Chinese
于波浪之上显现，安住于彼湖面。其处聚集了无数难以估量的凶猛有情众生，然师尊安住于无所显现之等持中，故而有的未能得见，有的虽得见却无法触及，如彩虹般存在，故而无计可施。如何行事呢？ 师尊以定力令湖水沸腾，撕裂一侧的土丘，将湖水倾泻而出，甚至卷走了许多玛卡巴的马匹。湖水干涸，凶猛的龙族也失去了神通，销声匿迹。此后约五百年间，邬金（乌仗那）等地未曾发生玛卡等异地的灾害。如是等等，师尊行持了许多利益众生的事业，最终再次身形隐没，以双运之身遍布虚空。这位师尊也造作了许多关于胜乐轮金刚方面的论著，也稍微涉及了喜金刚的意趣。总的来说，他被众人尊奉为胜乐轮坛城的成就者。第六位，格西策木布巴，是玛嘎达王族之子，在那烂陀出家，精通佛法。一次，当阿阇黎行持自在者居住在孔卡那地方时，在一些朋友的劝说下，他前往该地拜见了阿阇黎，请求摄受。阿阇黎赐予他真实的灌顶，并以教言和随后的教言来引导他，他在那里住了七年。之后的一天，他看到五彩祥云、阳光、细雨和彩虹聚集在一起，他观看着这些景象，并修习俱生之义，这些景象都如幻象般显现。因此，他心中生起了真实无谬的智慧。之后，八种见地等也次第成就。又有一次，他心想，用幻术来欺骗幻术，如暖相、眼药等成就又有何用呢？于是他只修习俱生之义，行持极其无执的行径。后来，当阿阇黎行持者与眷属向东方行进时，在恒河边一条狭窄无法绕行的道路上，有一个麻风病人，全身布满脓血和伤疤，手指
English
Appearing on the waves, he remained on that lake. There, countless fierce sentient beings gathered, but the master remained in a samadhi of non-appearance, so some did not see him, and some, though they saw him, could not touch him, for he was like a rainbow, so nothing could be done. How did he act? The master, with his meditative power, caused the lake to boil, tearing away the hills on one side, pouring out the water, and even carrying away many horses of Makha. The lake dried up, and the fierce nagas lost their magical powers and disappeared. For about five hundred years thereafter, there were no disasters in Oddiyana (Ujjain) and other places. Thus, he performed many deeds for the benefit of beings, and finally his body disappeared again, and he remained in the form of union, pervading the sky. This master also composed many treatises on the subject of Chakrasamvara, and also touched slightly on the meaning of Hevajra. In general, he was known to all as an accomplished one of the Chakrasamvara mandala. The sixth, Geshe Tsimbupa, was the son of a king of Magadha, who became a monk at Nalanda and was well versed in the Dharma. Once, when Acharya Caryapa was residing in the land of Konkana, at the urging of some friends, he went there and met the Acharya, requesting him to accept him. The Acharya gave him the true empowerment, and guided him with instructions and subsequent instructions, and he stayed there for seven years. Then one day, he saw a gathering of five-colored clouds, sunlight, drizzle, and rainbows, and as he looked at them and meditated on the meaning of co-emergence, these appearances arose like illusions. As a result, true and unerring wisdom arose in his mind. Thereafter, the eight views and so on were gradually accomplished. Again, he thought, what is the use of deceiving illusion with illusion, such as heat signs, eye medicine, and other accomplishments? So he only meditated on the meaning of co-emergence, and practiced extremely unattached conduct. Later, when Acharya Caryapa and his retinue were traveling east, on a narrow, impassable road along the Ganges River, there was a leper, his body covered with pus, blood, and scars, his fingers
English
It seems like something is missing. The person said, "Please rescue me from this river and take me to the outskirts of a city." But no one else was willing. Then, Tshimbu pa carried her on his back and swam across the Ganges River. Just as he reached the middle of the Ganges, the leper woman instantly transformed into the form of Vajravarahi. Tshimbu pa also took on the form of Hevajra Heruka. Vajravarahi took Tshom bu pa's hand and ascended into the sky. There, Vajravarahi said to the other yogis, "A yogi must have compassion. Without compassion, how can one attain accomplishment?" In this way, Tshimbu pa departed to the realm of the Dakinis. This seems to be the description of the Haha Roaring accomplishment from the thirty-seventh chapter of the Hevajra Root Tantra. Although common accomplishments were attained at that time, supreme accomplishments were attained not long after. This master was formerly a Geshe, so he was called Geshe Tshom bu pa, but later he seemed to become a yogi wearing robes. The meaning of Tshimbu is the name worn inside a broom. Some say his real name is Mani Bhadra—Excellent Jewel. This master composed various kinds of dohas. It seems that he did not write many treatises or establish many Dharma lineages. Although there should generally be many stories about his miraculous transformations, others have not been found. Thus, these six disciples, together with the great master, practiced the conduct of vidya-vrata and attained supreme accomplishment. Among the disciples of the great master Kahna pa, there was a female adept who attained accomplishment. When the great master went to southern Maharashtra, there were two royal daughters in that place, the elder named Mekhala and the younger named Kanakhala. When they were ten or eight years old, they were betrothed to two Brahmin boys, but because the two boys were very young, they did not marry for several years, and all the people in the country ridiculed them. It is said that this was also the power of karma, and there was no fault. Then he tore open the front one. The master and his entourage saw the miraculous transformations.
Chinese
心中生起极大的惊奇，我们被轮回所怖畏，恳请您传授从轮回中解脱的方法。您了知他们是法器，便为他们灌顶，殊胜的智慧降临。通过教诲和随后的教诲来护佑他们，不久便获得了八种观法等能力。对墙壁、山和水都没有阻碍。获得了神通等诸多功德。之后，他们也在那个僧团中作为主要人物安住，是具有智慧禁行之行为者。一次，这两人在路上行走时，许多郭拉克沙的追随者瑜伽士在路上嘲笑他们，说黑行者师徒是在展示幻术。被称为瑜伽士的那些人，住在自己住所附近一个令人愉快的地方，用观法将所有的房屋都搬走，只留下光秃秃的、令人不快的白色沙地。他们说：“你们也做这样的幻术吧！”然后就离开了。之后，在另一个时候，那些人请求宽恕，于是房屋又被搬回了原来的地方。后来，大导师在孟加拉，在制服国王罗拉月亮（Rolapa'i Zla ba）的时候，在一个聚集了许多人的集会中，这两人向导师的足下顶礼，说道：“由于上师的恩德，我们两人获得了无上的大利益，现在要前往空行之地，首先请上师吩咐我们做什么。”导师说：“那么，砍下你们的头颅献给我吧！”这时，从他们的口中各自出现了一把锋利的智慧宝剑，毫不犹豫地砍下了自己的头颅，献给了上师，然后向后跳舞，在虚空中越升越高，消失在虹光之中。以前，在吉祥慧天女（Lha mo dpal gyi blo gros）的事迹中，也展示过与此类似的奇迹。在罗刹和普通空行母的形象中，也有很多这样的情况。作为对治，出现了金刚亥母断首像等。同样，金刚亥母的成就者们的奇迹中，也出现过很多这样的情况。黑行上师的弟子中，作为女性之身的成就者中，最殊胜的瑜伽母班达巴（Bandhepa）或者辛格拉岛（Singha Gla）
English
Great wonder arose in their minds, and they were terrified by samsara. They requested a method to escape from samsara. Knowing that they were suitable vessels, he bestowed empowerment upon them, and supreme wisdom descended. He protected them with instructions and subsequent instructions. Before long, they also obtained powers such as the eight kinds of gazes. They had no obstruction from walls, mountains, or water. They obtained many qualities such as clairvoyance. Thereafter, they remained as the main figures in that very assembly, and were practitioners of the conduct of vidyāvrata. Once, as the two were walking on the road, many ordinary yogis, followers of Goraksha, mocked them, saying that the Black One and his disciples were performing illusions. Those known as yogis were residing in a pleasant place near their own dwellings. Using their gazes, they moved all the houses, leaving only a bare, unpleasant white sandy plain. They said, "You should also perform such illusions!" and then left. Later, at another time, those people begged for forgiveness, and the houses were moved back to their original places. Later, when the great master was in Bengal, at the time of subduing King Rolapa'i Zla ba, in a gathering of many people, the two prostrated at the feet of the master and said, "Due to the kindness of the lama, we two have obtained the supreme great benefit. Now we are going to the realm of the dakinis. First, please tell us what the master commands us to do." The master said, "Then, cut off your heads and offer them to me!" At that moment, a sharp sword of wisdom appeared from each of their mouths, and without hesitation, they cut off their own heads and offered them to the master. Then, dancing backwards, they rose higher and higher in the sky and vanished into a rainbow of light. Previously, in the deeds of the goddess Shri Jnana, similar miracles were also shown. In the forms of rakshasas and ordinary dakinis, there are also many such instances. As an antidote, Vajravarahi with a severed head and others appear. Similarly, in the miracles of the siddhas of Vajravarahi, many such things have occurred. Among the disciples of the Black Practitioner, the most supreme yogini among the female-bodied siddhas is Yogini Bandhepa or Singha Gla.
Chinese
或者被称作岛屿瑜伽母，或者叫做多姆比瑜伽母的那位是，在岛屿中特别殊胜的辛哈拉（斯里兰卡），在被叫做多姆巴的低劣种姓的家族中，生了一个具足莲花女所有相好的女儿。长大后，她聪明且具有智慧，品行端正，因此精通文字等所有学问。行为导师及其眷属来到那个岛屿后不久，他们看到了极其稀有罕见的佛法，变得非常虔诚。但她心想因为种姓的原因，自己没有修习佛法的机会，甚至不能靠近他们。一些瑜伽士唱着歌说：“此处没有种姓与非种姓，所有这些众生中，皆有自生俱生智，因此不要轻蔑任何人。”听到这些后，她意识到自己有修习佛法的机会，生起了极大的欢喜。之后，有一次，她以盛大的供养宴请导师及其眷属，并祈请赐予真正的道路，导师答应了。之后，有一次，导师及其眷属住在一个尸陀林时，她带着一块猪肉和一个装满酒的瓶子去供养。导师仅用那份会供品就让成千上万的男女瑜伽士、鬼神等所有众生都感到满足，并给多姆比尼灌顶。她立即成为具有殊胜智慧的大瑜伽母。那次会供轮持续了七天，享用不尽。之后，她努力修习拙火瑜伽，经过一段时间，连续七天，她经历了极其难以忍受的痛苦感受，感觉身体像要分裂成成百上千份。由此，她圆满了拙火燃烧的程度，所有的脉结都解开了，如实地证悟了俱生之义。据说，她在一次禅定中度过了六个月。当她从禅定中醒来时，她已经成为一位成就自在者，因为证悟了真实俱生之义，所以自然而然地获得了诸如改变形体的神通，能够进入成百上千由旬的神通，以及视线等能力，还有飞毛腿等神通。之后，过了很久。
English
Or called the Island Yogini, or known as the Dombi Yogini, she was born in the particularly excellent island of Simhala (Sri Lanka). In a family of low caste called Domba, a daughter was born who was fully endowed with the characteristics of a lotus woman. When she grew up, she was intelligent and wise, and of good conduct, so she mastered all knowledge, including writing. The conduct teacher and his retinue came to that island, and not long after, they saw the incredibly rare Dharma, and became very devout. But she thought that because of her caste, she had no opportunity to practice the Dharma, and could not even approach them. Some yogis sang, "Here there is no caste or non-caste, in all these beings, there is naturally present innate wisdom, therefore do not despise anyone." Hearing this, she realized that she had the opportunity to practice the Dharma, and great joy arose. Then, once, she satisfied the teacher and his retinue with a grand feast, and requested them to grant the true path, and the teacher agreed. Then, one time, when the teacher and his retinue were staying in a charnel ground, she brought a piece of pork and a bottle full of alcohol to offer. The teacher satisfied thousands of male and female yogis, spirits, and all beings with just that feast offering, and initiated Dombini. Immediately, she became a great yogini endowed with supreme wisdom. That feast circle was enjoyed without depletion for seven days. Then, she diligently meditated on the yoga of the spring drop, and after some time, for seven days and nights, she experienced extremely unbearable painful feelings, as if her body was about to split into hundreds and thousands of pieces. By this, she perfected the degree of burning tummo, all the knots of the channels were untied, and she realized the meaning of co-emergence as it is. It is said that she spent six months in one session of meditation. When she awoke from that meditation, she had become an accomplished master, and because she realized the true meaning of co-emergence, she naturally obtained siddhis such as the magic of transforming forms, the clairvoyance to enter hundreds and thousands of yojanas, and abilities such as sight, as well as the magic of swift feet. After that, a long time passed.