king, saying that the king was an incarnation of Vairochana. The king did not believe him, so he fabricated a story and said he would exile him, and put him in a stable. In his suffering, he cried out for three days. He said this: "All you great and venerable ones who dwell in this land, I, Vairochana, From the age of fifteen to fifty-seven, In order to transform Tibet into white India. The Dharma of the Buddha, the fruit of liberation, The pith instructions of the teachings of twenty-three Indian scholars have come to Tibet. But the minister Lhu-khang, who destroys the country, Tsépang Marmar, who fabricated lies by breaking his vows, And Tsepö, who is easily manipulated and foreshadows the division of Tibet. Because of the evil slander of India, The sun of Tibet, I, am exiled. The pith instructions for attaining accomplishment in this life, And the practice that dispels the darkness of ignorance, The precious Dharma, illusion, And the precious medicine that sustains life, Will remain with the young Tibetan monks. Please liberate me from the fearful toad's hole." These words were spoken by the precious mouth of Yudra Nyingpo.
Chinese
吐蕃君主小赞臣， 臣虽小而事多。 若娶妻，则为郭尔的婢女。 若为僧，则受九大烦恼。 若为食，则食九种大肉。 若为衣，则穿边地门巴的衣服。 若为财，则以石为财。 若为事，则为盗贼和军官。 若为神，则供养夜叉罗刹。 若寻友，则寻比龙更恶毒者。 不顾及托外的眼光， 贪图红脸罗刹国王， 像你这样无肝无肠的班第。 大臣贵族们也都这样做了， 于是说道： 这个作恶的国王无肝无肠， 从蛙洞出来，又扔进虱子洞。 如果在九七之间没有吐蕃军队来， 你就把他的命令当做主要的事情来做，顶在头上。说完了。 为了把人扔进虱子洞，从蛙洞里把毗卢遮那请出来， 青蛙爬满了他的身体，只剩下眼睛以上的部分。 毗卢遮那于是忏悔道： 我乃毗卢遮那， 此生的前一世， 生于此地的树林中，为一只猫鼬。 以蛇和青蛙为食。 如今果报现前。 愿偿还那时的宿债！ 说完，所有青蛙都从他身上脱落，各自逃散。 又把他扔进了虱子洞。 当时，上师心中想，三天后就把他从虱子洞里救出来，因此心中想着，忍耐着。 七天后，女王召集了所有匝瓦地方的人， 说：“现在把他弄出来。”于是把他从虱子洞里拉了出来。 他的身体、头和脚都被虱子咬得没有空隙。 毗卢遮那又向虱子忏悔道： 我乃毗卢遮那， 此生的更早之前， 是此地的王子。 转生为名叫普尔纳的比丘。 那时，我把僧衣扔进了虱子窝里。 如今果报现前。 愿偿还这笔宿债！ 说完，虱子各自散去。 当时，比丘普尔纳的儿子，名叫比丘扎， 认出以前的父亲就是比丘拉尊普尔纳， 于是大声哭泣，捶胸顿足，儿子们...
English
That small Zan-chen, the sovereign of Tibet, Though the minister is small, there are many tasks to do. If he takes a wife, she will be a slave girl from Go-kha. If he becomes a monk, he will suffer from the nine great afflictions. If he eats, he will eat nine kinds of big meat. If he wears clothes, he will wear clothes from the border region of Mon. If he makes wealth, he will make stones into wealth. If he does work, he will be a thief and a military officer. If he worships a god, he will worship yakshas and rakshasas. If he seeks a friend, he will seek one who is more evil than a naga. Without regard for the eyes of Tho-phi, The rakshasa king with a red face is desirous, Like you, Bande, who has no liver or intestines. The great ministers and nobles all did the same, So he said: This sinful king has no liver or intestines, He came out of the frog hole and was thrown into the louse hole. If the Tibetan army does not come between nine and seven, You should take his orders as the main thing and put them on your head. That's all. In order to throw him into the louse hole, Vairocana was brought out of the frog hole, Frogs covered his body, except for the part above his eyes. Vairocana then confessed: I am Vairocana, In the previous life of this life, I was born as a mongoose in the forest of this land. I ate snakes and frogs. Now the karma has appeared. May I repay the debt of that time! After saying that, all the frogs fell off his body and fled away. He was thrown into the louse hole again. At that time, the master thought in his heart that he would take him out of the louse hole in three days, so he thought in his heart and endured it. After seven days, the queen gathered all the people from the land of Tsawa, saying, "Now take him out." So he was pulled out of the louse hole. His body, head, and feet were covered with lice without any space. Vairocana confessed to the lice again: I am Vairocana, Even earlier in this life, I was the prince of this land. I was born as a monk named Purna. At that time, I threw the monk's robe into the louse nest. Now the karma has appeared. May I repay this debt! As soon as he said that, the lice scattered and went away. At that time, the son of the monk Purna, named the monk Dru, Recognized that his former father was the monk Lhatsun Purna, So he cried loudly, beat his chest, and the sons...
Chinese
伊也说道：“我们的祖先已经逝去，祖先化身而来，遭受如此痛苦。”说完就哭了。当地民众也纷纷落泪。当时，女王和茶瓦地区的臣民都感到后悔，于是献上忏悔文，内容如下：“渴望西藏没有国王的人，您是知晓前世今生的菩萨。您为了在西藏成就卓越的利益，但调伏众生的时机未到，便前往茶瓦地区。顶礼为利益众生而行持十地菩萨之道的您。对于严厉斥责菩萨的行为，请您宽恕，向您坦白忏悔。慈悲的怙主导师，请您宽恕。如此献上忏悔。之后，他们问道：‘像您这样的人，被驱逐并遭受如此痛苦，是什么原因呢？’ 毗卢遮那回答说：‘第四世受戒，未能守持戒律而堕落，转生为猫鼬。因受戒的力量，未成熟的猫鼬溺水而死。因戒律的善业，转生为人。因出生于高贵的种姓，行持诸多善事。因积累诸多善事，成熟后转生为人。在那时，守护二百五十条戒律。因能够守护二百五十条戒律，转生为人。金刚萨埵、喜金刚、文殊菩萨善知识的，真实智慧之心的秘密显现。今生证悟无生之义，因所知障未完全清净，因此被驱逐到茶瓦地区，遭受痛苦。谁证悟无生，现在就已成佛。但孩子们却用诽谤和捏造来攻击他。’如此说道。 之后，又为黑人地区的民众唱道：‘春日漫长，有三次播种三次收获。时节漫长，有三次挨饿三次饱腹。道路漫长，有三次显现三次消失。’如此说道。黑人地区的孩子们都说：‘再说一遍！’ 又说道：‘高山是伞的王国，伞的王国被水冲刷。那里苦乐参半。像坚固的堡垒一样，轮流交替。狭窄的山谷被水冲刷，被水冲刷。
English
Yi also said, "Our ancestors have passed away, and the ancestors came as incarnations, suffering such pain." Having said that, he wept. The great assembly of the local people also shed tears. There, the queen and all the subjects of the Tsawa region felt remorse and offered a confession, which read: "You who desire a kingless Tibet, you are a Bodhisattva who knows past and future lives. You intended to accomplish extraordinary benefit in Tibet, but as the time for taming beings had not yet come, you departed to the Tsawa region. We prostrate to you who perform the deeds of the ten-bhumi Bodhisattva for the benefit of beings. For the act of harshly rebuking a Bodhisattva, please forgive us, and we confess and repent to you with great compassion. Compassionate protector and teacher, we offer you forgiveness." Thus they offered confession. Then, they asked, "What are the causes and conditions for someone like you to be exiled and suffer such pain?" Vairochana replied, "In the fourth life, I took vows, but failing to keep them, I degenerated and was born as a mongoose. Due to the power of taking vows, the immature mongoose drowned. Due to the good karma of the vows, I was born as a human. Because I was born into a noble lineage, I practiced many virtuous deeds. Because I accumulated many virtuous deeds, I matured and was born as a human. At that time, I kept the two hundred and fifty precepts of discipline. Because I was able to keep the two hundred and fifty precepts, I was born as a human. The secret of the heart of true wisdom of Vajrasattva, Heruka, and Manjushri, the spiritual friends, was revealed. Realizing the meaning of non-birth in this very life, because some of the obscurations of knowledge were not completely purified, due to that cause, I was exiled to the Tsawa region and suffered pain. Whoever realizes non-birth is already enlightened. But the children attacked him with slander and fabrication." Thus he spoke. Then, he sang to all the people of the Black region: "In the long spring day, there are three sowings and three harvests. In the long season, there are three starvations and three satiations. On the long road, there are three appearances and three disappearances." Thus he spoke. All the children of the Black region said, "Say it again!" He also said, "The high mountain is the kingdom of umbrellas, the kingdom of umbrellas is washed away by water. There, happiness and suffering are half and half. Like a strong fortress, they alternate in turn. The narrow valley is washed away by water, washed away by water.