English
Sapaṇa. The great translator sang the sixteen difficulties as songs of realization, similarly sang the history of Do Shi Do Chad as songs of realization, also the songs of qualities beneficial to Tibet, the songs of oath to the lord, the songs that if Vairo is exiled, Tibet will decline, and the songs of attachment to the queen, etc. Although he spoke extensively, he could not be dissuaded, so he prepared to leave. Minister Nachenpo tried to dissuade the lord, but the malicious minister did not dissuade him, and the lord was also helpless. In particular, Tara Luguong sang a song of abuse, so the queen was involuntarily prepared to be exiled to Tsawarong. Vairo also sang songs of realization about going to Tsawarong to all the lords and ministers, urging all the gods and nagas, and everyone manifested their true forms, prostrated and circumambulated Vairo, and vowed to listen to his commands. After that, the ruler sent many farewell gifts, mounts, cushions, cooling medicines, etc. When they came out of Tamdrinling, the queen Marmen could not bear it and advised the lord, but Vairo did not agree because the time had come for the matter of going to Tsarong, and he sang a song of realization. When the two monastic communities, together with the lord, ministers, and queen, went to see him off, he sang many songs of realization. After saying many last words and Dharma teachings, he rose into the sky and departed to Tsawarong. All the lords and subjects bowed backwards and then returned. Vairo also went straight to Tsawarong and stayed on the top of the mountain, so the locals said that a suspicious person had come, so they threw him into a frog hole for three days, and he sang a song of realization. After being pulled out of the frog hole, he was thrown into a louse hole, where he stayed for three days. After being taken out of the louse hole, he answered questions and told the story of the previous life of the monk Purna, so Queen Drula and others developed faith and confessed their sins, and he prophesied that the ruler of Tibet would be punished for his vows, and he was saddened and shed tears. There, the king and ministers of Tsawarong offered a prepared nine-tiered throne, and Vairo sat on it. They offered many copper tops, golden bowls, gold powder, silk, etc., and revered him as a lama. In order to subdue the king's son Yudra Nyingpo, he spoke many skillful means and songs of realization, making him definitely renounce, so Yudra and others became deeply convinced, requested the Dharma, and offered a great deal of wealth and respect. There, Vairo aroused faith through craftsmanship and medicine.
Chinese
我被父母献出，进入佛门。国王及其眷属为毗卢遮那建造住所，上师召集了神灵鬼怪，用连大力士也无法搬动的又好又多的石头，外面是佛塔，里面是神殿。显示了在一夜之间建成高大建筑的神通。白天讲授显宗的经和外密，玉扎听一遍就懂。晚上讲授内密部的续部，也是听一遍就懂。半夜为玉扎等不共的眷属讲授诀窍，即心部的十八部续和诀窍，界部的续和诀窍，以及其他的续部，婆罗门部，国王部等等。玉扎又供养了许多珍宝和丝绸，做了无数的绕拜，祈请之后，圆满了所有的总续和诀窍，最后灌顶了包括王位总灌顶在内的七种灌顶。总之，就像吉祥狮子（Śrī Siṃha）向毗卢遮那本人所展示的那样，在三处圆满完成。灌顶缘起的诀窍是：菩提心自生皆实有，国王现量成办已，觉悟莫迟亲近之，势必令具缘者熟。如是说。在那里，玉扎宁布所有与言词相离的觉性都现前了，与大译师的意趣相同，表达了觉悟贫乏而感念恩德的言词：诠释音声彰显义，施设自解不杂染，劫时昏暗之稠云，顷刻明耀恩德大。这样献上了感谢。之后，玉扎与王妃在赤达绒共同生活了五年。证悟了无漏大乐的意义，两位上师的意趣成为一体，利益众生而住。另外，据说莲花生大师（Guru Padmasambhava）也曾授予八大法行（bKa' brgyad）的灌顶，玉扎宁布是二十五弟子中觉悟最为殊胜者。根据唐朝史料记载，毗卢遮那再次从擦绒返回时，当地仍有君主在位。根据画像记载，毗卢遮那被流放到擦绒后，国王心中不安，为了彰显毗卢遮那的伟大，派遣使者迎请无垢友（Vimalamitra）。在那里，毗卢遮那
English
I was offered by my parents and entered the Buddhist gate. The king and his retinue built a residence for Vairochana, and the master gathered gods and demons, using good and plentiful stones that even great strongmen could not move, with a stupa on the outside and a temple on the inside. He displayed the miracle of building a tall structure in one night. During the day, Yu Zhazha understood the Sutras and outer tantras of the exoteric teachings after hearing them once. In the evening, he also understood the tantras of the inner esoteric teachings after hearing them once. At midnight, he taught the unique retinue of Yu Zhazha and others the essential instructions, including the eighteen tantras and instructions of the Mind Section, the tantras and instructions of the Space Section, as well as other tantras, Brahmanical teachings, royal teachings, and so on. Furthermore, Yu Zhazha offered many jewels and silks, performed countless circumambulations, and upon his request, all the general tantras and instructions were completed, and finally, the seven empowerments, including the general empowerment of kingship, were conferred. In short, just as Śrī Siṃha had shown to Vairochana himself, it was perfectly accomplished in three ways. The instruction on the circumstantial empowerment is: Bodhicitta, self-arisen, all are real; the king has manifestly accomplished it; realize it, do not delay, be intimate with it; inevitably ripen the fortunate ones. Thus it was said. There, all of Yu Zhazha Nyingpo's awareness, free from words, became manifest, and his intention became the same as that of the great translator. He expressed words of gratitude, mindful of the kindness, saying: Explaining sounds reveals meaning, applying self-liberation, not mixing with defilement, the clouds of darkness thickening for eons, in an instant, made clear, great kindness. Thus he offered thanks. After that, Yu Zhazha and the queen lived together in Khyi-tag-rong for five years. Realizing the meaning of uncontaminated great bliss, the intentions of the two masters became one, and they remained, benefiting beings. Furthermore, it is said that Guru Padmasambhava also conferred the empowerment of the Eight Great Herukas (bKa' brgyad), and Yu Zhazha Nyingpo was among the twenty-five disciples, possessing the most supreme realization. According to Tang Dynasty historical records, when Vairochana returned from Tsa-rong, there was still a ruler in power. According to the portrait, after Vairochana was exiled to Tsa-rong, the king was uneasy, and in order to extol Vairochana's greatness, he sent an envoy to invite Vimalamitra. There, Vairochana
Chinese
去世后二十一天，大臣达拉鲁恭因违背誓言而死。据说君主也在没有见到比玛拉的情况下，三个月后去世。这些都被证明是真实无误的，不应错误地理解。像这样粗略地看，比玛拉来到西藏后，赤松德赞让三个儿子从脚下抬起他，当他讲法时，贝若派玉扎宁波去。比玛拉正在讲解《阿毗达摩·钵罗迦罗》八部，玉扎宁波偷偷地批评他，对比玛拉怒目而视，说“嘎喀帕日米塔”。比玛拉低下头，说“达提姆达提姆”。当随从们询问其含义时，比玛拉解释说。吉那古玛拉向玉扎询问贝若的情况并请求佛法，他们一起讨论。比玛拉和玉扎两人为了宣扬佛法的伟大，就像不妥协于座位和垫子一样行事。在智慧和神通的较量中，玉扎也因贝若的恩惠而变得博学。在神通方面，玉扎变成一只小鸟，在柳树上飞来飞去，比玛拉变成一只麻雀，用爪子抓住了小鸟。麻雀变成金色的托伦飞向天空，麻雀不得不躲在树后，玉扎更加突出，他们握手并排而坐。当讲法时，天空中的白方天神撒下鲜花，出现金色的半网，大地震动等现象。变得非常奇妙，所有口诀的佛法同时被宣讲。吉那古玛拉在肖扎岩洞中倾听并翻译。玉扎讲述了天空广大等以前贝若对君主所说的话，因此被称为前译五部。比玛拉讲述了《顶峰突击》等十三部，因此被称为后译。两人像母子一样和谐，大家都相信了。他们赞美贝若的功德，面向察瓦荣哭泣并顶礼膜拜。当时，吉那古玛拉心想，我拥有两位上师的所有教诲，没有比我更伟大的人了，他变得傲慢。两位上师知道后，给吉那古玛拉每人一个水瓶，说：“带一瓶干净的水来。”他接过水瓶，献给两位上师，两位上师
English
After twenty-one days of passing away, Minister Tara Luguong died due to breaking his vows. It is said that the sovereign also passed away three months after not meeting Vimala. These are shown to be true and accurate, and should not be misinterpreted. Looking at it roughly like this, after Vimala came to Tibet, Trisong Detsen had his three sons lift him from his feet, and when he was teaching the Dharma, Vairotsana sent Yudra Nyingpo. While Vimala was explaining the eight sections of the Abhidhamma Prakarana, Yudra Nyingpo secretly criticized him, glared at Vimala, and said, "Kakha Pari Mita." Vimala lowered his head and said, "Dha Thim Dha Thim." When the attendants asked for the meaning, Vimala explained it. Jñanakumara asked Yudra about Vairotsana's situation and requested the Dharma, and they discussed it together. Vimala and Yudra acted as if they were not compromising on seats and cushions in order to proclaim the greatness of the Dharma. In the contest of wisdom and magical powers, Yudra also became learned through the grace of Vairotsana. In terms of magical powers, Yudra transformed into a bird and flew around on the willow tree, Vimala transformed into a sparrow and grabbed the bird with its claws. The sparrow turned into a golden tholum and flew into the sky, and the sparrow had to hide behind the tree, so Yudra became more prominent, they shook hands and sat side by side. When the Dharma was taught, the white-sided deities in the sky scattered flowers, and there appeared a golden half-net, and the earth shook, etc. It became very wonderful, and all the pith instructions of the Dharma were taught at the same time. Jñanakumara listened and translated in the Sho Drak cave. Yudra explained the vastness of the sky, etc., which Vairotsana had previously told the sovereign, so it is called the Early Translation Five. Vimala taught thirteen sections such as "Peak Assault," so it is called the Later Translation. The two were harmonious like mother and child, and everyone believed it. They praised the merits of Vairotsana, faced Tsawarong, cried, and prostrated. At that time, Jñanakumara thought, "I have all the teachings of the two masters, there is no one greater than me," and he became arrogant. The two masters knew this and gave Jñanakumara each a vase, saying, "Bring a vase of clean water." He took the vases and offered them to the two masters, and the two masters
English
A drop of water was poured into the palm of Jñana Kumara's hand. Vimala said, "The Dharma of the Buddha's teachings is like the river of Yarlung Tsangpo. We two know as much as these two full vases. And you know as much as this drop of water in the palm of your hand." Jñana Kumara realized that the two teachers had known his arrogance, and his arrogance was shattered. The two teachers again spoke much about the Dharma within the Secret Mantra, such as the Sutra Pitaka, illusory mind, and so on. At that time, Yu Zha said that Jñana Kumara had the oral instruction Dharma. He thought, "Although there is nothing better than this, in the end, I want to be without error." So he developed wrong views and made a request. The two teachers knew that he was not a vessel for the oral instructions, so their bodies disappeared. He regretted it, shed tears, and prayed. The two teachers appeared as before, called him by name, and asked him what he was doing. He requested to be given the oral instruction Dharma. The two teachers said, "Because the previous interdependence was slightly deviated, we will not give it this time, but we will meet again later." Then they went to Tsawa Rong. According to the oral transmission of the Dorje Zam (Vajra Bridge), after Yu Zha returned to Tibet, Vairochana showed a sad face and stayed in the depths of Tsawa Rong for thirteen days. At a place called Gyalmo Taktsé Khar, he subdued Spang Mipham Gonpo, who was ninety-five years old. According to the Tang Dynasty historical records, Vairochana met the old man Spang on the way back to Tibet and gave him the Dharma. According to the 'Dra Bhag (Mask),' Yu Zha subdued Spang, Gya Lodrö Zhönnu, and Bé Dorje Gyaltsen on the way back. The detailed stories of these are found in the 'Dra Bhag (Mask).' After that, Vairochana and Yu Zha met, and Yu Zha told the history of Tibet. Vairochana was very happy and sang a song. The rulers and subjects of Tibet also rushed to invite Vairochana. Vimala also said, "Please invite him." At that time, according to the 'Dra Bhag (Mask),' the circumstances of the king's death were as mentioned above. Trisong Detsen had three sons: Mutik Tsenpo was exiled, and Muné Tsenpo was poisoned. It was the time of Sadné and Lek Jingyon, and they discussed the funeral arrangements after the death of Muné Tsenpo and the construction of temples. They invited Jé Upadesha, Tang Sang Palgyi Dorje, and Sangwa Palgyi Nyingpo, these three Vairochanas.