Chinese
说是以喜金刚和密集金刚为主的教证来询问是否能获得成就，藏人说他著有《灌顶决定论》，并示现体验山居者的口诀。在尸林寒林中示现了很多入城的行为。所有他想做的事情，都通过修持黑大成就者来完成。从无数百千由旬之外，将坚固和移动的事物从空中取来。马拉瓦国王的女儿也从空中取来，后来被称为空行母甘嘎达拉。他大多住在东方拘萨罗的森林中。他能化身为空行母舌头狼来接受朵玛，获得见解，身体能化现为各种形象，拥有无数不可思议的能力。之前不相信夏瓦里巴的那两个人，身体没有改变。大约七十岁时去世，在中阴界获得了大手印成就。恰好在乔沃·那若巴去世时，这位上师的事业才开始。那若巴的声誉和弟子的聚集并不多，但他是最初就一起，利益他人最多的人。在印度，当时有很多追随者，但后来不会再多了。在尼泊尔和西藏等北方地区，他变得非常兴盛。弥勒巴的弟子中，以前的旧西藏人说有大四位、中七位、小十位。中等和小等的认定，印度人并不清楚。总的来说，瑜伽士的弟子中，有很多博学且获得能力的人。四大弟子是众所周知的。俱生金刚、空性定、罗摩巴拉、金刚手。第一个被称为那谛嘎那。他撰写了《真实性十论》的注释和《住处略摄》。第二个被称为提婆阿嘎惹旃扎。他撰写了阐明智慧和明智的论著。第四个是印度著名的金刚手，他撰写了《金刚句略摄》。这三位没有获得身成就的持明。这里的罗摩巴拉，即喜乐守护者，或者喜乐之源的守护者，是传承灌顶决定论的注释者。获得明妃能力的女瑜伽士仁钦拉姆，据说与主尊具有相同的智慧和证悟。据说具有半个嘎达达里的地位。他是国王种姓，来自南方卡纳塔克。
English
It is said that when asked whether accomplishment could be attained through the teachings and realizations primarily of Hevajra and Guhyasamaja, the Tibetans say that he composed the 'Definitive Treatise on Empowerment' and demonstrated experiencing the instructions of hermits. He demonstrated many ways of entering cities in the Cool Grove charnel ground. Whatever he wished to do, he accomplished by practicing the Great Black Achiever. From hundreds of thousands of leagues away, he brought stable and moving objects from the sky. He also brought the daughter of the king of Malava from the sky, who later became known as the Dakini Gangadhara. He mostly resided in the Kusa forest in the east. He had countless amazing abilities, such as transforming into a Dakini tongue-wolf to receive tormas, attaining views, and transforming his body into various forms. Previously, the two who did not believe in Shavaripa did not transform their bodies. He passed away at around seventy years old, and attained the supreme Mahamudra in the bardo. Just as Jowo Naropa passed away, this master's activities began. Naropa himself did not have much fame or a gathering of disciples, but he was the most beneficial to others from the very beginning. In India itself, there were many followers at that time, but there would not be many later. He became very prosperous in the northern regions such as Nepal and Tibet. Among the disciples of Maitripa, the old Tibetans used to say there were four great ones, seven middling ones, and ten small ones. The identification and definite number of the middling and small ones were not known to the Indians. In general, there were many learned and capable disciples of the yogi. The four great ones are well known: Lhenkyé Dorje, Tongnyid Tingdzin, Ramapala, and Vajrapani. The first is called Natégana. He composed a commentary on the 'Ten Aspects of Reality' and a summary of the 'Abode.' The second is called Deva Akarachandra. He composed a treatise clarifying wisdom and knowledge. The fourth is the famous Indian Vajrapani, who composed a summary of Vajra words. These three did not attain the Vidyadhara of the body. Here, Ramapala, meaning the protector of joy, or the protector of the source of joy, is the commentator on the lineage of the Definitive Treatise on Empowerment. The female yogi Rinchen Lhamo, who attained the power of a vidyadhari, is said to have the same wisdom and realization as the lord. It is said that she has the status of half a Gadadhari. She is of the royal lineage, from Karnataka in the south.
Chinese
降生后，从小就精通许多学问。依止曼底日巴十二年。曼底日巴去世后，在具光佛塔为上师服丧三年，一言不发，一心修行。之后，证悟了一切心要之义，在南方利益众生。黑怙主赐予宝剑成就，未舍弃此身，而于地下前往吉祥之门，据说至今仍居于非天之境。向库萨拉巴札小师，以及阿斯达嘎处，请教大手印诀窍。尤其从益西协年处听受。大导师寂静传承的持有者们，都赞颂曼底日。阿玛纳斯稍微区分了上下。如宝生源之语，大手印传承之第一段。第二传承是拙火，然而，并非先前没有拙火诀窍。虽然不能确定毗瓦巴是否也未从其他上师处听受，但依此派之说，暂且是导师毗瓦巴亲从金刚瑜伽母处请受。那位导师是那烂陀的班智达比丘，在那里也饮酒，与妇女一同行事，因此被僧团驱逐。之后，在恒河边，需要雇船夫摆渡，船夫说需要船费，他没有船费，便向恒河指责，恒河便倒流，到了对岸。之后，在邬仗那向一位卖酒妇人买酒，妇人说需要酒钱。他便在日影分界处画线，说在此线未过之前施舍，然后向太阳指责，按住太阳不让动，饮了酒。之后，妇人不愿放他走，所有的棍棒和煤灰都用上了。知道瑜伽士显示了能力，国王请求付了酒钱放他走。据说三天黎明时分才离开。之后，做了德里陵伽国王的供养处。享用了所有外道祭品的精华。因不顶礼，国王等人进行攻击，导师顶礼后，所有外道之神都被摧毁。神的主尊是毗湿
English
Having been born, he mastered many fields of knowledge from a young age. He attended on Maitripa for twelve years. After Maitripa passed away, he mourned for his guru at the Glorious Stupa for three years, not speaking a word, and practiced single-pointedly. Thereafter, having realized all the essential meanings, he worked for the benefit of sentient beings in the south. The Great Black One bestowed the siddhi of the sword, and without abandoning his body, he departed to the Gate of Glory beneath the earth, and it is said that he still resides in the realm of the Asuras. From the junior Teacher Kusala Bhadra and from Asita Ghana, he requested the instructions of Mahamudra. In particular, he received them from Yeshe Shenyen. The great teachers who hold the lineage of Shyiwa greatly praised Maitri himself. Amanasi made a slight distinction between the higher and lower. From the words like the source of jewels, this is the first section on the lineage of Mahamudra. The second transmission is Tummo, but it is not as if there were no Tummo instructions before. Although it is uncertain whether Virupa also did not receive it from other gurus, according to this school, it is said that Teacher Virupa directly requested it from Vajrayogini. That teacher was a pandita-bhikshu of Nalanda, and there he also drank alcohol and engaged with women, so he was expelled from the sangha. Thereafter, at the bank of the Ganges, he needed to hire a boatman to cross, and the boatman said he needed fare, but he had no fare, so he pointed his finger at the Ganges, and the Ganges flowed backwards, reaching the other side. Thereafter, in Oddisha, he bought alcohol from a liquor-selling woman, and the woman said she needed money for the alcohol. He drew a line at the boundary of the shadow of the sun, saying she should give it before this line was crossed, and then he pointed his finger at the sun, pressing it down so it would not move, and drank the alcohol. Thereafter, the woman did not want to let him go, and all the sticks and ashes were used up. Knowing that the yogi had displayed his power, the king requested that he pay the price of the alcohol and let him go. It is said that he left at dawn three days later. Thereafter, he became the object of offering for the king of Tri Linga. He consumed the essence of all the offerings of the heretics. Because he did not prostrate, the king and others attacked him, but when the teacher prostrated, all the heretical gods were destroyed. The chief of the gods was Vishnu.
Chinese
据说，名为纳塔者所建造的，有一个以四面像为标志的林伽，它在四岔路口裂开了。之后，（莲花生大师）前往达吉尼帕塔的外道集会处。在那里，无论来的是什么普通人，三叉戟都会自己刺入他们而死，婆罗门妇女们会聚集在尸体旁。大师拍了一下手掌，三叉戟就断了，旃扎力卡的自然形成的石像发出嗡嗡的声音。用鞭子抽打头部，头就掉到了胸前。据说，耳朵倾斜的样子至今还在。下令以后不准伤害众生。据说，虽然藏人说达吉尼帕塔在南方，但实际上它在东方。也有人说，调伏这位女神的是郭拉克沙。之后，（莲花生大师）前往索拉什特拉，那里有一个名为索瓦纳塔的，自在天的大石像。非常灵验。即使对它指着恐吓的手势，它也不想裂开。调查原因，据说上面显现了观世音菩萨的像。也有人说是光芒母的像。清除之后，真实地显现出形象，请求按照吩咐去做。大师说：“在你的供养处供养一百零一个僧团，不要接受杀生的供养，用鲜花供养我的像。”它说：“佛的教法很快就会衰败，对我的供养会一直有。但是，在教法存在期间，我会供养僧团。”据说，大师自己变成了一种涂在石像手上能使黄金变化的药。暂时消失不见了。每天从石像的手上取下能使黄金变化的药，只要接触到许多铁和铜，就能变成黄金，依靠它来供给僧团的生活。后来，乔纳嘎塔的一个国王请求了两万金衡制的黄金，还想再要，石像的手就合拢了。又有一个贫穷的婆罗门立下誓言祈祷，赐予了能使黄金变化的药。说七天后拿来。那人在三天之内把器具都变成了黄金。国王的两个人来抢夺，婆罗门把它献给了石像的手，手又合拢了。国王的一个人用棍子敲打手，自己的手断了而死。一个
English
It is said that there was a lingam with four faces, built by someone named Natha, which had cracked at the four-way intersection. Then, (Padmasambhava) went to the heretical gathering place of Dakinipata. There, no matter what ordinary person came, the trident would pierce them and they would die, and Brahmin women would gather around the corpse. The master clapped his hands, and the trident broke, and the naturally formed stone statue of Chandali made a buzzing sound. When the head was whipped, it fell to the chest. It is said that the tilted appearance of the ear still remains. He ordered that no harm should be done to sentient beings in the future. It is said that although Tibetans say that Dakinipata is in the south, it is actually in the east. Some also say that Goraksha subdued this goddess. After that, (Padmasambhava) went to Saurashtra, where there was a naturally formed stone statue of the great god Shiva called Sovanatha. It was very miraculous. Even when a threatening gesture was pointed at it, it did not want to crack. When the reason was investigated, it is said that an image of Avalokiteshvara appeared above it. Some also said it was an image of the Radiant Mother. After it was removed, the image manifested itself and asked to do as instructed. The master said, "Offer one hundred and one sanghas at your place of worship, and do not accept offerings of killing, offer flowers to my image." It said, "The Buddha's teachings will soon decline, and offerings to me will always come. However, I will offer to the Sangha as long as the teachings remain." It is said that the master himself turned into a gold-transforming medicine on the stone statue's hand. He disappeared for a while. Every day, the gold-transforming medicine was taken from the stone statue's hand, and as soon as it touched a lot of iron and copper, it would turn into gold, and the Sangha's livelihood was provided by it. Later, a king of Jonaghata requested two hundred thousand gold measures, and when he wanted more, the stone statue's hand closed. Again, a poor Brahmin made a vow and prayed, and was given the gold-transforming medicine. He was told to bring it in seven days. Within three days, he turned all the utensils into gold. Two of the king's men came to snatch it, but the Brahmin offered it to the stone statue's hand, and the hand closed again. One of the king's men struck the hand with a stick, and his own hand broke and he died. One
Chinese
因手势而口哑，国王也因心智疯狂而去世，据说非常灵验。现在那里没有僧侣，据说在难以进入的森林中央，有一尊深棕色的石像，张着嘴，非常威严。另外，在国王罗摩波罗的时代，瑜伽士也被称为西罗巴，为了去中部地区，做了各种各样的事情。用洗脚水灌溉国王罗摩波罗的大象巴纳达，通过战斗，制服了大约八个穆斯林国王。后来，在东方高拉地区，一个老虎豹国王醒来时，发现瑜伽士在他的枕头上。把他扔进河里，他又回来了。用火烧他，也烧不着。用各种武器攻击他，也伤不到他，而且武器都坏了。让他吃了六份毒药，日夜都有很多人守着他。看到老师的力量和光彩增强，知道他已经获得了成就，问他是谁，他说他是毗卢巴。在那里，他也给一些有缘人传授了教导，仅仅对那些恭敬侍奉的人说了一句真话，就出现了许多共同的成就。在巴嘎拉，他实际上在那里待了大约四个月，每个人都可以见到他。后来，不知道他去了哪里。据说他实际上去中国也是在这个时候。据说毗卢巴曾三次来到人间，这三次都已过去。这位老师也被称为室利达摩波罗，但他与那烂陀寺的住持，名叫住持达摩波罗的那位不是同一个人。他的弟子是出生在乌仗那的黑毗卢巴，他是一个婆罗门种姓，据说他刚出生时，婆罗门占卜师就预言他会犯下四种罪过，他的名字叫黑。在那里大约七年后，为了防止这四种罪过的发生，他被送到其他地方流浪。过了很长一段时间，母亲，名叫婆罗门妇女拉克希米，她的家人和姻亲都去世了，她也流浪到其他地方，种姓衰落，在东方乌迪比沙地区卖酒。后来有一天，她的儿子也来到了乌迪比沙。当他去母亲家时，由于彼此不认识，儿子和母亲发生了关系。他想从水罐里喝水，喝了之后就醉了。