Chinese
那些东西的购买也只在那之后的第二天进行。在那天之后的第二天，他们将所有那些东西都用于善行。他们就这样度过时光。此外，为吉祥密集金刚的十九位本尊供奉相当于马车轮子的七七四十九盏灯。为八位菩萨和六位忿怒尊供奉三盏灯。为十五位大方向守护神供奉十五个由两个人用筐抬着的食子。供奉所有以此为代表的供品。让听法的弟子、出家人和各种乞丐都感到满足。他们这样做供养也只是为了让佛法长久住世。对达摩波罗国王说：“在你的侄子在位时，有王国衰败的征兆，如果做一个大型的火供仪式，就能长久地统治国家，佛法也会兴盛。”因此，他献上了价值九十二万金币的物品。以导师为主的金刚持们进行了多年的火供。你的后代将出现大约十二位国王，特别是五个子嗣将统治许多地方，并使佛法兴盛。正如预言的那样应验了。详细的传记在其他地方有记载。当时，在金刚座（菩提伽耶）的一座寺庙里，有一尊用银制成的巨大的黑鲁嘎像，还有许多密咒的经书。一些僧伽罗人等小乘僧侣说这些是魔鬼制造的，于是用经书当柴烧，并将雕像切成碎片后拿走了。从孟加拉地区到比克拉玛希拉寺进行供养的许多人也说，那些被称为大乘的人是行为不正的生物，所以抛弃了那些宣扬正法的人，并将他们自己转变为正法。后来国王听说了这件事，对僧伽罗人处以了暂时的惩罚。最终，导师也从中进行了保护。这位导师也稍微讲述了三部克里亚瑜伽。密集、幻网、佛陀和合、月密明点、文殊忿怒尊，这五部内续部讲述了很多。特别是精通密集金刚，因此它在各方面都非常卓越。
English
The purchase of those things also only happened on the day after that. On the day after that day, they used all those things for virtuous deeds. They spent their time in this way. Moreover, for the nineteen deities of the glorious Guhyasamaja, they offered forty-nine lamps, equivalent to the wheel of a chariot. For the eight Bodhisattvas and the six wrathful deities, they offered three lamps each. For the fifteen great directional guardians, they offered fifteen tormas carried by two people in baskets. They offered all kinds of offerings represented by these. They satisfied all the disciples who listened to the Dharma, the ordained monks, and the various beggars. They made such offerings only for the sake of the long-lasting flourishing of the Dharma. They said to King Dharmapala, "During the reign of your nephew, there are signs of the kingdom's decline. If a large fire puja is performed, the country will be ruled for a long time, and the Dharma will also flourish." Therefore, he offered items worth nine hundred and twenty thousand gold coins. The Vajradharas, with the teacher as the chief, performed fire pujas for many years. About twelve kings will appear after you, and in particular, five descendants will rule many places and make the Dharma flourish. As prophesied, it came to pass. The detailed biography is recorded elsewhere. At that time, in a temple in Vajrasana (Bodh Gaya), there was a large silver Heruka statue and many tantric scriptures. Some Theravada monks, such as the Sinhalese, said that these were made by demons, so they used the scriptures as firewood and cut the statue into pieces and took them away. Many people who went to Vikramashila Monastery from the Bengal region to make offerings also said that those who are called Mahayana are beings who practice wrong views, so they abandoned those who teach the true Dharma and converted themselves to the true Dharma. Later, the king heard about this and temporarily punished the Sinhalese. In the end, the teacher also protected them from that. This teacher also spoke a little about the three sections of Kriya Yoga. Guhyasamaja, Mayajala, Buddha Samayoga, Chandra Guhyatilaka, Manjushri Krodha, he taught a lot about these five inner tantra sections. In particular, he excelled in Guhyasamaja, so it was very excellent in every way.
Chinese
吉祥！這位上師的弟子名為饒西善知識，是一位精通《俱舍論》、《般若經》和《事部瑜伽》、《行部瑜伽》、《瑜伽部瑜伽》三部瑜伽的班智達，他安住在舒適的狀態中。上師耶謝紮巴認為他是個有福之人，便為他灌頂。他自己也精進修持，親見了閻羅法王。他成就了夜叉的自在，能夠隨時隨地取得任何想要的財物，並將其贈予那些為生活奔波的人們。他僅僅役使夜叉，在那爛陀寺的南方建造了一座名為「甘露源」的寺廟。最終，他以自身證得了持明果位。國王種姓的羅睺羅賢，雖然在學術方面獲得了班智達的地位，但他的智慧稍顯遲鈍。上師為他灌頂並加持。他在西方辛度地區附近的一條河邊，長期修持《密集金剛》。他親見了五方佛，並真實地成就了秘密主。他在贍部洲沒有做太多的利生事業，而是前往了卓丁地區。在那裡，他廣泛地講授密咒的續部，並從龍族那裡獲取財物，每天支付五百名建造寺廟的工匠每人一份第納爾金幣作為工資。他建造了一座宏偉的《密集金剛》神殿。他以自身成就了持明者的身，並為了調伏龍族，進入了大海，至今仍然住在那裡。上師佛密和佛寂是佛智足早期的弟子。他們從上師本人以及其他眾多金剛持那裡聽聞了許多密咒，尤其精通事部、行部和瑜伽部三部。他們也證得了瑜伽部的成就。其中，佛密在瓦拉納西的一個地方修持聖者文殊菩薩，結果有一天，畫像開口說話了。成就的徵兆還包括紅黃色的酥油沸騰，以及枯萎的花朵重新綻放。儘管他意識到這是成就的徵兆，但他最初猶豫著是先獻花還是先喝酥油，結果受到了損
English
Auspicious! This master's disciple, named Rap Zhi Geshe Nyen, was a Pandit skilled in the Abhidharma, Prajnaparamita, and the three divisions of Kriya Yoga, Charya Yoga, and Yoga Tantra. He resided comfortably. Master Yeshe Zhap, recognizing him as fortunate, bestowed empowerment upon him. He himself also diligently practiced, and personally saw Yama, the Lord of Death. He attained mastery over the Yakshas, able to instantly acquire any desired wealth and bestow it upon those striving for livelihood. Employing only Yakshas as servants, he built a monastery called 'Amrita Source' to the south of Nalanda. Ultimately, he attained the state of Vidyadhara with his very body. Rahula Bhadra of the royal lineage, although having attained the status of a Pandit through scholarly pursuits, was somewhat dull-witted. The master empowered and blessed him. He practiced the Guhyasamaja for a long time by a river near the western region of Sindhu. He beheld the faces of the Five Tathagatas and genuinely attained the Lord of Secrets. He did not engage in extensive activities for the benefit of beings in Jambudvipa but went to the region of Droding. There, he extensively taught the tantric systems of secret mantras and obtained wealth from the Nagas, paying five hundred laborers each a gold dinara for their daily work in constructing a monastery. He built a magnificent temple of Guhyasamaja. He attained the Vidyadhara body with his very body, and desiring to subdue the Nagas, he entered the ocean and remains there to this day. Master Buddha Guhya and Buddha Shanti were early disciples of Buddha Yeshe Zhap. They heard many secret mantras in general from the master himself and also from many other Vajradharas. In particular, they were skilled in the three tantras of Kriya, Charya, and Yoga. They also attained accomplishment in Yoga Tantra. Among them, Buddha Guhya practiced the noble Manjushri in a place in Varanasi, and one day the painted image spoke. Signs of accomplishment also included the boiling of reddish-yellow ghee and the blooming of withered flowers. Although he recognized these as signs of accomplishment, he initially hesitated whether to offer flowers or drink the ghee first, and as a result, he was harmed.
Chinese
一个女巫制造障碍，用灰尘拍打老师的脸颊，老师稍微昏厥。昏厥醒来时，画像被灰尘覆盖，花朵也旧了，酥油也洒了。然而，他擦去灰尘，将花朵献于头顶，喝光了所有的酥油，身体摆脱了一切疾病，变得非常强壮，智慧非常敏锐，并具有了神通。寂静佛通过不执著于任何物质和画像等进行禅修，也获得了与秘密佛同等的功德。之后，他们两人去了普陀山（Potola）。在山脚下，他们看到圣救度母（度母，藏文：སྒྲོལ་མ，梵文天城体：तारा，梵文罗马拟音：Tārā，汉语字面意思：救度者）正在为龙族说法，但却是一位老妇人在放牧一大群牛。在山腰上，他们看到一位皱眉的女神正在为非天和夜叉众说法，但却是一位女孩在放牧一大群羊。当他们到达山顶时，据说只有一尊圣观世音菩萨的石像。然而，寂静佛心想：这个地方怎么会有凡夫俗子呢？是我自己的显现不纯净。这些都是度母等等。于是他深信不疑地祈祷，获得了能够随意转变共同功德的神通，以及无法估量的神通等等，并且也知晓了至高功德，即先前未曾学过的所有佛法，以及证悟了与虚空同等的实相。秘密佛在不太相信的情况下祈祷，仅仅获得了双脚不触地的成就。在那里，那位老妇人说：你去雪山冈底斯山（Kailash）修行吧，并作了授记。回来后，他问寂静佛获得了什么成就，寂静佛讲述了事情的经过。这时，他的朋友因为他获得了巨大的成就而产生了嫉妒的念头，随即失去了双脚不触地的成就。据说后来经过长时间的忏悔才恢复了。之后，他在瓦拉纳西（Vārāṇasī）讲法几年。后来，在圣妙吉祥（文殊菩萨，藏文：འཇམ་དཔལ，梵文天城体：मञ्जुश्री，梵文罗马拟音：Mañjuśrī，汉语字面意思：妙吉祥）的再次劝请下，他去了冈底斯山修行，多次亲眼见到了金刚界大坛城，变得像不与妙吉祥说话一样。他役使了所有非人，以及业力
English
A witch created an obstacle and slapped the teacher's cheek with ashes, causing the teacher to faint slightly. When he recovered from the faint, the painted image was covered with dust, the flowers were old, and the butter had spilled. However, he wiped away the dust, offered the flowers on his head, and drank all the butter, freeing his body from all diseases, becoming very strong, with extremely sharp intelligence, and possessing clairvoyance. Buddha Shyiwa (Peaceful Buddha) also attained the same qualities as Buddha Sangwa (Secret Buddha) by meditating without elaborating on any substances or painted images. Then, the two of them went to Mount Potala. At the foot of the mountain, they saw the Holy Tara teaching the Dharma to the Naga assembly, but it was an old woman herding a large herd of cows. On the mountainside, they saw a frowning goddess teaching the Dharma to the Asura and Yaksha assembly, but it was a girl herding a large herd of sheep. When they reached the summit, it was said that there was only a stone statue of the Holy Avalokiteśvara. However, Buddha Shyiwa thought: How could there be ordinary people in this place? It is my own impure perception. These are all Tara and so on. With great faith, he prayed and obtained the power to transform common qualities as desired, immeasurable clairvoyance, and also knew the supreme qualities, all the Dharma that had not been previously taught, and realized the meaning of reality equal to space. Buddha Sangwa prayed without much faith and only obtained the Siddhi (accomplishment) of walking without his feet touching the ground. There, the old woman said: Go to Mount Kailash, the snowy mountain, and practice, and gave a prophecy. When he returned, he asked Buddha Shyiwa what Siddhi he had obtained, and Buddha Shyiwa told him what had happened. Then, his friend became jealous of his great accomplishment, and immediately lost the Siddhi of his feet not touching the ground. It is said that he later recovered it after a long period of confession. After that, he taught the Dharma in Varanasi for a few years. Later, at the urging of the Holy Manjushri, he went to Mount Kailash and practiced, repeatedly seeing the great Vajradhatu Mandala, and became like someone who did not speak to Manjushri. He enslaved all non-humans, and karmic
Chinese
获得了一种能自在驾驭寻常成就的能力。当时，吐蕃赞普赤松德赞派遣达瓦曼殊室利等人前去迎请，但文殊菩萨没有应允，所以没有前来。为他们讲述了克里亚瑜伽三部。创作了进入金刚界修法瑜伽，以及《现观庄严论》的略释，还有《三摩地后释》的广释。对于他的言教，还有许多被记录下来的注释。虽然没有获得殊胜的成就，但不久之后，他的身体就消失不见了。有人说寂静佛也住在冈底斯山，但实际上他显现为前往了邬金。莲花戒论师也是在这位国王在位期间来的，所以不认为他会更早或更晚。国王吉祥护法，也就是达磨波罗时期的故事，这就是第三十个故事。之后，名为玛苏rakshita的人，是国王达磨波罗的女婿，执政了大约八年。之后，名为瓦纳波罗的人，是国王达磨波罗的儿子，执政了大约十年。在他们执政期间，出现了论理学家法胜，以及名为达磨弥扎的人，还有毗玛拉弥扎，以及达磨嘎ra等人。这两位国王对佛法供养非常丰厚，但没有新的功绩，所以没有被列入七个波罗之中。之后，国王瓦纳波罗的儿子摩西波罗出现了，执政了五十二年。粗略计算，这位国王去世的时候，大约是吐蕃赞普赤热巴巾去世的时候。在这位国王在位期间，出现了论师根嘎宁波，以及创作了世俗和胜义菩提心次第的马鸣，他是一位应成派中观论师，还有论师利益他人，以及论师月莲花等等。论师耶谢坚和耶谢扎巴等人也显现为在这个时期出现。在克什米尔，出现了持律仪者吉那弥扎，以及萨瓦吉那提婆，以及达那希拉等等。这三位也显现为曾到过吐蕃。成就者底洛巴也是在这个时期出现的，其他历史中有记载。论师根嘎宁波，出生地是摩揭陀，种姓是王族，属于大众部。
English
He attained an ability to freely wield ordinary accomplishments. At that time, the Tibetan Emperor Trisong Detsen sent Dawa Manjushri and others to invite him, but Manjushri Bodhisattva did not grant permission, so he did not come. He explained the three sections of Kriya Yoga to them. He composed the practice method of entering the Vajradhatu Yoga, as well as a concise commentary on the Abhisamayalankara, and an extensive commentary on the Samadhipara. There are also many other commentaries written down based on his teachings. Although he did not attain supreme accomplishment, his body disappeared not long after. Some say that the Peaceful Buddha also resides in Mount Kailash, but it appears that he actually went to Oddiyana. Acharya Kamalashila also appeared during the reign of this king, so it is not believed that he came earlier or later than that. The story of King Palden Chokyong, or Dharmapala, is the thirtieth story. After that, a person named Masu Rakshita, who was the son-in-law of King Dharmapala, ruled for about eight years. After that, a person named Vana Pala, who was the son of King Dharmapala, ruled for about ten years. During their reign, there appeared the logician Dharmakirti, and a person named Dharma Mitra, as well as Vimala Mitra, and Dharma Kara, and so on. These two kings made great offerings to the Dharma, but they had no new achievements, so they are not counted among the seven Palas. After that, the son of King Vana Pala, Mahi Pala, appeared, and ruled for fifty-two years. Roughly calculated, the time of this king's death was about the time of the death of the Tibetan Emperor Tri Ralpachen. During the reign of this king, there appeared Acharya Kunga Nyingpo, and Ashvagosha, who composed the stages of meditation on relative and ultimate Bodhicitta, who was a Prasangika Madhyamaka philosopher, and Acharya Benefiting Others, and Acharya Chandra Padma, and so on. Acharya Yeshe Jin and Yeshe Drakpa also appear to have appeared during this time. In Kashmir, there appeared the Vinaya holder Jina Mitra, and Sarvajna Deva, and Dana Shila, and so on. These three also appear to have come to Tibet. The Siddha Tilopa also appeared during this time, and it is recorded in other histories. Acharya Kunga Nyingpo, his birthplace was Magadha, his lineage was royal, and he belonged to the Mahasamghika school.