Chinese
获得殊胜智慧后，前往西方邬金的空行母之地时，外道空行母们递过来一个花环，接过后，佛教的空行母们来了，说：儿子，接过花不好，那是外道的瑜伽母，要追随接过花的人。于是（莲花生大师）说：那么我需要你们的守护。她们说：这个地方，外道和内道的空行母们，以谁先接到花为准，就必须追随谁，已经这样定好了。在那里，上师（莲花生大师）修禅定而住，半夜时分，传来巨大的“突冲”声，一看，原来是外道空行母们降下了巨大的石块雨。通过观修生起次第，在观修保护轮的期间，没有受到损害。心想：仅仅生起次第的力量尚且如此，更要展示圆满次第的力量。于是安住于无相禅定中，所有的石头都停留在空中。至今，在空中，有一块无所依凭的巨石，以及镜面般光滑的岩石表面上，许多小石块无所依凭地停留在那里。在那里，空行母们的障碍无法阻挡。之后，行持乞食，安住于此。在城市门口，多次与国王相遇。每次相遇，国王都会问一个问题，但上师（莲花生大师）什么也不回答。有一次，国王说：愚笨无知的比丘你，总是来来往往做什么？还不如长睡一觉。于是，上师（莲花生大师）在国王的门口，连续十二年都在睡觉。在那里，所有来往的人，如果不向上师（莲花生大师）顶礼，脚就会僵硬，所以国王等所有人都顶礼着来来往往。十二年后醒来，国王问：上师，您为什么睡这么久？上师说：是神让我说的。之后，国王也变得非常虔诚，并将许多百姓安置于金刚乘中。据说，那位国王是因陀罗菩提二世。之后，上师在尸陀林中到处游历时，嗡（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）
English
After attaining supreme wisdom, when he went to the land of the dakinis of Oddiyana in the west, the tirthika dakinis handed him a garland of flowers. When he took it, the Buddhist dakinis came and said, "Son, it is not good to take the flower. She is a tirthika yogini. You must follow whoever takes the flower." Then (Padmasambhava) said, "Then I need your protection." They said, "In this place, the dakinis of outsiders and insiders have made a rule that whoever receives the flower first must be followed." There, the master (Padmasambhava) meditated and stayed in samadhi. At midnight, there was a loud "thug chom" sound. When he looked, the tirthika dakinis were raining down large stones. By meditating on the generation stage, no harm occurred during the period of meditating on the protective wheel. Thinking, "If the power of the generation stage is like this, then I must show the power of the completion stage," he remained in non-conceptual samadhi, and all the stones remained in the sky. Even now, in the sky, there is a boulder without support, and many small stones remain without support on the mirror-smooth surface of the rock. There, the obstacles of the dakinis could not stop him. After that, he practiced begging for alms and stayed there. At the city gate, he met the king many times. Each time they met, the king would ask a question, but the master (Padmasambhava) would not answer. Once, the king said, "You foolish and ignorant bhikshu, what are you doing coming and going so often? It would be better to sleep for a long time." Then, the master (Padmasambhava) slept continuously for twelve years at the king's gate. There, everyone who came and went would have stiff feet if they did not prostrate to the master (Padmasambhava), so the king and everyone else prostrated and went back and forth. After waking up after twelve years, the king asked, "Master, why did you sleep for so long?" The master said, "The deity told me to say so." After that, the king also became very devoted and placed many people of the country in the Vajrayana. It is said that the king was Indra Bodhi II. After that, when the master was wandering everywhere in the charnel ground, Om (Tibetan: ཨོ，Sanskrit Devanagari: ओ，Sanskrit Romanization: o, Literal Chinese meaning: Om)
English
In the land of Adornment, five hundred chief mantra-holding mothers went to the charnel ground. Among them, 'mantra-holding mother' refers to mantra-vadis, those who possess the power of co-emergent and blessed mantras, not inferior ones who have accomplished curses. Therefore, wanting to obstruct the master, they searched for him. At the master's remains, they saw nothing but a monastic robe. They said, 'Alas, look at this bhikshu's illusion, he has transformed his own body into a robe. Therefore, let's cut this robe into pieces and eat them separately.' Having said this, they divided the robe into five hundred pieces and swallowed them separately. At that moment, the master manifested his body and cast a curse upon them. The five hundred mantra-holding mothers turned into five hundred ewes. Then, these ewes went to the king and said, 'The charnel ground bhikshu has treated us in this way, please, O King, find a way to liberate us.' Thereupon, the king asked the master, who appeared naked and said, 'O King, the mantra-holding mothers of your land have eaten the bhikshu's only possession, a robe. Therefore, please summon all the mantra-holding mothers.' So, except for three, all were summoned. The master made a threatening gesture at each of them, and they turned into various kinds of headdresses, and each vomited out pieces of the robe. When these pieces were sewn together, they didn't quite fit. The master said, 'There are still three, please summon them.' At that moment, three who were among the queen's retinue also came there. As before, they were made to vomit out the robe. When this robe was worn, the venerable one became widely known as Lawapa (Tibetan: ལྭ་བ་པ་, literally: the one who wears a robe). After that, King Indrabhuti received the empowerment and, by meditating on his instructions, the king also attained accomplishment. Then, the master, in a cave, for twelve years, while meditating on signless samadhi, was benefiting beings by means of the path of clear light, but people were disparaging him, saying that he was teaching foolishness as dharma. King Indrabhuti, each day, enjoyed himself with five hundred women, and people were also disparaging him. At another time, the king handed a pot full of hot food to a queen, saying, 'Before it gets cold, offer it to the master Lawapa.' So, she traveled a path that took many days.
Chinese
于是（他想）蔬菜不凉怎么可能呢？国王说：‘那是有咒语的，你闭上眼睛，这样说：‘如果导师拉瓦巴处于不眠的苦行是真实的，那么现在就请立即前往郭丹巴日（Koṭaṃbharī）的岩洞！’这样说。’他也那样做了。刚一睁眼，据说就到了导师面前。在那里，导师正忙于给一些弟子灌顶，很长时间没顾得上他。再次端上来的时候，大部分都供养了，给了他少量还带点温热的残羹剩饭，说：‘把这还没凉的送给国王。’（他想）有十二由旬的路程，不凉怎么可能呢？导师说：‘如果国王因扎菩提（Indrabhūti）是梵行的至尊，那么现在就请立即前往国王的面前！’这样说，就会很快到达。’他心想：‘这位导师也是个说谎的人，像这样与所有人的显见相悖的话，谁会相信呢？’然而，他还是那样做了。一会儿功夫，路程就好像被截断了一样，带着那些不祥之物来了，到达了国王在大殿中位于成百上千人中间的地方，献上了蔬菜的残羹剩饭。在那里，他讲述了之前的故事，还把郭丹巴日（Koṭaṃbharī）岩洞的土，以及一条名为成就之河的红色河流中的一个脚镯，伊罗山上的各种成就的药物，嘎扎卡珠拉森林中的三个果实，斯库如拉森林中的三个果实，成就之湖中的一朵莲花，作为真实的象征展示给人们看，所有人都感到惊奇，并且知道斯多国王也获得了成就。后来，国王和导师两人向邬金（Oḍḍiyāna）的人们传授教诲，所有人都获得了成就，成为了瑜伽士，据说邬金（Oḍḍiyāna）这个如此大的地方也几乎变得空无一人。这个故事与萨哈迦悉地（Sahajasiddhi）注释在西藏的说法略有不同，例如，就像经部中出现许多不同的度母故事一样。
English
Then (he thought), how could the vegetables not be cold? The king said, 'That has a mantra. You close your eyes and say this: 'If it is true that the teacher Lavapa is in sleepless asceticism, then please go to the rock cave of Kotambhri immediately!' Say that.' He did as he was told. As soon as he opened his eyes, it is said that he arrived in front of the teacher. There, the teacher was busy initiating some disciples and had not been able to attend to him for a long time. When it was served again, most of it was offered, and he was given a small amount of leftovers that were still warm, saying, 'Send this to the king before it gets cold.' (He thought) It's a twelve-yojana journey, how could it not be cold? The teacher said, 'If King Indrabhuti is the supreme of celibacy, then please go to the king's presence immediately!' Say that, and you will arrive quickly.' He thought, 'This teacher is also a liar. Who would believe such words that contradict the obvious to everyone?' However, he did as he was told. In a moment, the journey seemed to be cut short, and he came with those inauspicious things, and arrived at the king's presence in the hall in the middle of hundreds of thousands of people, and offered the leftovers of the vegetables. There, he told the previous story, and also the soil of the Kotambhri rock cave, and a bracelet from a red river called the River of Accomplishment, various accomplished medicines from Mount Ilo, three fruits from the Gaza Khajura forest, three fruits from the Skurura forest, and a lotus flower from the Lake of Accomplishment, as true symbols, and showed them to the people, and everyone was amazed, and knew that King Stod had also attained accomplishment. Later, the king and the teacher both taught the people of Oddiyana, and everyone attained accomplishment and became yogis, and it is said that the country of Oddiyana, which was so large, became almost empty. This story is slightly different from the Sahajasiddhi commentary in Tibet, for example, just as many different Tara stories appear in the sutras.
Chinese
如前所说，如果出现与因陀罗部底（Indrabuti）和拉瓦巴（Lawa pa）一致的其他行为方式，那也没有什么不妥。此外，在西藏本地存在的一些俱生智成就的注释版本中，似乎没有那个故事。一些汉文版本中也似乎没有。总的来说，在印度，经文的篇幅和长短不一，因此《青史》等书籍中有辩论，但没有实质意义。在类似珍宝来源的故事中，这是光明传承故事的第四部分。 导师因陀罗部底和拉瓦巴这两位导师，都向成就者扎烂达惹巴（Jalandharipa）请教了光明和极乐的教导。导师出生的地方，在西方信度的城市中，有一个叫做那嘎惹塔塔（Nagara Thatha）的地方，他们出生在平民种姓中，但由于功德的力量，他们拥有巨大的财富。后来，他们在寺庙里出家为僧。当他们向导师拉瓦巴请教教导并进行禅修时，从天空中传来声音说：“你去邬金（Ugyen）并禅修，在那里你将获得你想要的成就。”因此，他们去了邬金，从国王因陀罗部底、拉卡什米卡拉（Laksmikara）姐妹和导师卡察巴达（Kacchapada）那里听取了所有续部的教导。当他们在那里禅修时，在某个月的初十，他们去了墓地。在那里，他们亲眼见到了吉祥黑汝嘎（Heruka）的坛城，许多金刚空行母授予了他们灌顶。就在那时，他们获得了大手印至高成就的果位。之后，他们在那个地方住了很长时间，并根据需要为众生服务。有一次，当他们在一个叫做科坦巴拉（Kotambara）的城市时，城市里的人们也问了导师一些问题。导师很长时间都没有生气。另一次，城市里三个主要的种姓领袖去了十字路口。当他们看到导师处于禅定状态时，一个人说：“这位瑜伽士是个瞎子。”另一个人说：“这不是瑜伽士，是个哑巴。”还有一个人说：“这是个死尸。”导师说：“愿你们也变成那样。”
English
As mentioned before, if there is another way of acting that is consistent with Indrabuti and Lawa pa, then there is nothing wrong with that. Furthermore, in some versions of the commentary on the innate accomplishment that exist in Tibet itself, it seems that that story is not there. It also seems that some Chinese versions do not have it. In general, in India, the length and brevity of the scriptures vary, so there are debates in books such as the Blue Annals, but there is no substance. In a story like the source of jewels, this is the fourth part of the story of the Clear Light lineage. Both the teacher Indrabuti and Lawa pa asked the accomplished Jalandharipa for the teachings of Clear Light and Great Bliss. In the place where the teacher was born, in the city of Sindh in the west, there is a place called Nagara Thatha, where they were born into the commoner caste, but due to the power of merit, they possessed great wealth. Later, they became monks in a monastery. When they asked the teacher Lawa pa for teachings and meditated, a voice came from the sky saying, "Go to Ugyen and meditate, and there you will attain the accomplishment you desire." Therefore, they went to Ugyen and heard the teachings of all the tantras from King Indrabuti, the sister Laksmikara, and the teacher Kacchapada. When they meditated there, on the tenth day of a certain month, they went to the charnel ground. There, they directly saw the mandala of the glorious Heruka, and many Vajra Dakinis bestowed empowerments upon them. At that very moment, they attained the state of the supreme accomplishment of Mahamudra. After that, they stayed in that place for a long time and served sentient beings as needed. Once, when they were in a city called Kotambara, the people of the city also asked the teacher questions. The teacher did not get angry for a long time. Another time, three of the main caste leaders of the city went to a crossroads. When they saw the teacher in meditation, one said, "This yogi is blind." Another said, "This is not a yogi, he is a mute." And another said, "This is a dead corpse." The teacher said, "May you all become like that."