---
title: "阿底峽尊者傳 · 第三節　第二次迎請"
description: "阿底峡尊者传由近代高僧法尊法师编述，记载了11世纪印度佛教大师阿底峡尊者的生平事迹。阿底峡尊者应西藏王之邀入藏弘法，整顿藏地佛教，奠定噶当派教法基础，并撰著《菩提道灯论》等重要论典。该传记详述其修学历程、教法思想与弘化贡献，是研究藏传佛教复兴及阿底峡尊者的权威史料。尊者被尊为藏传佛教后弘期的重要奠基者，其思想深刻影响了格鲁派等教法传承。"
url: "https://rushiwowen.co/en/r/cmcwt2sm522a7ie04ag8hl3ln"
---

### 第三節　第二次迎請

> Section 3: Second Invitation

時智光法王為籌迎請之順緣故，至於邊境，被迦羅外道王所執，繫閉牢獄。時拉尊跋菩提光（尊跋譯大德，是苾芻尊稱；拉譯天，是王種之尊稱）聞之，急整兵往救，因外道之兵眾未遂。欲重徵兵，唯恐有情塗炭，惡趣難逃，更恐自有不測。請尊者之事廢，故另設方便，以金易人。遂面會外道王，彼曰：「汝若廢止迎請尊者之事，建我教法，非但不須金易，我猶當重賞。若不爾者，則須金與王自相等方放也。」拉尊跋等徧集藏人資財，得金身量，尚欠頭許未足，外道王仍不放捨。時拉尊跋往見智光，白云：「今我更覓頭許來易。」智光笑曰：「汝心亦足矣（謂汝愛我之心，我已知矣，不須以金易也）。然我所想者，是非整理藏地法律不可也。我今年已衰老，自無始以來，未曾為法捨身，今為法死者，甚善。此罪惡王，一金莫給。所有金財，皆持往印度奉迎尊者。並將我言白尊者知，謂我專望尊者及佛聖教故，今施身命於惡王之手，願一切生中，慈悲攝受。我心所望者，惟願尊者來藏宏法不違所請，更願慈悲加持，來生定遇尊者。汝今心放捨我專思聖教……」云云。

> At that time, the Dharma King Zhiguang, in order to gather the necessary conditions for inviting the revered master, traveled to the border region. There he was captured by the heretical King Kāla and imprisoned in a dungeon. When the venerable Lha Tsunpa Bodhi Light (Tsunpa meaning "great elder," a title for monks; Lha meaning "divine," a title of royal lineage) heard of this, he quickly assembled troops to rescue him, but the heretic's forces were too numerous to overcome. Wanting to mobilize more troops, he feared both the suffering this would bring to sentient beings and the karmic consequences that would be hard to escape, as well as the danger to himself. So he set aside the plan to invite the master and instead devised another means: to ransom the king with gold. He then met face-to-face with the heretical king, who said: "If you abandon your efforts to invite the master and instead support my teachings, not only will I not require gold, but I will reward you handsomely. If you refuse, then you must pay gold equal to the king's own weight before I will release him." Lha Tsunpa and others gathered wealth from all across Tibet, and when they had collected gold equal to the king's weight, it was still short by the amount of a head, and the heretical king would not relent. At that point, Lha Tsunpa went to see Zhiguang and told him: "Now I will go and find the remaining gold to ransom you." Zhiguang smiled and said: "Your heart is more than enough (meaning: I already know your love for me; there is no need to ransom me with gold). What I am thinking is that it is absolutely essential to restore order to the laws of Tibet. I am now old, and throughout beginningless time I have never given up my body for the Dharma. To die now for the Dharma would be truly excellent. Do not give a single coin of gold to this evil king. Take all the gold and wealth and bring it to India to honor the invitation of the revered master. Also, convey my words to the master, telling him: because I place all my hopes on the master and on the sacred teachings of the Buddha, I now offer my body and life into the hands of this evil king. May the master, with compassion, take me under his care in all my lives. My heart's only wish is that the master will come to Tibet to spread the Dharma and not turn away from my request. Furthermore, may the master, through his compassionate blessings, ensure that in my next life I will certainly meet him. As for me, let go of your concern and devote yourself wholeheartedly to the sacred teachings…"

拉尊跋回國欲更覓金，聞智光已去世，遂止其事，專謀迎請尊者之法。遂請地公塘（公塘有二，此是哦日公塘也）姓那錯、諱戒勝之持律苾芻（生於宋真宗十四年歲次辛亥），恭敬供養已，謂曰：「今請於大律師者（不斥其號），謂我祖代王臣、諸大菩薩，或得佛教少許，次立正規，次廣宏揚。但於今世，佛教低微，魔種熾盛，宣揚邪法，深生悲愍。我叔姪二人（實為祖孫，藏人隔倫皆曰叔姪）徧求愛顧佛教之人，至少授以百金，遣迎尊者，祇因聖教事大故，雖未能請至，然心猶未死。大天（指智光）往跋盂邊境（尼帕爾）覔奉尊者所須之金故，被迦羅惡王所執……（廣述上緣）云云，乃至我雖欲覔金重往，聞叔已死，汝可具白尊者。又應白言：『我藏地邊方無明所覆之有情，尚有如是心力，汝（指尊者）一切眾生所邊依處、大悲心者，又應何似耶？今有純金七百兩，供上尊者。』更當代我白言：『我藏地如同餓鬼城市，雖一粒金，貴為大寶，今此是我等一切人財畢集也。今尊者仍不赴藏，則汝善士悲心如此，我亦只好任意而行也（謂更無他術整頓佛法也）。』」拉尊跋隨說隨哭，戒勝譯師亦唯有對注，全無言答，更念：「彼貴為人王，尚如是珍重聖教，不惜身命，我安享苾芻，於心何已也。」遂又不顧道途艱辛身命危險，應拉尊跋之教（是時譯師有云二十七者，年應為丁丑。但依余算應在丙子，因彼傳自許譯師依尊者十九年，尊者圓寂於甲午年故。亦有云尊者圓寂於己未年者）。拉尊跋遣百人隨從，譯師云：「甚多。」僅與六人俱（有云其五人者），携金趣程。時拉尊跋送行，又囑云：「汝等為我作事故，今雖艱辛，然須拚捨身命前去，回時我當酬報深恩也。」又囑云：「萬望祈禱大悲尊者而行也。」

> Lhatsunpa returned to his homeland, hoping to search for more gold. But when he heard that Zhiguang had already passed away, he gave up on that plan and focused solely on finding a way to invite the master (Atisha). He then approached a monk named Naktso, whose ordained name was Tsultrim Gyalwa (Victorious Conduct), a holder of the vinaya precepts, born in the year of the Pig (1031 CE), from the Digong Tang region (one of the two Gongtang, this being Ngari Gongtang). After making respectful offerings to him, Lhatsunpa said: "Now I ask this of you, great vinaya master—I do not address you by your title directly—our ancestral kings and ministers, along with all the great bodhisattvas, have either obtained a portion of the Buddha's teachings and established proper traditions, or spread them widely. But in this present age, the Dharma has declined, and the seeds of demons flourish, spreading false doctrines, which fills me with deep compassion. My uncle and I (in truth, grandfather and grandson, but in Tibetan custom, relatives of different generations are called uncle and nephew) have searched far and wide for people who cherish the Buddhist teachings, giving at least a hundred pieces of gold to each, and sending them to invite the master. Yet because the cause of the sacred teachings is so great, although we were unable to invite him, our hearts never gave up. Great Sage (referring to Zhiguang) went to the border region of Bal (Nepal) to seek the gold required to offer to the master, and was taken captive by the evil king of Garlo..." (Here he recounted the full story in detail) "and so on. Even though I wished to seek more gold and go again, I heard that my uncle had died. You should report all of this to the master. You should also tell him: 'We beings in the remote regions of Tibet, shrouded in ignorance, still possess such strength of mind. How much more should you, master, who are the refuge of all sentient beings and endowed with great compassion, respond? Here is seven hundred taels of pure gold, offered to you, master.' You must also speak on my behalf, saying: 'Our land of Tibet is like a city of hungry ghosts—even a single grain of gold is treasured as a great jewel. This gold represents the gathered wealth of all our people. If you, master, still do not come to Tibet, then despite your noble compassion, I too will have no choice but to follow my own will' (meaning there would be no other means left to restore the Dharma)." As Lhatsunpa spoke, he wept. The translator Tsultrim Gyalwa sat opposite him in silence, utterly at a loss for words. He thought to himself: "This man, noble as a king, still holds the sacred teachings in such high regard, not sparing even his own life. How can I, a monk living in comfort, remain unmoved?" And so, disregarding the hardships of the journey and the dangers to his life, he accepted Lhatsunpa's request. (Some say the translator was twenty-seven at this time, which would place the year at 1037. But by my calculations, it should be 1036, because his own biography states that he followed the master for nineteen years and that the master passed away in 1054. Others say the master passed away in 1079.) Lhatsunpa arranged for a hundred men to accompany the translator, but the translator said, "That is too many." He went with only six companions (some say five), carrying the gold and setting out on the journey. As he saw them off, Lhatsunpa again instructed them: "For my sake, you are undertaking this task. Though it will be difficult now, you must be willing to risk your very lives and go forward. When you return, I shall repay your profound kindness." He also exhorted them: "Above all, be sure to pray to the venerable Lord Avalokiteshvara (the embodiment of compassion) as you travel."

次行跋薄（尼帕爾）地界，遇一空行人，彼告曰：「汝等似遠往他方求辦大事者，可誦言而行，事能成辦：『敬禮三寶尊，願雪山國內，一切勝本源，正法得增廣。』（此文含種敦仁波卿之諱『法增』及號『勝本』在內。）如是口誦而行，途中無諸災難也。」問云：「汝為誰耶？」對曰：「漸次當知。」次行至跋薄邊地，於民間借宿，住於竹廬。彼知有金，欲焚殺之。譯師主伴俱疲，復加熱度逼急，不覺睡去。次來一白衣人啟戶而入，喚云：「莫睡莫睡，宜速起，莫逸！今當起趣途，若睡當失寶及命，我是藏地總本尊（藏地是觀音化土也）。」譯師等急起逃去，至天曉時，與跋薄小王赴印度者相遇，結伴並進。

> Continuing on to the borderlands of Nepal, they met a traveler who walked empty-handed. He said to them, "You seem to be headed to a distant land on some important mission. You should recite this as you go, and it will help you succeed: 'Homage to the Three Jewels. May the true Dharma flourish and all auspicious sources thrive in the land of snow mountains.' (These words contain the name of Master Dromtön, 'Dharma Flourishing,' and his title, 'Auspicious Source.') Recite this aloud as you travel, and you will meet no disasters on the road." They asked, "Who are you?" He replied, "In time, you shall know." Then they traveled to the remote border region of Nepal, where they lodged overnight in a bamboo hut among the locals. Learning that they carried gold, some of the inhabitants plotted to burn them to death. The translator and his companions, utterly exhausted and pressed by the mounting heat, unknowingly drifted off. Suddenly, a man in white robes opened the door and entered, calling, "Don't sleep, don't sleep! Get up quickly, don't linger! Take to the road at once. If you stay, you'll lose both your treasure and your lives. I am the great patron deity of Tibet." The translator and his companions hurriedly rose and escaped. By dawn, they encountered the junior king of their border region, who was on his way to India, and they continued their journey together.

漸至恒河，日已西沒，船少人多，王勢大先行。譯師念今日不得渡河，即將金埋於沙中，異處眠臥。見一船夫身著白衣，徐搖槳而至，譯師問云：「汝名為誰，欲何所往耶？」對曰：「是迎主伴眷屬來。大心有情至此時，聖若不現船及師，恐怖之時不迎送，具惑有情何能辦。七百無餘持上此，徐徐度至迦摩羅。」譯師等遂取金登船，疑而問之：「為誰？」對曰：「具壽，初共時不違識（謂不造次相交），正共時不少愧（謂交人時，不作可愧之事），後共時不情短（謂非久交反仇也），無能時饒益，必須時即至，久共者必不可必少（此三語，言救諸緩急），漸次可知也。」少時度已，告云：「今已中夜，恐有毒蛇盜賊之災，可直往比札摩羅（即前文之止迦摩羅寺之異譯）門下睡。」說已他去。譯師至彼寺下，時精進師子在門房上問云（此是化身，非實精進師子）：「汝等為何處來者？」曰：「我是哦日來者。」彼曰：「若爾有一守門童子，可將汝等財物寄彼而安眠。」遂將金財交付童子，彼取金置內，告曰：「寄財如寄怨（寄以害事也），寄子如寄心，然能為心依者即是勝伴（謂無欺者也），汝等可安心睡也。」時譯師念云：「如是少年能出此語，定非常人。」遂安然而睡。次晨寺門初開，內出一童子，口作藏地牧場之語，問曰：「汝等何處來者？途中無怖耶？」對曰：「我是哦日來者，路途平安，汝為誰耶？」彼答曰：「我亦是藏人。然我等藏人，言多心緩，要言不知秘，但諸大事須隱密而為，在藏人總室，問之可知。」未說而去。譯師主伴，行至長衢，遇一老仙，髮鬚色黃長垂，目赤肉乾，持一芭蕉枝，問曰：「汝等何來？何往？欲作何事？」對曰：「我等自哦日來迎請阿底峽尊者，精進師子居室何在？」彼急依枝回視，告曰：「今早兒童所說者為實，藏人無喉結（喉上筋結也），下至於巷中遊人前洩露實情，汝尚望成辦其事耶？幸對我言無過，今後除阿底峽前切莫出口，精進師子前少說亦可，我示住處。」

> As they gradually approached the Ganges, the sun had already set in the west. There were few boats but many people, and the king's party had moved ahead first. The translator thought that they would not be able to cross the river that day, so he buried his gold in the sand and slept in a different spot. Then he saw a boatman dressed in white, slowly rowing toward them. The translator asked, "What is your name, and where are you going?" The boatman replied, "I have come to welcome the master and his entourage. When the great-hearted being arrives at this time, if the saint does not manifest the boat and the boatman, who could ferry the afflicted beings across during moments of fear? All seven hundred of you, board this boat without exception, and I will slowly ferry you to Kamala." The translator and his party then retrieved the gold and boarded the boat, but asked suspiciously, "Who are you?" He replied, "Venerable sir, when first acquainted, one does not breach trust; when in true fellowship, one does not act shamefully; when long acquainted, one does not abandon friendship; when one has nothing, he brings benefit; when needed, he arrives at once. One who has long been a companion must never be found lacking—these are the words of one who helps in times of urgency. You will come to understand this gradually." After a short while, when they had crossed, he told them, "It is now midnight, and I fear the danger of poisonous snakes and thieves. You may go straight to the gate of Bizaramala (another name for Vikramashila Monastery mentioned earlier) and sleep there." Having said this, he departed. When the translator arrived beneath that monastery, Diligence Master Lion called out from the gatehouse above (this being an emanation, not the real Diligence Master Lion): "Where have you all come from?" He said, "We have come from Ngari." The other replied, "In that case, there is a gatekeeper boy; you may entrust your belongings to him and sleep peacefully." So they handed over their gold and possessions to the boy, who took them inside and said, "Entrusting wealth is like entrusting a grievance (for it may bring harm); entrusting a child is like entrusting one's heart. Yet one who can be a refuge for the heart is a true companion (one who does not deceive). You may rest at ease." At that moment, the translator thought, "One so young who can utter such words is surely no ordinary person." And so he slept peacefully. The next morning, as soon as the monastery gates opened, a boy came out speaking in the dialect of the Tibetan pasturelands and asked, "Where have you all come from? Were you not afraid on the road?" They replied, "We have come from Ngari, and the journey was peaceful. Who are you?" He answered, "I too am a Tibetan. But we Tibetans speak much yet act slowly; we do not know how to keep secrets. However, when great matters require secrecy, they should be carried out discreetly. You may ask in the Tibetan communal hall, and you will find out." Having said this, he went away. The translator and his companions walked to the main thoroughfare, where they met an old sage with yellow hair and beard, long and flowing down, reddened eyes, withered flesh, holding a branch of banana leaf. He asked, "Where have you come from? Where are you going? What do you intend to do?" They replied, "We have come from Ngari to invite the Venerable Atisha. Where is the residence of Diligence Master Lion?" Quickly turning around with his staff, he told them, "What the children said this morning is true. Tibetans have no throat knot (the sinew knot of the throat)—down to the wandering visitors in the streets, you reveal the truth before them. And you still hope to accomplish your mission? Fortunately, saying this to me is harmless. From now on, do not utter a word except before Atisha himself. Before Diligence Master Lion, you may speak a little. I will show you the residence."

時老仙緩行，譯師等疾行而不及，深生希有。彼先至室門坐待，復告曰：「成辦大事，緩即是速，欲情莫急，山可徐登，是此房。」譯師入內，見精進師子閱梵文經典而住，頂禮已，供金少多。彼問曰：「汝自何來耶？」遂將上緣詳告。彼曰：「今後莫言迎請尊者，只說是求學。此處有上座囉那啊迦囉，具大勢力，亦是阿底峽尊者之主，須依彼聽經，攝護彼心，切不得使彼覺知。今可供金半兩，言是來求學，不請善巧者，但願依止座下，學成與善巧者相等，願慈悲攝受也。事亦莫急，心莫不安，當求學休息，我等可漸設方便，待尊者至此處而申請也。」

> The elder sage walked slowly, while the translators hurried but could not catch up, and they were deeply filled with wonder. He reached the door of the chamber first and sat waiting, then said again: "To accomplish a great task, slowness is speed. Do not be anxious in your desires—mountains can be climbed step by step. This is the room." The translator entered and saw the Diligent Lion (Chongjing Shizi) seated reading Sanskrit scriptures. After prostrating, he offered a small amount of gold. The latter asked: "Where have you come from?" The translator then recounted the entire situation in detail. He replied: "From now on, do not speak of inviting the venerable master—only say you have come to study. Here resides the elder Ratnākara, a person of great influence and also the teacher of Venerable Atiśa. You must rely on him for listening to the teachings, win over his mind, and by no means let him become aware of your intentions. Now you may offer half a tael of gold, saying that you have come to study, not seeking a distinguished scholar, but only wishing to rely on him as your teacher, hoping that your learning will match that of a skilled master, and beseeching his compassionate acceptance. Do not rush matters—let your mind be at ease. Pursue your studies and rest. We can gradually devise a plan and wait until the venerable master arrives at this place to make our request."

次譯師為察精進師子之意故，假做是言：「倘若不能請尊者，可請彼下位之大德耶？」彼曰：「莫出此言，若其如是，則我前數年中，縱請二十餘位，已請訖。然我藏地有情之性行，汝寧不知乎？除阿底峽尊者外，更無餘人能調伏者。尊者具有不共增上意樂，今仍勵力，唯請尊者方可也。」又問曰：「若爾更有如何之大德？」對曰：「大善巧者密如星宿，所謂明了杜梋、那󸁂跋、種比跋、然燈賢、阿嚩都帝、菩提賢、響底跋、寶賢、清淨頂珠、山賢、月珠、普賢、天慧、智覺、語在自稱、那薄跋、勝敵、海無邊、須彌積、伽伽河流、星王、遊戲金剛、地蓋足、智密、蓮花戒、法親、龍自在王、雲勢、不思讓慧、除熱惱、戒自在等五十二位，各具希有不可思議之勝德。然除阿底峽尊者外，無能饒益我等者也。」「若爾頗示我尊者阿底峽？」對曰：「我藏人如此無勢，猶引他人疑論，汝自明朝，可往僧園觀看。於一千八百餘僧中，威德晃耀，勝出一切，任何方觀，殊勝難比，任居何位，端嚴無倫者，即是阿底峽尊者，汝可晝夜祈禱也。」

次二人往參上座囉那阿迦囉，頂禮畢，供金五錢，如精進師子所教而啟白，請為依止。上座慰曰：「所言甚善，具壽，我不放尊者去藏者，並非有悋於人也，然此處若無阿底峽者，諸餘善巧未能調伏有情。印度是佛教本源，此若空虛，則一切有情之安樂俱壞。以是因緣，故印度一切道場之鑰匙，皆在阿底峽手中掌持。倘若非爾者，我亦悲愍藏地有情，特為阿底峽一人之故，致令藏王人財皆空，實覺顏赤也。汝若思念佛教，可發大精進、徧學一切，我亦盡力導之。汝藏人能代我印度人如是想者，甚希有也……」云云。

次晨，上座引譯師至僧園食處，安置於學者位中。譯師想尊者為一切大德所恭敬，定居座首也無疑。時見座首明了杜梋，年邁德高，見者生信，問左右人曰：「此是阿底峽否？」對曰：「具壽何言？此是明了杜梋，月稱論師之高足，善巧成就。知否，是阿底峽之師長也。」如是見響底跋，那󸁂跋等年邁耆德，一一指而問云：「此是阿底峽否？」「何言？此是響底跋大善巧得成就，亦是阿底峽之師長。此是那󸁂跋，現代無人倫比，亦是阿底峽之師長也。」如是徧問，未見尊者何在，懷悶而坐。爾時有比札摩羅王（是寺之主，故以寺名代之）踞寶座上，諸餘大德過其前時，曾不暫起。次僧眾畢集，尊者方至，相好莊嚴，觀之無厭。印度人觀如印度人，藏人觀之猶如藏人，乃至諸天觀之宛如天人，威德尊重，顏帶笑容。多數小鑰，繫掛腰間，少年苾芻，擎香前導。遙見其來，王急站起。因王起故，一切僧眾悉皆起立，尊者至大眾間，空位而住。時譯師念云：「一切眾人如是恭敬起立，然座不見高，此或是此王種？或是餘大德？或是阿底峽？」遂又問云：「此是阿底峽耶？」對曰：「何言？此是笑勇金剛，行住無定處之大善巧者也。」若爾：「此人功德何似耶？」對曰：「此功德量，非我能測。」次譯師於殿門前，誦讀心經，至無色無受等之無字，梵文原為「阿」字，譯者讀聲為「訶」。諸餘大德過其前時，曾不一言。次尊者至時，含笑教曰：「具壽，汝是俗音，應讀色『阿』受『阿』也。」譯師答云：「此是一具足大悲心者，德高無慢，引發信心，隨餘方人亦以餘言教誨。倘談尊者而不隨，定請此人也。」次早，譯師讀色阿等，聲仍不便，尊者笑曰：「具壽澀滯，觀自在之言（指藏語）亦無所惡，直讀無色無受等可也。」譯師聞教，信猶倍前。隨其後，見尊者惠施貧乏，問諸貧人曰：「此是阿底峽否？」彼曰：「何言不遣阿底峽赴藏，我等孤獨不斷腹兮！（下至乞丐，皆密尊者而不告，可見印度不捨之心。）此非阿底峽，彼在餘處住也。」

又一日尊者施食時，少一貧童之分。彼貧童隨尊者後呼云：「阿底峽、跋羅訶、跋達聞。」譯師聞之，知是尊者，不覺悲從心起，痛哭而隨逐。次尊者住而慰曰：「󸁃摩（譯為希有，是讚詞，亦作悲歎詞用）具壽，汝真實心也（謂汝傷心為實也）。莫哭！我實獲過於汝藏地王民，但我年已衰老，復掌持如是多數鑰匙，汝等今尚未捨，可祈禱三寶也。」

次一日請尊者至精進師子之房，七百兩金供壇輪上，將藏王為請尊者耗費之人財，法王叔姪之痛苦，藏地現時之邪法，智光等請尊者之言詞，一切奉白。又白云：「今此具壽亦為請尊者而遣來，我二人經如是苦難，然所求終歸無果，我藏地有情豈不可愍耶？此公塘跋當此少年，唯在聞思之時，未至辦事之期，豈不猶可哀愍耶？今尊者惟願慈悲而行也……」云云。尊者曰：「汝等之言實爾，今藏王人財俱盡，實為可恥，我亦非悲心小也！然聖教事大，我今管八百寺之鎖鑰，並有許多法事未圓，年復衰老，恐難成辦。然我當使藏王叔姪之苦難，汝等之辛苦絕不虛費，今汝暫收其金，莫言我欲赴藏，可善學翻譯之事也。」是晚尊者供養度母，祈問三事：「謂赴藏與佛教有無利益、能滿否藏王菩薩之願心、身命有無留難也。」白已眠臥，夢中告云：「某外道城中有一內教神堂，彼處住一瑜伽母，明日可往彼問之。」

次日尊者持貝子一握，至其處設一壇供。忽來一瑜伽母，髮長埀地。供貝子已，言以藏來迎請之事。告云：「赴藏有大利益，藏王心願亦滿。特依一近事，利益猶大，但壽減少也。」問：「減幾許？」曰：「不赴藏者壽九十二，赴藏者壽七十二也。」尊者念云：「但能利益藏人，壽短也短之。」（不顧壽數，此乃捨自愛他之菩提心。）次尊者謂譯師云：「可往金剛座處。」至已，見一童子手持弓箭，白尊者曰：「今請依怙赴藏，此藏諸具壽悉可悲也。」說已頂禮而去。時譯師問：「為誰？住何處？」尊者曰：「明日金剛座北方，有一瑜伽母舞躍而來，可問彼也。」次晨，坐而待之。見一瑜伽母，著鹿皮裙，髮披肩背，手執小鼓，舞躍而至。譯師問昨日之事，答曰：「汝藏人反問我印度人耶？」說已他去。

次隨尊者，往阿蘭陀寺。尊者坐大菩提前，右有前見之童子，左有一紺色童女，彼二人將肘置尊者膝上，互相笑視。譯師念云：「此男女被世法所惱互相顧視，尊者何故住其間耶？」時童女曰：「勝前勝子號賢護，住勝地已現勝行，究竟勝行眾生依，勝者父子我頂禮。」童子曰：「若於何處護勝事，童女汝亦來我家，增子受用及富樂，歡喜共住除災難。呵呵！今尊者當赴藏矣！」說已他去。

譯師念云：「此二亦是化現。」遂問尊者：「前於途中所遇，乃至今日所見者為誰？惟願速疾赴藏。」尊者曰：「比札摩宮南門，有一織布童女，可往問之。」譯師依教往問，童女略笑曰：「汝藏中近事，有善名稱者為誰耶？」答曰：「有號法增者。」問云：「何姓？」曰：「種。」童女作曲唱云：「初於北方示降誕，豈非阿底峽弟子，汝知姓名及生處，莫為欺誑反問我，是彼常時現化身……」云云。

譯師聞已大悟：「初所遇之空行，次竹室之救者、渡河船師、守門童子、門上精進師子、門內之藏童、長衢之老仙、乞食之貧兒、持弓之童子、昨日之子女，皆是種敦一人所化。初僅遙聞，未起信心，彼實觀音示現。倘若早知，往彼祈禱，何致經此大苦耶！今知得信，惟願一切時中慈悲觀照也。」譯師知請尊者有種敦仁波卿，翻譯有精進師子，自實不須勞苦，心為之一安也。又一時尊者師長號都訶囉者，授尊者觀地之幻鏡一面曰：「汝今將赴藏地，有一勝地，北有依山，南有平原，林木茂盛。汝之徒眾，建多寺院，集諸僧侶，宏揚正法，彼時須此也。」又於一時，修曼陀羅內供，有一瑜伽母，詳為記莂赴藏宏法盛業。尊者後漸次請問法鎧、種比跋、啊嚩都帝、谷蘇鑪、明杜梋，及諸本尊，一一皆蒙受記勸勉。尊者只因佛教事大，又恐為上座囉那阿迦囉等所知，國王等為作留難，遂遊禮聖迹行住無定也。