English
Then, the queen replied, "Having generated the supreme mind of perfect enlightenment." etc. After that, when they met three days later, she extended her hand, and Vairo said, "Having extracted the essence of the intention of the Buddhas of the three times, the spontaneously perfect, great bliss path to enlightenment, to the supreme of all worldly deluded arrogance, with a mind of devotion, prostrate with your head." Having said this, the king, queen, and retinue prostrated, circumambulated, and took his feet upon their heads. Then, the sovereign spread his hair on the threshold and invited Vairo inside over it. He offered two horses, a reddish-brown mare and a golden-necked goose, adorned with gold saddles and turquoise, as well as gold, silver, silk brocade, wolf-skin rugs, excellent gifts, etc., and stated his request in verses. Vairo sang songs of renunciation and proclaimed the vows. Again, with great earnestness, they made offerings, prostrated, circumambulated, touched his feet with their heads, and requested with tears in their eyes. Without the other subjects and ministers noticing, he promised to teach the Dharma at midnight and named him "Ocean of Secret Instructions, Lord of the Gods." Then, during the day, Vairo translated the Dharma of cause and effect for all the king and ministers, and at midnight he translated the Dharma of secret instructions for the king himself. This Vairo, in general, is known as Vairotsana Yeshe Chen, who was empowered by the great teacher Padmasambhava in the mandala of the Eight Commands of the Great Accomplishment, and who possesses the eye of wisdom. He descended to the deity position of the powerful black goddess, mastered wrathful mantras, and is among the twenty-five subjects, and especially one of the nine great accomplished ones. In short, the circumstances of translating the sacred Dharma in the past and present can be known from the translation catalogs, thangkas, etc. In the thangka, it is written, "In the translation of sutras, it is written Yeshe De; in the translation of tantras, it is written Vairotsana." In accordance with this, it is also said in the Kangyur, "Translated and revised and finalized by the monk Yeshe De." This also refers to Vairo himself. Furthermore, in the thangka it is said, "In all past, future, and present times, a translator like Vairotsana has not appeared before, and there is hope that one will not appear now. In the future, someone who knows only a little common Indian language might want to be a translator, but they will not even come close to Vairo. Even if they are given the title of translator, in reality they are only a pandita."
Chinese
与“后代有佛法之恩”之说相符，关于三位译师的事迹，以精通两种语言为庄严。译师洛丹西饶以《经庄严论》为基础进行翻译时，在布施波罗蜜多的章节中，出现了三次“阿惹嘎达 阿惹嘎达 阿惹嘎达”（藏文：ཨ་རཀྟ་ཨ་རཀྟ་ཨ་རཀྟ་，梵文天城体：अ रक्त अ रक्त अ रक्त，梵文罗马拟音：a rakta a rakta a rakta，汉语字面意思：无染著 无染著 无染著），意为“没有执着”，但没有找到翻译的机会。当噶瓦贝策看到旧译本时，将其与三时结合起来，翻译为：布施的彼岸是：不执着，不迷恋，没有执着。看到这样的翻译后，（他觉得）更加殊胜。特别是大译师毗卢遮那，当时为了区分聚集在一起的众多翻译家，将《分别说藏大论》的印度梵文版本分割成段落，因为其非常难以翻译，然后让他们翻译，结果只有大译师翻译了出来。还有其他译师无法翻译而留下的历史，以及君主赤热巴巾也赞扬精通翻译的智军先那，旧译对大多数佛法的词义都进行了校正并最终确定。在各自的译文之后，由校正大译师班智达耶谢德以新术语进行了最终确定。看到这些记载后，生起了无根的信仰，（他赞叹道：）毗卢遮那与虚空同等广大！噶瓦和觉若如同日月结合！仁钦桑波如同黎明时分的大星！我如同萤火虫一般！他特意说了这些赞美之词，并且也谦逊地贬低了自己。这个历史也出现在查洛的传记中。如是说，新旧所有精通成就的智者都应该对毗卢遮那的传记生起信心，并铭记其恩德。之后，印度的班智达们和法王们彼此之间不太和睦。班智达们认为，（应该）由猴子国王摧毁印度，然后将佛法送到西藏。法王们则认为，班智达们会摧毁印度，然后将佛法送到西藏。因此，阿底瑜伽的教法，包括续部和口诀，那些不可思议的独特教法都存在于班智达们的心中，国王对此无能为力。班智达和法王共同拥有的十八部心部合为一体。所有六十部续部都是口诀。
English
In accordance with the saying, "Future generations will have the kindness of the Dharma," regarding the deeds of the three translators, adorned with the eloquence of speaking two languages. When the translator Lodrö Sherab translated the Ornament of the Sutras, in the chapter on the Perfection of Giving, the phrase "Arakta Arakta Arakta" (Tibetan: ཨ་རཀྟ་ཨ་རཀྟ་ཨ་རཀྟ་, Sanskrit Devanagari: अ रक्त अ रक्त अ रक्त, Sanskrit Roman transliteration: a rakta a rakta a rakta, literal Chinese meaning: without attachment, without attachment, without attachment), meaning "without attachment," appeared three times, but he did not find an opportunity to translate it. When Kawa Paltseg saw the old translation, he combined it with the three times and translated it as: The perfection of giving is: not attached, not infatuated, without attachment. Seeing this translation, (he felt it was) particularly excellent. Especially the great translator Vairotsana, at that time, in order to distinguish the many assembled translators, the Indian Sanskrit version of the Great Treasury of Specific Explanations was divided into sections because it was very difficult to translate, and then they were allowed to translate it, and only the great translator translated it. There is also the history of other translators being unable to translate and being left behind, and the sovereign Trisong Detsen also praised Jnanasena as being proficient in translation, and the old translation corrected the meaning of most of the Dharma in both word and meaning and finalized it. After their respective translations, the great corrector translator, Pandit Yeshe De, finalized it with new terminology. Seeing these records, a rootless faith arose, (he exclaimed:) Vairotsana is as vast as the sky! Kawa and Chokro are like the union of the sun and moon! Rinchen Zangpo is like the great star at dawn! I am like a firefly! He specifically said these words of praise, and also humbly belittled himself. This history also appears in the biography of Chaglo. Thus, all the learned and accomplished masters of the new and old traditions should have faith in the biography of Vairotsana and remember his kindness. After that, the Indian pandits and Dharma kings were not very harmonious with each other. The pandits thought that the monkey king should destroy India and then send the Dharma to Tibet. The Dharma kings thought that the pandits would destroy India and then send the Dharma to Tibet. Therefore, the teachings of Ati Yoga, including the tantras and instructions, those inconceivable unique teachings, resided in the minds of the pandits, and the king had no power over them. The eighteen sections of the Mind Section, which were commonly possessed by the pandits and Dharma kings, were combined into one. All sixty sections of the Tantra Section are instructions.
Chinese
据说国王将（这些经典）与……一起转移并隐藏在金刚座，或鹫峰山，或阿修罗的岩洞中。无论如何，国王让这些范本消失得无影无踪，就像珍宝落入鳄鱼的喉咙一样，被隐藏到了劫末。因此，后来大圆满的教法在印度不太出名，这似乎与此有关。许多人不理解这个原因，仅仅因为大圆满在印度不出名就说它是邪法。如果一定要认为在印度出名的就是正确的，不出名的就是错误的，那么外道教法从古至今非常出名，就应该被认为是正确的。而显宗密宗，特别是戒律等，现在几乎听不到声音了。因此，在西藏弘扬的显宗密宗大部分会被认为是错误的，应该被废除。之后，从印度到西藏出现了这样的诽谤：‘藏地的毗卢遮那没有找到口诀教法，带着毁灭西藏的印度恶咒，以及愤怒的水、毒药等，还有各种各样的破坏工具来了，把它们和西藏的大法结合起来！’于是，西藏那些恶毒的臣子将此事禀告了君主，请求处死毗卢遮那，但君主没有允许。他们多次请求，君主始终没有允许。因此，那些邪恶的臣子们决定，如果这样，就让王法自行崩溃，他们一致认为应该把君主本人称为罪人。君主说：‘为了这么点小事就杀人是不行的，流放吧。’于是，他们抓了一个像毗卢遮那的乞丐，给他穿上毗卢遮那的衣服和鞋子，把他放进一个铜制的封闭容器里，扔进河里，并宣称：‘给毗卢遮那洗澡啦！’国王亲自表现出忧虑的样子。他们把毗卢遮那藏在伞柄柱子的空洞里。当所有臣民都睡着后，君主亲自去那里听取（毗卢遮那的教诲）。一天晚上，王妃发现了这件事，她召集了大臣们商议，再次恳求国王。君主答应流放（毗卢遮那）。于是，王室成员开始涂抹毗卢遮那。
English
It is said that the king, along with..., moved and hid (these scriptures) in Vajrasana, or Vulture Peak Mountain, or the cave of the Asuras. In any case, the king made these exemplars disappear without a trace, like a jewel falling into the throat of a crocodile, hidden until the end of the kalpa. Therefore, the Great Perfection teachings were not very well known in India later on, which seems to be related to this. Many people do not understand this reason, and just because Dzogchen is not famous in India, they say it is a false teaching. If one must consider what is famous in India to be correct, and what is not famous to be wrong, then the teachings of the heretics have been very famous from ancient times until now, and should be considered correct. And the general Sutras and Tantras, especially the Vinaya, etc., are now barely audible. Therefore, most of the Sutras and Tantras that have spread in Tibet would be considered wrong and should be abolished. After that, such slander came from India to Tibet: 'The Tibetan Vairocana has not found the oral instructions, and has brought Indian evil mantras that destroy Tibet, as well as angry water, poison, etc., and various kinds of destructive tools, and combined them with the great laws of Tibet!' Thereupon, those malicious ministers of Tibet reported this matter to the sovereign, requesting the execution of Vairocana, but the sovereign did not allow it. They requested many times, but the sovereign never allowed it. Therefore, those evil ministers decided that if this was the case, they would let the royal law collapse on its own, and they unanimously agreed that the sovereign himself should be called a sinner. The sovereign said: 'It is not right to kill someone for such a small matter, exile him.' So, they caught a beggar who looked like Vairocana, dressed him in Vairocana's clothes and shoes, put him in a copper sealed container, threw him into the river, and proclaimed: 'Bathing Vairocana!' The king himself showed a look of concern. They hid Vairocana in the hollow of the umbrella handle pillar. When all the subjects were asleep, the sovereign himself went there to listen (to Vairocana's teachings). One night, the queen discovered this, she gathered the ministers and discussed it, and again earnestly pleaded with the king. The sovereign agreed to exile (Vairocana). Then, the royal family members began to smear Vairocana.
Chinese
萨帕那。大译师将十六难唱为道歌，同样将多西多恰的历史唱为道歌，还有对西藏有益的功德之歌，对君主进行盟誓的道歌，如果流放贝若，西藏将会衰败的道歌，以及对王妃依恋的道歌等等，虽然广泛宣说，但未能挽回，于是准备前往。大臣纳钦波向君主劝阻，但恶毒的大臣没有劝阻，君主也无能为力。特别是达拉鲁贡唱了恶语相向的歌，不由分说地准备将王妃流放到擦瓦绒。贝若也为君臣众人唱了前往擦瓦绒的道歌，劝请所有天神龙族，大家都显现真身，向贝若顶礼绕行，并立誓听从吩咐。之后，领主赠送了许多送行礼物、坐骑、垫子、清凉药物等。从马头明王洲出来时，王妃玛坚无法忍受，向君主进言，但贝若因前往擦绒之事时机已到，没有应允，而是唱了道歌。两个僧团连同君臣王妃一起送行时，唱了许多道歌。说了许多遗言和佛法后，在擦瓦绒腾空而起，离去了。君臣百姓都向后顶礼，然后返回。贝若也径直前往擦瓦绒，住在山顶上，当地人说来了一个可疑的人，于是将他扔进蛙洞三天，他唱了道歌。从蛙洞里拉出来后，又扔进虱子洞，在那里过了三天，从虱子洞里出来后，回答了问题，讲述了比丘普尔纳的本生故事，王后珠拉等人因此生起信心，忏悔罪业，并预言西藏的领主将会受到誓言的惩罚，他心中悲痛，流下了眼泪。在那里，擦瓦绒的国王大臣们将准备好的九层高的法座献上，贝若坐在上面。献上了许多铜顶、金制钵、金粉、丝绸等，将他尊为上师。为了调伏国王的儿子玉扎宁波，说了许多方便之法和道歌，使他一定出家，玉扎等人因此深信不疑，请求佛法，并献上了大量的财物和恭敬。在那里，贝若通过工艺和医学，生起了信心。