Chinese
从前，有一次，当他想到三十三天（त्रयस्त्रिंश，trayastriṃśa，字面意思：三十三）的天城时，就去了三十三天，并在那里住了十二年。又有一个以度母为本尊的农民，挖地时喊着“Phu Phu”，地下的门打开了，到达龙的世界后，喝了甘露，身体变成了虹身。一位瑜伽母，在墓地里二十九日的晚上烧了很多尸体，并念诵度母的咒语，在形成的火堆中央发光。把它涂在眼睛上，在朋友们中间就看不见了。又有一个以度母为本尊的居士，和朋友们一起去了墓地，出现了一个可怕的僵尸，嘴里喷着火。朋友们害怕并逃跑了，这位居士忆念度母，骑到它的脖子上，它就变成了三个头、三个胳膊、三个腿。一只脚和一只手在海里游荡，一只在山和地的范围内游荡，一只在天空的范围内游荡，展示了神通。三个头各自说：伟大的勇士，我该怎么办？我将从天空的道路前往天界。我将从地下的道路前往非天界。我将从海洋的道路前往龙界。如果说出其中任何一个愿望，就能实现。但是修行者很愚钝，不明白这些，说：请给我珍宝的宝藏。它说：那么就去蓝山吧，说完立刻到达那里，并展示了巨大的珍宝宝藏。据说他在有生之年比大国王还要富有。又有一个度母的修行者，在一棵宾巴树的根部念诵咒语，有一次在黎明时，他看到自己面前有一条前所未有的道路。他走进去，不知何时，在令人愉悦的森林中央，他看到一座金色的房子。他走进去，看到一个夜叉纳达库瓦拉（梵文：Nāḍakuvera）的侍女，名叫黑夜叉女，用各种装饰品装饰着，身体颜色不定。她说：修行者，请过来，这个精华
English
Once, when he thought of the city of the thirty-three gods (Trayastriṃśa), he went to Trayastriṃśa and stayed there for twelve human years. Also, a farmer who practiced Tara as his Yidam, dug the ground saying "Phu Phu," and the underground door opened. After reaching the realm of the Nagas, he drank nectar, and his body transformed into a rainbow body. A yogini, on the night of the twenty-ninth in a cemetery, burned many corpses and recited Tara's mantra, and light radiated from the center of the formed pyre. When she applied it to her eyes, she became invisible in the midst of her friends. Also, a lay devotee who practiced Tara as his Yidam went to a cemetery with his friends. A terrifying zombie appeared, with fire blazing from its mouth. While the friends were frightened and fled, the lay devotee remembered Tara and rode on its neck, and it transformed into having three heads, three arms, and three legs. One foot and one hand wandered in the ocean, one wandered in the mountains and land, and one wandered in the sky, displaying miraculous powers. Each of the three faces said: Great hero, what shall I do? I shall go to the realm of the gods from the path of the sky. I shall go to the realm of the Asuras from the path of the underground. I shall go to the realm of the Nagas from the path of the ocean. If one speaks any of these desires, it will be fulfilled. But the practitioner was dull-witted and did not understand these, saying: Please give me a treasure of jewels. It said: Then go to the Blue Mountain, and instantly he arrived there and showed a great treasure of jewels. It is said that he became wealthier than a great king for as long as he lived. Also, a practitioner of Tara, who was reciting mantras at the root of a Bimpa tree, once at dawn, saw an unprecedented path in front of him. He entered it and went along, and at some point, in the middle of a delightful forest, he saw a golden house. When he entered it, he saw a servant of the Yaksha Nadakuvara, named the Black Yaksha Woman, adorned with all kinds of ornaments, with an uncertain body color. She said: Practitioner, come here, this essence
Chinese
说“请赐予”这样，就给了一个充满精华的瓶子。一个月中饮用了它，就变成了没有生死的身体。又一位虔诚的居士，把度母作为本尊，在路上走着，找到了一把磁铁的宝剑。一边念诵度母的咒语一边走着，宝剑中冒出了烟。又念诵，就燃起了火。之后，他就能去心里想去的任何地方了。每天都去天、龙、非人等不同的地方，从他们那里取一些不同的享用，供养僧众。过了很多年，他也去了持明者的境界。又一位比丘，在度母的寺庙里绕了三年，从手施印中降下了精华甘露般的乳汁。饮用了它，就变得没有衰老，活了三百年，保持着十六岁左右的年龄。又一位居士，在度母的寺庙里祈祷着，有一天，他向度母的塑像的脚下磕头，从脚下出现了一个石头的瓶子。从那个瓶子里，出现了想要多少有多少的享用，为五百位比丘提供了三十年的生活。圣者龙树去世后，到国王达磨波罗出现之前，也出现了五千多位依靠度母获得成就者。据说，这个时期的人们依靠度母出现的续部，仅仅获得成就者就很多。这些就是度母的续部以前如何兴盛的情况。中间稍微衰落的情况是，国王达磨波罗晚年，据说是一些持藏比丘劝说的，也有说是刚登上王位的时候，但明确说是从佛陀耶舍去世后开始的，所以是前者。无论如何，他去了太阳下的所有王国，所有有密咒经函和听闻讲说的地方，非常仔细地研究，了解了续部中各种口诀的住处。因为时代的差异，像以前一样秘密修持密咒的情况不再出现，而且大瑜伽的续部等。
English
Saying "Please grant," a vase filled with essence was given. By drinking it for a month, one transformed into a body without birth and death. Furthermore, a devout layperson, who practiced Tara as their personal deity, found a magnetic sword on the road. While reciting Tara's mantra, smoke emanated from the sword. Upon further recitation, fire blazed forth. Thereafter, they became capable of going to any place they desired in their mind. Each day, they went to various realms of gods, nagas, and non-humans, taking a variety of their enjoyments and offering them to the Sangha. After many years, they also went to the realm of the Vidyadharas. Furthermore, a monk circumambulated a Tara temple for three years, and a stream of essence-nectar-like milk descended from the hand of supreme generosity. By drinking it, he became free from aging, living for three hundred years while remaining at the age of about sixteen. Furthermore, a layperson, while praying in a Tara temple, one day prostrated at the feet of the Tara statue, and a stone vase appeared from beneath the feet. From that vase, inexhaustible enjoyments appeared as much as desired, providing sustenance for five hundred monks for thirty years. After the passing of the noble Nagarjuna, until the appearance of King Dharmapala, there were also about five thousand who attained accomplishment by relying on Tara. It is said that during this time, many people relied on the tantra from which Tara arises, and there were many who attained accomplishment. These are the ways in which the Tara tantra flourished in the past. The way it slightly declined in the middle was during the later years of King Dharmapala. It is said that some Vinaya-holding monks urged him to do so, while others say it was when he had just ascended the throne. However, it is clear that it was after the passing of Buddha Yeshe, so the former is more likely. In any case, he traveled to all the kingdoms under the sun, to all the places where there were secret mantra texts and teachings, and examined them very carefully. Knowing all the places where the various instructions resided in the tantras, due to the differences of the times, the practice of secretly practicing mantras as before no longer occurred, and the great yoga tantras, etc.
Chinese
听闻、讲说、禅修这三者在世间显现得极为兴盛。将聚集等用金刚语加以扩充的这些，要广泛讲述。具有极其隐秘相违之语的这些，今后不要讲述，这样宣告后，吉祥黑汝嘎续的一些，大黑天，度母出现，暴怒尊，四座业鬘等一些大续部，以及成就者们迎请来的续部小段五百左右，或者说一千左右，总之，收集所有非常多的那些范本，装入八个大的金箱中。那些装入银器等七宝器皿中，埋藏在尸林寒林中。那时，据说暂时中断了此续的听闻讲说。后来兴盛的方式是，在导师帝洛巴尚未获得成就之前，住在东方的一座寺庙时，听到一座释迦牟尼佛像的座下反复发出光芒，并且时时发出乐器的声音。他掘地察看，出现了这部度母续，但当时没有找到请教之处。后来获得成就后，前往西方邬金地方时，见到一位具有蓝色肤色的空行母标志的女子，用续中所说的手势指示，她也用手势回答。在那里祈祷后，她立即变成度母，加持了续并赐予灌顶。她传给了导师那若巴。那若巴传给了多比巴、迦那迦室利、迦那巴和塔吉那格那巴。多比巴被小俱舍罗请教。他被阿斯塔嘎请教。他被智友听到。他被大成就者寂护听到。他被我的三位上师听到。另外，帝洛巴被莉拉金刚请教。他被罗睺罗笈多请教。他被燃灯智请教。他被中部成就者请教。他被度母室利弥陀罗请教。之后依次是僧伽室利、宝生、那耶迦室利、达摩室利、释迦护、善生、佛吉祥贤、智宝、智
English
The three, listening, speaking, and meditating, became extremely prosperous in the world. These, which are expanded with Vajra words such as gatherings, should be widely spoken. These which have extremely secret and contradictory words, should not be spoken in the future, after proclaiming this. Some of the glorious Heruka Tantras, Mahakala, the emergence of Tara, the Wrathful Fierce One, the Four Seats Garland of Actions, and some great Tantra sections, and about five hundred small sections of Tantras brought by the accomplished ones, or perhaps a thousand, it is said. In short, all those very many copies were collected and placed in eight large golden chests. Those were placed in silver vessels and other vessels of the seven precious substances, and buried in the Cool Grove charnel ground. At that time, it is said that the listening and speaking of this Tantra was temporarily discontinued. The way it flourished later was that before the teacher Tilopa had attained accomplishment, when he was staying in a monastery in the east, he heard light repeatedly emanating from under the throne of a statue of Shakyamuni Buddha, and musical sounds were heard from time to time. He dug the ground and saw this Tara Tantra emerge, but at that time he could not find anyone to ask about it. Later, after attaining accomplishment, when he went to the land of Oddiyana in the west, he saw a woman with a blue complexion and the marks of a dakini, who indicated the gestures spoken of in the Tantra, and she also responded with gestures. After praying there, she immediately transformed into the goddess Tara, blessed the Tantra, and bestowed empowerment. She taught it to the teacher Naropa. Naropa taught it to Dombhipa, Kanakashri, Kandhapa, and Thakinagnapa. Dombhipa was asked by Little Kushala. He was asked by Asitagha. He was heard by Jñanamitra. He was heard by the great accomplished one Shiwaba. He was heard by my three lamas. Also, Tilopa was asked by Lila Vajra. He was asked by Rahula Gupta. He was asked by Dipamkara Shrijñana. He was asked by Madhyama Siddha. He was asked by Tara Shri Mitra. Then in succession, Sanghashri, Ratnadhaja, Nayakashri, Dharmashri, Shakya Rakshita, Sujata, Buddha Shri Bhadra, Jñana Ratna, Jñana Sya Na.
Chinese
喇特郭布达，他从大学者寂静祥那里获得传承。又可以从甘达瓦、普利卡帕、图比拉扎、哈热班扎帕、阿色达嘎那等人那里获得传承。又说，迦那迦希日、洛迦普拉达、法生寂静等人也有传承。帕吉那格纳帕向导师曼底拉帕拉讲述。这样一来，中间出现了许多不同的传承。后来，只剩下大成就者寂静祥，所以现在从他那里得到了广泛发展。其中，已经记载在其他历史中的，应该在相应的地方了解。这里没有记载的，现在讲述。这位迦那迦希日出生在尼泊尔的迦希日米那玛嘎达。从咕噜咕咧的僧团出家。在遍胜律的寺院里，精通显密一切学问。在达嘎拉，从一位名叫班智达达玛弥扎的人那里接受了密集金刚的灌顶，虽然进行了七年的禅修念诵，但连好的征兆都没有出现。中断了禅修，随意而住。一天晚上，梦见一位没有孩子的妇女预言说，去吉祥那若巴那里。之后，仅仅是向那若巴请求了胜乐轮的灌顶，就自然而然地生起了良好的三摩地。禅修了六个月，见到了胜乐轮的尊容。再次依止伟大的那若巴七年，听闻了无数的续部。尤其以精通胜乐金刚、喜金刚、度母生起续等而闻名。在玛嘎达，国王尼雅帕拉时期，有一个追随自在天的名叫卡萨玛德瓦的人，与他较量能力，外道在约一庹高的空中画了一个坛城，并放置了一个瓶子。导师用芥子撒向坛城，坛城崩塌，瓶子掉落。导师在约一塔拉高的空中放置了一尊度母像。在导师自己收回之前，外道们用咒语和火器等任何方法都无法使其落下。导师获胜。国王邀请他到比卡玛拉希拉担任母续的讲师。他亲见了度母，依靠度母的明咒，进行了互相控制的事业，据说平息了八次大的争端。甘达
English
Rati Gupta, he received the transmission from the great teacher Shiwapaspa. Also, it is permissible to receive the transmission from Kandhawa, Prikapa, Dhupiraja, Harebhanjapa, Aseta Ghana, and others. It is also said that Kana Kashri, Loka Pradha, Chos 'byung zhi ba, and others also have transmissions. Pakkinagnapa told the teacher Mandirapala. In this way, many different transmissions flourished in the interim. Later, only the great accomplished one Shiwa remained, so now it has greatly expanded from him. Among these, those whose histories have already been recorded elsewhere should be understood in those respective places. Those not recorded here, I will now explain. This Kana Kashri was born in Nepal, in Kashri Mina Magadha. He was ordained from the Kuru Kule group. In the monastery of Rnam Gnon Tshul, he studied all the sutras, tantras, and sciences, becoming proficient. In Dhamgala, he received the empowerment of Guhyasamaja from a pandita named Dharma Mitra, and although he practiced meditation and recitation for seven years, not even a good sign appeared. He interrupted his meditation and stayed as he pleased. One night, he dreamed that a childless woman prophesied that he should go to the presence of glorious Naropa. Then, just by requesting the empowerment of Chakrasamvara from Naropa, excellent samadhi arose spontaneously. After meditating for six months, he saw the face of Chakrasamvara. Again, he attended the great Naropa for seven years, listening to countless tantras. In particular, he was known for being proficient in Chakrasamvara, Hevajra, and the tantras of the origin of Tara. In Magadha, during the time of King Niyapala, there was a person named Khasamadeva who followed Ishvara, and he competed in abilities with him. The heretics drew a mandala in the sky about a cubit high and placed a vase. The teacher scattered mustard seeds, and the mandala collapsed and the vase fell. The teacher placed an image of Tara in the sky about one tala high. Until the teacher himself retracted it, the heretics could not make it fall by any means, such as mantras and firearms. The teacher was victorious. The king invited him to Vikramaśīla as a teacher of the mother tantras. He saw the face of Tara, and relying on Tara's vidya-mantra, he performed activities of mutual subjugation, and it is said that he pacified eight great conflicts. Kandha