Chinese
在某城中，他生于婆罗门种姓。长大后，通晓婆罗门教的一切论典。在前往一些地方乞讨时，最终在一座寺庙里，他看到僧人们以修习佛法为住处，于是心生信仰，出家为僧。他也通晓三藏的道理。他从前面提到的两位上师那里接受了坛城的灌顶，并接受了所有的教导，通过修习，不久就生起了特殊的智慧。他也见到了无数成就者的面容，与他们交谈并获得了后续的教导。由于他总是能亲眼见到吉祥黑汝嘎（梵文：Heruka）和空行母的集会，在他们的加持下，他的智慧也日益增长。后来，他与田地的瑜伽母，一个打油女的女儿一同行事，因此被僧人们从住所驱逐。他在城市里做打油的工作。因为他以前是婆罗门班智达，后来成了比丘，所以原有的巨大名利也消失了。因为他成了打油女的主人，所以被称为提力巴（梵文：Tilopa），意思是打油者，名字也因此改变。之后，他在各种田地里修行和居住。在邬金（约公元8世纪或9世纪，位于今巴基斯坦境内）等地，他获得了所有空行母的教导。因此，他做着打油的工作，就像从芝麻中榨出油一样，通过上师的口诀击中身体的要害，他认识到俱生智的生起，并通过一切行为认识了自己，获得了殊胜的成就。他也同时见到了十方诸佛的面容。之后，他想要向他人展示自己的证悟，在另一个时候，他在城市的集市上唱诵证悟之歌，让所有人都感到疑惑。有一次，在孟加拉的一个城市里，成百上千的人前来拜见上师，上师与明妃一同在相当于一个人身高的空中打油。每个人都问了一个问题，他则以一首证悟之歌作为回答。据说，在那里聚集的大多数人也因此领悟了真谛，获得了成就。他在那里被称为成就者提力巴，并长期利益众生。
English
In a certain city, he was born into a Brahmin family. When he grew up, he knew all the treatises of the Brahmin tradition. While going to beg in some places, he eventually saw monks dwelling in a temple, practicing Dharma, and he developed faith and became a monk. He also understood the principles of the three baskets (Tripitaka). He received the mandala initiation from the two aforementioned teachers, and having received all the instructions, he practiced and soon generated special wisdom. He also saw the faces of countless accomplished beings, conversed with them, and received subsequent instructions. Because he always saw the assemblies of glorious Heruka and the dakinis, through their blessings, his wisdom also increased more and more. Later, he engaged in conduct with a yogini of the fields, the daughter of an oil-presser, and was therefore expelled from the residence by the monks. He worked as an oil-presser in the city. Because he was formerly a Brahmin Pandit and later became a bhikshu, the great fame and gain he had also diminished. Because he became the master of the oil-presser woman, he was called Tilopa, meaning oil-presser, and his name also changed accordingly. Thereafter, he practiced and resided in various fields. In places such as Oddiyana (approximately 8th or 9th century AD, located in present-day Pakistan), he obtained all the instructions of the dakinis. Therefore, by doing the work of pressing oil, just as oil comes from sesame seeds, by striking the vital points of the body with the guru's instructions, he recognized the arising of co-emergent wisdom, and through all actions, he also recognized himself and attained supreme accomplishment. He also simultaneously saw the faces of all the Buddhas of the ten directions. Thereafter, wanting to show his realization to others, at another time, he sang songs of realization in the city markets, causing all people to be in doubt. Once, in a city in Bengal, hundreds of thousands of people came to see the teacher, and the teacher, together with a vidyadhari, was pressing oil in the sky at the height of a person. Each person asked a question, and he answered with a song of realization. It is said that most of the people gathered there also realized the meaning and attained accomplishment. There he was known as the accomplished Tilopa, and he worked for the benefit of beings for a long time.
Chinese
未舍弃肉身而前往空行刹土。此之弟子为饶波多杰和那若巴二人。前者的故事在此未讲述，似乎是米扎佐格的法类中的。玛多和普兰洛琼的传承的胜乐金刚的传记，以及嘉瓦派的喜金刚传记中，也说郭达玛希西雅是殊胜弟子。那若巴于喀且（克什米尔）地方的婆罗门种姓中出生。从小成为外道的班智达，在那里做了外道的秘密咒士，舍弃了婆罗门种姓的行为，做了阿瓦都提。一次去一个卖酒妇人的家里，那里有一个佛教的小沙弥，无法忍受那若巴的威慑力而逃走了，在其遗留处看到了一部经的范本，对佛法非常倾慕，前往卫藏，在佛教中出家，成为非常伟大的班智达，在那烂陀寺和毗格拉玛希拉寺守护北门。在那里降伏外道，广弘听闻讲说，但自己的心识连短暂的停留都没有，每晚都恒常修习胜乐轮，众多空行母显现，劝告说东方有一位名叫帝洛巴的上师，前往他的跟前，将会获得成就。前往东方后，四处寻找帝洛巴却没有找到。一次在一座寺庙里，僧众聚集用餐，从里面关上了门，那若巴在伙房里的时候，来了一个蓝色、肮脏的人，用火烤着许多活鱼，那若巴无法阻止。之后僧众出来呵斥，那人说，如果你们不喜欢，放回水里就可以了，说着把被火烤过的鱼放进水里，鱼就游走了。那若巴知道他是成就者，随后跟去，向他顶礼祈祷，但他却愤怒地殴打，连一句真实的话也不说。心想是帝洛巴吗？他就说是是。心想不是吗？他就说不是不是。在那里知道了他是知他心者，并且是帝洛巴。有时显现瑜伽士的行为，有时...
English
He went to the Khechara (空行刹土，梵文：Khecara，梵文罗马拟音：khecara，字面意思：空行) without abandoning his physical body. His disciples were Rolpai Dorje and Naropa. The story of the former is not mentioned here, but it seems to be in the Dharma cycle of Mitra Jogi. In the biographies of Chakrasamvara (胜乐金刚，梵文：Cakrasamvara，梵文罗马拟音：cakrasamvara，字面意思：胜乐) according to the tradition of Mar do and Purang Lochung, and in the biographies of Hevajra (喜金刚，梵文：Hevajra，梵文罗马拟音：hevajra，字面意思：喜金刚) of the Gyalpa tradition, Gautama Shishya is also said to be a supreme disciple. Naropa was born into a Brahmin family in the land of Kashmir. From a young age, he became a Pandit of the Tirthikas (外道), and there he became a secret mantra practitioner of the Tirthikas, abandoning the practices of the Brahmin caste, and became an Avadhuti. Once, he went to the house of a wine seller, where there was a young Buddhist monk who, unable to bear Naropa's power, fled. In his wake, he saw a copy of a Sutra, and became very devoted to the Dharma. He went to Central Tibet, took ordination in Buddhism, and became a very great Pandit. He guarded the northern gate of Nalanda and Vikramashila. There, he defeated the Tirthikas and extensively engaged in listening and teaching. However, his own mind did not remain even for a moment, and every night he constantly meditated on the Wheel of Chakrasamvara. Many Dakinis appeared and urged him, saying that there was a teacher named Tilopa in the east, and if he went to him, he would attain Siddhi (成就，梵文：siddhi，梵文罗马拟音：siddhi，字面意思：成就). After going to the east, he searched everywhere for Tilopa but could not find him. Once, in a monastery, the Sangha (僧伽) were gathered for a meal and had locked the door from the inside. When Naropa was in the kitchen, a blue, dirty man came and was roasting many live fish on a fire. Naropa could not stop him. Later, the Sangha came out and scolded him, but he said, "If you don't like it, I can put them back in the water." He put the fish that had been roasted in the fire into the water, and the fish swam away. Naropa knew that he was a Siddha (成就者), and followed him, prostrated at his feet, and prayed to him, but he angrily beat him and did not say even a single true word. When he thought, "Is he Tilopa?" he would say, "Yes, yes." When he thought, "Is he not?" he would say, "No, no." There, he knew that he was a knower of others' minds, and that he was Tilopa. Sometimes he would show the behavior of a yogi, sometimes...
Chinese
似乎是伪装成疯子。即使那样，那若巴也没有产生怀疑。有一次，在城市里一个娶媳妇的地方拿了很多蔬菜，供养给上师。上师似乎对那些蔬菜很感兴趣。那若巴心想：上师喜欢这些，于是又去了原来的地方。因为在印度，一天之内没有请客人两次的习俗，所以他偷了装蔬菜的容器带了回来。人们追赶他，虽然身上挨了很多棍子和石头，但他没有丢掉容器，而是把蔬菜供养给了上师。还有一次，在一个有很多莲花的狭窄水渠边，上师来回走动。那若巴问：我到水中央去做桥梁吗？上师说：可以。就这样做了。上师踩在那若巴的头上跳了过去。上师说：我很快就回来，你待在那里。上师很久都没有回来。回来的时候，上师也像之前那样过来了。在那里，莲花里的虫子吸干了那若巴身上的所有血，他几乎要死了。后来渐渐恢复了。他跟着上师走，在路上遇到了被抬着的国王的女儿多丽拉。底里巴说：抢走这个国王的女儿。那若巴伪装成婆罗门，像说吉祥话一样，把花放在女儿的头上，然后用力抢走并逃跑。仆人们殴打那若巴，他被打倒在地，像死人一样。上师用方法救活了他。又一次在路上走，遇到了大臣的妻子和正在出嫁的新娘，上师又像之前那样说。直到救活为止，都和之前一样。那若巴心想：上师似乎喜欢女人，于是花钱从父母那里买来了一个高种姓的女孩，那若巴自己娶了她，心想第二天供养给上师。那天晚上自己享用了她。第二天，上师把那若巴的阳具夹在石头中间。在那里，他痛苦了很多天。上师念咒语救活了他。之后，把那个女人供养给了上师。有一次，那个女孩对那若巴眉目传情，上师说：你不喜欢我，却喜欢他。然后把她和那若巴一起打了。那些也只是为了测试那若巴的信心是否坚定。
English
It seemed like a disguise as a madman. Even then, Naropa had no doubts. Once, he took many vegetables from a place in the city where a bride was being taken and offered them to the guru. The guru seemed very interested in those vegetables. Naropa thought, 'The guru likes these,' so he went back to the same place. Because in India, there is no custom of inviting a guest twice in one day, he stole the container of vegetables and brought it back. People chased him, and although he was hit with many sticks and stones, he did not drop the container, but offered the vegetables to the guru. Another time, by the side of a narrow canal with many lotuses, the guru was walking back and forth. Naropa asked, 'Shall I go to the middle of the water and make a bridge?' The guru said, 'Yes.' So he did. The guru stepped on Naropa's head and jumped over. The guru said, 'I will be back soon, stay there.' The guru did not return for a long time. When he came back, the guru came over as before. There, the lotus worms sucked all the blood from Naropa's body, and he was about to die. Later, he gradually recovered. He followed the guru and met the king's daughter Dolila being carried on the road. Tilopa said, 'Snatch this king's daughter.' Naropa disguised himself as a Brahmin, and as if saying auspicious words, he put a flower on the daughter's head, then forcefully snatched her and ran away. The servants beat Naropa, and he was knocked to the ground, like a dead man. The guru revived him with a method. Again, on the road, he met the minister's wife and a bride who was being married, and the guru said the same as before. Until he was revived, it was the same as before. Naropa thought, 'The guru seems to like women,' so he spent money to buy a high-caste girl from her parents, and Naropa himself married her, thinking of offering her to the guru the next day. That night, he enjoyed her himself. The next day, the guru clamped Naropa's penis between stones. There, he suffered for many days. The guru recited a mantra and revived him. After that, he offered that woman to the guru. Once, when that girl was flirting with Naropa, the guru said, 'You don't like me, but you like him.' Then he beat her and Naropa together. Those were also just to test whether Naropa's faith was firm.
Chinese
那若巴未生起信心，反而信心日渐增长。又一次，师徒二人在一座高楼的顶端，上师说：“如果有人能从这里跳下去，我会很高兴的。”那若巴心想：“上师有办法迅速让我复原。”于是那若巴跳了下去，四肢都断了。上师过了很多天才来。那若巴心想：“现在只有死路一条了。”上师来了，念诵咒语后，那若巴复原了。就这样，十二年中以无法估量的苦行侍奉上师，但上师甚至连一句好话都没说过。之后有一次，在一个空旷的平原上，上师说：“现在我要传授口诀，献上曼扎。”那若巴说：“这里没有水和花。”上师说：“你的身上难道没有血和手指吗？”那若巴放血，用血洒地。切断手指，堆成一堆。这时，帝洛巴收集那若巴的手指，用泥土和唾沫涂抹在那若巴的脸上，那若巴立刻昏了过去。醒来时，亲眼见到了所有法的实相，手指也复原了。再次赐予了所有的口诀和后续口诀。在那若巴成为瑜伽自在者时，帝洛巴说：“现在你不要争辩，不要收弟子，不要讲法。这样才能迅速获得成就。”之后，在那若巴于普拉哈里（Phullahari）安住于无散乱的禅定时，有一次不得不与外道辩论。当时，在一个僧团中，出现了一位善于辩论的外道论敌。在无法与他辩论时，一位老妇人说：“有位名叫吉祥名闻（Śrīkīrti）的贤者住在甘由那（Gaṃyona）。”僧人们找到他，请他辩论。他心想这样能利益佛教，于是在第二天进行了辩论。辩论稍微失败后，他心想：“像我这样一位语自在者，为什么会失败呢？”他想起了上师的教言，于是向上师祈祷。立刻，辩论也获得了胜利。帝洛巴手持滴血的人头，以恐怖的形象，化现为乞丐的模样显现。那若巴向上师顶礼。外道说：“你们佛教徒说自己慈悲，却向这个没有慈悲的罗刹顶礼，你自己已经失败了。”帝洛