Chinese
在那期间，大导师的眷属聚集在那里，恒常地进行着产生会供轮的会供主母的事业，行持着禁行瑜伽的行为。之后，某一天，她获得了虹身，在那期间隐没不见了。导师行者的祭日到来时，她显现出来，显示了大地摇动等诸多神变。当时在卡玛茹帕地区，出现了一尊一肘高的大自在天马头石像，自然而生，神变非常大，被称为哈日吉日玛托。那个地方有很多婆罗门祭祀者，他们是具有神变的成就咒士所围绕。在那里，对于信仰佛教的人们，发生了许多痘病等冲突，以及火舌降落焚烧房屋和用具等许多损害，对于其他人也造成了很大的损害。那是发生后没过多久的时候。为了调伏它，这位瑜伽母前去。在路上，许多持有武器的神变骑兵出现。她仅仅挥动了一下本尊的法器钺刀，那些人全部粉碎了。之后，当她来到那座神庙前时，那尊神愤怒地显示内外全部燃烧着火焰，据说瑜伽母立即降下了大雨，也有说是用咒语加持，也有说是用不动明王摧毁，无论如何，火焰立刻熄灭了。之后进入里面，那尊马头神像变得愤怒，面目狰狞，具有恐怖的神变，像要吞噬一样地攻击。婆罗门咒师们也变成了凶恶罗刹的形象，用各种武器、棍棒和巨大的石头进行殴打。在那里，瑜伽母心无动摇地拍了一下手掌，自在天的神像化为灰烬，马头掉在地上，婆罗门们吐血倒地。在那附近，所有信仰自在天的人也都昏厥，失去了知觉。那里的神庙和住所也有些彻底摧毁，有些则摇摇欲坠。就这样过了两天，国王等人们来了。
English
During that time, the retinue of the great master gathered there, constantly performing the activities of the chief consort of the gathering, which generated the Tsokhorlo (assembly circle), and practiced the conduct of the Rigpa ascetic. Then, one day, she attained the rainbow body and disappeared during that time. When the death anniversary of the master practitioner arrived, she appeared and displayed many miracles such as the earth shaking. At that time, in the region of Kamarupa, a one-cubit-high stone statue of the great Lord Ishvara with a horse's head appeared spontaneously. The miracles were very great. It was known as Hari Giri Matho. In that area, there were many Brahmin worshippers, surrounded by accomplished mantra practitioners with miraculous powers. There, for those who adhered to the Buddhist side, many conflicts such as smallpox occurred, and many damages occurred such as flames falling and burning houses and utensils, and great harm was also caused to other people. It was not long after that happened. To subdue it, this yogini went. On the way, many miraculous cavalrymen appeared, holding weapons. She simply brandished the hooked knife, the weapon of her Yidam, and all of them were shattered to pieces. Then, when she came to that temple, the deity, being angry, showed flames burning everywhere inside and out. It is said that the yogini immediately caused a great rain to fall, or it is said that she blessed it with a mantra, or it is said that she destroyed it with Achala (Immovable One). In any case, the fire went out immediately. Then, when she went inside, that statue itself became an angry horse-faced one, with a hideous and terrifying miraculous power, attacking as if to devour. The Brahmin mantra practitioners also transformed into the forms of fierce Rakshasas, using various weapons, sticks, and large stones to strike. There, the yogini, without any wavering in her mind, clapped her hands, and the statue of Ishvara dissolved into ashes. The horse's head fell to the ground, and the Brahmins vomited blood and fell. Near there, all the people who believed in Ishvara also fainted and lost consciousness. Some of the temples and residences there were completely destroyed, and some were crumbling. After two days passed in this way, the king and other people came.
Chinese
于是，（他们）触及（她的）脚并请求治疗。在那里，婆罗门等变成麻木的人们被治愈了。在那之后，瑜伽母班达帕住在那个地方被称为乌玛吉里的山上，向有缘者稍微讲授佛法。然后，那些外道修复了他们自己被摧毁的地方。当建造哈里吉里玛托的雕像时，由于建造的工作和开光仪式中大象的奔跑，一切都被摧毁了。再次建造完毕后，房屋倒塌并被摧毁。再次建造完毕后，它裂成碎片并自行倒塌。然后，国王和那些人和婆罗门们也来到瑜伽母面前，用许多珍宝洒在她的身上，并请求宽恕，因为众生无法放弃各自的习俗，请您慈悲，请求允许建造寺庙。后来，当他们建造寺庙时，没有发生可怕的事情。然而，从那时起，那个地方对神遍入天的崇拜就减少了。在那之后，她还在各种地方引导一些有缘者成熟和解脱，据说人们在许多年中都看到了她。她所著的零散的论著和一些多哈，现在仍然存在。那些是阿阇黎行者本人在世的时候，获得最高成就的弟子，六个男性和三个女性，都是非常著名的。另外，阿阇黎巴达利帕，出生在东方巴嘎拉地方，据说阿阇黎行者从贾兰达拉地方前往修行时到达。后来，阿阇黎去世后，他住在东方奥迪比希的地方。在那里，一个商人向僧团捐赠了一块土地，并准备建造一座寺庙，但据说那块土地最初是由外道控制的，因此不允许建造佛教寺庙。后来，他向国王请求，一个婆罗门在那里建造了一座带有林伽的小型外道寺庙。后来，僧团的住持提出争议，许多内外人士聚集在那里。阿阇黎巴达利到达那里，在争议平息之前，（阻止）寺庙
English
Then, (they) touched (her) feet and requested healing. There, Brahmins and others who had become numb were healed. After that, the Yogini Bandepa resided on the mountain called Umagiri in that place, and taught the Dharma a little to those who were fortunate. Then, those non-Buddhists repaired their own destroyed places. When building the statue of Harigiri Matho, everything was destroyed by the running of elephants during the construction work and the consecration ceremony. After it was rebuilt again, the house collapsed and was destroyed. After it was rebuilt again, it cracked into pieces and collapsed on its own. Then, the king and those people and the Brahmins also came to the Yogini, showered her with many jewels, and asked for forgiveness, saying that sentient beings could not abandon their respective customs, so please be compassionate and asked for permission to build a temple. Later, when they built the temple, no terrible things happened. However, from that time onwards, the worship of the god Vishnu decreased in that area. After that, she also guided some fortunate ones to maturity and liberation in various places, and it is said that people saw her for many years. The scattered treatises and some Dohas written by her still exist today. Those were the disciples who attained the highest Siddhi when Acharya Caryapa himself was alive, six men and three women, all of whom were very famous. In addition, Acharya Bhadali was born in the eastern region of Bhagala, and it is said that Acharya Caryapa arrived when he was traveling from Jalandhara for practice. Later, after the death of the Acharya, he resided in the eastern region of Odibishi. There, a merchant donated land to the Sangha and prepared to build a monastery, but it was said that the land was originally controlled by non-Buddhists, so they did not allow the construction of a Buddhist monastery. Later, he petitioned the king, and a Brahmin built a small non-Buddhist temple with a lingam there. Later, the abbot of the Sangha raised a dispute, and many internal and external people gathered there. Acharya Bhadali arrived there and (prevented) the temple until the dispute subsided.
Chinese
把这个送到那边去了。用绳子把那个寺庙捆起来，背在背上。然后把那些婆罗门送到他们自己村子的附近。在那里，他们对成就的标志感到惊奇。那个地方自然而然地变成了僧团的所在地。他们建造了一座名为“Amksha Sthapana”的寺庙。据说，这个人后来也获得了大手印的成就。成就者巴伊巴，如前所述。后来，在摩揭陀，许多稍微获得一些能力的瑜伽士聚集在一起，在寒冷的坟墓林中进行会供轮，修持荟供。导师巴伊巴答应做荟供的首领。当他们进入会供的房子时，出现了一个黑色的外道，拿着湿婆的法器，是乌奇什塔帕（藏文：ཨུ་ཙིཥྚ་པ་，梵文天城体：उच्छिष्टप，梵文罗马拟音：Uccista-pa，汉语字面意思：不净行者），即行为不洁净的人，拿着头盖骨，说他要做会供的首领。导师说：“你是个外道，不能做我们佛教徒的会供首领。”那人说：“那么你自己登上会供首领的宝座吧。”当他走到大约两肘高的宝座前时，宝座并没有升高，导师的身体也没有变小，但导师的身体只够到宝座的四分之一。无论用什么其他方法，都无法登上宝座。然后，他意识到那个拿头盖骨的人是个化身。导师巴伊巴忏悔并祈祷。那人变成了吉祥黑汝嘎，升到空中，说：“如果你一开始就放弃骄傲并祈祷，现在就能获得你想要的成就，但你的骄傲妨碍了你。现在去利益众生吧。”说完就消失了。之后，这位导师来到了阿约提亚城。那里有个持邪见的国王，名叫比吉那帕提。为了调伏他，他想到那个地方的一侧有一块岩石，里面有个稍微空旷的洞穴。洞穴的入口大约八指宽，岩石薄的地方大约八肘厚，那个洞口很显眼。除此之外，他住在那没有门的岩石空洞里。国王的一些大臣和侍从按照惯例去那里时，发现洞穴的入口非常宽敞，而且洞穴也
English
He carried it over there. He tied the temple with a rope, carried it on his back, and transported those Brahmins near their own village. There, they were amazed by the signs of accomplishment. That place naturally became the site of a Sangha. They built a temple called "Amksha Sthapana." It is said that this person later also attained the accomplishment of Mahamudra. The accomplished one, Baipa, was as mentioned above. Later, in Magadha, many yogis who had gained some abilities gathered together and performed Ganachakra in the cool charnel ground, practicing the assembly circle. The teacher Baipa promised to be the leader of the assembly. When they entered the assembly house, a black heretic appeared, holding the attributes of Shiva, being Uchchishtapa (Tibetan: ཨུ་ཙིཥྚ་པ་, Sanskrit Devanagari: उच्छिष्टप, Sanskrit Roman transliteration: Uccista-pa, literal Chinese meaning: Impure Practitioner), meaning one who engages in impure conduct, holding a skull cup, and said that he would be the leader of the assembly. The teacher said, "You are a heretic, you cannot be the leader of our Buddhist assembly." The man said, "Then you yourself ascend the throne of the assembly leader." When he went to the throne, which was about two cubits high, the throne did not rise higher, and the teacher's body did not become smaller, but the teacher's body only reached about a quarter of the throne. No matter what other methods were used, he could not ascend the throne. Then, he realized that the one holding the skull cup was an emanation. The teacher Baipa confessed and prayed. That one transformed into glorious Heruka, ascended into the sky, and said, "If you had abandoned pride and prayed from the beginning, you would have attained the desired accomplishment this time, but your pride hindered you. Now go and benefit sentient beings." Having said that, he disappeared. After that, this teacher went to the city of Ayodhya. There was a king there who held wrong views, named Bijnyapti. Intending to subdue him, he thought of a rock on one side of that place, inside which there was a slightly empty cave. The entrance of the cave was about eight fingers wide, and the thin part of the rock was about eight cubits thick, and that entrance was prominent. Other than that, he stayed in that empty rock cave without a door. When some ministers and attendants of that king went there as usual, they found the entrance of the cave to be very wide, and the cave also
Chinese
显得非常盛大，在各种食物和财物之中，我看到那位瑜伽士住在那里。他们向国王禀告，第二天国王以去林地的方式前去观看。这时，导师出来说：“请务必让伟大的国王驾临此处。”于是，他们以山洞之门宽敞的想法，带着一些随从进入，并以丰盛的饮食使他们饱足。之后，国王和大臣两人待在一起。当仆人出去的时候，导师施展神通，将他们两人困在狭窄的山洞里。没有通往外面的门，而且知道那个小孔的方向也被非常厚的岩石挡住。他们既感到惊讶，又非常害怕。然后，导师让他们两人放弃了以前的错误观点，让他们发誓行善，然后从岩石的小孔中毫发无损地放了出来。通过展示这样的神变，那位国王被引导入了佛法。国王罗瓦的月亮和大臣格瓦的贡波的故事的其余部分是：国王和大臣两人白天像法一样处理国事，夜晚则修习两种次第的禅定。几年过去之后，大臣真实地出现了旃达里燃烧的光明景象。起初，房屋及其周围的墙壁等没有任何阻碍，日夜都能看见。然后，逐渐地能看见一由旬左右，一俱卢舍左右，甚至能看见高拉的地方。不久，光明无限地增长。同样，所有的声音也都能听到和理解。以前没有听过的所有论典也都能自己理解。有一次，许多方位的国王的信件同时聚集在国王面前。那些信件是由各个地方的班智达撰写的，由于用韵律和诗歌束缚，所以难以理解。而且，由于语言和文字不同，以及观点不同的吉祥祝愿有很多种，所以即使聚集了很多文书和诵经的婆罗门班智达进行研究，仍然非常难以理解。这时，大臣将那些信件全部解读，并详细地解释了含义，也做了与各自相应的答复。国王和随从们说：以前你
English
It appeared very grand, and among the various foods and riches, I saw that yogi dwelling there. They informed the king, and the next day the king came to see it in the guise of going to the woods. At that time, the teacher came out and said, "Please be sure to have the great king come here." So, with the idea that the cave's door was wide, they entered with some attendants and were satisfied with abundant food and drink. After that, the king and minister stayed together. When the servant went out, the teacher performed a miracle, trapping the two of them in the narrow cave. There was no door to go outside, and they knew that the direction of that small hole was also blocked by very thick rock. They were both surprised and very frightened. Then, the teacher made the two of them abandon their previous wrong views, made them vow to do good, and then released them unharmed from the small hole in the rock. By showing such a transformation, that king was led into the Dharma. The rest of the story of King Rola's Moon and Minister Gewa's Gonpo is: the king and minister both conducted state affairs according to the Dharma during the day, and at night they practiced the samadhi of the two stages. After several years had passed, the minister actually had a vision of the burning light of Chandali. At first, there were no obstacles from the walls, etc., of the house and its surroundings, and he could see day and night. Then, gradually, he could see about a yojana, about a krosha, and even the place of Gaura. Before long, the light grew infinitely. Likewise, all sounds were heard and understood. All the treatises that had not been heard before were also understood by themselves. Once, letters from many kings of different directions gathered before the king at the same time. Those letters were written by panditas from various places, and because they were bound by rhythm and poetry, they were difficult to understand. Moreover, because there were different languages and scripts, and many different auspicious wishes with different views, even if many scribes and reciting Brahmin panditas gathered to study them, they were still very difficult to understand. At this time, the minister deciphered all those letters and explained the meaning in detail, and also made replies that corresponded to each of them. The king and his attendants said: Before you