English
Also, please pay attention. The statement that translating this tantra is forbidden from now on is also a small scope, because at that time, not only the Nyingma school, but all the unsurpassed secret mantras were temporarily forbidden from translation. However, it is not certain to say "because it is an action tantra." Please also see that Shantipa Acharya said that this is the tantra of Prakokya's manifestation behavior. Also, Padmasambhava, in order to subdue the ghosts and spirits of Tibet, intended to perform the throwing (བྲ་ཕབ, Devanagari: , Romanization: , Literal meaning: ) of the vast four types of activities and perform three fire pujas, but did not have time to complete two of them. Forced by the foolish actions of treacherous ministers, this son of the Victorious One left again, from the mountain pass of Mangyul, flew into the sky, and went to subdue the Rakshasas of the southwest. This statement is recorded in both the Guru's Intention and the Secret Intention. Among them, it is said that after Padmasambhava threw the throwing (བྲ་ཕབ, Devanagari: , Romanization: , Literal meaning: ) of the Four Great Kings, Shampo threw Phangtang into the water, and Tangla sent down hail and plague. Like this, for all the ghosts and spirits who create obstacles to the establishment of the Dharma, that child saw in the throwing (བྲ་ཕབ, Devanagari: , Romanization: , Literal meaning: ). To this, the king and ministers all believed. After that, on the top of Haspo Ri, on a thumb-sized offering cake, all the ghosts and spirits of Tibet were summoned. An order was given to build a temple, therefore, Samye Monastery was built by people, and at night it was built higher by gods and ghosts. Except for a little bit of the wish of the Dragon King Malgro Zizhen, the body, speech, and mind of the gods and ghosts were bound by vows. Therefore, what fire puja is still needed? Even if a fire puja is needed, the master stayed for three months, which is consistent in both the Guru's Intention and the Secret Intention. Within those three months, it was impossible to complete three fire pujas, isn't this statement too much? Clearly there is the magical power to fly into the sky, and the power to subdue Rakshasas, but it is strange that he left because he was afraid of some ministers of Tibet. However, those evil ministers, because they were afraid of that master's magical power and great strength, used slander to alienate the sovereign Dharma King. At that time, the king also hesitated, so he requested the master to leave. When he was preparing to leave, the king regretted it and earnestly requested him to stay. To this, that great master did not agree to stay in Samye Monastery, because there were still sentient beings who had not been subdued, so he went to the practice places in order.
Chinese
安住于此。为了消除国王的障碍，答应随时降临。在五十六年中，圆满了调伏藏地的所化众生，之后前往调伏罗刹。宁玛派的这个历史，与《拉协》、《巴协》的意义相符。如是说。那么如何相符呢？在普巴本传中说：奸臣们向国王进谗言。于是国王也犹豫了，请求上师前往别处。我说：我去印度可以，但因为没有完全翻译密咒的教法，所以心里不高兴。西藏所有的山都被森林覆盖，河流都流入峡谷，所有的沙子都变成绿松石，牧区寺院和整个北方草原都变成农田等等，要做的事情很多，但众生的福报不够。唉呀，藏地的百姓真可怜！说完，在桑耶寺周围的沙子上，用本尊橛修法加持，沙子变成了绿色的草地。赐予国王守护佛法的百零八种猛咒，以及一百二十种利益之事等等。我要去镇压罗刹，所以我剩下的佛法，从印度迎请班智达无垢友（Vimalamitra）来翻译吧！国王您也如日月般长久住世。想着，请饮用这个长寿之水。于是，国王心想：上师离开这件事不高兴，可能是因为害怕南方的尼泊尔而下了毒。于是倒在了夏塘的旁边。立刻，地上涌出了泉水。那水现在也被称为“曲杰纽辛”。之后，国王无法忍受上师的离去，即使破坏了王法，也请求说：请您在我不死之前住在这里。但上师考虑到西藏的所化众生尚未圆满，所以没有答应住在桑耶寺。前往各个修行地，开启了各个续部的坛城，进行修行并加持，用足迹踏遍了整个藏地，使其吉祥和充满加持。在修行地埋藏了很多伏藏。在岩石上留下了身像和手脚的印迹。特别是，在四大海中留下了手印，加持它们直到水干涸为止都会存在，等等，这些至今依然清晰可见。
English
Remained there. In order to remove the obstacles of the king, he promised to come at any time. In fifty-six years, he perfected the beings to be tamed in Tibet, and then went to subdue the Rakshasas. This Nyingma history is in accordance with the meaning of "Lha Bzhéd" and "Ba Bzhéd." Thus it is said. Then how does it correspond? In the Purbha autobiography it says: The treacherous ministers slandered the king. Then the king also hesitated and requested the master to leave. I said: It is okay for me to go to India, but because I have not completely translated the teachings of the secret mantras, I am not happy in my heart. All the mountains in Tibet are covered with forests, the rivers all flow into the gorges, all the sand is turned into turquoise, the nomadic monasteries and the entire northern grasslands are turned into farmland, etc. There are many things to do, but the merit of sentient beings is not enough. Alas, the Tibetan people are so pitiful! After saying that, on the sand around Samye Temple, he blessed it with the practice of the Vajrakilaya, and the sand turned into green grass. He gave the king one hundred and eight fierce mantras to protect the Dharma, and one hundred and twenty beneficial things, etc. I am going to suppress the Rakshasas, so the Dharma that I have left, please invite the great scholar Vimalamitra from India to translate it! May you, the king, live as long as the sun and moon. Thinking, please drink this water of longevity. Then, the king thought to himself: The master is not happy about leaving, maybe he was poisoned out of fear of southern Nepal. So he poured it out next to Shangthul. Immediately, a spring gushed out of the ground. That water is still known as "Chukje Neusing" today. After that, the king could not bear the departure of the master, and even if it violated the royal law, he requested: Please stay here until I die. But the master, considering that the beings to be tamed in Tibet were not yet complete, did not agree to stay in Samye Temple. He went to various practice places, opened the mandalas of various tantras, practiced and blessed them, and stepped all over Tibet with his feet, making it auspicious and full of blessings. He hid many treasures in the practice places. He left images and hand and foot prints on the rocks. In particular, he left handprints in the four great lakes, blessing them to remain until the water dries up, etc., which are still clearly visible today.
Chinese
有时国王会向臣民宣讲佛法，有时在委任白哈尔为桑耶寺的护法神时，以及王妃玛嘉赞的麻风病痊愈等情况下会发生。君主去世后，儿子穆尼赞普因母亲的毒药而去世。穆赤赞普年幼，边境的军队，如霍尔、格萨尔楚姆和汉人等，几乎要摧毁西藏时，穆赤赞普代替父亲执政三年。之后，他将王位传给王子，不听任何人的劝阻，前往镇压罗刹。就这样，他在桑耶寺降伏土地等事宜上住了三个月。之后，为了在奸臣面前显得像是去世了，他进行了供养和遗嘱。据说他住在西藏的隐居地。因此，当时奸臣们无法让莲花生大师去世和摧毁佛法，穆赤赞普代替父亲执政三年。这是拉尊绛曲沃在桑耶寺的宝库中发现的文献中记载的。此外，宁玛派认为赤松德赞国王在位六十一岁。其他人说他在位六十八岁。无论如何，法王去世后，他执政了三年。关于这一点，噶当派的《教典》中，觉沃杰说：‘当时的莲花生大师就是我，当时的佛法就是现在西藏的密咒师们所熟知的。’关于喇嘛传记和巴氏传记的历史，喇嘛传记是大喇嘛按照巴氏传记写的。巴氏传记分三个版本，一个放在国王的手掌中，一个给侄子，一个给西藏的出家人。’据说这种做法是为了应付奸臣。对此，一些不了解情况的宁玛派人士说：‘巴·益西旺波不信任莲花生大师，所以做了这样的篡改。后来莲花生大师摄受了他，所以不是这样的。’这是不理解。巴氏传记是国王和大臣们为了应付奸臣而编纂的，不是益西旺波所作。如果理解了这些，宁玛派的历史和巴氏传记就不会有矛盾了。还有，莲花生大师
English
Sometimes the king would preach the Dharma to his subjects, and sometimes it would happen when appointing Pehar as the protector of Samye Monastery, and when the leprosy of Queen Mar Gya Zan was cured, and so on. After the sovereign passed away, his son Mune Tsenpo died from his mother's poison. Mu-tri Tsenpo was young. When the border armies, such as the Hor, Gesar Trhom, and the Chinese, were about to destroy Tibet, Mu-tri Tsenpo acted as his father's substitute and ruled the kingdom for three years. After that, he handed over the kingdom to the prince, and without listening to anyone's dissuasion, he went to subdue the Rakshasas. Thus, he stayed for three months for the purpose of subduing the land of Samye, and so on. After that, in order to appear as if he had passed away in the eyes of the wicked ministers, he made offerings and pronouncements. It is said that he resided in the secluded places of Tibet. Therefore, at that time, the wicked ministers were unable to make the master pass away and destroy the Dharma, and Mu-tri Tsenpo, acting as his father's substitute, ruled the kingdom for three years. This is also mentioned in the documents found by Lhatsun Jangchub Od from the treasury of Samye Monastery. Furthermore, the Nyingma tradition asserts that King Trisong Detsen reigned for sixty-one years. Others say he reigned for sixty-eight years. In any case, he reigned for three years after the Dharma King passed away. Regarding this, Jowo Je in the "Book of Kadam" said, 'The master of that time, Padma, was me, and the Dharma of that time is what is now known to the mantra practitioners of Tibet.' Regarding the history of the Lama Biography and the Ba Biography, the Lama Biography was written by the great Lama according to the Ba Biography. The Ba Biography was made into three versions: one was placed in the king's palm, one was given to the nephew, and one was given to the ordained monks of Tibet. It is said that this was done to appease the wicked ministers. To this, some Nyingma followers who do not know the details say, 'Ba Yeshe Wangpo did not trust Master Padma, so he made such alterations. Later, the master accepted him, so it is not like that.' This is a misunderstanding. The Ba Biography was compiled by the king and ministers to appease the wicked ministers, and it was not done by Yeshe Wangpo. If one understands these things, there will be no contradiction between the history of the Nyingma tradition and the Ba Biography. Also, Master Padma
Chinese
莲花生离开后，光辉的桑耶寺在迷茫中建立。举行了八次开光仪式，主持者是堪布菩提萨埵。对此，这两部论典的观点一致。也就是说，堪布菩提萨埵举行了八次开光仪式，因此莲花生大师的离去是不成立的。因为当时有一百零一位班智达各自举行了开光仪式，难道也要说菩提萨埵也离开了？关于莲花生大师住锡的理由是，桑耶寺的所有神灵都以藏人为榜样，马头明王洲的大自在天像，也按照大臣库的达纳的形象来塑造等等，这些都是莲花生大师所为。一般来说，桑耶寺的开光仪式，是当时各位班智达各自举行的。特别是莲花生大师，即使安住在虚空之中，也在空中幻化出金刚界坛城。布顿佛教史中记载：桑耶寺在火兔年奠基，土兔年竣工，阿阇梨菩提萨埵和莲花生桑巴瓦举行了开光仪式，并举行了十三年的庆典。据说，为了取花，诸神从神殿内来到外面，之后又返回殿内。如果当时编纂的桑耶寺目录是真实的，那么华钦就错了。如果华钦是真实的，那么如果理解为一切都隐藏起来，就与宁玛派一致，所以是错误的。还有，他的护法贝哈尔，被玛卓的地主嘉达预言，之后国王追随了征服印度东方扎霍尔的队伍。《药师经》的历史中对此有明确记载。也就是说，扎霍尔这个词本身，虽然在《药师经》的历史中存在，但是没有区分印度和中国，就认为是印度东方，这不是菩提萨埵的想法。这是巴达霍尔的地方，特别是扎霍尔，是国王居住的修行地。以前大臣噶尔的时代，那个地方的两个巨人被中国驱逐，大臣用计策引诱他们来到西藏。这两人是琼结的达孜扎霍尔的传承。萨霍拉这个地方，是印度东方，是堪布和觉沃两位大师的出生地。这个发音被藏语曲解了，所以说是扎霍尔，这是不正确的。