English
After Padmasambhava departed, the glorious Samye Monastery was built in confusion. Eight consecration ceremonies were performed, presided over by Abbot Bodhisattva. On this, the two treatises agree. That is to say, Abbot Bodhisattva performed eight consecration ceremonies, therefore the departure of Master Padmasambhava is not established. Because at that time, one hundred and one panditas each performed consecration ceremonies, should it also be said that Bodhisattva also left? Regarding the reason for Master Padmasambhava's residence, all the deities of Samye Monastery took Tibetans as examples, and the image of the great自在天 of Matoumingwang Continent was also shaped according to the image of Minister Ku's Dana, etc., all of which were done by Master Padmasambhava. Generally speaking, the consecration ceremony of Samye Monastery was performed by each of the panditas at that time. In particular, Master Padmasambhava, even while residing in the void, also manifested the Vajradhatu mandala in the sky. The Buton Buddhist history records: Samye Monastery was founded in the Fire Rabbit year and completed in the Earth Rabbit year. Acharya Bodhisattva and Padmasambhava performed the consecration ceremony and held a celebration for thirteen years. It is said that in order to pick flowers, the gods came out from inside the temple and then returned inside. If the Samye Monastery catalog compiled at that time is true, then Huaqin is wrong. If Huaqin is true, then if it is understood that everything is hidden, it is consistent with the Nyingma school, so it is wrong. Also, his protector Pehar was prophesied by the landlord Gyudal of Malgro, after which the king followed the conquest of India's eastern Zahor. This is clearly recorded in the history of the Medicine Buddha Sutra. That is to say, the word Zahor itself, although it exists in the history of the Medicine Buddha Sutra, does not distinguish between India and China, and it is considered to be eastern India, which is not the idea of Bodhisattva. This is the place of Bata Hor, especially Zahor, which is the place of practice where the king resides. In the time of Minister Gar in the past, two giants from that place were expelled by China, and the minister used a trick to lure them to Tibet. These two are the lineage of Tagtse Zahor of Qonggyai. The place called Sahora is eastern India, the birthplace of both Abbot and Jowo. This pronunciation has been distorted by Tibetan, so it is said to be Zahor, which is incorrect.
Chinese
此贝哈尔也是蒙古人的神。如今蒙古人也信奉它。它是如何来到藏地的呢？莲花生大师说：将嘉姆钦波南色任命为藏地军队的战神。之后，当藏地军队摧毁了巴达的箱子时，贝哈尔及其眷属逃往天空。夜叉使者射出的箭击中了贝哈尔，使其坠落地面。之后，他跟随拉恰的后面。莲花生大师委派他守护桑耶寺等所有寺庙。关于南色的历史，有来自江域和云间的两种说法。如今大多数寺庙都有国王作为守护神，也是因为这个原因。当时，莲花生大师将南色的护身符赐予了藏地军队。南色之手旗由塔米衮尊所写，出自桑耶寺的宝库，如今在秋隆集会上，也能看到名为“科秀玛荣扎巴”的东西。对于看似真实的传说，不要像山洪一样盲目追逐，而应该进一步探究具有逻辑关联的历史。另外，当时在藏地，金刚界、一切智、毗卢遮那佛现证菩提等瑜伽续部以下的生起次第的修习非常盛行，也出现了一些成就者。据说在耶尔巴的岩石上，克里亚瑜伽的生起次第修成后，有人飞走了。这记载在耶尔巴的目录中。因此，没有宁玛派是无法成就的。这是你之前所说的，将来翻译这些续部是被禁止的。克里亚瑜伽成就者出现的方式，难道不是在证明宁玛派非法的同时，也间接否定和贬低了新派的无上瑜伽吗？还有，据说玛本仁钦秋创作了《秘密藏续》，国王听闻后派人寻找，他因此躲藏了十二年。关于这一点，《续部之王秘密藏》是由莲花生大师亲自翻译的。之后，班禅比玛拉、嘉洛智嘉纳古玛茹翻译了它，措普译师也清晰地看到了汉文版本。堪钦塔巴译师对后来的续部进行了新翻译。从桑耶寺抄写的汉文版本中，世尊宝剑
English
This Pehar is also the god of the Mongols. Even today, the Mongols rely on it. How did it come to Tibet? Guru Padmasambhava said: He appointed Gyalmo Chenpo Namse as the war god of the Tibetan army. Then, when the Tibetan army destroyed the box of Bata, Pehar and his retinue fled into the sky. The arrow shot by the Yaksha messenger hit Pehar, causing him to fall to the ground. After that, he followed after Lhacha. Guru Padmasambhava appointed him to protect all the monasteries, including Samye Monastery. Regarding the history of Namse, there are two accounts from Jang Yul and the Cloud Realm. The reason why most temples today have a king as a guardian deity is also due to this reason. At that time, Guru Padmasambhava bestowed the amulet of Namse upon the Tibetan army. The hand flag of Namtose was written by Tami Gon Tson, and it came from the treasury of Samye Monastery. Even now, at the Cholung gathering, something called "Koshub Marung Drakpa" can be seen. For seemingly true legends, do not blindly chase after them like a mountain torrent, but rather further explore histories with logical connections. Also, at that time in Tibet, the practice of the generation stage of the Yoga Tantras and below, such as Vajradhatu, Sarvavid, Vairochana Abhisambodhi, etc., was very prevalent, and some attainers also appeared. It is said that on the rock of Yerpa, after the generation stage of Kriya Yoga was accomplished, someone flew away. This is recorded in the catalog of Yerpa. Therefore, without the Nyingma school, this cannot be accomplished. This is what you said earlier, that translating these tantras in the future is prohibited. The way in which the Kriya Yoga achiever appeared, wasn't it indirectly negating and disparaging the Anuttara Yoga of the New Schools while proving that the Nyingma school is not Dharma? Also, it is said that Ma Ban Rinchen Chok composed the Guhyagarbha Tantra, and when the king heard of it, he sent people to search for him, so he hid for twelve years. Regarding this, the King of Tantras, the Guhyagarbha Tantra, was personally translated by Guru Padmasambhava. Later, Panchen Vimala, Nyak Lotsawa Jnana Kumara translated it, and Tropu Lotsawa also clearly saw the Chinese version. Khenchen Tarpa Lotsawa made a new translation of the later tantras. From the Chinese version copied from Samye Monastery, the Bhagavan Sword
Chinese
土地被平整并请求了。导师百种栋波（Indrabhuti）著有《佛陀和合论》的注释，导师比瓦米札（Bishamitra）著有《后续集论》的注释，觉沃（Atisha）的噶当派父法中也引用了很多这部续的教证。佛陀密道的各种安排，都是依靠这部续而作的。导师斯盖贝多杰（Sgegpa'i Dorje）所著的注释《斯帕卡布》（Spar Khab）和尼沃桑给（Nyiwo Sengge）所著的等等，都是有可靠来源的印度注释。这些都由具有法眼的，如一切智者布顿（Buton）等，过去的智者们所证实。另外，据说贝若（Vairotsana）创作了此书，因此被流放到擦瓦绒（Tsawa Rong）。如果把《斯巴协》（Sba bzhed）视为可靠的，那么是因为受到了汉地诗歌的影响，所以才在其中说贝若被流放。还有，在那之后，国王赤达玛（Tri Darma）摧毁了佛教，然后去世了，王法和佛法都被破坏了，所有的译师和班智达都逃到了边远地区。因为没有证人和没有恐惧，所以西藏的恶劣咒师们，开始创作虚假的续部，结合解脱的邪行像火一样蔓延。就像这样，从达玛摧毁佛教开始，到佛教后来复兴为止，虽然没有出家人，但是持咒并获得成就的人们，以在家人的身份隐藏起来，把自己的修行作为核心。所有的经咒论典，所有的书本都掌握在手中。在那之后，在沃松云丹（Odsung Yumtsen）时期，在家的民众们也信仰三宝，所以拉萨、桑耶等等寺庙都没有衰败，卫藏六人和鲁梅等等，在佛教后弘初期，可以随意使用以前翻译的经典。这些在《青史》（Deb ther sngon po）中记载得很清楚。在法王赤松德赞（Trisong Detsen）时期，如何翻译的印度范本，直到现在还保存在桑耶寺。这些阿底峡尊者仔细看过后非常高兴，他说，那个时候佛教的兴盛程度，在印度也没有出现过。莲花生大师从希拉曼陀罗（Shilamantra），八部空行母的宝藏等等中取出，因此密续部比印度还多，他是这么说的。有些人抄写后寄往印度，详情请看《历史道次第大论》。西藏的咒师们
English
The land was leveled and requested. The teacher Indrabhuti wrote a commentary on the Buddha Samyoga, and the teacher Vishamitra wrote a commentary on the Subsequent Collection. Many teachings from this tantra are also quoted in Jowo's Kadampa Father Dharma. The various arrangements of the secret path of the Buddha were made based on this very tantra. The commentary "Spar Khab" written by the teacher Sgegpa'i Dorje and the works of Nyiwo Sengge, etc., are all Indian commentaries with reliable sources. These are all testified by past scholars such as Buton, the omniscient one, who possesses the eye of Dharma. In addition, it is said that Vairotsana composed this book, so he was exiled to Tsawa Rong. If the Sba bzhed is considered reliable, then it is because it was influenced by Han Chinese poetry, so it says that Vairotsana was exiled. Also, after that, King Tri Darma destroyed Buddhism and then died, both the royal law and the Dharma were destroyed, and all the translators and pandits fled to remote areas. Because there were no witnesses and no fear, the evil mantra practitioners of Tibet began to create false tantras, and the evil practices of union and liberation spread like fire. Like this, from the time Darma destroyed Buddhism until the later revival of Buddhism, although there were no monks, those who held mantras and attained accomplishments hid themselves as householders, and made their own practice the core. All the sutras and tantras, all the books were held in their hands. After that, during the time of Odsung Yumtsen, the lay people also had faith in the Three Jewels, so the monasteries of Lhasa, Samye, etc. did not decline, and the six people of U-Tsang, Lume, etc., at the beginning of the later propagation of Buddhism, were able to freely use the previously translated scriptures. These are clearly recorded in the Blue Annals. During the time of Dharma King Trisong Detsen, the Indian prototypes of how they were translated are still preserved in Samye Monastery to this day. Atisha was very pleased after carefully examining these, and he said that the prosperity of Buddhism at that time had not even occurred in India. Guru Rinpoche took from Shilamantra, the treasury of the eight classes of dakinis, etc., so the tantra section is more numerous in Tibet than in India, he said. Some people copied and sent them to India, see the Great Treatise on the Stages of the Path for details. Tibetan mantra practitioners
Chinese
这套阎魔法轮，在俄译师那里也有。此外，俄译师向天生之王云力者，请教的一些阎魔，也称为俄氏仪轨。名为云力母者，具有六续、注释和口诀。以及噶亚达热的口诀，从导师第二佛所传的阎魔命主，还有觉沃杰的马头明王，萨迦派的扬普巴，热琼巴派的金刚手，藏洛的南喀则仲德仪轨，纳塘巴的吉祥天母，巴哈拉的老虎神等，具有广大的续和修法。这些在觉沃杰等未来之前，就已存在于努布处，因此不说是由他所作。如果想知道有无差别和相同，可以通过与他的法比较来了解。即使如此，如果有人反对，那么你们一定是在坚持有别于善逝教法的隐秘宗派。特别是说混合了和尚宗派和口诀观鬘，这也是不合理的。因为口诀观鬘，在合格的论典中，你们自己已经承认。而这里面，和尚的仪轨，以及耶巴等宗派，连一个字都没有。因此，不应否认。嘉摩玉扎宁波的意修口诀观鬘，后来也被其传承持有者，转变为大圆满法，并与隐秘之地噶陀巴相结合。之所以要这样说，是因为噶陀这个寺庙，是由噶米丹巴德谢，也就是帕莫竹巴的姐妹，在无主之地所建立的寺庙，没有任何人将它结合。还有，达热巴吉扎巴，将昆都日巴多和，贡度益西昂巴格，尸林布谷若巴，以及五大心髓结合。娘顿斯巴威森格，将普贤王如来等，分为心部母子十八部。杰尊森格旺秋，将毗玛拉心髓和，它的十七大续结合。嘉摩玉扎宁波的意修口诀观鬘，后来也被其传承持有者，转变为大圆满法，并与隐
English
This cycle of Yamantaka Dharma also exists with Gö Lotsawa. Furthermore, some Yamantaka teachings requested by Gö Lotsawa from the king born of gods, Cloud Force, are also called the Gö tradition. The one called Cloud Force Mother has six tantras, commentaries, and instructions. And the oral instructions of Gaya Dhara, and the Yamantaka Life Lord transmitted from the second Buddha teacher, and Jowo Je's Hayagriva, and the Yangphur of the Sakyas, and the Vajrapani of the Rechung tradition, and the Vaishravana of Zanglo, the Dromde tradition, the Nar Thangpa's goddess Shri Devi, the tiger god of Bhahala, etc., have vast tantras and sadhanas. These existed in Nub before Jowo Je and others came, so it is not said that they were composed by him. If you want to know whether there are differences or similarities, you can understand by comparing them with his Dharma. Even so, if someone objects, then you are certainly insisting on a secret sect that is different from the teachings of the Sugata. In particular, saying that it is mixed with the Hwa Shang sect and the Upadesha Garland of Views is also unreasonable. Because you yourselves have admitted the Upadesha Garland of Views in qualified treatises. And here, the Hwa Shang tradition, and the tenets of Yebapa and others, do not have even a single word. Therefore, it should not be denied. The mind treasure Upadesha Garland of Views of Gyalmo Yudra Nyingpo was later transformed into the Great Perfection Dharma by its lineage holders and combined with the hidden land of Kathokpa. The reason for saying this is that the monastery called Kathok was established by Ga Mi Dampa Deshek, who was the sister of Phagmo Drupa, in a ownerless land, and no one combined it. Also, Darje Palgyi Drakpa combined the Kun Dus Rigpai Do and, the Gong Dus Yeshe Ngampa Glog, the Cemetery Cuckoo Rölpa, and the five Great Heart Essences. Nyangton Smawai Senge made the Kunjed Gyalpo and others into eighteen Mind Section Mother and Child. Je Tsun Senge Wangchuk combined the Vimala Nyingthig and its seventeen Great Tantras. The mind treasure Upadesha Garland of Views of Gyalmo Yudra Nyingpo was later transformed into the Great Perfection Dharma by its lineage holders and combined with the hidden