English
Where is it hidden? Because it is said that it is not hidden in some profound tantras. As it is said in the Kalachakra, "Opening the Buddha's precious food," from that, the wisdom of the fourth empowerment is also clearly revealed, because it is taught from the Dzogchen tantra. Therefore, it can be determined that it is the means of conveying the ultimate intention of the fruition of all tantras. The third is the proof of reason. The text of the tantra itself is purified by three examinations. It does not contradict the general mantra tantras, and it is necessary to generate certainty about the essential points of the unique instructions. However, the texts of these tantras and instructions are explained in detail separately. Because of the fear of too many words here, they are not written. In general, the difficulties of the tantric systems should never be measured by a narrow-minded view alone. However, it is not impossible to accomplish it with the ultimate reasoning as much as possible. And no harm will arise from reasoning, which can be accomplished by scripture and reason. In this way, because we have these three proofs, it is trustworthy. Most of the later translations are the same as the earlier translations. For many small documents such as sadhanas, it is not possible to establish a reliable source that is the same as the earlier translations. As Rog Sherab O said: Later in India, the Buddhist monastic community declined, the tantras gradually declined, and most of the Sanskrit scriptures were wasted. The accomplished ones took (the Dharma) from the secret treasury of the dakinis, but did not understand it and did not cherish it. At that time, during the period known as the later dissemination of Buddhism, the Indian pandits who coveted gold inquired about which Dharma was most valued in Tibet, and then made many false things. Those who wanted to gain the reputation of translators stayed in Mangyul in the summer and wandered in Nepal in the winter. They made various self-created modifications to the (scriptures) translated by the previous translators and pandits, Bodhisattvas. They regarded the common Dharma of the channels, winds, and bindus with outsiders as a place of wonder, introduced the loopholes of the Indians, and valued the new Dharma, so Buddhism declined. Regarding how the pandits who coveted gold appeared, the collected works of Sachen Sonam Tsemo, "The History of the Great Destruction," says: Previously, Bari Lotsawa invited a pandit from Nepal, and because there was no gold, he went to Purang and met Tsenpo Tsetse, and gave empowerment and taught the Dharma.
Chinese
国王献上了百两黄金。班智达清点完毕后，我请求上师给我一点，但他不仅没有给，反而开始反驳。我非常沮丧，据说班智达被送往尼泊尔。到达尼泊尔后，在卡玛地区，一个名叫卡尔丹嘉波的耆那教班智达说：“你做我的翻译，必须去西藏。” 我拒绝了，他说：“我不讲耆那教的教义，只讲佛教的教义。” 但他不听，说：“我要对你施法。” 我说：“我没有做错任何事，所以你无法施法。” 然后我去了印度。在那里，我拜见了上师金刚座，听闻佛法。上师说：“你可能会受到耆那教徒的伤害。” 我说：“不会的。” 他说：“会的。” 我问：“那么，尼泊尔发生了什么事？” 他给了我巴亚纳萨的咒语和食子。据说，我做了三次大型食子，那个耆那教班智达就死了。这表明，后来的普通班智达们就不用说了。像噶雅达热这样肯定是圣者的人，精通道次第的教诲，并且肯定持有传承。在《寻金法》或《道果史》中记载：大上师卓弥从仁钦西瓦那里听闻了许多律藏、般若、密续。从毗瓦巴和多比·弥图·扎瓦的弟子，比丘巴沃多吉那里，听闻了喜金刚三续及其支分，以及不可思议的次第道果根本。住了十二年后，他去了西藏。当他讲授许多佛法时，噶雅达热说：“拿纸来。” 当他问他懂什么佛法时，他认为他精通金刚乘，于是迎接了他。他在婆罗门拉孜的岩石上住了五年。供养了五百两黄金。住在木古隆。三年后，他说要走了。卓弥的黄金有点不够。他说：“去祖尔波切，讲讲佛法。” 他去了，献上了一百两黄金。然后，他一次性地向噶雅达热献上了五百两黄金。他心想，这会不会是幻术，不太相信。在路上，他问迎面走来的大钟声中的人群：“这些是黄金吗？” 他们说是黄金，他非常高兴。他说：“现在你想要什么？” 他说：“我什么也不要。” 他又问了一遍。他说：“那么，我请求您不要把这些口诀传给别人。” 上师答应了。
English
The king offered a hundred gold coins. When the Pandit had counted them, I requested the Lama to give me a little, but he not only refused but also started to argue back. I was very frustrated, and it is said that the Pandit was sent to Nepal. There, in the land of Kama, a Jain Pandit named Kaldan Gyalpo said, "You must be my translator and go to Tibet." When I refused, he said, "I will not teach the Jain doctrine, but only the Buddhist doctrine." But he would not listen and said, "I will cast a spell on you." I said, "I have done nothing wrong, so you cannot cast a spell." Then I went to India. There, I met Lama Dorje Denpa and listened to the Dharma. The Lama said, "It seems that you will be harmed by the Jains." I said, "No, I won't." He said, "Yes, you will." I asked, "Then, what happened in Nepal?" He gave me the mantra and torma of Bhayanasa. It is said that I made three large tormas, and that Jain Pandit died. This shows that the later ordinary Pandits are not worth mentioning. Even someone like Gaya Dhara, who is definitely a holy person, is skilled in the instructions of the Lamdre and definitely holds the lineage. In the history of "The Way to Find Gold" or "Lamdre History": The great Lama Drogmi heard many Vinaya, Prajnaparamita, and Secret Mantra teachings from Rinchen Zangpo. From Bhikshu Pawo Dorje, a disciple of Virupa and Dombi Mitupa, he heard the Hevajra Tantra, the three continuums with their limbs, and the inconceivable stages of the Lamdre root. After staying for twelve years, he went to Tibet. When he was teaching many Dharmas, Gaya Dhara said, "Bring paper." When he asked what Dharma he knew, he thought he was skilled in the Vajrayana and welcomed him. He stayed at the rock of Brahman Lhatse for five years. He made an offering of five hundred gold coins. He stayed in Mugulung. After three years, he said he was leaving. Drogmi was a little short of gold. He said, "Go to Zurpoche and teach the Dharma." He went and offered a hundred gold coins. Then, he offered five hundred gold coins to Gaya Dhara at once. He thought, "Is this an illusion?" and was not convinced. On the road, he asked the crowd of people going to Manggar Drilchen, "Are these gold?" They said they were gold, and he was very happy. He said, "Now what do you want?" He said, "I don't want anything." He asked again. He said, "Then, I request that you do not teach these oral instructions to others." The Lama agreed.
Chinese
之后前往印度。仲米（音译）对拉钦·仲米（音译）说，每讲一次法，就供养一份金子。供养像大块精美丝绸一样的东西。一次性用完曼扎盘里的金子。因为没有脚垫，就脱下他妻子的裙子来供养，但对方不太高兴。像这样前后做了很多无法承受的供养。有一次，想借一匹马，但上师说没有上师向弟子借东西的规矩，所以没借。他说，即使仲米变成真正的释迦牟尼佛，也不会再来了。之后，吐血而死。临终时说：“我的上师似乎是佛。不知道考察弟子的根器。”把所有的财产都给了仲米。仲米抱着仲米的骨灰痛哭。据说之后毫无保留地传授了所有的诀窍。一般来说，拉钦·仲米讲经时不讲诀窍。讲诀窍时不讲经，但萨迦派的上师们的著作中说，因为他受到了很大的侍奉，并且对妻子的兄弟等人都另眼相看。那些都是为了调伏所化众生，通过那种方式接受诀窍的所有人，他们的证悟都得到了极大的增长。对于金刚乘的教法来说，这些译师和班智达们功劳很大。但在表现形式上，他们对黄金表现出了极大的贪恋。因此，比起那些贪图黄金的班智达们，像用黄金填满大地也不需要的邦炯·维玛拉（音译）等人，仅仅为了利益他人，就把如同虚空界空行母心血一般的法门传到西藏，不是更应该受到重视和信赖吗？那些班智达们为了获取黄金而返回自己家乡的故事并不多见，这也更加令人信赖早期宁玛派的修行者们。大班智达觉沃杰也说，当他看到桑耶寺的梵文经书时，发现了很多以前没有见过的梵文经书。对于这个密法，即使是那些不为人知的空行母们，也打开了无量无边的虚空宝库之门，展示了很多续部，但这里面也没有这些。他说，大乘密法本身就具有终极的决断力，与众不同，并对藏王表示赞赏。在西藏弘扬佛法的那种时代，在印度也没有出现过。
English
After that, he went to India. Dromi offered Lama Chen Dromi one 'sho' of gold for each Dharma discourse, and offerings like large pieces of fine silk. In one instance, he used up all the gold in the mandala. Because there was no footrest, he took off his wife's skirt to offer, but the teacher was not pleased. Although he made great offerings that were beyond his means, once he asked to borrow a horse, but the master said that there was no custom of a master borrowing from a disciple, so he did not lend it. He said that even if Dromi became the actual Shakyamuni Buddha, he would not come here again. Then, he vomited blood and passed away. At the time of his death, he said, "My lama seems to be a Buddha. He did not know how to examine the vessel of the disciple." He gave all his wealth to Dromi. Dromi held Dromi's bones in his lap and wept. It is said that after that, he taught all the instructions without reservation. In general, Lama Chen Dromi did not teach pith instructions when he taught the scriptures. Although he did not teach the scriptures when he taught pith instructions, it is mentioned in the collected works of the Sakya masters that he showed great favor to those who served him greatly and to his wife's brother, etc. Those were all for the purpose of taming those to be tamed, and all those who received instructions in that way greatly increased their realization. These translators and panditas were very kind to the teachings of Vajrayana. But in terms of appearance, they showed so much attachment to gold. Therefore, compared to those gold-craving panditas, shouldn't those like Pangjung Vimala, who did not need to fill the earth with gold, and who spread the Dharma like the heart's blood of the dakinis of the sphere of reality in Tibet solely for the benefit of others, be more respected and trusted? The fact that there are not many stories of those panditas returning to their own country after acquiring gold also makes us trust the practitioners of the early Nyingma period even more. The great pandita Jowo Je also said that when he saw the Indian texts in Samye Monastery, he found many Indian texts that he had not seen before. Even the dakinis who are unknown to people in this secret mantra opened the immeasurable doors of the immeasurable sky treasury and showed many tantras, but these are not among them. He said that this Mahayana secret mantra itself has the ultimate decisiveness and is different, and he praised the Tibetan king. Such a time of the flourishing of the Dharma in Tibet did not occur even in India.
Chinese
印度发生了三次火灾，就像烧焦了一样。他们说：“这里有很多印度没有的范本”，然后寻找。抄写后送往印度。莲花生大师前往天空，从天神、龙族和那烂陀寺等地将所有密续带到桑耶寺。因此，阿底峡尊者说印度人比藏族人多，这在阿底峡尊者的传记中很明显。如果早期的密续是假的，那么伟大的圣人本应该说：“这在印度没有，西藏的是假的。”后来，他是振兴佛教的主要人物，无人能及。因此，以前的伟大的译师和班智达无疑是三族怙主等的化身。怎么知道呢？通过教证和理证。教证是：在《时轮大疏·无垢光》中说：“所有国王的教言都用藏语写在西藏。”这证明了西藏伟大的译师们是教言的集结者。因为在此之前，国王的教言没有用藏文书写，布顿大师等学者如此认为。从理证的角度来看，就像在西藏弘扬佛法时，堪布、阿阇黎和法王三者发愿一样。堪布等待法王九百年，莲花生在汉藏两地广为人知。此外，比玛拉等班智达，以及吞弥·桑布扎和贝若扎那等化身译师，最初将这些深奥的经和续翻译成藏语时，如果不能正确理解每个术语的含义，就无法准确无误地翻译。因为在此之前，藏语中没有翻译经典的术语，所以需要开创新方法。而且，梵语的一个词可以有多种含义，如果直接翻译字面意思，很难准确表达其含义。特别是密续的词语，大多用六种方式加以扩展，如果不是有神通的人，就无法直接翻译，正如《无垢光》中所说的那样。就像在印度，萨拉哈、卢纳、德里三等金刚持和教言集结者，由勇士和空行母预言的大成就者们解释并确定了意义一样。这些不是思辨的对象，而是经和续