Chinese
获得成就者有六位，即：埃亚拉巴、玛嘿拉巴、巴扎巴、达玛巴、杜玛巴和钦布巴。所谓舍弃身体的实物，并非指死亡时舍弃身体，而是指成熟之身发生转变，化为虹身金刚身。后续经文的含义是：卡杖嘎（藏文：ཁ་ཊྭཱཾ་，梵文天城体：खट्वाङ्ग，梵文罗马拟音：khaṭvāṅga，汉语字面意思：卡杖嘎）表示手杖和装饰，表明这位导师主要进行具有戏论的行为，因此显示出他几乎进入了天神的装束。也提到了“黑”这个名字。克里希纳阿查亚（藏文：ཀྲྀཥྞ་ཨཱ་ཙརྱ་，梵文天城体：कृष्णाचार्य，梵文罗马拟音：Kṛṣṇa Ācārya，汉语字面意思：黑阿查亚）也是这位导师名字的另一种称谓，但名为克里希纳的人非常多。这位导师被称为卡哈那阿查亚，即黑导师，克里希纳阿查亚巴也是黑导师。如果在卡哈那、克里希纳和短音之后加上查亚巴，则有卡哈那查亚巴、克里希纳查亚巴，意为黑色行者。还有查亚阿查亚巴，意为导师行者。同样，查亚瓦吉拉，意为行金刚。阿查亚查亚达里巴，意为导师行持者等。此外，在圣地印度的东方高拉国境内，有一个叫做奥鲁比沙的地方，稍微靠近巴德嘎拉。在那个地方，出身于四大种姓中的婆罗门种姓。在一些古老的藏族历史中，有说是王族的，但导师自己的道歌中说：“摸着摸着走，婆罗门之子。”对此，虽然有将象征意义与圆满次第相结合的解释，但象征的符号也必须与世俗事物相符，因此，这个论据证明了导师是婆罗门种姓。在印度，从过去到现在，这位导师在内外都非常有名，而且大家都一致认为他是婆罗门种姓。此外，这位导师不是出生在西藏，而是出生在印度，如果否定了在印度这个对他的种姓来历可能有所了解的地方，大家都一致认可的事实，反而说在像西藏这样对其来历不了解的国度里与之相反的说法是真实的，因为说这话的人是好人。这样说是很不好的，就像妓女的谎言一样。
English
There are six accomplished ones: Eyalapa, Mahilapa, Bhadrapa, Dhamapa, Dhumapa, and Chimbuapa. The so-called abandonment of the physical body does not mean abandoning the body at death, but rather the transformation of the matured body into a rainbow body of Vajra. The meaning of the subsequent scripture is: Khaṭvāṅga (藏文：ཁ་ཊྭཱཾ་，梵文天城体：खट्वाङ्ग，梵文罗马拟音：khaṭvāṅga，汉语字面意思：Khaṭvāṅga) indicates the staff and ornaments, showing that this teacher mainly engaged in activities with elaboration, thus showing that he almost entered the attire of the gods. The name "Black" is also mentioned. Kṛṣṇa Ācārya (藏文：ཀྲྀཥྞ་ཨཱ་ཙརྱ་，梵文天城体：कृष्णाचार्य，梵文罗马拟音：Kṛṣṇa Ācārya，汉语字面意思：Black Acarya) is also another name for this teacher, but there are very many people named Kṛṣṇa. This teacher is called Kahanācārya, meaning Black Teacher, and Kṛṣṇācāryapa is also Black Teacher. If Cāryapa is added after Kahna, Kṛṣṇa, and short vowels, there are Kahanācāryapa, Kṛṣṇācāryapa, meaning black practitioner. There is also Cāryācāryapa, meaning teacher practitioner. Similarly, Cāryavajra, meaning Vajra of practice. Ācāryacāryadhāripa, meaning teacher practitioner, etc. Furthermore, in the eastern part of the sacred land of India, within the kingdom of Gaura, there is a place called Orubiśa, which is slightly close to Bhadgala. In that place, he was born into the Brahmin caste, one of the four major castes. In some old Tibetan histories, it is said that he was of the royal family, but in the Doha of the teacher himself, it is said: "Touching and touching, walking, the son of a Brahmin." Although there is an explanation that combines the symbolic meaning with the completion stage, the symbolic sign must also be consistent with mundane things. Therefore, this argument proves that the teacher was of the Brahmin caste. In India, from the past to the present, this teacher is very famous both internally and externally, and everyone unanimously agrees that he is of the Brahmin caste. Furthermore, this teacher was not born in Tibet, but in India. If one denies the fact that everyone in India, a place where his caste origin may be known, agrees on, and instead says that the opposite is true in a country like Tibet, where his origin is not known, because the speaker is a good person, it is not good to say so, like the lies of a prostitute.
Chinese
是为了变得相同。之后，从小时候起就头脑敏锐，精通声明学、医药和所有工艺。在那里，往昔的业缘苏醒，许多智慧瑜伽母显现真容。之后，逐渐前往中部地区摩揭陀的部分，名为吉祥那烂陀（Nālandā），那里有五百位班智达居住，佛学院非常兴盛，于是前往那里出家为比丘，住了很多年，通过听闻和思考三藏和四续部，使自相续成熟。咒语和禅定也相应地获得了成就。在那里，展示了寂静之处，在禅修居住的时候，一位伟大的成就瑜伽母拉嫫拉克什米嘎惹（Lakṣmīkara）显现真容，加持了相续，获得了特殊的等持。在那里，一些金刚空行母从虚空中发出声音的光芒说：“北方城市扎烂达喇（Jālandhara）中，有一位名为喇嘛扎烂达日巴（Jālandharipa）的上师，你如果依止他，就能获得想要的成就。”听到这些话后，他独自前往扎烂达喇（Jālandhara）地区。在那里，拜见了成就者扎烂达日巴（Jālandharipa）。那位上师是自生本来成就的瑜伽自在者，非常伟大，身体的显现也能同时显现很多，在各种不同的地方，以很多身体同时居住，获得成就的弟子也很多，但在那个地方，由于调伏所化众生的因缘，据说有一位平民瑜伽士，总是乞讨，保持着平凡的形象。在那里，他舍弃了学者的傲慢，恭敬地顶礼其足，祈请摄受，上师知道他具有根器，于是如实地灌顶，赐予了所有教言和随许。之后，在扎烂达喇（Jālandhara）地区的某个地方，禅修金刚乘的意义时，有一次，如果想去，即使是墙壁也能无碍地穿过，在岩石山上，如果想让脚陷入，就能陷入，如果想灰飞烟灭地行走，就能做到，当禅修等持时，清楚地看到自己化为吉祥黑汝嘎（Heruka）的坛城，诸佛以问答的方式，消除上师自己的疑惑，赞颂和金刚歌
English
in order to become the same. Then, from a young age, he was intelligent and skilled in grammar, medicine, and all crafts. There, the karmic connections of the past awakened, and many wisdom yoginis showed their faces directly. Then, gradually, he went to a part of central Magadha, called glorious Nālandā, where five hundred paṇḍitas resided and the monastic college was very prosperous, and there he became a monk and stayed for many years, and through hearing and thinking about the three piṭakas and the four tantras, he matured his mind. He also achieved mantras and samādhi as appropriate. There, he showed a secluded place and while meditating and staying there, the great accomplished yogini Lady Lakṣmīkara showed her face, blessed the lineage, and attained a special samādhi. There, some Vajra Ḍākinīs emanated a light of speech from the sky and said, "In the northern city of Jālandhara, there is a lama called Jālandharipa. If you rely on him, you will attain the desired siddhis." Hearing this, he went alone to the land of Jālandhara. There he met the accomplished Jālandharipa. That master was a self-arisen, primordially accomplished lord of yoga, and was very great. The arrangement of his body also showed many at once, so that he resided in many bodies at the same time in various different places. There were many disciples who attained siddhis, but in that place, due to the power of taming those to be tamed at that time, it is said that there was a common yogi of the common people who always begged and maintained an ordinary appearance. There, he abandoned the pride of a scholar and bowed respectfully at his feet and requested to be accepted. Knowing that he was worthy, he properly empowered him and bestowed all the instructions and subsequent instructions. Then, in one direction of that land of Jālandhara, while meditating on the meaning of the Vajrayāna, once, if he wanted to, he could pass through a wall without obstruction, and on a rocky mountain, he could sink his feet, and if he wanted to walk in ashes, he could do so, and when he meditated on samādhi, he clearly saw himself in the maṇḍala of glorious Heruka, and in the manner of those deities asking and answering questions, the master himself would cut off doubts, praises, and vajra songs.
Chinese
当他拿起它时，大地摇动，或降下花雨，或发出声音，或出现光明。当他思考是否是使用它的时机时，一些金刚空行母显现并阻止了他。再次，当他禅修静坐时，一些放牧的孩童玩耍后，留下了一些用阿输迦树木削成的剑的形状。他拿起其中一把。在一棵树下，他将它放在面前，禅修入定。那把剑自己燃烧起来。当他拿起它时，他升到空中，并具有了神通。他心想，如果上师或本尊没有允许，就不应该玩弄成就，于是暂时隐藏了自己。又一次，当他在路上行走时，他看到岩石山脉中有一个成就的汞矿，它的门是自己打开的。他还看到地上有一个珍宝矿，门也是打开的。此外，一位修行者在森林的空地上，认为没有其他人，以隐居的想法制作了一个用三根铁丝缠绕的药丸，并将其藏在一棵树的根部。一个住在森林里的狡猾之人躲在草丛中看到了。当那位修行者去城里时，那个狡猾之人偷走了药丸并离开了。他卖给别人也卖不出去，自己又不需要，心想：‘我应该把它给谁呢？’这时，这位老师在路边的树下禅修静坐，与他相遇。那人将药丸扔在他面前就走了。他用眼睛看着它，并加以观察。大约一个小时后，出现了声音和光芒。当他把它放入口中时，他也看到了天神和夜叉的住所。如果他想去，他就能立刻到达那里。然而，他像以前一样思考，暂时隐藏了自己。又一次，当他在路上行走时，他看到通往地下世界的财富之门自己打开了。他沿着那条路走了一小会儿，看到了地下世界，并将它们置于自己的控制之下。然后他回到了自己的修行处。诸如此类，他未经特意修持就获得了许多共同的成就。
English
When he picked it up, the earth shook, or a rain of flowers fell, or a sound was emitted, or light appeared. When he wondered if it was the time to use it, some Vajra Dakinis appeared and prevented him. Again, as he meditated and sat, some herding children, after playing, left behind some shapes of swords made from Ashoka wood. He picked one up. Under a tree, he placed it in front of him and meditated in samadhi. That sword burst into flames on its own. When he picked it up, he rose into the sky and possessed clairvoyance. He thought, 'Without the permission of the guru or the yidam, one should not play with accomplishments,' and temporarily hid himself. Once again, as he walked on the road, he saw a siddha mercury mine in the rocky mountains, its door open on its own. He also saw a treasure mine on the ground, its door also open. Furthermore, a practitioner in a clearing in the forest, thinking there was no one else, with the idea of seclusion, made a pill wrapped with three iron wires and hid it at the root of a tree. A cunning person living in the forest saw it hiding in the grass. When that practitioner went to the city, that cunning person stole the pill and left. He couldn't sell it to others, and he didn't need it himself, so he thought, 'Who should I give this to?' At that moment, this teacher was meditating and sitting under a tree by the roadside and met him. The man threw the pill in front of him and left. He looked at it with his eyes and observed it. After about an hour, sound and light appeared. When he put it in his mouth, he also saw the abodes of gods and yakshas. If he wanted to go, he could reach there in an instant. However, he thought as before and temporarily hid himself. Once again, as he walked on the road, he saw the wealth door to the underworld open on its own. He entered that path and after a short while, saw the underworlds and brought them under his control. Then he returned to his own practice place. Like these, he obtained many common accomplishments without deliberately practicing.
Chinese
也自然而然地成就了。他心想，现在是必须修持的时候了。于是向喇嘛扎烂达日巴请示。喇嘛说：“哎呀，你这个魔术师，有什么好奇怪的？现在你不能修持。不如从这里向北走五百由旬左右，有个地方叫布瑞达布日。那里有个空行母叫噶瓦桑姆。她持有所有的密续。从她那里可以得到《秘密总集》，也叫《合和明点续》。你把那个请来，可以利益很多众生。但是你仅仅祈请她不会给你的，如果我说是我派你去的，她才会给你。”然后，那个黑行者向北方走去。当天太阳快落山的时候，在一个灰色的沙地中央，一个悬崖的角落里，有一个像破烂的坏房子。他走近那个房子，遇到一个坏女人出来打水。他说要借宿一晚。那个女人进屋一会儿又出来叫他。然后，上师走进屋里，看到另一个女人。那个女人问瑜伽士要去哪里。上师说了之前的话。那个女人说：“布瑞达布日就是这里，空行母噶瓦桑姆就是我。”上师心想，她肯定不是。于是他又向北方走去。太阳快落山的时候，他又回到了原来的地方。他又走进屋里，还是像今天早上来到的地方一样。然后，上师向空行母顶礼，说：“您手里有吉祥桑布扎合和明点续。上师扎烂达日巴派我来取那个续。请您也赐予那个续的经卷。也请您赐予诀窍和随后的诀窍。”然后，那个住所变成了装饰华丽的宫殿。那个女人也变得光芒四射，装饰着所有的珍宝，坐在金色的宝座上。她交出了桑布扎续的经卷。“扎烂达日巴是不想要这个才来的。但是有缘分的
English
And it was accomplished naturally. He thought, now is the time to practice. So he asked Lama Jalandharipa for instructions. The Lama said, "Hey, you magician, what's so strange about that? You can't practice now. Instead, go north from here for about five hundred yojanas, there is a place called Prita Puri. There is a dakini named Kalava Sangmo. She holds all the secret tantras. From her you can get the 'Secret Collection,' also called the 'Union Bindu Tantra.' Please bring that here, it will benefit many sentient beings. But she won't give it to you just by asking. If I say I sent you, she will give it to you." Then, that black practitioner went north. As the sun was setting that day, in the middle of a gray sandy plain, in a corner of a cliff, there was a dilapidated house. As he approached the house, he met a bad woman coming out to fetch water. He asked to stay for the night. The woman went inside for a while and then came out to call him. Then, the master entered the house and saw another woman. That woman asked the yogi where he was going. The master told her what he had said before. The woman said, "Prita Puri is here, and I am the dakini Kalava Sangmo." The master thought, she must not be. So he went north again. As the sun was setting, he returned to the same place as before. He went into the house again, and it was still the same place he had come to this morning. Then, the master prostrated to the dakini and said, "You have the glorious Sambhuta Union Bindu Tantra in your hand. Master Jalandharipa sent me to get that tantra. Please also bestow the scripture of that tantra. Please also bestow the key instructions and the subsequent instructions." Then, that dwelling became a magnificent palace decorated with jewels. That woman also became radiant, adorned with all kinds of jewels, sitting on a golden throne. She handed over the scripture of the Sambhuta Tantra. "Jalandharipa came because he didn't want this. But those who are fortunate