Chinese
派人前去迎接，见到了他们。请求他们前来，他们高兴地答应了。说：你们三个人如果被知道是召唤我的人，就会被杀害，所以先逃走吧。我说我随后就来。先把迎接的三人送走了。对嘉姆擦瓦绒的应化众生说：我要去西藏了，需要什么佛法就听，断除疑惑吧。说完，把剩下的佛法都传完了。要前往西藏时，嘉姆擦瓦等用金、玉、绸缎等礼物送行。顶礼膜拜，流着眼泪，多次请求他们留下。说了许多回答请求的歌。后来又用金银、绸缎、坐骑等作为路费送行。按照请求给予了教诲，并答应再来一次。把邦桑吉贡布确顿作为代表留下了。在那里，嘉姆擦瓦绒的人们献上了各种财物，其他的都退回了，只带走了三根银质的栋策、一斗金粉和闪耀的蓝玉。他们把他们送到山口，献上绕拜。把他们的脚放在头顶上，请求加持。贝若和玉扎两人像闪电一样，朝着西藏的方向，在天空中飞走了。所有当地人都行了送别礼，发了广大的愿，然后回到了自己的家乡。从西藏来迎接的三个人，因为贝若没有同时到达就不会来，所以认为贝若在后面来，慢慢地走了。大译师师徒以神通力，瞬间到达了桑耶青普的寂静处，暂时住在了那里。当时，遇到了王子穆尼赞普的亡灵法会，班智达比玛拉和译师嘉纳古玛担任法会的主持。在聚集了很多人时，来了两个像愤怒的楚河的火星一样的人，问是谁。嘉纳古玛一看，认出是大译师师徒，便顶礼膜拜。向国王大臣们宣告了他们的到来。班智达比玛拉和大译师贝若扎纳两人争先恐后地献上敬意和礼节。贤哲和僧团以及国王大臣们也顶礼膜拜，争先恐后地献上各自的装饰品、金银玉器、马匹等。
English
Having sent people to welcome them, they met them. They gladly accepted the request to come. They said, "If you three are known to be the ones who summoned me, you will be killed, so flee first. I will come later." They sent the three who came to welcome them away first. To the beings to be tamed in Gyalmo Tsawa Rong, he said, "I am going to Tibet, listen to whatever Dharma you need, and cut off your doubts." Having said this, he completed the remaining Dharma teachings. When he was about to leave for Tibet, Gyalmo Tsawa and others offered gold, turquoise, silk, and other gifts as farewell offerings. They prostrated, shed tears, and repeatedly requested them to stay. He sang many songs in response to their requests. Later, they again offered gold, silver, silk, riding horses, and other things as travel expenses. As requested, he gave instructions and promised to come once more. He left Pang Sangye Gonpo Chöton as his representative. There, the people of Gyalmo Tsawa Rong offered various kinds of wealth, but he returned the others, taking only three silver dongtse, one bre of gold dust, and a shining blue turquoise. They escorted them to the mountain pass, offered circumambulations, placed their feet on their heads, and asked for blessings. Vairochana and Yu Dra, like flashes of lightning, flew into the sky towards Tibet. All the local people made farewell gestures and offered extensive prayers, and then returned to their homes. The three people who had come to welcome them from Tibet, because they would not come unless Vairochana arrived at the same time, thought that Vairochana was coming from behind, and walked slowly. The great translator and his disciple, through the power of their miraculous abilities, instantly arrived at the secluded place of Samye Chimphu and stayed there for a while. At that time, they encountered the funerary Dharma assembly of Prince Mune Tsenpo, with Pandit Vimala and the translator Nyak Jñana Kumara acting as the masters of the assembly. When many people were gathered, two people came who were like sparks of fire from the wrathful Chu River, and asked who they were. Jñana Kumara looked and recognized them as the great translator and his disciple, and prostrated. He announced their arrival to the king and ministers. Pandit Vimala and the great translator Vairochana eagerly rushed to offer their respects and greetings. The wise and virtuous ones, the monastic community, and the king and ministers also prostrated, and eagerly offered their own ornaments, gold, turquoise, horses, and so on.
Chinese
供养之后，食物和财物的堆积如山，堆积在毗卢面前，之前的三位迎接者也到了。然后，为那些食物和衣服等摆设了巨大的宝座，毗卢坐在中央的座位上，毗玛拉和玉扎两人分别坐在左右的小宝座上，大家聚集在他们面前。流着眼泪顶礼膜拜，绕圈，撑伞，悬挂幡幢，吹响海螺，敲打和演奏各种乐器，唱歌跳舞，做各种表演，大家都非常高兴，还用偈颂赞美。在那里，毗玛拉和毗卢两人进行了思考，玉扎和智 কুমার等做了各种事情，为杰牟尼做了祭奠。建立了寺庙，广泛地转动了法轮。特别是，毗卢遮那讲法的时候，天空中出现各种彩虹，许多天神散落各种天花，大地摇动等，出现了许多奇妙的事情，大家都生起了信心，对以前的驱逐感到后悔，供养各种忏悔的物品，哭泣着询问驱逐的原因，打听理由。唱诵了许多歌，如“唉！聚集在这里的贤哲僧众二众”等等。在那里，法轮结束后，在藏地广泛地讲述了共同和特殊的佛法和口诀。据说，按照传说，毗卢和玉扎两人再次承诺前往嘉莫察瓦绒一次，就像他们去过一样。从藏地出发时，供养了饯行酒，讲述了许多遗嘱，然后前往察瓦绒，与国王和大臣们见面，进行了佛法的辩论。再次前往多康。在那里，也迎请了班智达毗玛拉。在康区的绒嘉钦的寂静处，毗玛拉班智达和毗卢做了翻译，翻译了包括央达在内的许多续部。据说，从那以后，前、中、后三个时期的教法也是在那时出现的。再次回到藏地，住在哈布日山上思考。为共同的眷属们讲述了一些正理的佛法，也翻译了一些早期翻译的未完成的部分。为不共同的调伏对象们讲述了窍诀大圆满的佛法等等。
English
After the offerings, piles of food and wealth appeared like mountains in front of Vairochana, and the three previous welcomers also arrived. Then, a huge throne was set up for those food and clothes, etc. Vairochana sat in the central seat, and Vimala and Gyuzha each sat on small thrones to the left and right. Everyone gathered before them, shedding tears and prostrating, circumambulating, raising umbrellas, hanging banners, blowing conch shells, playing and performing various musical instruments, singing, dancing, and performing various acts. Everyone was very happy and praised with verses. There, Vimala and Vairochana contemplated, and Gyuzha and Jñanakumara, etc., did various things and performed the funeral rites for Je Mune. Monasteries were established, and the wheel of Dharma was widely turned. In particular, when Vairochana preached the Dharma, various rainbows appeared in the sky, many deities scattered various divine flowers, the earth shook, and many wonderful things occurred, which made everyone develop faith and regret their previous expulsion. They offered various items of repentance, weeping and asking about the reasons for the expulsion, inquiring about the causes. Many songs were sung, such as, "Alas! The learned and monastic communities gathered here," and so on. There, after the Dharma wheel was completed, common and special Dharma teachings and instructions were widely taught in Tibet. According to tradition, Vairochana and Gyuzha promised to go to Gyalmo Tsawa Rong once again, just as they had gone before. When departing from Tibet, farewell drinks were offered, many testaments were given, and then they went to Tsawa Rong, met with the king and ministers, and engaged in Dharma debates. They went up to Do Kham again. There, Pandit Vimala was also invited. In the secluded place of Ronggyachen in Kham, Vimala Pandit and Vairochana translated many tantras, including Yangdak. It is said that the teachings of the early, middle, and later periods also appeared at that time. Returning to Tibet again, they stayed on Haspo Hill, contemplating. They taught some definitive Dharma to the common retinue and also translated some unfinished parts of the early translations. They taught the Dharma of the Great Perfection of Ati to the uncommon disciples, and so on.
Chinese
行持安住。当时，从李域柳林紫林，以前从印度返回时追随道路的李扎楚臣卓玛也前去拜见，心意相合而欢喜。之后，毗卢本人打算前往长久的意境时，对眷属们留下许多教诲口诀，为了玉扎和领主君臣们，制作了大型画像目录并赐予。按照画像所示，与李扎楚臣卓玛一同如闪电般前往李域，安住于长久的意境中。最终，据说融入了化身遍照佛的心中。按照口耳传承金刚桥的说法，从桑耶前往扎央宗的山顶，说道：我，毗卢扎那，以如幻的蕴身，行持如幻的法，如幻般显现成佛。说完，便化为光蕴而去。据说现在宗内还有毗卢化为光身而去的山洞。总之，因为获得了对风心的自在，并且精通了智慧幻身虹身大迁转，是不可思议的传记，所以对于化身多次显现和收摄的方式，不要完全执着，应当恭敬。因此，伟大的译师毗卢扎那的恩德是无与伦比的。因此，从他的传记唐卡、画像、口耳传承金刚桥等处收集编写，虽然稍微多了些，但为了忆念他的恩德和滋养虔诚的敬意而撰写，为了报答恩情，理应努力修持正法。这是教诲。多闻至尊圣者观世音，为了藏地教法和众生的利益而善巧化现，是真实意义上的大班智达，化身大译师毗卢被百次赞颂。从圣地印度释迦教法的大海中，取来因果的妙法如意宝，消除黑暗世界众生的贫困者，忆念斯巴郭尔甘贾唐代的功德。将大乘教法的精髓大圆满，如意生财满足一切愿望的如意宝，在教法和众生的胜幢顶端善妙安立后，您将所有众生引向原始的本基。身
English
He acted and remained. At that time, Li-tsa Tsultrim Drolma from the purple willow grove of Li, who had followed the path back from India, also came to visit and they were pleased as their minds were in harmony. Then, when Vairo himself intended to depart for the realm of eternal contemplation, he left many instructions and oral teachings to his attendants. He had a large portrait cataloged and presented to Yu-dra and the lords and ministers. According to the portrait, he went to Li with Li-tsa Tsultrim Drolma like a flash of lightning and remained in the realm of eternal contemplation. Finally, it is said that he was absorbed into the heart of the emanation Vairochana. According to the oral transmission Dorje Zam, he went from Samye to the top of Drak Yangdzong, saying: "I, Vairochana, with this illusory body, have practiced the illusory Dharma, and will manifest enlightenment in an illusory way," and then he departed into a mass of light. It is said that even today there is a cave in Dzong where Vairo departed into a light body. In short, because he had gained control over wind and mind and mastered the great transference of the rainbow body of the wisdom illusory body, it is an inconceivable biography. Therefore, one should not be completely fixated on the way in which emanations appear and are withdrawn multiple times, but should be respectful. Therefore, the kindness of the great translator Vairochana is unparalleled. Therefore, although it has become a little longer by collecting and writing from his biography Thang Yig, portraits, oral transmission Dorje Zam, etc., it is written for the sake of remembering his kindness and nourishing devout respect. In order to repay his kindness, one should strive to practice the true Dharma. This is the instruction. The greatly learned and supreme Arya Kungawo, who skillfully emanated for the benefit of the teachings and beings of Tibet, is a Maha Pandita in the true sense. The emanation, the great translator Vairo, is praised hundreds of times. From the great ocean of Shakya's teachings in the sacred land of India, he took the wish-fulfilling jewel of the Dharma of cause and effect, and eliminated the poverty of beings in the dark world. I remember the merits of Spa Gor Ganjak Tangtai. The essence of the supreme vehicle's teachings, the Great Perfection, the wish-fulfilling lord who fulfills all desires, having well established the victory banner of the teachings and beings at the summit, you lead all beings to the primordial ground. Body
Chinese
比生命更珍贵的，悉心守护。 十六艰难困苦，依止上师。 显密一切正法，翻译成藏文的。 思及恩德，从心底流下眼泪。 您以难以忍受的坚强意志。 不顾身命寻觅的，是前译之法。 如今有人宣称，那是邪法。 虽具信心，入教者却稀少。 即使入了，对于光明金刚藏的。 本来清净任运成就的闻思修行不精进。 只以举行村落仪轨和恶咒。 了知以求得今生的愿望，从心底感到厌恶。 因此，祈愿您的传记如满月般。 虽已在我等心中如信心之海般显现。 然为忆念您的恩德，仅书写少许。 为使具慧者生起恭敬心，故以文字传播。 愿以此善根，使您的一切断证功德。 融入我等相续，获得此等善缘。 以闻思修行，令前译之法。 在您智慧法界中圆满成就。 以上是中间的偈颂。 如是，大译师毗卢遮那和嘉姆玉扎宁波的共同传记已经讲述完毕。玉扎宁波对娘·智嘉纳·古玛ra，也就是智慧童子说，地方是青浦白岩或者岩洞德乌。用细布做成的帷幔遮盖，用酒灌满，献上价值连城的绿松石。秘密的名字是无垢月升威力，或是金刚成就之宝藏，或是金刚欢笑之宝藏。也叫明点鹏鸟威力，是持明者降临于世。略述这位上师的传记，家乡是雅砻协巴，家族是娘氏，父亲是达拉拉囊，母亲是松萨洛哲之子。颈部有痣，是金刚交杵。是镇压六道的大菩萨，人间的名字叫嘉瓦洛哲。还有，在一些历史中说智嘉纳古玛ra是琼结琼瓦人。唐书中也说：琼瓦的娘钦智嘉纳古玛ra。所以琼结琼瓦等是雅砻的一部分，没有矛盾。按照唐书的说法，也是迎请堪布菩提萨埵到藏地的人。也是从那位堪布受戒出家和圆满比丘戒。精通声明、因明、内外密咒。