Chinese
拉里达瓦日拉（Lalita-vajra）们大约是同时代的人。虽然莲花瓦日拉（Padma-vajra）的同名者出现了很多，但此处所说的海生（mTSHo-sKyes）是中间的那位。海生的梵语有很多种，其中叫做玛多如哈（mado-ru-ha）的那位。他就是导师咕咕惹匝（ku-ku-ra-dza），也就是俗称的狗王。有些历史文献中也写作咕达惹匝（ku-ta-ra-dza），他是古代瑜伽士们广为人知的一位。他白天会给一千位狗相的勇士和瑜伽母传法，夜晚则与他们一同前往墓地，进行会供轮等誓言的行持。就这样修行了十二年，最终获得了大手印的成就。他曾宣讲内续五部和众多的瑜伽续，据说他是依靠月密明点续而获得成就的。导师拉里达瓦日拉是那烂陀寺的一位班智达，他依靠能显幻化网续，观修圣妙吉祥为本尊。他向自己的上师请教了金刚怖畏金刚、怖畏金刚等名号的修法。上师说：这些在人间是没有的，所以我不知道。为了这个目的，你去修一个你喜欢的本尊吧。于是他一心一意地修持圣妙吉祥，大约二十年后，亲见了本尊，得到了续部的加持，也获得了一些共同成就。还得到了授记说：去邬金（U rgyan）的法藏中迎请阎魔敌续。当他前往邬金时，与一些外道瑜伽士比试能力。对方用眼神注视他，导师便昏厥倒地。当他苏醒过来时，向金刚瑜伽母们祈祷，金刚起尸母便显现真容，并在阎魔敌坛城中为他灌顶。他在那里修持圆满次第的四种瑜伽，两个半月后出现了获得大成就的征兆，于是他驯服了一头凶猛的森林水牛作为坐骑，也做了一些颠狂瑜伽士的行为。之后从邬金的
English
The Lalita-vajras were roughly contemporaries. Although many with the name Padma-vajra appeared, the one referred to here as 'Ocean-born' (mTSHo-sKyes) is the middle one. There are many Sanskrit equivalents for 'Ocean-born,' one of which is 'Mado-ruha.' This refers to the teacher Kukuraja, widely known as the 'Dog King.' Some historical texts also write it as Kutaraja. He was well-known among the ancient yogis. During the day, he would teach dharma to a thousand heroes and yoginis in the form of dogs, and at night, he would go with them to the charnel ground to engage in samaya practices such as tsok khorlo. He practiced in this way for twelve years, eventually attaining the siddhi of Mahamudra. He taught the five inner tantras and many yoga tantras, and it is said that he attained accomplishment through relying on the Chandra-guhya-tilaka Tantra. The teacher Lalitavajra was a pandita of Nalanda. Relying on the Mayajala Tantra of Sarvavid, he practiced the noble Manjushri as his yidam. He asked his teacher for the sadhanas of Vajrabhairava, Bhairava, and other such names. His teacher replied, 'These do not exist in the human realm, so I do not know them. For that purpose, practice a deity that you like.' So he single-mindedly practiced the noble Manjushri, and after about twenty years, he saw the face of the deity and received the blessings of the tantra. He also obtained some common siddhis and received the prophecy, 'Go to the Dharma treasury of Oddiyana and invite the Yamari Tantra.' When he went to Oddiyana, he competed in power with some non-Buddhist yogis. When one of them cast a glance at him, the teacher fainted and fell. As soon as he recovered, he prayed to the Vajrayoginis, and Vajra Vetali showed her face directly and initiated him into the Yamari mandala. There, he meditated on the four yogas of the complete stage, and after two and a half months, signs of attaining great siddhi appeared. He tamed a fierce forest buffalo and rode it, and also performed the conduct of a crazy yogi. Then from Oddiyana,
Chinese
从名为达玛冈扎的地方，为了利益未来的众生，想要迎请阎魔敌等续部时，空行母们说：七天内能记住多少就给多少。这样说完后，向殊胜本尊祈祷，结果通达了所有如来之身语意，阎魔敌黑续，三律仪，七种分别，以及其他的陀罗尼和续部，零散的分别次第等许多。在赡部洲特别弘扬，在西方的国家里，在一个叫纳拉瓦尔玛的异教小国王那里，与异教徒们比赛能力，一些异教徒的首领吃了一斗毒药，阿阇黎（上师）吃了十人份的毒药，喝了两罐水银酒，都没有受到损害，国王因此特别信仰，进入佛教，建造了妙音天女的寺庙。在哈斯蒂纳普拉城，一个异教咒师的团体，被阎魔敌的轮一天之内摧毁，在东方瓦兰德拉地区的一个叫巴嘎拉的地方，有一个叫克鲁比克里达的人，对佛教非常有害，也被火供消灭了，之后龙住的海也干涸了。像这些一样，消灭了许多憎恨佛教的异教徒和塔兹克人等。调伏了五百多个凶恶的非人，主要以神通的事业利益众生，最终化为虹身而去。他的弟子拉里瓦支拉将上师的口诀记录下来，因此出现了阎魔敌，以及寂怒百尊等，都是拉里瓦支拉大士所作。拉瓦巴、拉里塔瓦支拉和因陀罗菩提等人也有比赛神通的故事。那是拉瓦巴和拉里塔瓦支拉都获得成就之后，前往西方乌仗那国，有一座叫穆伦达卡的难以通行的山，两位上师前行，说我们两人中谁用神通通行呢？拉里塔瓦支拉说今天我用神通通行，返回的时候用你的神通力量吧。
English
From the place called Dharma Ganja, in order to benefit future sentient beings, when they wanted to invite the Yamari etc. tantras, the Dakinis said: Give as much as you can memorize in seven days. After saying this, they prayed to the supreme deity, and as a result, they understood all the body, speech, and mind of the Tathagatas, the Yamari Black Tantra, the Three Vows, the Seven Distinctions, and other Dharanis and Tantras, and many scattered sequential distinctions. They especially propagated it in Jambudvipa. In the western country, in a place called Naravarma, a small heretical king, they competed with the heretics in ability. Some of the heretical leaders ate a bushel of poison. The Acharya (teacher) ate about ten people's worth of poison and drank two pots of mercury wine, but was not harmed. The king was therefore particularly faithful, entered Buddhism, and built a temple of Saraswati. In the city of Hastinapura, a group of heretical mantra practitioners were destroyed by the wheel of Yamari in one day. In a place called Bagala in the eastern Varendra region, there was a person named Krivi Krida, who was very harmful to Buddhism, and was also destroyed by fire offerings. Immediately after that, the dragon's dwelling lake also dried up. Like these, they destroyed many heretics and Taziks who hated Buddhism. They subdued more than five hundred fierce non-humans, and mainly benefited sentient beings with the activities of magical powers, and finally went to the rainbow body. His disciple Līlavajra recorded the Guru's oral instructions, and therefore Yamari appeared, as well as the Peaceful and Wrathful Deities, etc., all of which were made by the great Līlavajra. Lavapa, Lalitavajra, and Indrabhuti also have stories of competing with magical powers. That is, after both Lavapa and Lalitavajra attained accomplishment, they went to the western country of Oddiyana. There was a difficult mountain to pass called Murundaka. The two teachers went forward and said, which of us two will pass through with magical powers? Lalitavajra said, today I will pass through with magical powers, and when we return, it will be by the power of your magical powers.
Chinese
与空行母们商议后，提取了喜金刚续的精华，创作了无我母的修法和俱生喜等多种论著，并向弟子们灌顶。之后，拉瓦巴大师和海生大师二人迎请了喜金刚续。拉瓦巴创作了名为“娑三毗达普ra克哩谛”（藏文：སྭ་སཾ་བེ་ད་པྲ་ཀྲྀ་ཏ་，梵文天城体：स्वसंवेदप्रकृति，梵文罗马拟音：svasaṃvedaprakṛti，汉语字面意思：自证本性）的论著，主要阐述圆满次第。海生创作了生起次第的修法等多种著作。喜金刚父续的修法最初出现的是海生修法，因此被称为“修法海生”。东方的大导师邬玛巴·贝巴的故事也没有清楚地见到或听到。当时，南方出现了一位观世音的成就者，名叫卡玛拉·郭米。他在南方的一座寺庙里，是一位精通三藏的比丘，也是一位大乘禅定者，卡玛拉·郭米是他的侍者。卡玛拉·郭米在未进入佛门，不了解业果的时候，在寺庙的门口捡到了一片写有文字的银叶。他随意拿走后，给了当地的一些妓女。后来，他的老师，那位比丘，每天早上很早就去乞食，然后从里面关上门，直到中午才开门。有一次，这位居士问他，从早上到中午关着门做什么。老师说：“你问这个做什么？”居士说：“我想学习老师您所做的瑜伽，然后进行禅修。”老师说：“我没有什么其他的瑜伽可做。我去普陀山听圣观世音菩萨讲法，然后再回来开门。”居士说：“那么请您也带我去吧。”老师说：“我要问过圣者才能带你去。”第二天，老师回来后，居士问他，老师有点生气地说：“你把我当成了罪人的使者了。我问了圣者，他说：‘你这个罪人不要再带这样的人来了。’因为那是圣者般若波罗蜜多……”
English
After consulting with the dakinis, he extracted the essence of the Hevajra Tantra and composed various treatises such as the selflessness mother's sadhana and Sahajasiddhi, and also conferred empowerments on his disciples. Then, the two masters, Lawapa and Tso Kye, invited the Hevajra Tantra. Lawapa composed a treatise called "Svasaṃvedaprakṛti" (藏文：སྭ་སཾ་བེ་ད་པྲ་ཀྲྀ་ཏ་，梵文天城体：स्वसंवेदप्रकृति，梵文罗马拟音：svasaṃvedaprakṛti，汉语字面意思：Self-Awareness of Nature), which mainly explains the Completion Stage. Tso Kye composed many works such as the Generation Stage sadhana. The first Hevajra Father Tantra sadhana to appear was the Tso Kye sadhana, hence it was called "Sadhana Tso Kye." The story of the great master of the East, Umāpā Pal Sbe, has not been clearly seen or heard. At that time, in the southern region, there appeared an accomplished one of Avalokiteśvara named Kamala Gomi. He was a servant of a bhikṣu who was well-versed in the three piṭakas and a Mahāyāna meditator in a monastery in the south. Kamala Gomi, before entering the Dharma and not knowing about karma and its effects, found a silver leaf with writing on it near the door of a monastery. He took it as he pleased and gave it to some prostitutes in the area. Later, his teacher, the bhikṣu, would go for alms early in the morning and close the door from the inside, not opening it until noon. Once, the lay disciple asked him what he was doing closing the door from morning until noon. The teacher said, "Why do you ask this?" The lay disciple said, "I want to learn the yoga that you, teacher, are doing and then meditate." The teacher said, "I have no other yoga to do. I go to Mount Potala to listen to the teachings of the noble Avalokiteśvara, and then I come back here to open the door." The lay disciple said, "Then please take me with you." The teacher said, "I will ask the noble one before I take you." The next day, when the teacher returned, the lay disciple asked him, and the teacher became a little angry and said, "You have made me a messenger of sinners. When I asked the noble one, he said, 'You sinner, do not bring such a person here again.' Because that is the noble Prajñāpāramitā..."
Chinese
说用银做的写满文字的经书会毁坏（他）。因此说你没有去普陀山（Potala）的缘分。他才知道那是以前自己得到的银叶上写的字。他对罪恶的行为非常害怕和恐惧。他说：那么请上师向圣者请教忏悔罪恶的方法吧！第二天，他也向圣者请教。观世音菩萨也赐予了一个甚深的修行方法。那位上师也给了那位居士。他也就在一个寂静的森林里一心修行。大约过了十二年，一只乌鸦想在树上吃掉一块掉下来的米饭，结果掉到了卡玛拉果米的面前。以前十二年都没有怎么吃人的食物，所以想吃那块米饭就吃了。吃完后，对米饭的贪恋之心非常强烈。去城市里乞讨，碰巧几天都没有得到。之后稍微得到一点，就放在一个瓦片里带到森林深处，对它的自性进行观察。看到对米饭的贪恋之心没有自性，从而清楚地认识到那个真如。圣观世音菩萨及其眷属也显现在自己面前，光芒四射。就在那时，将瓦片和米饭一起扔在地上，大地都震动了。一片瓦片的碎片掉到了龙王诺布嘉（Norgyai）的头顶上，经过观察才知道是这样。龙王诺布嘉的女儿带着五百眷属，拿着各种美味佳肴来供养，但他舍弃了对食物的贪恋，背对着他们坐着。后来为了调伏龙族，也去了龙族的地方。在人世间也做了很多利益众生的事情，最终也去了普陀山。这是在法称（Dharmakirti）时代发生的故事，第二十六个故事。 在那之后，毗湿奴罗阇（Vishnu Raja）去世后，在马拉瓦（Malawa）旧国王的后裔中，有一个王室血脉没有中断的家族，国王巴塔里（Bharthari）出现了。那位国王的一个妹妹嫁给了比玛拉旃陀罗（Bimala Chandra），生下了国王果比旃陀罗（Gobi Chandra）。法称去世的时候，他也登上了王位或者即将登上王位。
English
He said that a silver book with writings would be destroyed. Therefore, he said that you do not have the opportunity to go to Potala. He then realized that it was the writing on the silver leaf he had obtained before. He was very afraid and fearful of sinful deeds. He said, "Then please ask the master to ask the noble one for a method to purify sins!" The next day, he also asked the noble one. Avalokiteshvara also bestowed a profound method of practice. That master also gave it to that devotee. He practiced single-mindedly in a secluded forest. After about twelve years, a crow wanted to eat a piece of fallen rice on a tree, but it fell in front of Kamala Gomi. Since he had not eaten much human food for twelve years, he wanted to eat that piece of rice and ate it. After eating, a very strong craving for rice arose. He went to the city to beg, but by chance, he did not get anything for a few days. Later, he got a little and put it in a tile and carried it deep into the forest, observing its nature. Seeing that the craving for rice had no nature, he clearly realized that suchness. The noble Avalokiteshvara and his retinue also appeared in front of him, shining brightly. At that moment, he threw the tile and rice together on the ground, and the earth shook. A fragment of the tile fell on the head of the dragon king Norgyai, and after observation, he knew it was so. The daughter of the dragon king Norgyai, with five hundred attendants, brought various delicacies to offer, but he abandoned his craving for food and sat with his back to them. Later, in order to subdue the dragons, he also went to the land of the dragons. He also did many things to benefit sentient beings in the human world, and eventually went to Mount Potala. This is the story that happened in the time of Dharmakirti, the twenty-sixth story. After that, after Vishnu Raja passed away, in the lineage of the old king of Malawa, there was a family whose royal lineage had not been interrupted, and King Bharthari appeared. A sister of that king was married to Bimala Chandra, and King Gobi Chandra was born. When Dharmakirti passed away, he also ascended the throne or was about to ascend the throne.