Chinese
其后，（Btsai rgyal po）国王（Ach ar byed）的儿子出生时，双眼被眉毛遮蔽，手指间有蹼相连，被认为是凶兆。于是，他被放入一个密封的铜罐中，投入恒河。一位农民发现并养育了他。长大后，当他得知自己的身世时，感到悲伤，便逃到了雪山之巅。渐渐地，他翻越了一座神山，来到了苯塘四门（Btsan Thang Sgo Bzhi）。苯教徒（Bon po）说他是从天绳（Rmu thag）降临的神。当被问及“你是谁？”时，他回答“赞普”（Btsan po）。当被问及“你从何而来？”时，他指向天空。于是，他被放在木制宝座上，由四人抬着肩膀，因此被称为“墀德赞普”（Gnya' Khri Btsan po）。 他的儿子是木墀赞普（Mu Khri Btsan po）等，共有七位“天墀”（gnam la khri bdun）。接着是六位“地列”（sa la legs drug）、七位“悉玛”（sil ma bdun）、五位“中赞”（tshigs la btsan lnga）等陆续继位。在这些早期王朝时期，政权由史诗（sgrung）、谜语（lde'u）和苯教（bon）来维系。 之后，根据无垢女神（Lha mo Dri ma med pa）的预言：“我完全涅槃后两千五百年，红脸人之地（gdong dmar can gyi yul）将盛行正法。”正如预言所示，在第二十七代国王、普贤菩萨（Byang sems Kun tu bzang po）的化身拉托托日年赞（Lha Tho Tho Ri Gnyan Btsan）居住在雍布拉岗（Yumbulagang）宫殿时，一个宝箧（za ma tog）从天而降落在宫殿顶端。打开宝箧，里面有《般若八千颂》（Spang Skong Phyag Brgya Pa）、刻有如意宝珠陀罗尼（Tsi nda ma ni'i gzungs）的碗、《宝箧经》（Mdo sde Za ma tog）、六字真言（藏文：ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།，梵文天城体：ॐ मणि पद्मे हूँ，梵文罗马拟音：Oṃ maṇi padme hūṃ，汉语字面意思：嗡 玛 尼 呗 美 吽）以及金制佛塔（gser gyi mchod rten）。虽然不知道这些是什么，但被认为是吉祥之物，因此被命名为“年波桑瓦”（Gnyan po gsang bar）。通过供奉和尊敬的加持，国王从六十一岁又恢复到十六岁，重获青春，又多活了六十年，享年一百二十岁。并获得了“五代之后，其意义将为人所知”的预言，由此开启了神圣佛法。 关于这降临的方式，有各种不同的说法。虽然涅尔巴班智达（Nel pa Pandita）说它是从天而降，这是苯教喜欢天（空）的说法，属于苯教的叙述。但实际上，班智达洛森措（Pandita Blo sems 'tsho）和译师提列色（Lo tsā ba Thi le se）带着这两件法物前来，但因为国王不识文字，也不明白其意义，所以班智达和译师被劝回。这似乎是比较正确的说法。后来，巴·萨尔囊（sBa gsal snang）去了尼泊尔。当他见到堪布寂护（Khenpo Zhi ba 'tsho）时，堪布说：“吐蕃的赞……”。
English
Subsequently, the son of King Btsai (Btsai rgyal po), Ach ar byed, was born with eyes covered by eyebrows and webbed fingers. This was considered an ill omen, so he was placed in a sealed copper pot and sent down the Ganges River. A farmer found and raised him. When he grew up and heard his origin story, he became saddened and fled to a snowy mountain cliff. Gradually, he arrived at the other side of a divine mountain, emerging at Btsan Thang Sgo Bzhi (Four Gates of Btsan Plain). Bonpos (Bon priests) declared him a deity who had descended from a Rmu Thag (sky-rope). When asked, "Who are you?", he replied, "Btsanpo" (Powerful One/Emperor). When asked, "Where did you come from?", he pointed his finger towards the sky. Thereupon, he was placed on a wooden throne and carried on the shoulders of four men, and thus was named Gnya' Khri Btsanpo (Throne-Necked Btsanpo/Emperor Carried on Shoulders). His son was Mu Khri Btsanpo, and so on, with seven "Khri" (thrones/kings) from the sky (gnam la khri bdun). Subsequently, six "Legs" (good ones) on earth (sa la legs drug), seven "Silma" (fragmented ones) (sil ma bdun), five "Btsan" (powerful ones) at the joints (tshigs la btsan lnga), etc., appeared in succession. During the reigns of these earlier dynasties, the government was sustained by "Sgrung" (epic recitations), "Lde'u" (riddles), and Bon (the Bon religion). Thereafter, according to the prophecy of the immaculate goddess (Lha mo Dri ma med pa): "Two thousand five hundred years after my complete passing into nirvana, the sacred Dharma will flourish in the land of the red-faced ones (gdong dmar can gyi yul)." As prophesied, during the reign of the twenty-seventh king, Lha Tho Tho Ri Gnyan Btsan, an emanation of the Bodhisattva Samantabhadra, while residing in the Yum Bu Bla Sgang (Yumbulagang) Palace, a casket (za ma tog) descended onto the palace roof. When opened, it contained: "Spang Skong Phyag Brgya Pa" (One Hundred Praises of the Expansive Plain - a sutra), a carved bowl with the Dharani of Cintamani (wish-fulfilling jewel), "Mdo Sde Za Ma Tog" (Sutra Basket - another sutra), the Six-Syllable Mantra (Tibetan: ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།, Devanagari: ॐ मणि पद्मे हूँ, Romanized Sanskrit: Oṃ maṇi padme hūṃ, Chinese literal meaning: 嗡 玛 尼 呗 美 吽), and a golden stupa (gser gyi mchod rten). Although its nature was unknown, it was understood to be auspicious, and thus it was named "Gnyan Po Gsang Ba" (Sacred Secret). Through the blessings of worshiping and honoring it, the king, who was sixty-one years old, reverted to sixteen years old, becoming youthful again, and lived for an additional sixty years, reaching one hundred and twenty years of age. A prophecy was received stating, "After five generations, the meaning of this will be known," thus marking the beginning of the sacred Dharma. Regarding the manner of this descent, there are various accounts. Although Nelpa Pandita stated it descended from the sky, this is a Bon narrative as Bon favors the sky (heavenly origins). However, in reality, Pandita Blosems 'tsho and Lotsawa Thile se brought these two Dharma objects, but because the king could neither read the script nor understand its meaning, the Pandita and Lotsawa were told to return. This seems to be the more accurate account. Later, Ba Sal Nangs went to Nepal. When he met Khenpo Zhi Ba 'tsho (Śāntarakṣita), from the Khenpo's words: "The Tibetan emperor..." (text ends abruptly).