Chinese
赐予了以“巴嘎义西”之名号。在此，旧派藏人中，认为空行母是噶瓦桑姆，拉瓦和洛琼派系都这样说，这很明显，因为一些汉文典籍中上师传承就是这样记载的。她被认为是金刚亥母和无我母的化身，说法多种多样，但实际上并不矛盾。在玛多派的历史中，有说法称空行母是卓瓦桑姆。据说卓桑姆是空行母桑瓦耶西（秘密智慧）的别名。这也没有矛盾。以前在西藏发生的这些历史中，所谓“赐予灌顶、教诲和随赐教诲一切”，并不是像普通凡夫俗子的上师对待普通弟子那样，建造坛城，积聚灌顶物品，进行仪轨念诵，白天修法晚上灌顶，宣读经文，讲解经文含义，传授传承教法。而是，对于上师纳波噶丹这个人，化身为空行母耶西（智慧）的空行母，仅仅通过心意相通，加持他的心相续，在那一瞬间，他就获得了特殊的智慧，通达了所有的续部含义，仅仅通过赐予口头上的开示，就获得了广大地利益众生的能力，这才是灌顶，才是无上的教诲和随赐教诲。以此为例，以前的伟大成就者们的传记中，彼此传授教诲的方式，大多如此。而我们藏地，对于这一点的理解，似乎也容易落入两种极端之一。愚笨之人，以及追随愚笨之人的自诩聪明者，他们大多因为对成就者们的情况有了一点模糊的认识，就以此为借口，想要把现在的上师和连修行门径都没入门的普通弟子们，也比作成就者，争相效仿，从而从根本上断绝了灌顶、经文讲解和口诀。把经书放在头顶上，或者认为心意相通就足够了等等，对于自己不了解和做不到的事情，就自以为是地装模作样。对于这种情况，上师没有讲解，弟子没有理解，师徒二人都一无所知。
English
He was given the name "Paga Yi Shi." Here, among the old Tibetan schools, it is well known that the Dakini is Kawa Zangmo, as stated by the Rawa and Lochung factions, which is evident because some Chinese texts record the lineage of masters in this way. She is considered an emanation of Vajravarahi and Nairatmya, with various accounts, but they are not contradictory in essence. In the history of the Mardo tradition, it is said that the Dakini is Drowa Zangmo. It is said that Drowa Zangmo is another name for the Dakini Sangwa Yeshe (Secret Wisdom). There is no contradiction in that either. In the historical accounts of this period in Tibet, the phrase "bestowed empowerment, teachings, and subsequent teachings completely" does not refer to the way ordinary teachers treat ordinary disciples, such as constructing mandalas, gathering empowerment substances, performing ritual recitations, practicing during the day and empowering at night, reciting scriptures, explaining the meaning of texts, and transmitting lineage teachings. Rather, for the individual Guru Nagpo Kaldan, the Dakini who is the emanation of Yeshe (Wisdom), merely through mental connection and blessing his mindstream, in that instant, he attained extraordinary wisdom, understood all the meanings of the tantras, and merely through bestowing oral instructions, he gained the ability to greatly benefit sentient beings. This is empowerment, and this is the unsurpassed teaching and subsequent teaching. As exemplified by this, in the biographies of the great accomplished masters of the past, the ways in which they transmitted teachings to one another were mostly like this. However, in our Tibetan land, it seems that the understanding of this point tends to fall into one of two extremes. Most of the foolish people, and those who follow them and pretend to be wise, use their vague understanding of the circumstances of the accomplished masters as an excuse to compare present-day lamas and ordinary disciples who have not even entered the path of practice to accomplished masters, vying to imitate them, thereby fundamentally cutting off empowerment, scriptural explanations, and oral instructions. They place scriptures on their heads, or think that mental connection is enough, and they act pretentiously and self-importantly about things they do not understand or cannot do. In such cases, the teacher does not explain, the disciple does not understand, and both teacher and disciple know nothing.
Chinese
关于知，认为知不能清净，这是断见边。还有，对于密咒经典和仪轨也重视的人们，现在对于任何初学者都加以隐瞒，甚至对于圣者、成就者和殊胜修行者也这样做，以规章制度或自诩聪明来搪塞，这就变得过于拘谨了，这是依赖于此的常见边。因此，对于初学者来说，需要传承源头可靠、法脉不断的教法。需要仪轨实践精通而不出错。需要念修等达到标准的程度。需要各自的论典讲解消除疑惑。需要智慧尖锐、适合根器。如果将诀窍付诸实践，则需要有效果。已经获得成就者们的行境则不同，即使没有那样的严格规定，也不要对他们产生邪见和怀疑，恭敬地祈祷吧。 现在开始进入正文。之后，上师也以短暂的时间返回，将空行母手中迎请来的续部经卷献给上师，说：“你如果对那位空行母不加分别地祈祷，就能立即获得大手印殊胜的成就，因此才派你去的，但是你却被分别念所蒙蔽。现在我不需要经卷了，你拿走吧。”说完就丢弃了，也给其他人看。上师说：“这我早就知道了。”刹那间，上师讲说了那部续的所有词句和意义。之后，他继续禅修静坐。不久之后，出现其他众生无法胜过的，以及住在金窟中的药叉女等，许多药叉女前来，献上各自的咒语、续部的修法和成就。然而，因为他奉行智慧的苦行，想要获得大手印的成就，所以暂时放弃了那些，继续静坐。之后，又一次，上师扎烂达热巴说：“你去邬金（乌仗那，约公元8世纪时的北印度地区）的地方，对这六种手印请求金刚空行母的加持，然后迅速回来。而且在邬金的地方，众多金刚空行母之中，其
English
Regarding knowledge, the idea that knowledge cannot purify is an extreme of nihilism. Also, those who value mantra texts and rituals, now conceal them from any beginner, and even do so for noble ones, accomplished ones, and supreme practitioners, using regulations or self-proclaimed cleverness to cover up, which becomes too restrictive, this is an extreme of eternalism that relies on this. Therefore, for beginners, there is a need for teachings with a reliable source of lineage and an unbroken Dharma transmission. There is a need for ritual practice that is proficient and without error. There is a need for recitations and practices that reach a standard level. There is a need for explanations of one's own treatises that dispel doubts. There is a need for sharp intellect and suitability for one's capacity. If the instructions are put into practice, there is a need for them to be effective. The conduct of those who have attained accomplishment is different, even if there are no such strict regulations, do not have wrong views or doubts about them, pray with respect. Now, let us begin the main text. Then, the master also returned in a short time, and presented the tantric scroll that had been invited from the hand of the dakini to the master, saying, "If you pray to that dakini without discrimination, you will immediately attain the supreme accomplishment of Mahamudra, that is why I sent you, but you are obscured by discrimination. Now I do not need the scroll, take it yourself." Having said that, he threw it away and showed it to others as well. The master said, "I knew this long ago." In that instant, the master spoke all the words and meanings of that tantra. After that, he continued to meditate and sit in silence. Not long after, beings that others could not overcome appeared, as well as yakshinis dwelling in golden caves, and many yakshinis came and offered their respective mantras, tantric practices, and accomplishments. However, because he practiced the asceticism of wisdom, wanting to attain the accomplishment of Mahamudra, he temporarily abandoned those and continued to sit in silence. Afterwards, again, the master Jalandharipa said, "Go to the place of glorious Oddiyana (Uḍḍiyāna, a region in North India around the 8th century CE), request the blessings of Vajra Dakini for these six mudras, and return quickly. Also, in the place of Oddiyana, among the many Vajra Dakinis, the
Chinese
向那些与众不同的人请教。将一套由六种人类骨骼制成的精美饰品交给了上师。据说从扎兰达拉到邬金有120由旬。然后，用一两天的时间穿过，到达邬金的圣地，见到了无数的勇士和瑜伽母。他还看到了他们许多奇妙的法术。有一次，他加入了一个由空行母组成的盛大轮坛，一起体验了轮坛的欢乐盛宴。在所有人的下座，有一个空行母长相丑陋，眼睛凹陷，牙齿不齐，身体颜色难看且粗糙，穿着破烂的衣服。上师知道她就是预言中的空行母，于是说：“我被上师扎兰达拉里帕派来，请您加持这套骨饰。”她念诵咒语，然后逐一打结，交还给了上师纳波巴。之后，上师返回，在一条僻静的路上思考着，解开了空行母的结，将骨饰戴在身上，生起了能见三界之事的证悟，获得了能自由穿梭于地下、地上、地上之上的能力。然后，他又解下饰品，装在容器里，呈给上师说：“有这样的东西。”上师略带不悦地说：“空行母的封印是不能解开的。”实际上，如果将未解开空行母封印的骨饰献给上师，上师会立即赐予，仅仅佩戴在身上就能获得成就。之后，他在那里随意居住，依靠之前空行母善妙和上师扎兰达拉里帕的授命，聚集了各种有缘分的弟子，为他们讲授金刚乘的教法。那些弟子也各自获得了一种三摩地，并产生了一种能力。之后，上师自己说：药丸眼药宝剑和， 健步长生药夜叉女， 僵尸以及地下道， 成就即是这八种。
English
He inquired of those who were different from the others. He presented a set of six exquisite ornaments made of human bones to the master. It is said that there are one hundred and twenty yojanas from Jalandhara to Oddiyana. Then, traversing it in one or two days, he arrived at the sacred site of Oddiyana, where he met countless heroes and yoginis. He also witnessed many of their wondrous magical feats. Once, he joined a grand gathering of dakinis in a vast mandala, and together they experienced the joyous feast of the mandala. Among all the attendees, at the lower ranks, there was a dakini who was ugly in appearance, with sunken eyes, uneven teeth, a body of unpleasant color and roughness, and wearing tattered clothes. The master recognized her as the dakini prophesied and said, "I have been sent by the master Jalandharipa. Please bless these bone ornaments." She recited mantras, then tied a knot on each one, and handed them back to the master Naropa. Afterwards, the master returned and, contemplating on a secluded path, untied the knots of the dakini, and wore the bone ornaments on his body. He gave rise to the realization of seeing the affairs of the three realms, and obtained the ability to move freely underground, on the ground, and above the ground. Then, he removed the ornaments again, placed them in a container, and presented them to the master, saying, "There are such things." The master said with a slightly displeased expression, "The seal of the dakini should not be broken." In reality, if the bone ornaments with the dakini's seal unbroken were offered to the lama, the lama would immediately bestow them, and merely wearing them would lead to the attainment of supreme accomplishment. Afterwards, he resided there as he pleased, and relying on the previous command of the dakini Kelsangmo and the master Jalandharipa, he gathered various fortunate disciples and taught them the Dharma of Vajrayana. Those disciples also each attained a samadhi and developed a certain ability. Afterwards, the master himself said: Pill, eye medicine, sword, and, Swift feet, elixir, Yakshini, Zombie, and the underground path, Accomplishments are these eight.
Chinese
像先前知道的那样，那些物质的成就，以稍微简短的仪轨，无需费力地成就了很多。也给那些弟子们，按照各自的根器，给予各自相应的成就。那些弟子们也修习剩余的仪轨，获得了一些微小的成就。据说那时有七十二个弟子，其中三十七个是瑜伽母，三十五个是瑜伽士。之后，有一次，导师自己观察温度，对一块小石头做了个姿势，石头就坏了，做了个恢复的姿势，石头就好了。又对榕树的树干做了个姿势，树就干枯了。又做了个恢复的姿势，树就恢复如初了。之后，其他一切也都如愿以偿了。心想：现在必须要做苦行瑜伽士的行为。于是到上师扎烂达日巴面前说：现在我能进入修行了，请上师无论如何都开许。我的这些眷属也都获得了一些能力，也请您开许可以引导这些人。上师说：你好像还没有能力，如果有就展示一下。对老虎做了个僵硬的姿势，老虎立刻像木头一样僵硬了。对装饰着果实的树做了个掉落的姿势，所有的果实都掉到地上。对黑色的鹿（梵文：kṛṣṇa-sāra）做了个召唤的姿势，瞬间跑到身边舔舐他的脚。对犍陀罗（Gandhāra）地方的国王做了个控制的姿势，国王带着眷属来到那里，向他顶礼，说：请导师您吩咐，您的意愿是什么？还展示了召唤芥子和召唤脚等等很多。除了犍陀罗（Gandhāra）的国王之外，上师对其他人说：现在解脱吧。导师修行者自己开始解脱，但除了少数一些，大部分都无法解脱。那也是上师扎烂达日巴压制的结果。之后他自己又恢复了他们，说：你还需要修行，需要有恢复的能力。之后又稍微住了一段时间并禅修，当时对一棵树上吊着的、有相好的人尸体，做了个姿势，吊着的绳子就断了。
English
As previously known, those material accomplishments were achieved effortlessly through slightly abbreviated rituals, accomplishing many. He also bestowed upon those disciples, according to their respective capacities, individual accomplishments. Those disciples also practiced the remaining rituals and obtained some minor accomplishments. It is said that at that time there were seventy-two disciples, of whom thirty-seven were yoginis and thirty-five were yogis. Then, on one occasion, the master himself observed the temperature and made a gesture towards a small stone, causing it to break, and when he made a gesture of restoration, it was restored. He also made a gesture towards the trunk of a Nyagrodha tree, causing it to dry up and wither. When he made a gesture of restoration, it was restored to its original state. After that, everything else also turned out as desired. Thinking, "Now I must engage in the conduct of a rigorous ascetic," he went to the master Jalandharipa and said, "Now I am capable of entering into practice, please, master, grant your permission. My retinue has also gained some abilities, please grant permission to guide these people as well." The master said, "It seems you do not yet have the ability. If you do, then show it." He made a gesture of stiffness towards a tiger, and immediately the tiger became stiff like wood. He made a gesture of falling towards a tree adorned with fruit, and all the fruit fell to the ground. He made a gesture of summoning towards the black deer (Sanskrit: kṛṣṇa-sāra), and in an instant it ran to his side and licked his feet. He made a gesture of control towards the king of the land of Gandhara, and the king, along with his retinue, came there and prostrated at his feet, saying, "Please, master, command, what is your wish?" He also demonstrated summoning mustard seeds and summoning feet, and many other things. Except for the king of Gandhara, the master said to the others, "Now be liberated." The master practitioner himself began to liberate them, but apart from a few, most were unable to be liberated. That was also the result of the master Jalandharipa's suppression. After that, he himself restored them again, saying, "You still need to practice, you need to have the ability to restore." After that, he stayed and meditated for a while, and at that time, towards a well-formed human corpse hanging from a tree, he made a gesture, and the hanging rope broke.