English
After waking up, I dreamed that the sun appeared and stayed in Tibet. Friend, what is the meaning of this dream? He replied: Explaining the signs of auspicious accomplishment, From the west to Tibet, the sun and moon rise simultaneously, It can be determined that we are friends and brothers. The sight of the moon setting in the middle of the sky, Predicts that first, auspicious accomplishment will pass away on the road. The sun then rises, illuminating Haspo Mountain, Predicts that mantras will emerge in the king's heart. After that, the sight of the sun rising in Tsawa Rong, Is that Vairo once was exiled to Tsawa Rong. Predicts that the Dharma will flourish in Tsawa Rong. Again, light and the sun rise in Tibet, Predicts that the emanation of light will descend to Tibet. The sun, Vairo, after arriving in Tibet, Predicts that the effortless Dharma will flourish in Tibet. The sun burns Vairo's body and burden, After burning all afflictions and habitual tendencies, Predicts that in this life, one will effortlessly attain enlightenment. Because of the auspicious dream, now please depart quickly. Thus he urged. After that, the road was blocked by snow, and finally, Vairo grabbed the horse's reins and used a staff to clear the snow and find a path. Auspicious Accomplishment grabbed the horse's tail, and every step faced the threat of death. The journey was long, traveling day and night. This was the third hardship. After that, even if the road turned, it was unavoidable to stay overnight in Nepal's Tsawa Rong. A being named Fierce Yaksha appeared, eating raw human flesh, displaying various illusions. Even reciting peaceful mantras did not listen, and the illusions could not be calmed. Finally, he subdued it with magical powers and made a vow, escaping the obstacles was very difficult. This was the fourth hardship. After that, on the way back from Nepal, fearing that the horses and gold would be stolen, they traveled at night, but it snowed. In order not to leave traces, they turned the horseshoes upside down. To prevent the horses from slipping on the ground, they hung small cloth bags on the horses' rumps. Vairo and Auspicious Accomplishment, both wearing beast claws on their limbs, walked hunched over in front and behind the horses, with Auspicious Accomplishment responsible for erasing the horses' hoofprints. It was difficult to hide the traces, hiding the traces in the snow, and difficult to escape. This was the fifth hardship of escaping thieves. After that, on the border between Nepal and China, on the smoky rock mountains, they escaped the threat of small insects and fierce beasts eating raw human flesh. This was the sixth hardship. After that, in India
Chinese
到达一处水树险隘，狭窄得无处躲避，被隘口守护者抓住，抢走了马和黄金。贝若在扎玛托格中化身为铁刀，隘口守护者感到惊奇。说：“放过这个有神通的人，杀了这个同伴。”勒哲多杰化身为一个圆形的门巴人，对着隘口守护者唱起歌，并给了一把金粉，隘口守护者很高兴，告诉了他们道路，这是脱离隘口守护者的第七个苦难。之后，又到了一个名为“母夜叉面具”的隘口，遇到了隘口守护者。用牛奶的宝剑砍来，头上戴着金色的头饰，腰上缠着金带也没有用。用息怒之法劝解，给予财物也没有用，宝剑还是砍来，这是用神通脱离的第八个苦难。又到了水树险隘，在恐怖的黄蜂之地，马查鲁鸟面贝若和勒哲多杰看着，流着眼泪死了，他们两个也哭了。当时，马尸体的气味引来了豺狼、野兽、食腐鸟、长嘴秃鹫等许多动物，马尸体也被吃掉了。他们两个也要被吃掉，于是藏起黄金逃走了。像这样从必死无疑的苦难中逃脱，是第九个苦难。之后，在玛嘎达，有一个恐怖的税收隘口，非常大，无处躲避，不得不走，于是藏起黄金走了。又遇到了隘口守护者，说有黄金，于是殴打并剥光了衣服，也没有找到黄金。连鱼肠也剖开寻找黄金，因此生病了半个月，这是濒临死亡的第十个苦难。之后，隘口守护者确信没有黄金就离开了。他们取出黄金，前往德热夏的地方，藏起所有的黄金，前往城市寻找道路和食物。人们说：“来了边境的异教徒。”于是殴打他们，把他们扔进蛇和青蛙的洞里七天。在那里，一天后就要死了，七天都没有死，人们感到惊奇，把他们拉出来，这是从死亡中逃脱的第十一个苦难。又取出黄金，带着走了，到达了印度的苏达岛。在老虎、熊、蛇等恶毒动物的岛上，经历了濒临死亡的境地，逃脱后到达了比比若的园林。藏起黄金，前往国王的宫殿乞讨食物，国王
English
Reaching a narrow and dangerous passage of water trees, so narrow that there was no place to hide, they were seized by the gatekeepers, who robbed them of their horse and gold. Vairochana transformed into an iron razor in the Zama Tog, which amazed the gatekeepers. They said, "Let this magical one go, kill this companion." Lekdrub transformed into a round Monpa man, sang songs to the gatekeepers, and gave them a handful of gold dust. The gatekeepers were pleased and showed them the way, which was the seventh hardship of escaping the gatekeepers. Then, they went to a pass called "Mother Rakshasa Mask," where they met the gatekeepers. When a sword of milk was struck against them, wearing a golden headdress and wrapping a golden belt around their waists did not help. Appeasing them with peaceful means and giving them gifts did not work either; the sword still struck, which was the eighth hardship of escaping with magic. Again, at the dangerous water tree pass, in the place of terrifying wasps, the horse Machalu Bird-faced Vairochana and Lekdrub looked on, shed tears, and died, and the two of them also wept. At that time, the smell of the horse's corpse attracted many jackals, wild beasts, carrion birds, and long-beaked vultures, and the horse's corpse was eaten. The two of them were about to be eaten, so they hid the gold and fled. Escaping from such a life-threatening hardship was the ninth hardship. Then, in Magadha, there was a terrifying tax pass, very large and with no place to hide, so they had no choice but to go, hiding the gold as they went. Again, they met the gatekeepers, who said they had gold, so they beat them and stripped off their clothes, but they did not find any gold. They even cut open their intestines to search for gold, and as a result, they fell ill for half a month, which was the tenth hardship of being on the verge of death. After that, the gatekeepers were convinced that there was no gold and left. They took out the gold and went to the land of Drisha, hid all the gold, and went to the city to find roads and food. People said, "Here come the heretics from the border." So they beat them and threw them into a pit of snakes and frogs for seven days. There, they were about to die after one day, but they did not die for seven days, which amazed people, and they pulled them out, which was the eleventh hardship of escaping death. Again, they took out the gold, carried it, and went to the island of Suda in India. On the island of vicious animals such as tigers, bears, and snakes, they experienced a state of being on the verge of death, and after escaping, they arrived at the garden of Bibiro. They hid the gold and went to the king's palace to beg for food, and the king
Chinese
因为愤怒，他六天不给食物，把人关在坑里。鼻子塌陷，身体消瘦，从野兽、毒蛇和国王的惩罚中解脱，这是第十二个苦行。然后取出黄金，到达摩揭陀国，在没有摆渡人的情况下，用布和棍子做成船，冒着生命危险到达彼岸，这是第十三个苦行。然后前往印度阿瓦杜提岛，被凶猛的门巴人用棍子殴打，直到棍子断裂，从生死关头中解脱，这是第十四个苦行。然后前往印度阿底亚帕洛岛，被铁面具和许多蛇面具恐吓，仅仅看到就感到恐惧，濒临死亡。又前往克里克里希纳的地区，许多毒蛇缠绕在身上，悬挂着，从非常痛苦的折磨中解脱，这是第十五个苦行。然后前往埃巴凯什的地区，许多难以沟通的妇女在食物中下毒，毒病发作，半个月濒临死亡，从中解脱，这是第十六个苦行。然后暂时藏起黄金，到达印度的中心。在市场、城镇、旅馆和寺院等地化缘，住了六个月，精通口诀之法。询问寺院的住持是谁，谁是成就者等等。总的来说，有很多学者等等，大家都一致认为学师吉祥狮子是集学者和成就者于一身的人。然后，在名为扎卡布哈的地方，向名为库玛夏杜卡国王询问达嘿那寺，国王说了一个梦的偈颂，但不肯透露。作为回应，贝若也唱了歌，国王因此信服，用头顶礼拜他的脚，详细讲述了历史，并派人带路。然后，当到达达嘿那附近时，询问情况，妓女巴达尼玛和比丘尼根嘎玛将一个明点分为续、经、诀窍三部分。因为争论，班智达们聚集在一起。他们认为这是在西藏寻找诀窍的征兆，所以没有人传授诀窍。班智达和成就者们保守着共同和非共同的续和诀窍。
English
Out of anger, he did not give food for six days and put the person in a pit. The nose collapsed, the body became thin, and he was freed from wild animals, poisonous snakes, and the king's punishment, which is the twelfth asceticism. Then he took out the gold and arrived in the land of Magadha. Without a ferryman, he made a boat out of cloth and sticks and crossed, risking his life to reach the other shore, which is the thirteenth asceticism. Then he went to the island of India Avadhuti, where he was beaten by fierce Monpas with sticks until the sticks broke, and he was freed from the brink of life and death, which is the fourteenth asceticism. Then he went to the island of India Adityapala, where he was threatened by iron masks and many snake masks, and he was frightened just by seeing them, and he was on the verge of death. Again, when he went to the land of Krikrishna, many poisonous snakes wrapped around his body and hung on him, and he was freed from the extremely painful torment, which is the fifteenth asceticism. Then he went to the land of Ebakesha, where many women who were difficult to communicate with poisoned the food and gave it to him. He was afflicted with a poisonous disease and was on the verge of death for half a month, and he was freed from it, which is the sixteenth asceticism. Then he temporarily hid the gold and arrived in the center of India. He made alms rounds in markets, towns, hotels, monasteries, etc., and stayed for six months, becoming proficient in the Dharma of oral instructions. He asked who was the abbot of the monastery, who was the accomplished one, etc. In general, there were many scholars, etc., and everyone unanimously proclaimed that the master Shri Singha himself was a person who combined scholarship and accomplishment. Then, in a place called Zakabhuha, he asked King Kumashaduhkha about the Dahena Monastery. The king spoke a verse about a dream and refused to reveal it. In response, Vairo also sang a song, and the king was convinced and bowed at his feet, explaining the history in detail and sending someone to guide the way. Then, when he arrived near Dahena, he inquired about the situation. The prostitute Badanima and the nun Gangama divided a single bindu into three parts: tantra, agama, and upadesha. Because of the dispute, the panditas gathered together. They thought this was a sign of searching for upadesha in Tibet, so no one taught the upadesha. The panditas and siddhas kept the common and uncommon tantras and upadeshas in their hearts.
Chinese
被隐藏起来。共同的六十部大续部，连同口诀，被印度国王和班智达们用双重封印压制并隐藏起来。听说如果作为秘密教法传授，会受到国王的惩罚。于是，贝若和列哲以黑色的面孔离开了。在那里，当他们坐在达嘿那的门口时，遇到了一位文殊菩萨的化身老妇人，询问达嘿那的第一个和中间的集会场所是什么，以及希日僧哈是谁。老妇人说，如果供奉礼物，就告诉你。于是，他们把老妇人带到库塔湖边，献上黄金作为礼物，询问。老妇人进入水中，用檀香树叶遮盖。她把一根长长的竹管放在嘴边，从里面用诗句的形式，背诵并讲述了班智达们的第一个梦兆的颠倒方式，说：‘住在达嘿那中间集会场所的门口，一个名叫谢尔吉洛哲的婆罗门妇女会来取水，给她送信，说我没有说。’说完，老妇人就消失了。后来，无论调查是谁说的，都不知道。在那里，他们按照老妇人的话做了，给取水女送了三次信，但她说她忘记了，没有回复。贝若把信贴在水瓶上。婆罗门妇女也用金刀剖开胸膛，展示了金刚界的坛城，贝若向她顶礼，并向婆罗门妇女供奉了金钵和金粉。她把石子放进水瓶里，把信绑在上面送走了。当婆罗门妇女回到家中，用铜器舀水时，石子发出响声，老师听到了，问是什么事。她说：‘这是两个藏族僧人的遗忘录。’并献上了信。希日僧哈老师也回了信，并口头回复说午夜见面。之后，在午夜，他们见到了伟大的成就者希日僧哈老师，献上了千两黄金作为礼物，顶礼膜拜，并讲述了赞普赤松德赞的故事，恳求说：‘为了今生能够成佛，请传授毫不费力的阿底瑜伽教法。’希日僧哈老师说：‘妓女达尼玛和比丘尼根嘎姆违背了教令，争论不休，班智达们商议后决定’