Chinese
说无缘之语，已逝世。此后不久，名叫阎摩（gShin rJe）的国王，以具足正法而取得了王位。这位导师大多以胜乐金刚之门利益众生。他也是成就者帝洛巴的根本上师。最终，通过修持极其无执的行持，完成了秘密次第。获得了大手印至高无上的成就。此外，还有导师黑行小者，以及布瓦日巴，布瓦智者等，从古萨拉巴札小者开始，直到现在，行者的僧团也没有断绝。那些的传记应该从其他地方了解。此处说：无上安乐遍布三界，获得殊胜成就者们的故事真奇妙。对于仅仅是自我赞扬的虚假光芒，自诩为伟大的瑜伽士，真是可笑。具足行持金刚弟子的僧团，在此讲述可信的故事。由此所获得的功德，愿能获得黑汝嘎的吉祥之地。这部名为《导师大成就者行持自在者的传记，奇妙悦耳之音声》也是，由与自己一同修行的根嘎贝桑多次劝请，多罗那他于期间必定要讲述的。于自己五十八岁时书写。校对一次。吉祥！以我所积累的善根，愿一切众生安乐幸福，愿暂时和究竟的利益安乐增上，成为无上的因缘聚合。导师行者传记补遗及胜乐金刚传承开创之由来。顶礼上师。在导师大行者传记的章节中，为了消除误解和讲述一些必要的内容。从导师本人开始，到之后一百年或两百年之间，无论是导师本人的追随者，还是非追随者的瑜伽士，如果是根器锐利者，仅仅修持圆满次第就能生起殊胜智慧；如果是中等根器者，通过修持生起次第和圆满次第两者，就能逐渐获得稳固；如果是下等根器者，仅仅在生起次第上获得稳固，非常……
English
Speaking words of no connection, he passed away. Not long after, a king named Yama (gShin rJe), endowed with Dharma, took over the kingdom. This teacher mostly benefited beings through the gate of Chakrasamvara. He was also the root guru of the accomplished Tilopa. Eventually, by practicing extremely unattached conduct, he completed the secret stages. He attained the supreme siddhi of Mahamudra. Furthermore, there were also the teacher Black Practitioner the Younger, as well as Bhuva Ribapa, Bhuva Lodan, and so on, starting from Kusala Bhadra the Younger, until now, the community of Caryapas has not been extinguished. Their respective histories should be learned from elsewhere. Here it is said: May the supreme bliss pervade the three realms, this story of those who have attained supreme siddhis is wonderful. To boast of being a great yogi with mere self-praising false radiance is laughable. The community of Vajra disciples with conduct, here I tell a believable story. Whatever merit is obtained from this, may it lead to attaining the glorious abode of Heruka. This, called "The Biography of the Great Teacher, the Lord of Conduct, the Wonderful and Pleasant Sound," was also urged again and again by Kunga Palsang, who practices together with me, and Taranatha was bound to tell it in the meantime. Written when I was fifty-eight years old. Proofread once. Mangalam! By whatever virtue I have accumulated, may all sentient beings be happy and joyful, and may it increase temporary and ultimate benefit and bliss, and may it become the supreme cause of gathering. A supplement to the biography of the Teacher Practitioner and the origin of the Chakrasamvara tradition. Homage to the Guru. In the chapter on the biography of the Great Teacher Caryapa, to eliminate misunderstandings and to explain some necessary points. From the time of the Teacher himself, up to a hundred or two hundred years later, whether they were followers of the Teacher himself or other yogis who were not followers, if they were of sharp faculties, they would generate supreme wisdom by meditating only on the Completion Stage; if they were of medium faculties, they would gradually gain stability by training in both the Generation Stage and the Completion Stage; if they were of lower faculties, they would gain stability only in the Generation Stage, very...
English
Therefore, many appeared. Mostly relying on the example of the great practitioner teacher, many practices of mantra conduct with or without elaboration, and many behavioral norms that appear to worldly people. Except for some that were untimely, all those who entered the practice attained either supreme or common accomplishments. In particular, the disciples of the great teacher Kahnapa were very numerous. All of them generated realization of the two stages. If they were slightly stable, even if they had not attained great stability, the tradition of practicing mantra conduct was very flourishing. Everyone also achieved the desired results. It is said that this was due to the arrival of the time when the teachings of mantra practice would flourish, and also due to the power of the blessing of the teacher Kahnapa himself. That is to say, it is said that the teacher gathered up the remaining aspects of the mantra practice and dedicated the remaining tasks that he needed to accomplish for the benefit of his disciples. At that time, the disciples of the practitioners spread in all directions. After that time, the Carya school mainly flourished in the east. Therefore, during that period, in the spoken language of India, it was said: "The east is subdued by the black practitioner, so there are many Caryas. The south is subdued by Nagarjuna, so there are many Dharmas. The west is subdued by Lavapa, so there are many Valantis. The north is subdued by Goraksha, so there are many Atishas." The last ones are those who are now known as Yogis. Countless great and small accomplished ones appeared in the Carya school. Even now, there are still small groups in Bengal, Bhati, Hermba, Silhatta, Koki, etc. Although there are not many people, many have obtained abilities appropriate to the times. In other Tibetan histories, various things also appear. In the oral transmission of Doha, passed down from Rechungpa, in a version written down by Jare Rinpoche, it is said that the black practitioner who was punished by the lama was a small black practitioner, not a great one. This seems to be a conversation of Tipu or Amoghavajra. Orgyenpa Rinchen Pal also said something similar, and his disciples wrote that he himself was an emanation of the black practitioner. In a short argument he wrote, he said that the Indians
Chinese
阿闍黎黑行（梵文，梵文天城体，梵文罗马拟音，汉语字面意思）现在降生于柬埔寨洲。未来将修成宝剑等众多悉地，前往瓦拉纳西传法，使金刚乘的教法极为兴盛，成就者如天上的星星般涌现。书上这样写道。那封信上还说，国王郭帕拉成就的本尊也是女神尊那。这两个说法都像是印度人的口头传说，与纯粹的藏族学说不同。在印度一方的藏族传承者的所有多哈历史中，自在弥勒巴也被说成是阿闍黎黑行的化身，并将炽燃主说成是黑行之名的异名。又如阿弥陀金刚阿闍黎所说：“以持梵行无上师，炽燃主之恩德故。”考察此事，若从旁观者的角度来看，后来有些人说，持梵行黑行和炽燃主是一个，与黑行是不同的，这就像说大岭热巴和岭热不是一个人一样。又因清楚地记得炽燃主的转世，所以黑行本身也有炽燃主之名的异名，这并不矛盾。现在讲一些故事：有一位名叫迦里的行者瑜伽士，在拉达地区的集市附近修行。他的道友名叫毗迦里，在里卡尔城的树木繁茂处附近修行。两人都稍微获得了一些禅定。毗迦里去了拉达城，与迦里相遇。他们商议说：“我们要做会供。”于是邀请了其他男女瑜伽士到会供殿。毗迦里说：“从墓地招来尸体当坐垫。”他们两人都去了墓地。用鞭子抽打尸体，所有尸体都站了起来，到达会供殿后，都倒在各自需要的坐垫上。在那里，毗迦里坐在右排的开头，迦里坐在左排的开头，进行会供的活动。结束后，当所有尸体都站起来的时候，正当说“现在要把尸体送回原处”的时候，迦里那一排的尸体，他自己摇动手鼓，所有尸体都站了起来。
English
Acharya Krishnacharya is now born in the land of Kambuja. In the future, he will accomplish many siddhis such as swords, and by going to Varanasi and teaching the Dharma, the teachings of Vajrayana will become extremely prosperous, and accomplished beings will appear like the stars in the sky. It is written like that. That letter also says that the yidam accomplished by King Gopala is also the goddess Chunda. These two statements seem to be oral traditions of the Indians, and are different from purely Tibetan doctrines. In all the Doha histories of the Tibetan lineage holders in the Indian direction, the Lord Maitripa is also said to be an emanation of Acharya Krishnacharya, and the Blazing Lord is said to be a synonym for the name of Krishnacharya. Furthermore, as Acharya Amitavajra said, "Through the kindness of the supreme teacher who holds the vows of conduct, the Blazing Lord." Examining this matter, if viewed from an outsider's perspective, later some people said that the Black Practitioner of Conduct and the Blazing Lord are one, and that they are different from Krishnacharya, which is like saying that Great Lingrepa and Lingre are not the same person. Also, because the reincarnation of the Blazing Lord is clearly remembered, it is not contradictory that the name of the Blazing Lord also appears as a synonym for Krishnacharya himself. Now, let me tell some stories: There was a Caryapa yogi named Kali, who meditated near the market of the Radha region. His fellow practitioner named Vikali meditated near the lush trees of the city of Likar. Both of them gained some samadhi. When Vikali went to the city of Radha, he met Kali. They discussed, "Let's do a tsokhor." So they invited other male and female yogis to the tsokhor hall. Vikali said, "Let's summon corpses from the cemetery to be our cushions." Both of them went to the cemetery. When they whipped the corpses, all the corpses stood up, and after arriving at the tsokhor hall, they all fell onto the cushions they needed. There, Vikali sat at the head of the right row, and Kali sat at the head of the left row, and they performed the activities of the tsokhor. When it was over, when all the corpses stood up, just as they were saying, "Now we must send the corpses back to their places," the corpses in Kali's row, he himself shook the hand drum, and all the corpses stood up.
Chinese
发出“啦”的声音，前往墓地。倒在原来的地方。毗迦梨的行列，那些人集中他的目标并进行改变，最初一半站起来又倒下。中间稍微抬起头。最后连动也不动了。那里有个瑜伽士卡林。说不应该对一点点能力感到骄傲，还要继续修行。卡林踢了那些尸体一脚，全部站起来像原来一样走了。后来瑜伽士卡林获得了伟大的成就。毗迦梨也回到自己的位置修行。在另一个时候获得了眼药的成就。又是国王德瓦巴里的文书普拉纳帕，放弃文书工作学习佛法，成了博学的班智达。之后去了一位恰里亚派瑜伽士那里，请求教导后修行。生起了好的禅定。身体也变得非常轻盈，变得没有疲劳，能够在水上行走。凭借看到内部脉轮的能力，所有以前不知道的论典和文字种类也都知道了。能够听懂动物和非人的语言。现在想既然获得了能力就去实践吧，于是有一次去游历。在那里，在卡玛茹地方的一个城市旁边，有个一半损坏的寺庙。在那里听到了诵读经文的声音。打开门进去，有个苦行瑜伽士，有时读书，有时打瞌睡。和他稍微聊了聊，普拉纳帕问那个读书的人，您是班智达还是瑜伽士？那人说，是瑜伽士。问一个老瑜伽士也诵读吗？他说，读这个非常困难，所以想通过读它变成苦行，净化罪业才读的。问仅仅读这个有什么困难？他说，那么你来读这个，我去修行。把书递给他，他就走了。普拉纳帕在那里看了那本书，连文字的开头结尾都不认识。那个瑜伽士也不知去向了。这时空中传来声音说，现在还没到实践的时候，还要继续修行。于是他又去了一个僻静的森林里修行。
English
Making the sound "ra", he went to the cemetery. He fell in the original place. The ranks of the Vikaris, those who focused his aim and transformed, initially stood up halfway and fell again. In the middle, they raised their heads slightly. In the end, they didn't even move. There was a yogi Kalin there. He said that one should not be proud of just a little ability, and that one must continue to practice. Kalin kicked those corpses, and they all stood up and left as before. Later, the yogi Kalin attained great accomplishment. The Vikaris also returned to their own places and practiced. At another time, he attained the accomplishment of eye medicine. Again, the scribe Prānapa of King Devapali, abandoning the work of a scribe, studied the Dharma and became a learned Pandit. Then he went to a Caryapa yogi, requested instructions, and practiced. Good samadhi arose. His body also became very light, becoming without fatigue, and he was able to walk on water. With the ability to see the inner channels, he also knew all the scriptures and types of writing that he had not known before. He was able to understand the languages of animals and non-humans. Now, thinking that since he had gained ability, he should practice, he went on a journey once. There, near a city in the land of Kamaru, there was a temple that was half destroyed. There he heard the sound of scriptures being recited. Opening the door and entering, there was an old yogi in the guise of a renunciate, sometimes reading a book, sometimes dozing off. After talking with him a little, Prānapa asked the reader, "Are you a Pandit or a Yogi?" He said, "I am a Yogi." He asked, "Does an old Yogi also recite?" He said, "Reading this is very difficult, so I read it thinking that it will become asceticism and purify sins." He asked, "What is so difficult about just reading this?" He said, "Then you read this, and I will go to practice." He handed him the book, and he left. Prānapa looked at the book there, but he didn't even recognize the beginning or end of the letters. The yogi also disappeared. At that time, a voice sounded from the sky, saying, "Now is not the time to practice, you must continue to practice." So he went to a secluded forest and practiced.