da lta 'dir bsam yas gtsug lag khang zhes pa 'di ni bzhengs nas da bar lo rgyus lo chig stong nyis brgya bzhi bcu zhe lnga tsam cig ldan pa'i lo rgyus de 'dras/_bod kyi bsam yas gtsug lag khang zer dA dgon sde che ba'i gras shig yin pa/

It has been 1245 years since Samye Temple was built. It has a long history. It is one of the biggest temples in Tibet.

de yang da thog mar bod kyi rgyal po srong btsan sgam po'i dus la/_lha sa gtsug lag khang la sogs pa de 'dras bzhengs nas/_bod kyi yi ge la sogs pa de 'dras srol btod nas sangs rgyas bstan pa dbu brnyes pa/

And, the Jokhang temple was built during the time of king Songtsen Gampo, and he introduced the Tibetan letters and Buddhism for the first time.

de'i rjes la rgyal rabs lnga song ba na/_rje btsun 'jam dpal dbyangs kyi rnam sprul/_rgyal po khri srong lde btsan gang yin pa de nyid/_bsam yas yul 'dir 'khrungs nas/_khong gis kyang sngon gyi dA yab gong ma rnams kyi bka' drin gso ba'i ched du/

And after five royal kings, king Trison Detsen, an emanation of Manjushri was born here in the region of Samye. In order to repay the kindness of his ancestors

de ni gtsug lag khang yab gong ma rnams kyis gtsug lag khang gzhan dag kha thor bzhengs bzhag 'dug/_'on kyang gus pa ni gtsug lag khang rbad de gling gcig gi nang du gtsug lag khang yongs su rdzogs pa cha tshang gcig bzhengs bzhengs kyi yin zer byas nas/

he promised that he would build a temple in its complete form in one single location [unlike] the temples that were built in scattered locations by his ancestors.

khong gis dam bca' de 'dras gsungs nas/_de ni blon 'bangs rnams la bka' gros mdzad nas/_bsam yas gtsug lag khang 'di nyid 'dir bzhengs yas kyi bka' gros mdzad/

He discussed his plan of building Samye Temple with his ministers.

de nyid bzhengs par byed pa la yang lha srin sde brgyad la sogs pa de dag thams cad kyis bar du gcod pa'i gegs la sogs pa de 'dra mang po byas nas/_thog mar khong rnams pa gsum dA sngon bal yul mchod rten bya rung kha shor bzhengs pa de nyid dus la/

The eight groups of worldly gods and demons interfered greatly with the construction of the temple. Due to the prayer that these three figures made while building the Baudanath temple in Nepal,

smon lam btab pa la brten nas rgya gar nas mkhan chen bo d+hi sa twa tshur gdan drangs/_mkhan chen bo d+hi sa twa kho rang byang chub mchog tu thugs bskyed pa yin tsang /_'di dag lha srin gdug pa can 'di dag 'dul ba shin tu nas dka' ba yin kyang /_'on kyang mkhan chen zhi ba 'tsho yis lung bstan nas/

Santaraksita was invited from India. Since Santaraksita was a bodhisattva, it would be difficult for him to control these evil wordly gods and demons. Nonetheless, he prophesized that

rgya gar nas slob dpon pad ma 'byung gnas gdan drangs dgos zer/_de 'dren pa yin na bsam yas gtsug lag khang de legs par bzhengs thub kyi yod/_de gdan 'dren mi thub na bsam yas gtsug lag khang de yang shin tu nas kyang bzhengs dka' ba yin/

Padmasambava be invited to Tibet from India. If they invited him the Samye Temple could be built successfully. If they could not invite him it would be extremely difficult to build the temple.

gang yin zer na/_bod la lha srin gdug pa can de 'dras mang po yo'o {yod }red/_'on kyang sangs rgyas bstan pa de nyid yar slar gso byed yas la shin tu nas/_khong tshos 'tshe ba byas byas gnod pa mang po bskyal kyi red zer/_

Because, [he said] there were many evil worldly gods and demons in Tibet. They would always obstruct the revival of the Buddha dharma.

a ni yin na'i la'i rgyal po de gas {yis }mkhan chen bo d+hi sa twa rgyal po khri srong lde btsan la slob dpon rin po che pad ma 'byung gnas tshur gdan drangs na khyed kyi gtsug lag khang de legs par grub kyi yin zer byas byas de 'dras gsungs byas/

Nonetheless, said Santaraksita to the king Trisong Detsen, if you invited Padmasambhava here your temple would be built successfully.

de ni rgyal po khri srong lde btsan gyis khong gi blon po sba gsal snang la sogs pa de 'dras rgya gar la brdzangs nas slob dpon pad ma 'byung gnas rgya gar nas tshur gdan drangs/_rgya gar nas tshur gdan drangs ba la brten nas/

The king Trisong Detsen dispatched his ministers such as Ba Selnang, etc. to India and invited Padmasambhava from India. After having invited from India,

slob dpon dang chos rgyal dang mkhan chen dang khong rnam pa gsum dA mkhan slob chos gsum zer yas de nyid 'dzoms nas/_chos rgyal gyis gtsug lag khang de nyid bzhengs bar byed pa la yon sbyar/_sbyar ba la brten nas rgya gar nas mkhan chen bo d+hi sa twa dang slob dpon pad ma 'byung gnas gnyis gdan drangs nas/_de ni kho rnam tsho gsum zhal 'dzoms nas sa gzhi byin gyis brlabs mkhan chen gyis/

the so-called trio of scholars, acarya, and the dharma king met. The dharma king provided material support to build the temple. Due to the king's material support, Santaraksita and Padmasambhava were invited. And the three of them met. The Great Scholar [Santaraksita] blessed the place.

de ni da ga nang bzhin slob dpon rin po che pad ma 'byung gnas kyis/_lha sring gdug pa can de dag thams cad dam la btags nas/_rgya gar o tan+ta pa ri'i gtsug lag khang gi dpe blangs nas/_

And, Padmasambhava, the Precious Acarya, put the evil wordly gods and demons under his control. And based on the architecture of Odantapuri Temple

de ni bsam yas mi 'gyur lhun gyis grub pa'i gtsug lag khang 'di nyid bzhengs par mdzad pa yin zer/_de bzhengs par mdzad pa'i rgyu mtshan gang yin zer na/_

the Samye Migyur Lhungyi Dubpai Temple was built. The reason why he built this temple is because

sngon dA srong btsan sgam pos sangs rgyas bstan pa srol btod pa dang /_de ni ngas kyang sangs rgyas bstan pa la bya ba rlabs po che gcig byed dgos kyi 'dug zer/_'di'i nang la bod la rab byung zhes pa 'di thog mar sgra tsam ya'i {yang }med pa la brten nas/

it occured to him that Songtsen Gampo started Buddhism in Tibet in the past and he had to something extraordinary for Buddhism. Since the word 'monk' was unheard of in Tibet during that period...

rgyal po de'i dus la dA khri srong lde btsan gyi dus la/_de ni bsam yas sras mi bdun de gyad thog mar rab tu byung nas de ni bod la dgon sde dang po zer na'i 'dra la/_grwa pa thog mar zer na'i 'dra/_dpal ldan rab byung thog ma'i grwa tshang zer na gang byas rgyu mtshan de nas byung pa red zer/

it was during the time of this king, Trisong Detsen, that the first group of seven monks were ordained. Due to this, whether you want to call it the first monastery in Tibet, or the first group of monks, or a monastery for the first glorious group of monks, it all began here.

dA rgya gar gtso bo nyan thos yod par smra ba'i lugs su byas nas/_mkhan chen bod+hi sa twas gnam bdag khrims khang nang la sras mi bdun rab du byung nas/_de ni bod la thog mar dA grwa pa zhes dang /_

Santaraksita ordained the group of seven monks at Namdak Drikhang based on the Sarvastivada tradition of Sravaka Vehicle.

da ga nang bzhin dgon sde zhes pa'i sgra de thog mar byung yo'o {yod }red zer/_de bsam yas nas byas dar nas/_de ni de'i rjes la dA bsam yas gtsug lag khang de legs par grub nas/_khong rnam pa da mkhan chen bo d+hi sa twa kyang {yang }sku mya ngan dgongs pa mya ngan las 'das/_de dang phyogs mtshungs pa'i slob dpon pad ma 'byung gnas kyang /_lho nub srin po'i yul la sems can kyi don du lho nub srin po'i yul la bsdad/

And the terms 'monk' and 'monastery' were also coined for the first time in Tibet. They spread from the Samye temple. After the successful completion of Samye temple, the scholar Santaraksita passed away. Padmasambhava, on the other hand, resided in the Demon Land in the Southwest for the well being of sentient beings.

rgyal po khri srong lde btsan yang so so'i gdul bya rdzogs pa la brten nas dgongs pa chos dbyings su phebs/_de de'i rjes su 'di la bsam yas 'di la da bod gangs can ljongs nang la skad grags che ba'i bla ma skyes chen dam pa yin na'i 'dra la/_chos lugs grub mtha' ris su ma mchis pa/_phyogs su ma lhungs pa'i skyes bu dam pa rnams kyi mdzad rjes bsam gyis mi khyab pa brten nas/_

The king Trisong Detsen passed away because he longer had any more disciples. Later many great famous lamas belonging to all different religious sects, who are not biased to any tradition, in Tibet have

nyam gso la sogs pa rim pa lnga tsam mdzad/_'di la nyams gso/_kho ra 'phel grib byung ba la brten nas nyams gso kyang byas/_des kyang 'di la dA bod kyi chos 'khor rnam pa gsum gyi thog nas bshad pa yin na/

renovated it five times. They renovated it because of the damage it suffered. And if we speak from the perspective of the three sets of offerings in Tibet

lha sa smon lam gyi mchod pa dang /_bsam yas mdo sde'i mchod pa/_khra 'brug me tog mchod pa byas nas mdor bsdus nas bshad na/_sde snod gsum gyi mchod pa yin pa dang /_sde snod gsum gyi mchod pa de yin na/_

Lhasa is the prayer offering, Samye is the Sutra offering, and Tradruk is the flower offering. In brief, these are the offerings of the three sets of dharma teachings.

lha sa gtso bo 'dul ba'i mchod pa yin pa dang /_de ni 'dul ba'i de la smon lam mchod pa zer byas phar sgra de bsgyur byas de ni de 'dras bshad byas/_dA bsam yas yin yas byas na mdo sde'i mchod pa de la mdo sde'i mchod pa zer byas nas/_dmigs bsal gyi dA mdo sde'i gnas skabs su gtso bo byas na sangs rgyas dang byang chub sems dpa'i dri ba dri lan gyi tshul du yin pa red da'i/

Generally speaking, Lhasa is the Vinaya offering. But, the term 'dul ba'i mchod pa' was changed into 'smon lam mchod pa.' As for Samye, even though it is considered as the Sutra offering, [it is not as same as the traditional Sutra set] wherein conversations between the Buddha and bodhisattvas take place.

yin na'i la'i kho mdo sde'i mchod pa de la gtso bo/_bsam yas kyi gu ru rin po che yi gang zer dgos pas/_da tshes bcu dang 'brel ba'i mdo sde'i gar 'cham gyi 'khrab mtshan de 'dras/_kho ra phar 'khrab ston byed yas kyi le tshan de 'dras gting byas/_de byed dgos yas kyi rgyu mtshan gang red zer na/

In any case, the primary Sutra offering here is the Sutra ritual dance of Guru Padmasambhava that takes place on the 10th of the Tibetan lunar calendar. The reason for doing such ritual dance is that...

slob dpon rin po che kho rang lho nub srin po'i yul la bzhugs ba dang /_da ga nang bzhin zangs mdog dpal ri la bzhugs pa'i gnas skabs su mdzad rnam gang 'dras cig yod med de'i kho ra bkod pa de 'jig rten khams 'di la snang bar mdzad nas/_de ni gu ru chos kyi dbang phyug kyis gter chos dA gcig nang pa'i sangs rgyas pa'i chos kho ra kho ra dkyil 'khor zhal mjal yas cha tshang cig mgo sems bskyed nas mjug bsngo ba bar du cha tshang gcig yod pa/

it displays on this earth the life story of Padmasambhava or what Padmasambhava does while residing in the Demon Land of the Southwest and Zangdok Palri. And Guru Choeki Wangchuk had a vision of the treasure dharma consisting of Buddhist mandalas and [the paths] ranging from the generation of bodhicitta to the dedication prayer.

de'i nang la de ni gu ru mtshan brgyad kyi mdzad rnam dang /_da ga nang bzhin cig thog mar bsam yas mdo sde zer yas de dper na da ring 'don yas kyi 'cham de la mtshon par byas na/_

Also included in it are the life stories of the 8 forms of Guru Padmasambhava. Similarly, as for the Samye Sutra offering, for instance, the ritual dance that we did today, it

gtso bo tshes bcu'i 'cham yin pa/_tshes bcu'i 'cham de nyid kyang thog mar cho ga de rim pa bzhin du byas nas/_thog mar gser skyems 'don/_gser skyems de gis {yis }sa gzhi byin gyis brlabs/

is primarily the 10th Dance [a dance performed on the 10th day of the Tibetan lunar calendar.] The 10th Dance progresses step by step beginning with the Liquid Offering ritual (Serkyem), which blesses the area.

sa gzhi byin gyis brlabs tshar nas/_de'i rjes la mtshams gcod 'don/_mtshams gcod de gas {yis }sa gzhi thams cad mtshams bcad nas/_'di tshun chad de rbad de ye shes pa byin gyis brlabs pa'i dA kho ra dkyil 'khor zhes las bya ba'i sa gzhi yin/

After the blessing of the area, the Area-marking prayer (Tsamchod) is recited. It marks the area indicating that beyond this point is an activity area called mandala that is blessed by Wisdom-beings,

de phan chad de gas {yis }las byed du mi rung ba'i sa gzhi yin zer byas nas kho ra mtshams bcad/_mtshams chad pa'i rjes su dA spyan 'bebs zer yas de 'cham spyan 'bebs zer yas de dang spyan 'bebs zer yas de gas {yis }kho ra/

and beyond that point is a non-activity area. After such Area-marking prayer, an invocation prayer, or the invocation prayer for ritual dance is recited.

sa gzhi 'di byin gyis brlabs/_byin gyis brlabs nas da sa gzhi 'di'i sgang la ye shes pa dngos su bting /_ye shes pa dngos su bting ba la brten nas/_de ni kho ra dur bdag zer byas dur khrod bdag po zer byas de gnyis 'don/_dur khrod bdag po gnyis gis {kyis }kho ra'i dpe cha bzhag na/

Invocation prayer is a prayer that blesses an area. Once the blessing is done, the Wisdom beings are literally laid out on the area. Once the Wisdom-beings are literally laid out, they recite the Cremation Lord prayer twice. The two Cremation Lords...

'jig rten khams la gnod cing 'tshe bar byed pa'i sangs rgyas bstan pa la/_log par spyod pa'i dA gang zer dgos pas/_dam sri 'byung po'i rigs su gyur ba de dag thams cad kyi rnam shes de tshur ling de la tshur bting /_rnam shes de tshur bkug_rnam shes de tshur bkug pa la brten nas dA de'i rjes la de ni gtum ngag zer yas cig 'don/_'cham/

lay out the consciousnesses of those who mistreat Buddhism and those who harm the world such as Damsi (spirits who have previously broken their commitments), Jungpo (spirits associated with elements), and so forth. Once the consciousnesses have been summoned, they will do the prayer or the ritual dance called Tumngag.

gtum ngag zer yas de gis {yis }rnam shes de rbad de yar spar nas/_dA kho'i dgra spyod log par 'dren pa'i rnam shes de yin kyang /_'og min pad ma 'od kyi zhing khams zangs mdog dpal ri la yar spel nas/_de ni kho bo'i dA phung po de bdud rtsir gyur/

The Tumngag prayer transmits the consciousnesses. Even though these are the consciousnesses of those who lead people to the wrong spiritual paths, [their consciousnesses still get] transmitted to Zangdog Palri, the Land of Padma O. Their bodies turn into nectar.

phung po ro to de bdud rtsir gyur nas/_bdud rtsir gyur ba la brten nas/_de'i rjes su de ni bdud rtsi'i ro to dang phung po lhag ma de gnyis de gang gis bzhes yod zer na/_tshogs len zer yas cig kho ra tshogs kyi de rim pa gcig 'don/_'cham/_o'o de tshogs len zer yas de gis {yis }kho ra'i sha khrag gi dA bdud rtsi'i 'phro de gas {yis }de yongs su rdzogs pa de gyad 'gang ga {tshang ma }khong tshos bzhes/

The dead bodies turn into nectar. Who eats these leftover nectar and the dead bodies, after they have been turned into nectar? They do the ritual called tsoglen, another cycle of dance ritual. The tsoglen eats all the leftover nectar and the dead bodies.

de bzhes tshar ba la brten nas/_thog mar tshogs len zer yas de/_srin po yin pa/_de nas tshogs lhag de bzas tshar nas/_de ni bskor ra 'dug zer {bzo }g.yon bskor rgyag dgos yas de/_de ni kho dngos su dA rbad tog tsam kho'i rgyud la thun mong ma yin pa'i ye shes de 'dras skyes byas/

Initially the tsoglen was a demon. After he ate the leftover nectar, he will make a circumumbalation counter clockwise. The reason why he circumumbalates that way is because he has generated some extraordinary realizations.

de nas srin po nas yar kho ra'i gnas de yag ru {tu }phyin byas/_rbad de de'i bzo 'dra gcig chags pa/_byang sems bzo 'dra cig chags pa/_de ni de'i rjes la rkyen zer yas de 'don nas/_dA rkyen zer yas de gtso bo kho ra'i zangs mdog dpal ri kho'i nye 'gram du yod pa'i gang zer dgos pa/_

Due to this, his status improved from being a demon to something like a bodhisattva. After that, they will recite the prayer called Kyen. Kyen lives near Zangdog Palri. {note: someone should check the name of the ritual which is transcribed here as 'rkyen'}

dA slob dpon rin po che dang dA da ga nang bzhin gyi zangs mdog dpal ri'i nang yod pa'i kho 'gal rkyen bar chad srung mkhan gyi rkyen yin tsang /_rkyen gyis kho tshogs len gyis tshogs bza' yas kyi dus tshod de phar dkrugs phyin byas/_de ni kho za ru ma bcug byas/_dkrogs pa'i bzo 'dra gcig byas byas/_kho dkrogs/_de nas yar mdzul nas/_de ni gzhi nas rkyen gyi mchod pa rkyen kho rang gi mchod pa de 'don/

Since Kyen's job is to protect Padmasambhava and Zangdok Palri from obstacles, he disturbs Tsoglen when Tsoglen is eating the tsog offering. He does not make Tsoglen finish the tsog offering. He sort of expels Tsoglen and he enters in it. Then the Kyen offering, his own offering, is done.

dA rkyen kho rang gi mchod pa de 'don tshar pa'i rjes la/_de ni kho bo'i rkyen gyi rim pa de rdzogs tshar song na/_da ga nang bzhin zhen skyongs zer yas cig 'don/_'cham/_zhen skyongs zer yas de gis {yis }gang byed yas red zer na/_

When the Kyen offering is completed, when the round of Kyen ritual is finished, it is followed by the round of dance called Zhinkyong. What does Zhingkyong do?

gtso bo de yi dam rta 'grin yin pa/_yi dam rta 'grin rta pa yab yum de gas {yis }gtso bo che ba de/_dA de'i nang la cig tshogs len dang /_da ga nang bzhin gyi dpal mgon ma Ni dang /_da ga nang bzhin gnod sbyin chen po dang /_

Here the primary deity is Hayagriva with his consort. And within it there are Tsoglen, Palgon Mani, and the Great Noejin.

da ga nang bzhin cig kho ra'i tshogs len nang la ya/_yang khag drug tsam cig de'i nang la bsdus byas/_de ni lnga po dang bcas pa tshur/_kho ra'i 'cham gyi le tshan de ma song na/_khag gnyis gsum bzhi lnga khag lnga tsam cig tshur 'dzoms byas/

And there are around 6 groups that are included within Tsoglen also. All five of them, two, three, four, and five ritual pieces are gathered together.

yang kho ra le tshan cig 'don pa/_de ya'i {yang }gang yin zer na/_'cham de gyad de yongs su rdzogs pa'i kho ra 'gang ga {tshang ma }dA rbad de/_da ring gi las kyi dkyil 'khor gu ru chos kyi dbang phyug gi dkyil 'khor de zhal phye ba'i gtang rag kyi rten 'brel la brten nas/_de ni yongs su rdzogs pa de 'dras cig phul kho ra/

And, they recite one part of ritual. The reason is as follows: the complete dance ritual is performed to celebrate the gratitude ceremony for the opening of Guru Choekyi Wangchuk's mandala, an Action Mandala.

de de rdzogs tshar pa'i rjes la/_de ni gzhi nas dA gu ru rin po che'i mdzad tshul/_gu ru rin po che sku lus gcig la bkod pa brgyad kyi rnam grangs du byas nas/

After this comes Padmasambhava's life story. It involves the eight emanations of Guru Padmasambhava within one lifetime.

de ni da ga nang bzhin gu ru mtshan brgyad 'don/_gu ru mtshan brgyad 'don byas gang byas yod zer na/

So, they recite the prayer of the eight emanations of Padmasambhava. The reason why they do the eight emanations of Padmasambhava prayer is...

da so so so so so so'i mdzad rnam mi 'dra ba re re re re re re 'don byas/_sprul pa sna min sna tshogs re re dang /_gu ru so so so so'i sprul pa re re re 'don/_de ni de'i dkyil la gtso bo dA gu ru pad ma 'byung gnas gtso bo che ba cig 'don dgos yas kyi rgyu mtshan 'dra de gang yin zer na/_dA slob dpon rin po che sku gcig la bkod pa brgyad sprul pa'i rgyu mtshan du yin pa/

They recite the different life story of each Padmasambhava. They recite the prayer of each different emanation of Padmasambhava. And, the reason why they recite the life story of the main Guru Padmasambhava who sits in the centre is because he created eight emanations out of one single body.

de ni de gyad yongs su rdzogs pa'i dA dgong dag rbad de ha shang dang bcas pa 'don yas de kho gtang rag gi tshod du gtang rag gi mchod pa'i tshul du/_dA de rbad yongs rdzogs la dkyil 'khor de la yongs su rdzogs pa'i bskor ra {ba }rgyab nas/

The reason why they recite the whole thing including Hvashang recitation in the evening is because of the gratitude offering ceremony. They circumambulate the whole mandala as a part of the ceremony and then

de ni rbad gtang rag gi mchod pa phul nas/_de ni dA gu ru mtshan brgyad kyi mdzad rnam de gyad yongs su rdzogs pa bsdus nas/_de ni yar kho ra gtsug lag khang nang la yar bzhugs su gsol ba/_'cham gyi rim pa de da de 'dras o'o de 'dras 'dra byas byas rdzogs byas de 'dras red zer/

do the gratitude offering ceremony. They completer the whole life stories of the eight emanations of Guru Padmasambhava and place them in the temple. This is how the stages of dance ritual come to an end.

de ni 'di'i nang la thog mar sngon gyi dus su/_dA cig rgya nag ha shang dang yang cig bon chos gnyis rtsod pa rgyag dgos yas kyi rgyu mtshan gang yin zer na/

And the reason why Chinese Moheyen and the Bon tradition {note: may be he is saying 'bod' or 'ban as in ban sde' as supposed to bon. please double check.} debated at this place in the olden times was because...

de ya'i dA rjes la rjes la rgyal po khri srong lde btsan dang /_da ga nang bzhin mkhan chen zhi ba 'tsho/_slob dpon rin po che kho rang tsho/_dA 'di thad ba'i dus la babs nas yin kyang /_de'i rjes la de ni kho ra'i cig_nang pa'i chos la gang zer dgos na/_bar chad la sogs pa de 'dras yong yas kyi ched du/_de ni rgya nag ha shang 'dir bsam yas la phebs/

Long after that {note: this section is very difficult to follow and i left it untranslated. the transcript does not seem to agree with what he is saying.}

rgya nag ha shang 'dir slebs nas/_a ni slob dpon ka ma la shi la srung mkhar gyi gru pha ra'i bsdad byas/_rgya nag ha shang gru tshur ra'i srung mkhar gyi mda' la byon byas/

The Chinese Moyehen arrived at Samye. Kamalashila stayed on the other side of watch-tower and the Chinese Moheyen stayed on this side of watch-tower.

de ni slob dpon ka ma la shi la khong gis khong rang srung mkhar gyi gru la phebs nas byon pa'i dus la/_de ni rgya nag ha shang de khong rig pa rno ba zhig 'dug_yang min na blun po zhig 'dug_gal te rig pa rno ba zhig 'dug na/_

When Kamalashila arrived at the watch-tower he wondered whether the Chinese Moheyen was intelligent or foolish.

ngas glags 'khel ba 'dug_rig pa rno ba min pa byas blun po zhig 'dug na/_ngas glags 'khel ba mi 'dug zhes gsungs nas/_de ni slob dpon ka ma la shi las de 'dras zer gsungs pa red zer/

And he said if he was intelligent he could overpower him; if he was not intelligent, if he was foolish, he could not overpower him. This is what Kamalashila said.

khong gi phyag mkhar de da phyag la 'khyer yong yas phyag mkhar de de 'dra se dbu'i sgang la lan gnyis bskor ba red zer/_dA lan gsum bskor red zer/_dA lan gsum po de gas {yis }gang mtshon gyi yod zer na/

Kamalashila turned his staff, the thing that one carries in hand, over his head twice,...thrice. The reason why he did it thrice is

ha shang gis kho rang thul lu gnyis 'dug zer mar rdab rdab gtang byas/_dA srid pa khams gsum srid pa khams gsum la 'khor yas kyi rgyu mtshan gang yin zer dA/

to ask the Chinese Moheyen why people take rebirths in the three realms of cyclic existence. The Chinese Moheyen flapped his sheep-skin garment like this twice.

'dug zer {bzo }lan gsum g.yugs pa'i kho ra'i brda lan de gas {yis }srid pa khams gsum la 'khor yas/_khams gsum la 'khor yas kyi rgyu mtshan de gang yin zer na/

This was the response to the three-round gesture that Kamalashila made.

ha shang gis de ni srid pa dang len pa gnyis srid pa khams gsum 'khor yas 'khor yas kyi rgyu gtso bo de/_srid pa dang len pa gnyis yin zer/_

The Chinese Moheyen's gesture indicated that it was attachment and grasping that were the two main causes for rebirth in the three realms of cyclic existence. The two main causes are attachment and grasping.

de ni khong slob dpon ka ma la shi lis gang gsungs yod zer na/_'on kyang ha shang de shin tu nas rig pa rno ba zhig 'dug_ngas phar phyin byas kho glags 'khel pa zer byas byas/

What Kamalashila said to such gesture is [as follows]: This Chinese Moheyen is really intelligent. I can go there and overpower him.

tshur de ni dngos su bsam yas la phebs nas/_de ni rgya nag ha shang rigs su gyur pa de gyad gzhogs gcig la bzhag_da ga nang bzhin slob dpon ka ma la shi la nang pa'i rigs su gyur pa de gyad gzhogs gcig la bzhag_de ni khong rnam gnyis chos kyi bgro gleng mdzad nas/_bgro gleng de gyad mdzad pa la brten nas/_da ha shang pham/_da ga nang bzhin ka ma la shi la rgyal/

So, Kamalashila actually came to Samya. The Chinese Moheyen and his supporters were seated on one side. And, Kamalashila and Buddhists were seated on another side. They discussed about dharma. And as a result the Chinese Moheyen lost and Kamalashila was victorious.

ka ma la shi la rgyal nas ha shang gi chos yongs su rdzogs pa de gyad med par bzos/_gal srid de med par bzos par gyur na yang /_kho ra'i bshad srol cig la gang 'dras zer yod zer na/

Kamalashila was victorious. The Chinese Moheyen's dharma was annihilated. Even though his dharma was annihilated,... there is a story that

ma 'ongs pa'i rjes su/_de ni ha shang gi lham ya gcig bsam yas la lus pa red zer/_da lham gog ya gcig lham gog ya gcig_bsam yas la lus tsang ha shang kho rang gis da gang 'dras zer bshad yod zer na/

a pair of his shoes was left behind at Samye [indicating that his dharma would survive in Tibet] in future. Since he left a pair of shoes back at Samye, he seems to have said that

o'o phal cher nga'i chos de tog tsam dA bsam yas la las med 'gro zer dar yas mjug ma mi 'gro zer rten 'brel 'dra cig_dA gang yin zer na/

oh, it was probably an omen indicating that his dharma, a portion of his dharma would probably spread later.

nga'i lham gog ya gcig lus song zer de 'dras se {zer }gsungs pa red zer/_o'o de 'dras dA ha shang dang ka ma la shi la gnyis rtsod pa rgyab pa'i lo rgyus mdor bsdus 'dra cig byas na o'o de 'dras cig red/_lags so/_lags so/_da 'grigs song /

The reason why he said this was because a pair of his shoes was left behind. This is a brief story of the debate that was held between the Chinese Moheyen and Kamalashila. Thanks. This is it.

lags 'ong /_dA nga 'dir bsam yas gtsug lag khang 'di'i grwa pa byas nas da lta bar du lo phal cher lo bcu dgu tsam cig 'gro gi {yi }yo'o {yod }red/

Pardon. It has been almost 19 years since I became a monk here at Samye temple.

de ni da lta nga 'da'i lo nyi shu sum bcu so brgyad la slebs kyi yo'o {yod }red/

Well, I am turning 20...38 now.

de ni nga'i skye sa 'dra po byas na ni grwa nang zer yas de nas byas/_

My birth place is Dranang.

chos ming la ni dkon mchog bstan 'phel byas/_de ni skya ming la ni blo bzang mkhyen rab zer byas de 'dras zer gyi yod zer/_lags so/

My monk name is Konchog Tenphel. My lay person's name is Losang Khenrab. Thanks.