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was also obtained. The generation stage also became stable. Inside a cave, a female puppy was born. For a few days, it was being fed with food. There, the gods invited the teacher and resided in the Trayastrimsa heaven. At some point, he remembered the previous puppy. He said to the gods that he was going to Jambudvipa. The gods asked why. He said that the puppy was starving to death. The gods said: You have been meditating in samadhi for a long time, haven't even the thoughts of the puppy subsided yet? The teacher thought it was true. The teacher stayed in the realm of the gods for twelve years. After that, when he came to his own place, it was said that the previous puppy had not grown up. It seemed that a spring had also sprung out because the cave in the rock had been scratched by the dog. When the puppy was taken into his hand, it was said that it turned into a woman adorned with all kinds of ornaments. That was Vajrayogini. He practiced together with her, and in the eyes of the people, she transformed into a female dog. He was known as the teacher Kukkuripa. He invited many tantras from the abode of the dakinis. He told it to Padma Vajra. He passed it on to Tilopa. He passed it on to Naropa. He passed it on to Shantipa. That teacher was born into a Brahmin family in the land of Magadha. From a young age, he expertly studied the Vedas, the branches of the Vedas, and the eight kinds of examination, etc. Some also believe that he was born into a royal family. In Odantapuri, he was ordained in the Sarvastivada school of the Theravada tradition. He mastered all three pitakas of the Sravakas. He went to Vikramasila and heard many Mahayana sutras and shastras from many scholars such as the great Jetari. He became a great elder teacher and was also appointed as the abbot of Somapuri. He served as the elder of that monastery for several years. After that, he relied on many lamas such as Ratnakirti, Krsna Samaya Vajra, and Thagana, and it is said that he heard and memorized hundreds of tantras. After that, he went to Malawa and stayed in retreat there for seven years. He saw the faces of Manjushri, Tara, and Maitreya, and received the nectar of the sacred Dharma. Everything they said was in accordance with the unobstructed tenets, therefore, this teacher is a noble
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以无著的宗派作了最终的归宿。那时，导师在梦中，圣度母预言说：前往辛伽洲吧！辛伽罗国王的梦中也显现：赡部洲有导师宝生寂静，请迎请他，你的国家将弘扬大乘。如此授记后，导师前往孟加拉，辛伽罗的使者抵达孟加拉，时机相同。迎请了两百部左右的大乘经部，在辛伽罗说了七年法。出现了五百名左右的大乘僧众。那些经部非常兴盛。在那之前，辛伽罗虽然出现了很多大成就者，但所有的僧众都显现为声闻乘。之后，在前往赡部洲的路上，海浪汹涌，船上出现了盗贼。仅仅通过念诵咒语撒沙子，就降伏了所有的盗贼，海浪也平息了。之后，经过印度南方的各个地方，逐渐抵达金刚座（菩提伽耶）。后来，当他打算前往中国五台山修行时，国王梦到与真正的佛陀相见。第二天导师来了，国王祈请他住在比克拉玛尸罗寺，因此他成为了比克拉玛尸罗寺的东门守护者。在一些历史中说，这位国王是摩希帕拉，有些人说是他的侄子国王扎纳卡，后者似乎更正确。在那里，他先后与大约两百名外道班智达辩论，全部获胜，美名传遍四方。在佛教内部，他也是一位无与伦比的智者，受到国王的尊敬，被尊称为辩论时的“一切智者”。据说天界的天人亲自降临听法。就这样，日日夜夜都以神圣的佛法事业度过。某时，大成就者那若巴获得了成就，他稍微听取了一些教诲。在他接近一百岁的时候，因为无法胜任听闻和讲说的事务，放弃了粗糙的食物，住在一个僻静的地方。以前自己的一个学生，一个农民，在
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He made the school of Asanga his ultimate refuge. At that time, in the teacher's dream, the Holy Tara prophesied: Go to the island of Simhala! In the dream of the king of Simhala also appeared: In Jambudvipa there is a teacher Ratnakara Shanti, please invite him, the Mahayana will flourish in your country. After such a prophecy, the teacher went to Bengal, and the messenger of Simhala arrived in Bengal at the same time. He invited about two hundred Mahayana Sutras and taught the Dharma in Simhala for seven years. About five hundred Mahayana monks appeared. Those Sutras became very prosperous. Before that, although many great siddhas had appeared in Simhala, all the monks appeared to be Shravakas. After that, on the way to Jambudvipa, the sea waves were turbulent, and robbers appeared on the boat. By merely reciting mantras and scattering sand, all the robbers were subdued, and the sea waves subsided. After that, passing through various places in southern India, he gradually arrived at Vajrasana (Bodh Gaya). Later, when he intended to go to Mount Wutai in China for practice, the king dreamed of meeting the real Buddha. The next day the teacher came, and the king requested him to stay at Vikramashila Monastery, so he became the eastern gatekeeper of Vikramashila Monastery. In some histories it is said that this king was Mahipala, and some say that it was his nephew King Janaka, the latter seems more correct. There he debated with about two hundred non-Buddhist panditas one after another, winning all of them, and his fame spread in all directions. Within Buddhism, he was also an unparalleled scholar, respected by the king, and was honored as the "Omniscient One" during debates. It is said that gods from the heavenly realm personally descended to listen to the Dharma. In this way, he spent his days and nights in the sacred Dharma activities. At one time, the great siddha Naropa attained accomplishment, and he listened to some teachings from him. When he was approaching one hundred years old, because he was unable to cope with the affairs of listening and speaking, he gave up coarse food and lived in a secluded place. A former student of his, a farmer, at the time
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在那里获得成就后，以神通从天空而来顶礼，上师没有察觉。之后显现身体，说道：‘上师，我顶礼！’上师问：‘你是谁？’回答说：‘我是真正的农夫多哲巴。’上师说：‘我连那个也忘了，记不起来了，现在把你的诀窍给我吧。’多哲巴献上了诀窍。修习那个意义，金刚亥母显现，从而获得了成就。之后，身体也变得具有力量和光彩，为弟子们宣讲各种佛法并安住。一次，在黄昏时分，四个女子从座垫的边缘抬起他，一会儿就真实地迎请到了邬金（乌仗那）的处所。在那里住了很多天，在勇士和空行母之中，做了广大的会供轮。唱了很多金刚歌。会供的主尊金刚亥母，对于解释经续的甚深意义，给予了极大的启发。那时，玛嘎达（摩揭陀）的弟子和民众们，心想上师不知去了哪里，是不是隐身不见了，于是开始做时时供养。之后，上师又不知从何处回到了法座上。为弟子们讲述证悟的体验和历史。大多数人都觉得很神奇，有些人还不相信。后来，有一次，很多邬金（乌仗那）的人到金刚座（菩提伽耶）做供养和贸易，玛嘎达（摩揭陀）的人们问起他们的情况，他们说：‘上师真实地去了邬金（乌仗那）的杜玛提拉，住了很久，也讲了很多佛法，我们也听了佛法。’这样一来，就没有争议了。之后，也做了各种利益众生的事业。在一百零八岁多的时候去世了，弟子们在寒林（尸陀林）开始焚烧遗体的时候，火稍微燃起，遗体就消失不见了。据说这位上师以自己的力量解释了很多续部，当他要写作《胜乐轮》的注释时，金刚亥母没有允许。当他去邬金（乌仗那）的处所参加会供轮时，还有其他五十三位成就者聚集在一起，据说他和他们一起进行了佛法交流。还有国王伊
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Having attained accomplishment there, he came from the sky with miraculous powers and prostrated, but the Lama did not notice. Then, manifesting his body, he said, 'Master, I prostrate!' The master asked, 'Who are you?' He replied, 'I am the real farmer, Toktsepa.' The master said, 'I have even forgotten that, I don't remember, but now give me your instructions.' Toktsepa offered the instructions. Meditating on that meaning, Vajravarahi appeared and he attained accomplishment. After that, his body also became endowed with strength and radiance, and he taught various Dharmas to the disciples and resided there. Once, at dusk, four women lifted him from the edge of the seat and, in an instant, actually invited him to the place of Oddiyana. He stayed there for many days, and among the heroes and dakinis, he performed a great Ganachakra. He sang many Vajra songs. The chief of the Ganachakra, Vajravarahi, gave the supreme inspiration for explaining the profound meaning of the Sutras and Tantras. At that time, the disciples and the assembly of people of Magadha thought that the master had gone somewhere and disappeared, so they began to make timely offerings. Then, the master himself returned to the throne from nowhere. He told the disciples about his experiences of realization and history. Most people found it amazing, and some did not believe it. Later, one time, many people from Oddiyana came to Vajrasana (Bodh Gaya) to make offerings and trade. When the people of Magadha asked them about the situation, they said, 'The master actually went to Dhuma Thira in Oddiyana, stayed for a long time, and taught a lot of Dharma, and we also heard the Dharma.' In this way, there was no dispute. After that, he also did various activities to benefit beings. He passed away at the age of one hundred and eight years. When the disciples began to cremate the body in the cool forest (charnel ground), as the fire slightly ignited, the body disappeared. It is said that this master explained many Tantras with his own power, but when he was about to write a commentary on Chakrasamvara, Vajravarahi did not allow it. When he went to the place of Oddiyana to attend the Ganachakra, there were also fifty-three other accomplished beings gathered, and it is said that he had Dharma exchanges with all of them. Also, King I
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恩扎布德·巴瓦说：名叫古古拉匝的导师白天给一千只狗讲法，晚上有誓言的共同行持。关于这个，莲花生大师请教等等，虽然出现了很多续部的讲述传统，但现在据说只有读诵传承而已。还有，这里阿底峡的历史也很出名，所以没有写。还有，时轮等等很多续部中，名叫毕多巴即乞丐的导师，受到金刚手菩萨的授记，以神通前往香巴拉，迎请了很多续部，在拉特纳吉里给很多弟子讲述。毕多巴自己最终获得了隐身成就。有六个弟子，其中三个获得了金刚身成就，变成了隐身。比丘阿瓦杜提巴、菩提室利和那若巴三位使之弘扬。还有，阿瓦杜提巴给索日巴讲述。其中，毕多巴虽然在国王玛希巴拉的时代出现，但也从阿毗尤克塔卡传承下来，这是以那些传承的自主性来做的。这样从各种各样的上师那里传承下来的讲述传统，全部都为大导师末世的佛陀吉美炯内益西巴所拥有。那位导师是印度南方靠近奥迪比沙的地方，名叫扎日康达的地方，父亲是国王种姓，母亲是婆罗门种姓。从小就精通吠陀及其分支，以及声明和因明。长大后，了解所有外道的续部和论典。在一个花园里念诵咒语的时候，自己面前出现了一个美丽的女子。她说：“我是贱民的女儿，想和你一起行事。”拒绝说：“那样怎么行呢？我是高种姓的人，会发生不好的名声，不要待在这里。”她也回去了，调查后发现门还是自己从里面锁着的，没有被破坏，心想是天女或者夜叉女或者谁呢？问了自己的朋友，一位佛教瑜伽士，他说：“这是金刚瑜伽母，没有获得成就不好，但你是佛教徒，去东方寻找桑
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Ndrabuti Barwa said that the teacher Kukuraja taught the Dharma to a thousand dogs during the day and had a common practice of vows at night. Regarding this, the master Padmasambhava asked, etc., although many tantric traditions have appeared, it is said that now there is only reading transmission. Also, the history of Atisha is very famous here, so it is not written. Also, in many tantras such as Kalachakra, the teacher Pitopa, that is, the beggar, was prophesied by Vajrapani, and went to Shambhala by supernatural power, invited many tantras, and taught many disciples in Ratnagiri. Pitopa himself eventually attained the siddhi of invisibility. There were six disciples, three of whom attained the Vajra body and became invisible. The monks Avadhutipa, Bodhisri, and Naropa made it flourish. Also, Avadhutipa told Sauripa. Among them, Pitopa appeared during the time of King Mahipala, but also passed down from Abhiyukta, which was done with the autonomy of those lineages. In this way, all the traditions of teaching transmitted from various lamas are possessed by the great teacher, the Buddha of the degenerate age, Jigmey Jungne Yeshepa. That teacher was in a place called Zarikhanda in southern India near Odibisha, the father was of the royal caste, and the mother was of the Brahmin caste. From a young age, he was proficient in the Vedas and its branches, as well as grammar and logic. When he grew up, he knew all the heretical tantras and treatises. When he was reciting mantras in a garden, a beautiful woman appeared in front of him. She said, "I am the daughter of a low caste, and I want to act with you." He refused and said, "How can that be? I am of a high caste, and bad reputation will happen, don't stay here." She also went back, and after investigating, she found that the door was still locked from the inside by herself, and it was not damaged. She wondered if it was a goddess or a yaksha woman or who? He asked his friend, a Buddhist yogi, who said, "This is Vajrayogini, it is not good to not obtain the siddhi, but you are a Buddhist, go east to find Sang