Chinese
仅仅在一个禅房里修行。 住了大约一个月。 白天只有禅定，晚上只有礼拜和绕行。 在他的心中，他觉得自己已经证悟成佛。 身体变成金刚萨埵的形象，非常高大，伴随着各种声音和光芒。 变成了真正的菩提萨埵薄伽梵释迦牟尼的形象，预言说：“你是如来宝光（藏文：ཏ་ཐཱ་ག་ཏ་རཏྣ་སྥ་ར་པྲ་དཱི་པ་，梵文天城体：तथागतरत्नस्फारप्रदीप，梵文罗马拟音：tathāgataratnasphāradīpa，汉语字面意思：如来宝光）。” 十方诸佛显现，说：“金刚持，你是化身，请以化身的方式利益众生！” 出现了这样的景象。 在那之后，他长期处于乐空智慧的无边光明之中。 然后，他依次前往朝拜八大圣地。 在所有地方，他的誓愿都变得非常强烈。 他还见到了鹫峰山和鹫足山。 为了再次献上证悟，他前往大成就者寂静贤的座前。 此时，班达的国王青年巴拉巴德拉为了祈请大成就者及其眷属举行会供轮，而举办了一场宴会，他们相遇了。 他献上了以前的证悟，心中生起了视佛陀为真佛的虔诚，以及脱离一切戏论的念头。 通过这种前所未有的虔诚的力量，一切法的自性都脱离了一切戏论，显现出非一非多、不可言说、如虚空般的境界。 大手印的证悟达到了顶峰。 由于内在昆达里尼进入中脉的脉轮中而获得了稳固，获得了脉结解脱的征兆。 他说，成为瑜伽士之列就是从那时开始的。 从那以后，直到再次见到喇嘛提尔提那塔，已经过去了四十六年。 总的来说，虽然我修行了很长时间，但朝圣似乎也成了散乱的因缘。 特别是，在没有见到大成就者寂静贤之前，与其他上师的缘分都比较浅，除了共同的功德之外，没有获得对实相之义不变的定解。 一般来说，在没有听闻空行母多吉玛的喜金刚之前，
English
He practiced in a solitary meditation room. He stayed there for about a month. During the day, he only engaged in samadhi, and at night, he only performed prostrations and circumambulations. In his mind, he felt that he had attained complete enlightenment. His body transformed into the form of Vajrasattva, extremely tall, accompanied by various sounds and lights. He transformed into the actual form of the Great Bodhisattva, the Bhagavan Shakyamuni, who prophesied, "You are called Tathāgata Ratna Sphara Pradīpa (藏文：ཏ་ཐཱ་ག་ཏ་རཏྣ་སྥ་ར་པྲ་དཱི་པ་，梵文天城体：तथागतरत्नस्फारप्रदीप，梵文罗马拟音：tathāgataratnasphāradīpa，汉语字面意思：Tathagata Jewel Radiance Lamp)." Many Buddhas from the ten directions appeared and said, "Vajradhara, you are an emanation; please benefit sentient beings through such emanations!" Such visions arose. Immediately thereafter, he remained for a long time in the boundless light of the bliss-emptiness wisdom. Then, he gradually went to circumambulate the eight great sacred sites. Everywhere, the strength of his vows became extremely great. He also saw Vulture Peak Mountain and Vulture Foot Mountain. To offer his realization again, he went to the feet of the great accomplished one, Shanti Bhadra. At this time, the king of Bhanda, the young Bala Bhadra, was holding a feast to request the great accomplished one and his retinue to perform a tsok offering. They met. He offered his previous realizations, and a devotion arose in his mind that saw the Buddha as the actual Buddha, and a thought that was free from all elaborations. Through the power of this unprecedented devotion, the nature of all dharmas became free from all elaborations, and a state that was neither one nor many, inexpressible, and like space manifested. The realization of Mahamudra reached its peak. Because the inner kundalini gained stability in the chakras of the central channel, he obtained the signs of the knots of the channels being released. He said that becoming one of the ranks of yogis happened from then on. From then until the next time he met Lama Tirthinatha, forty-six years had passed. In general, although I practiced for a very long time, pilgrimage also seemed to become a cause for distraction. In particular, before meeting the great accomplished one, Shanti Bhadra, my connection with other lamas was somewhat shallow, and I did not gain a definitive understanding of the unchanging meaning of reality beyond common qualities. In general, before hearing the Hevajra of Dakini Dorje, the Buddhist
Chinese
据说，这似乎也是因为没有获得口头传承相关的全部窍诀。从邬金（Orgyen）返回时，生起了“我现在是伟大的瑜伽士”的巨大傲慢，也因为生起了轻视他人的心。因此，大约十二年间，禅修没有太大的进展。还有一次，因为诽谤了扎米吉日（Dzami Giri）洲中一些应该信仰的地方，据说导致成就本身被延缓。这些也是为了劝诫像我们这样行为怪异的人们努力修行，是具有这种意图的。否则，这位圣者与成就自在者拉瓦巴（Lawapa）尊者无二无别。当时，大约三个月的时间里，从上师那里听闻了很多未传授完的教言。从那以后，在卡根扎（Khagendra）山建造了一个巨大的会供殿。逐渐地，寂静论师（Shanti Pa）的弟子们，所有修持密咒的人都聚集在一起。再次过了大约三个月，出现了大约五千名男女瑜伽士。国王也每天供养价值六千金币的会供品，以及其他无数的必需品。师徒们举行了盛大的会供轮，白天大部分时间都在传授教言，各自安住于禅定中，并且讲解了无数深奥的续部和咒语经典。夜晚则以轮坛供养来度过。每个月国王都会亲自前来，向所有聚集的人供养一套华丽的衣服和四两白银的供养。六个月过去后，又以无尽的供养形式供养每位瑜伽士十枚金币等等。此后五百年间，在印度没有出现比这更大的金刚乘法轮。依靠成就者寂静论师的教言，学者们讲解续部，稍微获得能力瑜伽士们也做了很多会供和成就。这位圣者亲眼见到的炼丹成就者有十二位左右，隐身不见的有六位左右，还有微小的成就。
English
It is said that this also seemed to be because he had not obtained all the key instructions related to the oral transmission. When he returned from Orgyen, he developed great pride, thinking, "Now I am a great yogi," and also because he developed a mind of looking down on others. Therefore, for about twelve years, there was not much progress in meditation. Also, once, because he criticized some places in the Dzami Giri continent that should be believed in, it is said that the accomplishment itself was delayed. These are also intended to exhort those of us who behave strangely to strive in practice. Otherwise, this holy being is no different from the accomplished master Lawapa. At that time, for about three months, he heard many uncompleted teachings from the master. After that, he built a huge assembly hall on Mount Khagendra. Gradually, the disciples of the teacher Shanti Pa, all those who practiced tantra, gathered together. Again, after about three months, there were about five thousand male and female yogis. The king also offered assembly supplies worth six thousand gold coins every day, as well as countless other necessities. The teachers and students held a grand assembly circle, spending most of the day giving instructions, each abiding in meditation, and explaining countless profound tantras and mantra scriptures. At night, they spent their time with mandala offerings. Every month, the king himself would come and offer each person a set of gorgeous clothes and four silver coins. After six months, he offered each yogi ten gold coins and so on in endless forms of offerings. For the next five hundred years, there was no Vajrayana Dharma wheel in India greater than this. Relying on the teachings of the accomplished Shanti Pa, scholars explained the tantras, and yogis who had gained some ability performed many assemblies and accomplishments. This holy being saw about twelve alchemical accomplishments, about six who became invisible, and minor accomplishments.
Chinese
说，法会的成就不可估量。之后，大部分的僧团各自离散，大约三百名男女瑜伽士再次在那里住了大约四个月，他们所有人的生活都由国王供养。在此期间，这位圣者也住在那里，并通过神圣的佛法盛宴获得了无上的喜悦。至尊成就者寂静尊者对这位圣者说：“你去北方和东方的地区。如果你知道有缘之人，也尽可能地为他人宣说佛法。” 如他所说，他向喇嘛的脚致敬。当他返回时，一位班智达的化身把他带到一个有厨房的旅馆。在厨房里，似乎有很多人，他们为这位圣者和其他许多瑜伽士提供了丰盛的食物和款待。据说，在他离开后，厨房里空无一人，甚至没有烧火的痕迹。另一位瑜伽士说：“生火！” 火就自己燃烧起来了。“煮饭！” 他一说，容器里就出现了米饭。据说，也有这样以神通来款待客人的事迹。之后，他去了普拉亚嘎。在那里，他遇到了寂静尊者的弟子，名叫舒巴拉克希塔，他是一位瑜伽士，表现得非常不拘小节，像个流浪汉。据说，他以伟大的瑜伽士而闻名，做了许多苦行，一心一意地禅修，获得了这些共同的成就。据说，他稍微控制住气息，身体变得非常小，进入了一个小小的茶杯里。据说，他又做了一个气息的瑜伽，出现了八个不同的身体。据说，最高的功德是仅仅看到一切法都是平等性。即使请求给予教导，也没有给予。之后，他去了贾格纳特。此后，在靠近吉提布拉的毗梅湿婆罗的地方，外面的岩洞里，有一个由年老的卡亚斯塔建造的喜金刚忿怒尊坛城的寺庙，当他住在那里的时候，据说有一天晚上，大约二十个僵尸从墓地里出来跳舞，并亲自拿走了祭品食子。据说，那时他向一些恰里亚派的瑜伽士给予了灌顶和口诀。之后又去了孟加拉、提普拉和若开。
English
It is said that the accomplishment of the Dharma assembly was immeasurable. After that, most of the sangha dispersed, and about three hundred male and female yogis stayed there again for about four months, and the livelihood of all of them was provided by the king. During that time, this holy one also stayed there, and obtained supreme joy through the sacred Dharma feast. The supreme accomplished one, Zhiwa, said to this holy one: "Go to the northern and eastern regions. If you know those who are fortunate, also speak the Dharma to others as much as possible." As he said, he paid homage to the feet of the lama. When he returned, an emanation of a pandita led him to an inn with a kitchen. In the kitchen, there seemed to be many people, and they provided lavish food and hospitality to this holy one and many other yogis. It is said that after he left, there was no one in the kitchen, and there was not even a trace of fire. Another yogi said, "Make a fire!" and the fire burned by itself. "Cook rice!" As soon as he said it, rice appeared in the pot. It is said that there were also such deeds of entertaining guests with miracles. After that, he went to Prayaga. There, he met Zhiwa's disciple, Shubharakshita, a yogi who behaved very unpretentiously, like a vagabond. It is said that he was known as a great yogi, did many austerities, meditated single-mindedly, and obtained these common accomplishments. It is said that he controlled his breath a little, and his body became very small, and he entered a small teacup. It is said that he did another yoga of breath, and eight different bodies appeared. It is said that the highest quality is merely seeing that all dharmas are equal. Even though he was asked to give teachings, he did not give them. After that, he went to Jagannath. Thereafter, near Chiktibura, in the area of Bhimeshvara, in the outer rock cave, there was a temple of Hevajra Wrathful Deity Mandala built by an old Kayastha. When he was staying there, it is said that one night, about twenty corpses came out of the cemetery and danced, and personally took the offering torma. It is said that at that time, he gave initiations and mantras to some Charyapa yogis. After that, he went again to Bengal, Tripura, and Rakhang.
Chinese
杰谢（rje gshed）和，摩诃摩耶（mahA mAya），胜乐金刚（kyE rdo rje）等的圆满次第的论著很多，以及其他秘密成就法（gsang ba grub pa）和，道歌藏（do ha mdzod）和，四手印（phyag rgya bzhi pa）和，不可思议（bsam mi khyab）等等论著很多，以及念珠三匝等等上师的行持的论著大部，在西藏以前翻译过来的具量根本论典大部分也显得精通广大，但是那时我没有怎么请教。先后供养黄金二十两多，白银八个唐卡左右，其他各种物品，以及每个灌顶供养绸缎一匹左右，粗布一件左右，以及每个加持和口诀供养一个会供轮和好一点的食物等等。所有的法会都无一例外地供养好的法礼，以前在雪域没有出现过的求法，获得了：度母瑜伽母的灌顶。其生起次第和，圆满次第的口诀加持等。续部的讲解。密集金刚智慧足论师的规制。不动佛十九尊。心之手印的灌顶。春滴的加持。具足六传承的甚深引导。扎烂达拉的道歌和口诀。心之手印的口诀论释。四字口诀。自加持的加持等和论著的讲解。四手印的精要。胜乐金刚的圆满次第古萨里的口诀和，六支瑜伽。智慧显现。一灯。一念。摩诃摩耶的口诀。空行母进入骨骼扎烂达拉的规制。空行母猎人的教言。空行母杂色。瑜伽母白红蓝三色。鹅的无我金刚瑜伽母。金刚亥母发出嘈杂声。不动佛的圆满次第阿底峡所造。吉祥胜多比巴的四如实。大黑天的修法两种等都很好地获得了。不分昼夜地努力，对于灌顶和加持和，引导等作了详细的考证笔记，很多论著从手抄本和，口述记录下来，翻译成目录，对于任何谈话都作了记录。对于一个甚深法稍微产生一点分别念的缘故，接近三个月的时候，被告知务必迅速离开，但是务必住三年。
English
I received many texts on the completion stage of Hevajra, Mahamaya, and Chakrasamvara, as well as many other texts such as Guhyasamaja, Dohakosha, Chaturyoga, Achintya, and the three rounds of Malas, etc. It seemed that he had extensive knowledge of most of the authentic root texts of the great Acharya's practices that had been translated into Tibetan in the past, but I did not ask him much about them at that time. I offered him more than twenty measures of gold, about eighty silver tangkas, and various other items, as well as a piece of silk for each initiation, a piece of coarse cloth, and a tsokhor and some good food for each blessing and instruction. I offered him a good Dharma gift without fail for every Dharma session. I requested teachings that had never occurred in the snowy region before, and I received: The empowerment of Tara Yogini. The instructions and blessings of its generation stage and completion stage. Explanation of the tantra. The Guhyasamaja Yeshe Zhabs tradition. The nineteen deities of Akshobhya. The empowerment of the heart seal. The blessing of the spring drop. The great instruction of the six lineages. The Doha and instructions of Jalandhara. The instruction and commentary on the heart seal. The four-letter instruction. The blessings of self-blessing and the explanation of the texts. The essence of the four seals. The completion stage of Hevajra, the instructions of Kusali, and the six yogas. The arising of wisdom. The one lamp. The one mindfulness. The instructions of Mahamaya. The tradition of Jalandhara, where the Vajravarahi enters the bones. The instructions of the Vajravarahi hunter. The various colors of Vajravarahi. The three yoginis, white, red, and blue. The swan's Vajra Nairatmya. The Vajravarahi who makes a lot of noise. The completion stage of Achala, composed by Atisha. The four realities of glorious Dombipa. The sadhana of Mahakala, along with two practices, were all well received. I made efforts day and night, and made detailed notes on the empowerments, blessings, and instructions. I wrote many texts from manuscripts and oral instructions, translated them into a catalog, and made notes on whatever was said. Because of a slight conceptualization that arose regarding one profound Dharma, I was close to three months, and was told to leave quickly, but I had to stay for three years.