English
Thus it was said. From the Great Net of Emanation, the nineteenth chapter, which is the occasion when Vairotsana proclaimed the teachings in Tsawa Rong. Then, after Vairotsana was exiled to Tsawa Rong and about a year had passed, the great Indian scholar Vimalamitra came to Samye in central Tibet. There, he taught the Dharma and resided. There were two ways in which he came to Tibet. One way was that Vimalamitra came to Tibet after being exiled, and the other way was that King Trisong Detsen personally invited him to come to Tibet. There are these two ways. The first is the way in which Vimala came to Tibet after being exiled. That is, an Indian Dharma-protecting king went to the outer sea to bathe, and in order to protect the king's body from harm, he took Vimalamitra as a mantra practitioner. They built a dam, put it into the sea, and combined it with a favorable wind, and as soon as they set out. When they had reached about one-third of the way across the sea. A great crocodile emerged from the sea, and the scholar Vimalamitra glared at the crocodile with angry eyes. The crocodile could not bear Vimalamitra's gaze and became clear and afraid. The dam swayed in the sky. The king was afraid. He said to the scholar Vimalamitra. The king said. Bande Rem. He said a Bande Rem. The scholar Vimalamitra entered into meditative equipoise. The crocodile also disappeared together. After the crocodile disappeared, the sea also disappeared together. The king was afraid and said to Vimalamitra, "Scholar, let's go back." Vimala said. The king said he was going to bathe. The king said. "In any case, let's go back." The king and Vimalamitra and others. The ministers said. "What harm is there to the lord? You are returning without bathing." The king said. "I encountered an incredible great miracle, so I am returning. This Bande prevented it. If not for his help, I would have died." The ministers said, "This is Bande's own miracle, and nothing else." The ministers said. "This Bande should be killed," they reported to the king. The king said, "It's not like that. He helped me."
Chinese
多次请求后，国王说道：“杀死这个班智达是不行的，与其杀死不如流放。”于是将他流放到桑耶寺去了。迎请到藏地的方式是：杰贝若扎纳被流放到擦瓦地方。由于没有经院的导师，国王赤松德赞派遣昆·鲁旺波等三人，带着三斗金粉，在一封信中写道：“印度人是我的舅舅，将这些金粉献给印度的国王，请从五百位班智达中派遣一位学识渊博者。”印度国王收到金粉后非常高兴，对班智达们说：“你们之中谁的学识最渊博，就请前往藏地。”班智达们都注视着导师比玛拉米扎，认为比玛拉米扎应该前往藏地。比玛拉米扎说道：“गुह्य आकाश（藏文，梵文天城体，梵文罗马拟音，古雅 阿卡夏，秘密虚空）”说了三遍。之后前往藏地。杰贝若扎纳在擦瓦地方听说了此事，说道：“你到藏地去，印度的导师比玛拉米扎是五百位班智达中，精通戒律且擅长口诀阿底瑜伽的大师。我的法是属于密宗，还是属于口诀阿底大圆满？你和比玛拉米扎两人比较一下见解。”之后在擦瓦绒地方的德瓦哈斯花了八个月的时间观察所有的心念，撰写了包括《铁疏》在内的九部注释。然后教给玉扎宁波十三种不同的声音变化，说道：“比玛拉和玉扎两人在佛法上进行辩论吧。”之后，玉扎宁波前往藏地桑耶寺。当时，导师比玛拉正在邬孜的殿堂里讲授声闻乘的法，内容是《法胜阿毗达磨论》的八品。玉扎宁波对导师比玛拉米扎说：“我要见擦绒王妃。”并送去了一封信。比玛拉米扎说：“请稍等片刻，我正在讲法。”玉扎宁波没有听从，推开邬孜的门闯了进去，玉扎用锐利的目光注视着智者比玛拉米扎。
English
After repeated requests, the king said, "It is not right to kill this pandita. Rather than kill him, it is better to exile him." So he was exiled to Samye. The manner of inviting him to Tibet was as follows: Lord Vairotsana was exiled to the land of Tsawa. Because there was no monastic teacher, King Trisong Detsen sent three people, including Khon Klu'i Wangpo, with three bre of gold dust. In a letter, he wrote, "The Indian is my uncle, so offer this gold dust to the king of India and request that he send the most knowledgeable of the five hundred panditas." The king of India was very pleased to receive the gold dust and said to the panditas, "Whoever among you is the most knowledgeable should go to Tibet." The panditas all looked at the teacher Vimalamitra, thinking that Vimalamitra should go to Tibet. Vimalamitra said, "गुह्य आकाश（藏文，梵文天城体，梵文罗马拟音，Guhya Akasha, Secret Space）" three times. Then he went to Tibet. Lord Vairotsana heard about this in the land of Tsawa and said to Yudra Nyingpo, "You go to Tibet and the Indian teacher Vimalamitra is one of the five hundred panditas, a great master who is very learned, disciplined, and skilled in the ati instructions. Is my dharma in the secret mantra or in the ati dzogchen instructions? Compare the views of Vimala and yourself." Then, in a place called Dewahas in the Tsawarong region, he observed all aspects of the mind for eight months and composed nine commentaries, including the Iron Commentary. Then he taught Yudra Nyingpo thirteen different sound transformations and said, "Let Vimala and Yudra debate in dharma." Then, Yudra Nyingpo went to Samye in Tibet. At that time, the teacher Vimala was in the Utsé temple, giving a dharma talk on the Eight Sections of the Praka-rana of the Hearers' Vehicle. Yudra Nyingpo said to the teacher Vimalamitra, "I must meet the queen of Tsarong," and sent a letter. Vimalamitra said, "Please wait a moment, I am giving a dharma talk." Yudra Nyingpo did not listen, pushed open the door of the Utsé and burst inside, Yudra stared intently at the wise Vimalamitra.
Chinese
然后，说了“卡卡帕日，卡卡帕日，卡卡帕日”。比玛拉·米扎说了“达听，达听，达听”，然后点头示意并坐下。玉扎怒视着赞普，说道：“吐蕃的统治者国王和眷属们，无需寻找大乐的口诀之法，无生任运自成，一句词语即是意义的果，即成佛。口诀心髓被抛弃在炎热的地方。阿卡拉米塔泰扎利。”说完，又说“杰觉香扎曼扎果”，然后转身离开了。赞普和臣民问比玛·米扎大师：“伟大的古汝，那个边地人来到宫殿里，说了那些话，是什么意思？”比玛拉·米扎回答说：“玉扎的‘卡卡帕日’，这件事是这样的：即使听到狐狸和猴子的声音，能变成狮子的吼声吗？即使模仿其他人的行为，能改变三界的轮回吗？听闻声闻小乘的教法，能毫不费力地获得果实吗？我自己的‘达听’这三个字，意思是所有法在平等性中是相同的。玉扎心髓的‘阿卡拉帕拉米塔泰扎利’，意思是寻找无明烦恼的君臣真是可怜。‘杰觉香扎曼扎果’意思是金刚萨埵如同虚空般广大。”然后，玉扎心髓问卖酒女：“酒在哪里？”当卖酒女回答说有酒时，热·嘉纳古玛拉让卖酒女送酒来，并说：“酒一到就叫我一声，我自己也会看着。”酒到了之后，卖酒女给玉扎心髓斟酒。热·嘉纳把一对细布披肩藏在衣袖里，去了卖酒女那里。卖酒女拿出一个细布披肩，装满酒，从右边递给玉扎。热·嘉纳拿出一个细布披肩，用左手献上。脱下身上的衣服，披在玉扎的身上，说：“请您传授我口诀之法。”玉扎说：“你有比玛拉·米扎上师，这就足够了。”热·嘉纳向两位班智达求法。玉扎心髓说：“我和比玛拉·米扎虽然一致，但在鼻子上放手却不一致。”说了又说。热·嘉纳向比玛拉
English
Then, he said, "Kha kha pari, kha kha pari, kha kha pari." Vimala Mitra said, "Dha thim, dha thim, dha thim," and nodded his head and sat down. Yudra glared at the Tsenpo and said, "The sovereign king of Tibet and all his retinue, the Dharma of great bliss that cannot be sought, the spontaneously perfect unborn, a single word is the fruit of meaning, that is, Buddhahood. The heart essence of the oral instructions has been thrown into a hot country. Akara mita tate dzali." After saying that, he said, "Je cho shen dza man dza go," and then turned around and left. The Tsenpo and his subjects asked the scholar Vima Mitra, "Great Guru, such a barbarian came into the palace and spoke such words. What does it mean?" Vimala Mitra replied, "Yudra's 'Kha kha pari,' this matter is like this: Even if the sound of foxes and monkeys is heard, can it be transformed into the roar of a lion? Even if one imitates the actions of others, can it change the cycle of the three realms? By listening to the teachings of the Shravaka Hinayana, can one effortlessly obtain the fruit? My own three words 'Dha thim' mean that all dharmas are the same in equality. Yudra Heart Essence's 'Akara para mita tate dzali' means that the ministers and subjects who seek ignorance and affliction are truly pitiful. 'Je cho shen dza man dza go' means that Vajrasattva is as vast as the sky." Then, Yudra Heart Essence asked the wine seller, "Where is the wine?" When the wine seller replied that there was wine, Rnyag Jñana Kumara had the wine seller send the wine and said, "When the wine arrives, call me, and I myself will watch." After the wine arrived, the wine seller poured wine for Yudra Heart Essence. Rnyag Jñana hid a pair of fine cloth shawls in his sleeves and went to the wine seller's place. The wine seller took out a fine cloth shawl, filled it with wine, and offered it to Yudra from the right. Rnyag Jñana took out a fine cloth shawl and offered it with his left hand. He took off his clothes and draped them over Yudra's body, saying, "Please teach me the Dharma of oral instructions." Yudra said, "You have the master Vimala Mitra, that is enough." Rnyag Jñana asked both panditas for the Dharma. Yudra Heart Essence said, "Although Vimala Mitra and I are in agreement, we are not in agreement when it comes to putting our hands on our noses." He said it again and again. Rnyag Jñana to Vimala
Chinese
米扎（Mitrā）处，有人问玉扎（Yu Zha）是否应该先行礼，米扎回答说：“我这个五百岁的人，怎么能向女王的孩子行礼呢？”因此，比玛拉米扎（Vimalamitra）不允许玉扎先行礼。在那里，决定向神通更大的人行礼，于是开始比赛神通。女王玉扎宁波（Yu Zha Ningpo）化作一只金色的雏鸟，栖息在柳树上，然后飞走了。比玛拉米扎则化作一只黑色的老鹰，从空中追赶而去。金色的雏鸟落到地上，变成一块金色的石头，静静地躺在那里。因为神通相当，所以两人都没有行礼。之后，在昂域（'Phan yul）的昂（'Phan）地的三个相连的岩洞中，中间用三木（bsam les）隔开。比玛拉米扎住在一个岩洞里，玉扎宁波住在另一个岩洞里，热娘嘉纳（rnyag jñāna）译师住在中间。玉扎从右边讲述了前译五部，比玛拉从左边讲述了后译十三部，就像乌鸦和麻雀混杂在一起一样，没有一丝错误，非常清晰。之后，热娘嘉纳请求他们进行辩论，但学者比玛拉米扎无法胜过玉扎宁波，玉扎便让比玛拉米扎坐下休息。玉扎讲述的前译五部如下： 以融入一切的见地打开修行的门。 广阔虚空的乘门得以显明。 修持慈爱，安住于平等之中。 觉性的布谷鸟以威力压制小乘。 以大神通摇动，轮回被镇伏。 这是她所说的。 玉扎又说道： 不朽的胜幢如晴朗的虚空般，步伐和遮蔽各自清晰。 如大鹏展翅飞翔般，双翼圆满，观望天空，斩断波浪。 以六种心识的修持，如卷起广阔的空间般，将一切归于一。 以大神通的幻化，如狮子在天空飞舞般，心之功用在法性虚空之中圆满。 觉性的布谷鸟如鸟王布谷鸟般，以努力和成就来压制。 五种心识，猛咒智慧，我已交付于你，期待你的遗失。 这是她所说的。 女王玉扎为热娘嘉纳古玛Ra（rnyag jñāna kumāra）灌顶，在国王的宫廷中灌顶，秘密的名字被命名为金刚成就宝藏。比玛拉在甘露坛城中灌顶。
English
At Mitrā's place, someone asked if Yu Zha should bow first, to which Mitrā replied, "How can I, a five-hundred-year-old, bow to the queen's child?" Therefore, Vimalamitra did not allow Yu Zha to bow first. There, it was decided to bow to the one with greater magical power, so they began to compete in magical feats. Queen Yu Zha Ningpo transformed into a small golden bird, perched on a willow tree, and then flew away. Vimalamitra then transformed into a black eagle and chased after it from the sky. The small golden bird landed on the ground, turned into a piece of golden stone, and lay there quietly. Because their magical powers were equal, neither of them bowed. Afterward, in the three connected rock caves of 'Phan in 'Phan yul, separated by beams in the middle, Vimalamitra resided in one cave, Yu Zha Ningpo resided in another, and the translator Rnyag Jñāna resided in the middle. Yu Zha explained the Early Translation Five from the right, and Vimala explained the Later Translation Thirteen from the left, like crows and sparrows mixed together, without a single mistake, very clearly. Afterward, Rnyag Jñāna requested them to debate, but the scholar Vimalamitra could not overcome Yu Zha Ningpo, so Yu Zha asked Vimalamitra to sit down and rest. The Early Translation Five explained by Yu Zha are as follows: With the view of entering into all, open the door of practice. The vehicle door of the vast sky is revealed. Cultivate loving-kindness, abide in equality. The cuckoo of awareness suppresses the lesser vehicle with power. By shaking with great skill, samsara is subdued. This is what she said. Yu Zha also said: The imperishable victory banner, like the clear sky, clearly distinguishes steps and obscurations. Like a great garuda soaring, with wings complete, gazing at the sky, cutting through the waves. With the practice of the six consciousnesses, like rolling up the vast space, gather everything into one. With the manifestation of great skill, like a lion holding the sky, the function of the mind is perfected in the realm of dharmata. The cuckoo of awareness, like the bird king cuckoo, suppresses with effort and accomplishment. The five consciousnesses, fierce mantra wisdom, I entrust to you, expecting your loss. This is what she said. Queen Yu Zha conferred empowerment upon Rnyag Jñāna Kumāra, conferred empowerment in the king's court, and the secret name was given as Vajra Accomplishment Treasure. Vimala conferred empowerment in the nectar mandala.