Chinese
名为拉托拉的国王的一个人供养，建造了一个小茅棚，一心一意地禅修。梦中多次出现金刚瑜伽母的身相。有时觉得生起了神通，了知人和非人等各种隐蔽的行为，等等生起了各种各样的功德。有时身上生起各种各样的刺痛，心也不安宁，时高时低地变化等等，生起了各种高低不同的体验。所有这些都用上师的窍诀引导上了正道。有时梦中金刚瑜伽母化现为卖酒女的形象，多次遣除障碍。之后四五年左右，一天换一个住处，一心一意地禅修，禅修也有高有低。有一次在西方信度地方的名为那嘎拉塔塔的城市稍微住了一段时间的时候，得了重病，病情加重，甚至出现了所有临死的征兆，心想必须修持临终的窍诀。一心一意地闭气禅修，有一次持续一天一夜左右失去了知觉，呼吸也停止了。在那样的状态中，获得了觉性光明、安乐的体验，但那样的状态也没有持续很久就醒了。醒来之后，所有的疾病都痊愈了。从那以后，据说生起了光明空性的三摩地几乎不间断，以及不沉没等等各种共同的功德。之后想要去朝拜信度的大圣地，从那嘎拉塔塔到大圣地之间有九天的路程，都是空旷的地方，有野兽和强盗等等很大的恐怖。特别是即使携带了各种各样的食物也没有用处。其他的东西，即使只有针和线，强盗们也一定会抢走，甚至会殴打和杀害。去那里的时候，在一个森林里，一只老虎跑到身边。看到那个，就像做梦一样消失在无实有中，老虎也离开了。还有一次在路上被一只森林的狗咬伤，身上出现了伤口。有一天疼痛剧烈，带着伤口在路上禅修，
English
A person of the king named Ratora made offerings and built a small hut, meditating single-mindedly. In dreams, the form of Vajrayogini appeared again and again. Sometimes it seemed that clairvoyance arose, and he knew the hidden actions of humans and non-humans of all kinds, and so on, various kinds of qualities arose. Sometimes various kinds of stinging pains arose in his body, and his mind was also uneasy and changed from high to low, etc., and various kinds of high and low experiences arose. All of these were guided onto the path by the guru's instructions. Sometimes in dreams, Vajrayogini would come in the form of a wine-selling woman, and would repeatedly remove obstacles. After that, for about four or five years, he would change his residence every day and meditate single-mindedly, and his meditation would also be high and low. Once, when he was staying for a short time in a city called Nagarata in the western region of Sindhu, he became seriously ill with a severe illness. The illness worsened, and all the signs of death appeared. He thought that he must practice the instructions for death. He meditated single-mindedly, holding his breath, and once he lost consciousness for about a day and a night. His breathing also stopped. In that state, he gained the experience of clarity, awareness, bliss, and so on, but that state did not last very long before he woke up. After waking up, all his illnesses were cured. From then on, it is said that the samadhi of luminosity and emptiness arose almost continuously, as well as various common qualities such as not sinking. After that, he wanted to visit the great sacred site of Sindhu, and from Nagarata to the great sacred site, there were nine days of travel, and it was all empty land, with great dangers such as wild animals and robbers. In particular, even if you carry all kinds of food, it is useless. Other things, even if you only have a needle and thread, the robbers will definitely steal them, and they will even beat and kill you. When he went there, in a forest, a tiger ran to his side. Seeing that, he disappeared into emptiness like a dream, and the tiger also left. Also, once on the road, he was bitten by a forest dog, and wounds appeared on his body. One day he had severe pain, and he carried the wound on the road and meditated,
Chinese
一半左右时疼痛消失，伤口也无影无踪。前往圣地，那里有一尊名为兴格拉吉的女神，是乌玛女神的自然化身。在那里住了几天，第一个晚上发生了很大的奇迹，第二天黎明时分，石像变成了装饰着女性饰品的形象。没有人做礼拜，却像供奉了许多物品。然后说：瑜伽士不应该太傲慢，我不会向没有成就的人致敬，只有一点禅定，物品是布施的。那时我是证悟的瑜伽士，拥有了力量，所以异教徒的大神也顶礼膜拜，或者心中有这样的想法，我似乎知道了。总的来说，那时没有听过很多续部，因为小小的功德而非常傲慢，这样说。回来的路上，路上有很多强盗用棍子殴打身体等等，那些都像锻炼身体一样过去了，脉结解开了，身体变得非常轻盈，九天的路程五天就走完了，又回到了那嘎啦塔塔啦。然后向北方走去，在摩拉达纳城、卡贝拉、科拉萨纳、巴扎萨纳、郭夏啦等地各住了一段时间。那些地方的人大部分是蒙古人，是上部霍尔野蛮人老虎豹子的种族，所以刚开始去的时候，会问东问西，或者做一些伤害的事情。稍微显现一些猛咒的力量，或者稍微展示一些药物咒语的幻术，他们就会高兴，这样说。那些地方虽然是野蛮人作恶的地方，但是因为与西方邬金的地方相连，所以有很多空行瑜伽母，这样说。然后前往西方邬金。梵语叫做奥迪亚纳（梵文天城体：औड्डियाण，梵文罗马拟音：Auḍḍiyāṇa，汉语字面意思：奥迪亚纳），自生语叫做邬金。因为“ḍa”和“ra”的发音方式不同，所以好像有叫做奥拉亚纳（梵文天城体：औरायण，梵文罗马拟音：Aurāyaṇa，汉语字面意思：奥拉亚纳）的。因为藏文的错乱非常多，变成了乌金，所以在藏语中已经广为人知，必须作为标准，不能否定。现在那个地方，用野蛮人的语言来说，大家都知道的地方，叫做嘎扎尼。成就者拉瓦巴的衣服的洞穴，因扎菩提国王的宫殿遗址，以及名为伊洛巴尔巴达的圣地等
English
About halfway through, the pain subsided and the wound disappeared without a trace. He went to the sacred place, where there was a goddess named Hinglaj, a self-arisen manifestation of the goddess Uma. He stayed there for a few days, and on the first night there was a great miracle, and on the second day, around dawn, the stone statue transformed into an image adorned with female ornaments. No one offered prostrations, but it appeared as if many offerings were being made. Then it said: Yogis should not be too arrogant, I do not pay homage to those who have not attained accomplishment, there is only a little meditation, the objects are said to be alms. At that time, I was an enlightened yogi who had attained power, so even the great god of the heretics paid homage, or had such thoughts in his mind, it seemed I knew. In general, at that time I had not heard many tantras, and I was very arrogant because of my small merits, he said. On the way back, there were many robbers on the road who beat the body with sticks, etc., those passed by as if exercising the body, and the knots of the channels were released. The body became very light, and the journey of nine days was completed in five days, and he returned to Nagara Tattara. Then he went north, staying for a while in cities such as Molatana, Kabila, Khorasana, Bajasana, and Gosala. Most of the people in those places were Mongols, of the race of the upper Hor barbarians, tigers, and leopards, so when he first arrived, they would ask questions or do some harm. When he showed a little of the power of fierce mantras, or a little of the illusion of medicinal mantras, they would be pleased, he said. Although those places were lands of barbarian evil deeds, because they were connected to the land of Oddiyana in the west, there were many dakini yoginis, he said. Then he went to Oddiyana in the west. In Sanskrit it is called Audiyana (梵文天城体：औड्डियाण，梵文罗马拟音：Auḍḍiyāṇa，汉语字面意思：奥迪亚纳), and in its own language it is called Ogyen. Because the pronunciation of "ḍa" and "ra" are different, it seems that there is something called Aurayana (梵文天城体：औरायण，梵文罗马拟音：Aurāyaṇa，汉语字面意思：奥拉亚纳). Because there are many errors in Tibetan writing, it has become Ugyen, so it is widely known in Tibetan and must be taken as the standard, and cannot be denied. Now in that place, in the barbarian language that everyone understands, it is called Ghazni. The cave of the accomplished Lawapa's garment, the ruins of King Indrabhuti's palace, and the sacred place called Iloparbata, etc.
Chinese
降临于下。在邬金的中心地带，名为杜姆斯提尔，意为烟雾之地的城市里，停留了一个月左右。总的来说，邬金的中心地带被山谷和茂密的森林环绕，中央有一片平坦的空地，东西方向大约两天的路程，南北方向大约四天。城市只有杜姆斯提尔一个。那也只是属于印度的小城市。其他地方就像村庄一样。除了中心地带之外，包括四门在内的邬金外围地区看起来非常广阔。虽然是食人族的地区，但在中心地带也没有僧团。只有居住的瑜伽士群体，以及居士、外道和食人族等。大多数妇女似乎是空行母的种族，她们已经获得了巨大的利益和伤害的咒语力量，可以变幻成各种形状，拥有目光的力量，能够展示神通，这样的种族非常多。以前上部霍尔和阿卡帕拉帕匝等地方无法进入，据说也是因为咒语守护的力量。这个地方的东、南、西三面被三片湖泊环绕。如果越过东部和南部的海洋，就会到达霍尔、食人族、巴拉卡等地区。在那个地方的一个方向，有一个据说是马头明王化身未被收摄，在遥远的天空中有一个马的影像，以及拉瓦巴尊者阻止空行母的石雨，使其停留在天空中的一块巨石，悬挂在靠近岩壁的地方，以及许多大小不一的石头以略微附着在岩石上的方式摇摇欲坠地存在着，以及莲花金刚的意修黑汝嘎神殿等所有奇妙的地方都见到了。据说以前大多数著名的成就者都各自有一个地方。有一次，一个在路上行走的小女孩，在一条不太大的河边，向沙子上念诵咒语，然后洒向水中，河水就断流了，她就从那里过去了。之后河水又像以前一样流动了。还有一位妇女变成了一只鸟的形状，飞向天空，落到远处的一棵树上。诸如此类令人恐惧和惊奇的事情非常多。
English
He descended. He stayed for about a month in the city of Dhūmasthira, the central place of Oḍḍiyāna, which means the place of smoke. In general, the central place of Oḍḍiyāna is surrounded by valleys and dense forests, and in the center there is a flat open space, about two days' journey from east to west, and about four days from north to south. The city is only Dhūmasthira. That is just a small city belonging to India. Other places are like villages. Apart from the central area, the outer areas of Oḍḍiyāna, including the four gates, seem very vast. Although it is a land of cannibals, even in the central area there is no Saṅgha community now. There are only communities of resident yogis, as well as lay practitioners, heretics, and cannibals, etc. Most of the women seem to be of the race of ḍākinīs, who have attained great power of mantras for benefit and harm, can transform into various forms, have the power of gaze, and are able to display magical powers, and there are very many of such races. It is said that the reason why the upper Hor and Akaparapātsa, etc., could not be entered in the past was also solely due to the power of mantra protection. This place is surrounded by three lakes on the east, south, and west sides. If one crosses the eastern and southern seas, one will reach the lands of Hor, cannibals, and Bhalakha. In one direction of that place, there is an image of a horse in the distant sky, said to be an unassimilated emanation of Acharya Hayagrīva, and a boulder that Lavapa caused to remain in the sky by averting the stone rain of the ḍākinīs, suspended near a rock face, and many large and small stones precariously existing in a state of slightly adhering to the rock, and all the wonderful places such as the Heruka temple of Padmāvajra's samaya were seen. It is said that almost all the famous great siddhas of the past had their own places. Once, a girl walking on the road, near a river that was not very large, recited mantras on the sand and scattered it into the water, and the river stopped flowing, and she crossed over there. Then the river flowed again as before. Also, a woman transformed into the shape of a bird and flew into the sky, landing on a distant tree. There were many such frightening and amazing things.
Chinese
如是说。然而田野瑜伽母的这些神变，我认为是尊者您自己的所见，而不是普通人能见到的境界。住在杜玛什提拉的时候，如经中所说，烟雾等五种征相非常清晰和稳定地显现。自身和一切显现都自显为金刚亥母坛城，大约三天日夜不离，后来又消失了。如是说。之后逐渐地，经过上霍尔的许多地方，到达克什米尔。去了萨拉达和纳拉达等外道的地方。非常艰辛，但修持也更加精进。去了被称为达拉塔波塔，也就是内空的地方，以及被称为卡斯卡拉，通往西藏的上霍尔地区。所有这些地方，都是西藏和里域的边界，以及波斯之间的边界，还有克什米尔和蒙古的地区，他们当地的语言称之为“恰索”。再次去拜见上师提尔提那塔。讲述了经历，他非常高兴。又从德里向南走，到了一处叫做比梅什瓦拉的地方，住在一个空荡荡的自在天神庙里。傍晚时分，许多僵尸手持棍棒前来制造伤害。尊者毫不动摇，屏住呼吸，结果那些僵尸都碎成了骨头渣。就在那时，伴随着一声如雷鸣般的巨响，进入了乐空三摩地，直到太阳升起才醒来。此后很多天，身体都充满了巨大的喜悦。在那之前，大约有十六年的时间，主要进行禅修念诵，并且持续不断地修持气脉和心。从这里开始，各种气脉都能随意运用，所以说从这以后主要修持圆满次第。之后靠近南方，在一个叫做乌希尔的小地方，有一座金刚怖畏金刚的寺庙，由玛尔麦匝桑波进行开光。现在那里空无一人，但为了消除城镇居民的灾难，每年都会举行盛大的祭祀。顺应当地风俗的城镇居民，会进行血祭，尊者在那里住了很久。有一次，因为一个乐受的体验，导致了长达六天的单座三摩地。
English
So it was said. However, I think those miraculous transformations of the field yogini are the visions of Your Holiness, not the realm seen by ordinary people. When residing in Dhumaṣṭhira, as stated in the tantras, the five signs such as smoke appeared very clearly and stably. Oneself and all appearances spontaneously arose as the Vajravarahi mandala, appearing day and night for about three days, but later disappeared again. So it was said. Then gradually, passing through many places of Upper Hor, he arrived in Kashmir. He went to the places of the Tirthikas such as Sarada and Narada. It was very arduous, but his practice also became more advanced. He went to the places called Dharata Bhoṭa, which is known as Inner Space, and Kaskara, the Upper Hor region that runs to Tibet. All these places are the border between Tibet and Li, and the border between Persia, and the regions of Kashmir and Mongolia, which they call "Chakso" in their local language. Again, he went to see Lama Tirthinatha. He told his story, and he was very pleased. Again, he went south from Delhi and stayed in a place called Bhimeshvara, in an empty temple of Ishvara. In the evening, many corpses came with sticks in their hands to cause harm. The尊者 remained unmoved and held his breath, and as a result, those corpses were shattered into bone fragments. At that moment, along with a sound like thunder, he entered the bliss-emptiness samadhi and did not wake up until the sun rose. After that, for many days, his body was filled with great bliss. Before that, for about sixteen years, he mainly practiced meditation and recitation, and continuously practiced the channels and winds and the mind. From here, various winds could be used at will, so it was said that from then on, he mainly practiced the completion stage. Then, near the south, in a small place called Ushir, there was a Vajrabhairava temple consecrated by Marmetzangpo. Now it is empty, but to eliminate the disasters of the townspeople, a grand offering is held every year. The townspeople, in accordance with local customs, would perform blood sacrifices, and the尊者 stayed there for a long time. Once, due to an experience of bliss, he entered a single-session samadhi that lasted for six days.