Chinese
如是示現，為觀看彼等神通之莊嚴，而來之瑜伽男女百千萬四，及其他驟然而至之數十萬眾聚集於彼。第七日之末，師尊如前携七百柄傘，七百面達瑪茹，七百顯現之輪，七百不顯現之輪而現身。所有瑜伽士皆生稀有之心而作迎接。師尊坐於一高處，對各個分别賜予諸多佛法教言。其後問道：「吾之肉身如何？」，答曰：「已焚燒矣！」。以多哈金剛歌之殊勝力，彼身之顯現及四千眷屬亦皆隱沒。於彼供奉荼毘之際，大地搖動，光明遍佈，香之氣味飄向四面八方，空中傳來音樂之聲，降下盛大之花雨。彼日為上弦月之十二日。據說，在德維寇塔（Devikota，今印度西孟加拉邦北部地區）至今在彼時節，亦恆常出現聲音、光明、花雨等稀有之徵兆。彼處云，執著於荼毘之事，發生極大之不幸。自彼時起至今，印度之瑜伽士皆不作焚燒屍體之事。其後，暫時東方之國土，如德維寇塔（Devikota，今印度西孟加拉邦北部地區）、瓦連達（Varendra，孟加拉國北部和印度西孟加拉邦部分地區）、迦摩縷波（Kamarupa，古印度地區，大致位於今阿薩姆邦）、海蘭帕（Heramba，古印度地區）、室利哈塔（Srihatta，今孟加拉國錫爾赫特地區）、邦嘎拉（Bangala，孟加拉）、奧迪比沙（Odibisha，奧里薩邦）和羅達（Radha，西孟加拉邦）等地區，所有鄉村城鎮皆似遍佈瑜伽男女。然如何於此處，以何種方式存在，以何種方式離去，皆無法言說，大多隱沒不見。彼時，於瑪茹地區之普什卡拉（Pushkara）之處，師尊以六印莊嚴而現身。前往西方之諸多地區，使眾多具緣之人安住於證悟實相。住留數月後，最終不知去向。於南方卡納塔克（Karnataka）地區，於中陰獲得殊勝成就，融入先前之肉身而現身，對眾多有情給予精華等利益，
English
Thus demonstrating, one hundred and forty-four thousand yogis and yoginis came to witness those displays of magical power, and many hundreds of thousands of others suddenly gathered and stayed there. At the end of the seventh day, the master himself appeared as before with seven hundred umbrellas, seven hundred damarus, seven hundred visible wheels, and seven hundred invisible wheels. All the yogis were amazed and welcomed him. The master sat on a high place and gave many Dharma teachings to each of them. At the end of that, he asked, "What about my body?" They replied, "It has been cremated!" With the supreme power of the Doha Vajra Song, that appearance of his body and four thousand attendants also became invisible. At the time of offering the cremation, the earth shook, light spread everywhere, the fragrance of incense rose in all directions, the sound of music came from the sky, and a great rain of flowers fell. That day was the twelfth day of the waxing moon. It is said that even now in Devikota, rare signs such as sounds, lights, and rain of flowers always appear at that time. There it is said that clinging to the cremation caused great misfortune. From that time until now, Indian yogis do not cremate corpses. Then, for a while, the eastern kingdoms such as Devikota, Varendra, Kamarupa, Heramba, Srihatta, Bangala, Odibisha, and Radha, all the villages and towns were as if filled with yogis and yoginis. However, it is impossible to say how they existed in this place, in what way, and how they left, and most of them disappeared. At that time, in the place of Pushkara in the land of Maru, the master himself appeared adorned with the six seals. He went to various places in the west and placed many fortunate beings in the realization of the true nature. After staying for a few months, he finally disappeared without a trace. In the southern region of Karnataka, he achieved supreme accomplishment in the bardo, entered his previous body and appeared, benefiting many beings by giving them essence and so on,
Chinese
消除了许多跛子和病人的痛苦。据说还给一些人稍微展示了诀窍，在那里住了大约四个月。那个地方的一个方向叫做谢亚吉日，像那样去的时候的祭祀现在也还存在。据说北方恒河和亚穆纳河之间的马拉布里，他进入了以前的身体，去了那里，因为以前还没有到实行苦行的时期，所以不对。现在到了实行的时期，身体上自然会出现六种手印。说了之后，像六个月一心一意地禅定一样。之后，身上也自然出现了六种骨饰。大家都看到他七天做了有戏论的行为。之后，获得了双运身，消失了。还有，靠近摩揭陀的南方属于扎日康德的叫做德瓦嘎塔的城市里，在一个属于婆罗门种姓的人家里出生了。出生时身上自然有六种骨饰。刚一出生就说我是以前的黑导师，剩下的道路将在这个身体上完成。刚一出生就开始禅定。大约一个月身体的生圆完成。之后也只住在等持中，也有说六个月的尽头。也有说一年的。伴随着声音、光芒和花雨等神变消失了，获得了双运身。那个地方也有祭祀和节日的一些种类直到现在也还有。以那样的方式之后也显示了无边的神变。那样的话，这些传记故事，是依靠导师成就者库萨里巴的讲述历史的总结，并从其他可信的汉藏历史中补充而写成的，所以认为是极其清净的。这位导师最初从扎兰达拉地方来的时候，到后来去德瓦比郭塔之间，导师自己说法，以及依靠其他的眼缘，无数的人进入密咒乘，变成了瑜伽男女。据说大约十三个城市空了，城市是北方。
English
He relieved the suffering of many cripples and sick people. It is said that he also showed some instructions to some and stayed there for about four months. In one direction of that place, called Sheyagiri, the offering at the time of his arrival still exists. It is said that he entered his previous body and went to a place called Malaburi between the Ganges and Yamuna rivers in the north, saying that it was not right because the time for practicing asceticism had not yet arrived. Now that the time for practice has come, may six natural mudras appear on my body. After saying this, he meditated single-mindedly for six months. After that, six bone ornaments also appeared naturally on his body. Everyone saw him perform elaborate actions for seven days. After that, he attained the body of union and disappeared. Also, near Magadha, in the south belonging to Zari Khanda, in a city called Deva Ghata, he was born in the house of someone belonging to the Brahmin caste. He was born with six bone ornaments naturally on his body. As soon as he was born, he said, "I am the previous black teacher, and the remaining paths will be completed in this body." As soon as he was born, he began to meditate. In about a month, the generation and completion of the body were completed. After that, he remained only in equipoise, some say until the end of six months. Some say one year. Accompanied by miracles such as sounds, lights, and showers of flowers, he disappeared and attained the body of union. In that place, there are still some kinds of offerings and festivals even now. In that way, he later showed infinite miracles. Thus, these biographical stories rely on the summary of the history told by the master accomplished Kusali, and are supplemented from other credible Tibetan and Chinese histories, so they are considered to be extremely pure. From the time when this master first came from the land of Jalandhara until he later went to Deva Bikota, the master himself taught the Dharma, and also relying on other visual causes, countless people entered the Mantrayana and became yogis and yoginis. It is said that about thirteen cities were emptied, the city is in the north.
Chinese
大士刹那顷，能至诸大境，亦能俱时以神变而行，亦行明咒行仪。十三座城市之人皆成瑜伽士，故称瑜伽士十三万户，如印度诸方遍布佛教之密咒男女瑜伽士。上者成就殊胜悉地，众多其他之人成就共同悉地之胜、中、下等，下者亦无未得一类三摩地，未成一类细微之事者。又说，一般成就之师所著论典，多为道歌。大小修法及灌顶仪轨，以及大小圆满次第之论典，亦有随宜而作者。释疏等类之讲法甚多，诸多辩论之破立论法，以及声明等名相之论典，成就者亲说者甚少。若云某成就者造作是类论典，乃为秉持某师之语录或见解，后人所作，意为彼与彼之宗派，故此宗风乃彼师所作，实则乃班智达所作。故成就者之著作，少有大部头之类。此师所作，有黑汝嘎所授记：『何者六种语词辨明晰。』如是说。如前藏地所传，授记云：『著六论。』于六论之认定，小善知识功德贤云：初为三摩地论，智慧之论如是二，三为明咒之行仪，为他施予密咒者，四为论之次第，如是博大分别者，智者说为五，何者显明胜义谛，真实瑜伽为第六，师说此为最胜。我见二百余之胜妙瑜伽。如是说。初为生起次第，二为灌顶之智慧，三为行，四为灌顶仪轨。
English
When the great being arrives in great lands in an instant, they are able to travel simultaneously by means of miraculous powers, and they also practice the conduct of vidyā-vrata. Because the people of thirteen cities became yogis, they were known as thirteen hundred thousand households of yogis, just as all parts of India were filled with male and female yogis of the Buddhist Mantrayana. The best attained the supreme siddhi, and many others attained common siddhis of the superior, middling, and inferior kinds, and even the lowest of them did not fail to obtain some kind of samadhi, and there was said to be no one who did not accomplish some kind of subtle matter. Furthermore, it is said that, in general, the treatises composed by accomplished masters are mostly dohas. There are also those who compose sadhanas, large and small, and abhiseka rituals, as well as treatises on the utpattikrama and nispannakrama, both large and small, as appropriate. There are many teachings such as commentaries and tika, and many debates on refutation and establishment, and treatises on grammar and other terminologies. It is rare for accomplished ones to speak directly on these topics. If it is said that such a treatise was composed by an accomplished one, it was composed later in order to uphold the oral tradition or view of that teacher. The meaning is that it belongs to such and such a school, so that the style of that school was made by that teacher, but in reality it was composed by panditas. Therefore, the works of accomplished ones are rarely of the large collection type. Regarding the works composed by this teacher, Heruka prophesied: "From whom the six kinds of speech and words are clearly discerned." As it is said. As previously transmitted in Tibet, the prophecy said: "Write six treatises." Regarding the identification of the six treatises, the junior Kusala Bhadra said: "The first is the treatise on samadhi, the treatise on wisdom is likewise the second, the third is the conduct of vidyā-vrata, which bestows mantra on others, the fourth is the order of the treatises, likewise the extensive distinctions, the wise say is the fifth, whatever reveals the meaning of the sacred, the true yoga is the sixth, the teacher said this is the most excellent. I have seen more than two hundred excellent yogas." Thus he explained. The first is the generation stage, the second is the wisdom of empowerment, the third is conduct, the fourth is the empowerment ritual.
Chinese
ག 第五是业集，第六是圆满次第，是宣说六种意义类别的六部论典。总的来说，关于细微的道歌等一切论著的总结，他自己看过并说有一百二十部左右。 还有，必须理解这个附加意义：虽然金刚歌这个名称实际上只用于经典中所说的歌，但对于那些确定是成就者的人们，他们自发产生的体验之歌，也似乎可以因为随顺的缘故而被称为金刚歌，这并不矛盾。 还有，觉窝那若巴师徒，因为是吉祥胜乐金刚本身的教敕所允许的缘故，本来是胜乐金刚的六种释义。 然而，因为不能从微小的部分开始计算，所以是六部主要的论典。 也就是灌顶仪轨，修法，火供，春之明点，第四次第，以及秘密的真实性，这六部。 现在西藏有的这个火供仪轨，并不是大学者的亲口所说，而是玛多译师的主张，情况确实如此。 以前大学者做过一个火供仪轨，但中间书本遗失了，后来由其他的后学学者代替创作的。 例如，大学者桑结益西也造了十四部符合经典的法，其中有灌顶仪轨，但带到克什米尔后书本遗失了，所以作为替代，玛尔梅扎造了四百五十颂的论著。 还有班智达嘎雅达热说，所谓的六部论典是圆满次第的论典，即《总摄释》、《摄略精要》，也列举了《手印明点》，总共有六个名称。 然而，后面三部论典不是这位大学者所造，所以列入六部论典是不合理的。 但确实是黑行派传承中非常奇妙的法类，作者也是大学者成就者小行者。 总的来说，这位大学者造了很多其他的论著，这是事实。 还有，以前从帕塘巴玛洛等传承下来的历史中记载，在前往邦嘎拉调伏国王游戏月的时候，在那之前，从卫藏前往东方的道路上，金刚亥母示现麻风女的形
English
Ga. Fifth is the collection of actions, sixth is the completion stage, which are the six texts that explain the six categories of meaning. In general, summing up all the treatises such as minor dohas, he himself saw and said there were about one hundred and twenty. Also, this additional meaning must be understood: although the name Vajra Song is actually only used for the songs spoken in the tantras, it seems that the songs of spontaneous experience of those who are definitely accomplished can also be called Vajra Songs because of conformity, which is not contradictory. Also, Jowo Naropa and his followers, because they are allowed by the command of the glorious Chakrasamvara himself, are originally six interpretations of Chakrasamvara. However, since it is not necessary to count from the small parts, they are the six main texts. That is, the empowerment ritual, the sadhana, the fire offering, the spring bindu, the fourth stage, and the secret reality, these six. The fire offering ritual that exists in Tibet now is not the actual words of the great scholar, but the assertion of Mardo Lotsawa, which is indeed the case. Previously, the great scholar had made a fire offering ritual, but in the meantime the book was lost, so later it was composed by another subsequent scholar as a substitute. For example, the great scholar Sangye Yeshe also made fourteen dharmas in accordance with the scriptures. Among them, there was an empowerment ritual, but it was taken to Kashmir and the book was lost, so as a substitute, Marmeydza composed the four hundred and fifty verses. Also, Pandit Gayadhara said that the so-called six texts are the texts of the completion stage, namely the 'General Explanation', the 'Condensed Essence', and also listed the 'Mudra Bindu', there are six names in total. However, since the latter three texts were not made by this great scholar, it is unreasonable to include them in the six texts. But it is indeed a very wonderful dharma category in the Black Tradition lineage, and the author is also the great scholar accomplished practitioner Little Practitioner. In general, it is true that this great scholar made many other treatises. Also, in the history transmitted from Pamtangpa Mallo etc. in the past, when going to Bangala to subdue King Playing Moon, before that, on the roads from Central Tibet to the east, Vajravarahi appeared in the form of a leper.