English
, and the Yogini Bhadza Ruru, these are the three early disciples. The later disciple was the great accomplished Shiwaba, the fourth. In the story like the source of jewels, the story of the four transmissions of luminosity etc. merging into one, this is the fifth. The fifth transmission is the generation stage combined with activity. That was in the city called Stone Heap City, within the central region of Kabi. There was a very intelligent Brahmin teacher who was particularly devoted to the Buddha's teachings. He became ordained among the majority of the Sangha at Nalanda and was named Buddha Shri Jnana (梵文：Buddhaśrījñāna). Some say that this teacher was a reader of the royal caste. There, he learned all the teachings of the Greater and Lesser Vehicles from the teacher Sengge Zangpo. After being requested by Gunamitra (梵文：Guṇamitra), he also wrote many treatises such as the commentary on the Compendium of the Prajnaparamita. This Gunamitra (梵文：Guṇamitra) resides in the Prajna transmission of Tibetan Buddhism. The oral explanation says that he was not a Bhikshuni. After that, he went to Oddiyana in the west. He received many outer and inner secret mantras from the teacher Gegei Dorje and the Yogini Gune Ru, and obtained good samadhi. In the north of Oddiyana, there was a low-caste girl named Dzati Dzala, who was of the same lineage as Lhamo Palmo (Shri Devi), and he relied on her for eight months. He accomplished the vidya-mantra just by obtaining the transmission of Jambhala. In the land of Jalandhara, he asked the teacher Child's Feet, also known as Balipada (梵文：Bālipāda), for the wisdom tantra. It is said that this was a transformation of the body of the accomplished Jalandharipa. There, he obtained the samadhi of the continuous stream of the wisdom lineage. After that, in the south, in a place called Kongkana, where a tree grows in the sky, the teacher Palitapada, also known as the teacher Sungwai Zhabs, was with about eighteen male and female yogi disciples who possessed miraculous powers, and all the necessities were provided by the wealth-stream mother. He requested the Guhyasamaja from him and relied on him for nine years, listening to the tantra eighteen times. However, he did not realize the suchness even slightly, so he asked the lama, who said that he also had not realized it. There, there was a mudra named Mala Modi, who was of the Guhyasamaja.
Chinese
将（经文）译成书本，挂在脖子上。在金刚座（菩提伽耶）后面，名为库巴的园林中进行了三次修行，历时十八个月，并进行了六个月的猛烈修行。出现了预言：“对圣者文殊菩萨的疑惑将会消除。”心想文殊菩萨住在汉地五台山，于是打算去那里。向东北方向走了大约十由旬，在太阳未升起的时候，在一座白色的房子旁边，看到一位穿着破旧裙子的老居士，头上裹着法衣，和一个恶妇一起耕田，心中有些不悦。离那不远的地方，还躺着一条白色的恶狗。在那里，到了中午乞食的时候，便去乞讨食物。那人从田埂里抓了一条鱼，给了狗。然后把呕吐物端给老师，老师因为分别念而没有食用。这时，居士说：“赡部洲的人分别念太重了，请用好的食物。”说完就到别处去了。这时，那个妇人端来了米饭和好的酸奶，（老师）用完斋饭，正要离开的时候，（妇人）说：“今天到不了村子里，到里面去吧。”于是（老师）就留了下来，念诵密集金刚续，在有疑惑的地方，那个妇人就露出不高兴的表情。心想：“这个人能知道别人的心思。”于是说：“请您消除我的疑惑。”（妇人）说：“我不知道，那个居士非常精通密法，太阳偏西的时候就会回来，向他请教消除疑惑吧。”太阳偏西的时候，（居士）喝醉了酒，摇摇晃晃地回来了。这时，（老师）知道他是修习密咒的人，便放弃了不信任，向他顶礼，并请教了所有的疑惑。（居士）说：“需要灌顶。”（老师）说：“以前已经向别人求过灌顶了。”（居士）说：“我的法，要我亲自灌顶。”于是进入了一个坛城房间。在夜晚的时候，老师被叫到里面，在文殊金刚十九尊坛城显现的面前，以前的化身居士、妇人和狗也出现了。（居士）说：“要接受谁的灌顶？”（老师）虽然知道他们本质相同，但因为喜欢坛城，于是说：“从坛城中求取。”（居士）说：“好吧，去吧。”那三个人就到了另一个小房间。坛城
English
Having translated (the scriptures) into a book and hung it around his neck, he practiced three times in a place called Kupa's Garden behind Vajrasana (Bodh Gaya), for eighteen months, and practiced fierce conduct for six months. A prophecy appeared: "Doubts about the noble Manjushri will be dispelled." Thinking that Manjushri resided on Mount Wutai in China, he intended to go there. After traveling about ten yojanas northeast, at a time when the sun had not yet risen, next to a white house, he saw an old householder wearing a tattered skirt, with a Dharma robe wrapped around his head, plowing a field together with an evil woman, and he felt somewhat displeased. Nearby, there was also an evil white dog lying down. There, as the time of day approached for begging for alms, he went to beg for food. The man caught a fish from the ditch and gave it to the dog. Then he offered the vomit to the teacher, but the teacher did not eat it because of conceptual thought. At that time, the householder said, "People of Jambudvipa have too much conceptual thought, please take good food." Having said that, he went elsewhere. Then, the woman brought rice and good yogurt, and after (the teacher) had finished the meal and was about to leave, (the woman) said, "You won't reach the village today, go inside." So (the teacher) stayed there and recited the Guhyasamaja Tantra. In the place where there was doubt, the woman showed an unhappy expression. Thinking, "This person can know the minds of others," he said, "Please dispel my doubts." (The woman) said, "I don't know, but that householder is very skilled in the Guhyasamaja. He will return when the sun is setting, ask him to dispel your doubts." When the sun was setting, (the householder) came back staggering, drunk with wine. At that time, (the teacher) realized that he was a practitioner of mantras, and abandoning his distrust, prostrated to him and asked about all his doubts. (The householder) said, "You need empowerment." (The teacher) said, "I have already received empowerment from others before." (The householder) said, "My Dharma, I must empower you myself." So he entered a mandala room. At night, the teacher was called inside, and in front of the manifested mandala of the nineteen deities of Manjushri Vajra, the previous emanation householder, woman, and dog also appeared. (The householder) said, "Whose empowerment do you want to receive?" Although (the teacher) knew that they were of the same essence, because he liked the mandala, he said, "I seek it from the mandala." (The householder) said, "Okay, go." The three of them went to another small room. Mandala
Chinese
也消失不见了。在那里，导师因为伤心，在黎明时分，祈祷说“您是所有众生的父亲”等等。坛城如先前一样显现，并给予灌顶，宣讲了文殊口传。在那里，导师的意境与虚空同等，通达了一切佛法的深奥之处。最初是食物，鱼肉是狗吐出来的东西，以及在家人和出家人的两种行为。后来，因为对年老的在家人和出家人不信任，没有成就虹身。在中阴界，将会获得殊胜的成就。之后，他想要广泛传播自己所证悟的具有特殊性的方便和次第二者，有一个名为“佛法之芽”的地方，适合聚集很多人，也适合禅定，是过去的菩萨所依止的地方。在那里，赞巴拉做了施主。因为对很多有器量的人宣讲佛法，从四方来的学者，班智达等很多弟子聚集，广泛宣讲了文殊的意境，美妙的名声传遍了整个大地。创作了十四部符合教理的著作。导师帕利巴也请求了文殊的口传诀窍，获得了殊胜的成就。关于供养金刚座的历史：有一次，导师在靠近金刚座的地方建造茅棚居住的时候，国王达玛帕拉前来金刚座做供养。所有其他的佛教导师都去参加供养。看到这位导师没有做供养，心想应该用刑罚来惩罚他，于是进入了导师的茅棚。在那里，没有看到导师，而是看到了一尊圣文殊菩萨的像。出来后，问随从们，他们说：“就在这里。”又进入茅棚，显现的是导师。于是问他：“你为什么不做供养？”导师说：“我就在这里做供养。”他问：“怎么做供养？”导师安住在导师的意境中，于是金刚座的所有神像都显现在导师的面前，就像被邀请的客人一样。看到导师对他们做了盛大的供养。在那里，国王生起了信心，请求灌顶，因为没有其他的供养，就把自己和妃子一起作为臣民献上。第二天从王宫里把他们全部...
English
also disappeared. There, the teacher, saddened, at dawn, prayed, saying, "You are the father of all beings," and so on. The mandala manifested as before, and after giving the empowerment, he explained the Manjushri oral transmission. There, the teacher's mind became equal to the sky, reaching the depths of all dharmas. Initially, the food was fish meat vomited by a dog, and the two behaviors of householders and monks. Later, because of distrust of old householders and monks, the rainbow body was not achieved. In the bardo, supreme accomplishment will be attained. After that, wishing to widely spread his own realization of the special methods and stages, there was a place called "Sprout of Dharma," suitable for gathering many people, also suitable for meditation, and relied upon by past Bodhisattvas. There, Jambhala became the patron. Because he taught the Dharma to many worthy people, many disciples, including scholars and panditas from the four directions, gathered, and he widely explained the intention of Manjushri, so that the fame of his good name spread throughout the earth. He composed fourteen works in accordance with the scriptures. The teacher Palipa also requested the oral instructions of Manjushri and attained supreme accomplishment. Regarding the history of offering to the Vajrasana: Once, when the teacher was living in a hut near the Vajrasana, King Dharmapala came to the Vajrasana to make offerings. All the other Buddhist teachers went to the offering. Seeing that this teacher did not make offerings, he thought that he should be punished with a penalty, so he entered the teacher's hut. There, he did not see the teacher, but saw an image of the noble Manjushri. Coming out, he asked the attendants, who said, "He is right here." Entering the hut again, the teacher appeared. Then he asked, "Why do you not make offerings?" The teacher said, "I am making offerings right here." He asked, "How do you make offerings?" The teacher remained in the teacher's mind, and all the deities of the Vajrasana appeared before the teacher, as if they were invited guests. He saw the teacher making great offerings to them. There, the king developed faith, requested empowerment, and since there were no other offerings, he offered himself and his queen as subjects. The next day, from the palace, he brought them all...
Chinese
全部都供养了与身体等量的赎买黄金。在比克拉玛希拉寺的开光历史中，还有比克拉玛希拉寺、欧丹塔普里寺、室利那烂陀寺和索玛普里寺，这四座寺庙彼此之间相隔许多天的路程。据说比克拉玛是新建的，索玛普里是修复的。在另外两座寺庙中，国王新建了许多寺庙，请求开光时，阿阇黎化现了四种身相，同时为所有四座寺庙进行了开光。当时在比克拉玛希拉寺，正在举行盛大的开光仪式时，外道瑜伽母主仆二人前来捣乱，被恶劣的比丘尼们殴打。女仆多次祈求主人展示神通，主人念诵咒语后，开光坛城下涌出水。这时，阿阇黎将彩沙坛城升到空中，降下了暴雨。阿阇黎用手遮挡保护，坛城没有受到损害，开光圆满完成。后来每年到那个时候的那一天，都会有外道的损害，但始终无法得逞。在那烂陀寺被调伏的历史中，那位大阿阇黎也担任了那烂陀寺和比克拉玛希拉寺的住持。当时，住在欧丹塔普里的声闻僧人和心散乱的比丘们诽谤他。阿阇黎住在那烂陀寺的时候，那些比丘们多次指责说，佛陀智慧不具备戒律，不适合担任僧团的堪布，并且辱骂密咒。金刚座的许多僧伽罗僧人破坏了用银制作的黑汝嘎像，并将其据为己有。国王杀害了许多金刚座的僧伽罗僧人，并开始惩罚其他僧人，阿阇黎以大慈悲心，将他们从国王的迫害中解救出来。为了扭转不信仰，他用神通进入地下，有时也有许多非人供养阿阇黎。
English
All were offered as redemption gold equal to the size of their bodies. In the history of the consecration of Vikramashila, there are also Vikramashila, Odantapuri, Shri Nalanda, and Somapuri. These four monasteries were separated from each other by many days' journey. It is said that Vikrama was newly built and Somapuri was restored. In the other two monasteries, the king built many new temples. When asked to consecrate them, the master emanated four forms and performed the consecration for all four monasteries at the same time. At that time, in Vikramashila, during the grand consecration ceremony, two heretical yoginis, mistress and servant, came to make trouble and were beaten by the wicked nuns. The servant repeatedly begged the mistress to show her power. After the mistress recited the mantra, water gushed out from under the consecration mandala. Then, the master raised the colored sand mandala into the sky, and it rained heavily. The master covered and protected it with his hand, and the mandala was not damaged, and the consecration was completed successfully. Later, every year at that time of day, there would be harm from heretics, but they never succeeded. In the history of the subduing of Nalanda, that great master also served as the abbot of Nalanda and Vikramashila. At that time, the Shravaka monks and the distracted monks living in Odantapuri slandered him. When the master was staying in Nalanda, those monks repeatedly accused him of not possessing the discipline of Buddha's wisdom and not being suitable to be the abbot of the Sangha, and they insulted the secret mantra. Many Sinhalese monks of Vajrasana destroyed the silver statue of Heruka and seized it. The king killed many Sinhalese monks of Vajrasana and began to punish other monks. The master, with great compassion, rescued them from the persecution of the king. In order to reverse disbelief, he entered the ground with magical powers, and sometimes many non-humans offered to the master.