Chinese
以及，化身为守护水果的女子，以及吉祥黑汝嘎持颅者，以及化身为闪电者，说这不是行持的时候而进行遮止。去往孟加拉（Bhaṅgala）后，国王和大臣对画像供养七日之间，导师去往尸陀林参加会供轮时，来了一个提尔提迦，也就是外道装束的蓝皮肤持颅者，说“我来做会供主”，你拒绝了他，那人就变成了吉祥黑汝嘎，升到空中。那个麻风女也不是麻风女，而是金刚亥母的化身。耕田的也不是耕田的，而是黑汝嘎的化身。那个女孩也不是女孩，而是金刚亥母的化身。诵读者也不是诵读者，而是黑汝嘎的化身。持颅者也不是持颅者，而是黑汝嘎的化身。“此生撰著非凡六论，中阴获得殊胜成就。” 这样说之后，导师说：“如果你的双足一起踩下，下方的龙也会毁灭”，于是以慈悲心将左脚抬起。“如果你的头顶竖直，梵天世界也会毁灭”，于是头稍微歪斜。“如果你的双手伸直，护方神也会恐惧”，于是以慈悲心将双手稍微收回。“至尊您身之舞，具足必要，见之生信，至极恭敬而顶礼。” 这样赞颂后，就隐没了。 似乎是这样说的。后面的偈颂似乎是印度人的口头传说。前面六句被认为是世尊所说的话，在藏语中很清楚。之前说的麻风女等，如果是从去往德维科塔（Devīkoṭṭa）返回而遮止，那没有矛盾。但是，从苦行者的行为中遮止是不真实的。因为成就导师的命令已经允许了。如果是本尊或者空行母遮止，那就有矛盾了。如果一定要遮止，也应该是在没有进入行为之前遮止才合适。在那个时候，已经行持了很久之后再遮止也没有必要了。持颅者、诵读者和持颅者的故事是发生在其他修行者身上的，而不是这位导师的故事。
English
And, transforming into a girl guarding fruits, and the glorious Heruka skull-bearer, and transforming into a lightning wielder, saying it is not the time to practice and thus preventing it. After going to Bengal (Bhaṅgala), while the king and ministers were offering to the painted image for seven days, when the teacher went to the charnel ground for a gathering, a Tirthika, that is, a blue-skinned skull-holder in the guise of a heretic, appeared and said, "I will be the master of the gathering," but you refused him, and that person transformed into glorious Heruka and ascended into the sky. That leper woman was not a leper woman, but an emanation of Vajravarahi. The one plowing the field was not plowing the field, but an emanation of Heruka. That girl was not a girl, but an emanation of Vajravarahi. The reader was not a reader, but an emanation of Heruka. The skull-bearer was not a skull-bearer, but an emanation of Heruka. "In this life, compose the extraordinary six treatises, and in the bardo, attain supreme accomplishment." After saying this, the teacher said, "If your two feet are pressed down together, the nagas below will also be destroyed," and out of compassion, he lifted his left foot. "If the crown of your head is straightened, the world of Brahma will also be destroyed," and so his head remained slightly tilted. "If your hands are stretched out straight, the guardians of the directions will also be frightened," and out of compassion, he slightly retracted his hands. "O venerable one, your body's dance is meaningful, seeing it brings faith, and I bow with utmost reverence." After praising in this way, he became invisible. It seems that's what was said. The latter verse seems to be an oral tradition of the Indians. The former six sentences, which are considered to be the words spoken by the Bhagavan, are clear in Tibetan. If the aforementioned leper woman and others were prevented from going to Devikotta (Devīkoṭṭa), there would be no contradiction. However, it is not true to prevent it from the behavior of an ascetic. Because the command of the accomplished teacher has already been given. If it is the deity or dakini who prevents it, then there is a contradiction. If it is necessary to prevent it, it should be prevented before entering the practice. At that time, there is no need to prevent it after practicing for a long time. The stories of the skull-bearer, the reader, and the skull-holder happened to other practitioners, not to this teacher.
Chinese
不是的。又说，总的来说，获得殊胜大成就的成就者们，自从获得了成就的地之后，所有本尊剩余的本尊都会成就，并且也证悟所有续部的密意。因此，不会有将本尊和续部分割成不同派别的情况。这位导师虽然也是所有本尊和续部的主人，但在先前未获得成就之时，仅仅是吉祥胜乐金刚的修行者。后来获得成就之后，所著的著名论典，也大多是胜乐金刚的释义，因此大家都一致认为，这位导师是依该续部的法获得了成就。除此之外，关于其他的法，印度的喜金刚者们，以及密集金刚者们，还有黑阎魔敌者们，也说他们是该续部的修行者。虽然以导师是哪一个的说法来称呼这位导师，但实际上全部都是，所以没有矛盾。因为在那些续部的法脉中，这位导师也存在很多。此外，还有玛哈玛雅的坛城仪轨次第分明，以及相传萨ra哈所著的佛陀顶髻的坛城仪轨等，也明显是这位导师的追随者的著作，可以此为例，无边无际。这位导师的弟子中，佛陀授记的第一个是，诶亚拉巴尼：大导师在札兰达拉地方不常来往的时候，有一个国王的驯象人之子做了瑜伽士并修行，不久就获得了身体非常轻盈，脚不触地而行。大概是在上师的侍者中，以智慧苦行的行为来行事。后来又成就了续部中所说的业手印，作为其标志，将智慧传给并加持了很多地方的恶劣妇女，使她们都变得容貌和福分极佳，且具有光芒。还用一百二十个这样的人做了会供轮。又到了阿啦嘎那地方，一个叫玛户巴的外道国王那里。问：你对什么法有信心？回答说：你想要什么就做什么。说：喜欢黄金。这位导师拿了一个大容器。
English
It is not. Furthermore, it is said that, in general, all the accomplished ones who have attained the great and extraordinary Siddhi, once they have attained the ground of accomplishment, all the remaining deities of the Yidam will be accomplished, and they will also realize the intention of all the Tantras. Therefore, there will be no division of deities and Tantras into separate factions. Although this teacher is also the master of all deities and Tantras, in the past, before attaining Siddhi, he was merely a practitioner of glorious Chakrasamvara. Later, after attaining Siddhi, most of the famous treatises he composed were commentaries on Chakrasamvara, so everyone agrees that this teacher attained accomplishment according to the system of that Tantra. In addition to that, regarding other teachings, the Indian Hevajra practitioners, as well as the Guhyasamaja practitioners, and the Black Yamari practitioners, also say that they are practitioners of that particular Tantra. Although they refer to this teacher as belonging to one or another, in reality, he is all of them, so there is no contradiction. Because this teacher exists in many of the Dharma lineages of those Tantras. Furthermore, the clear sequence of the Mahamaya mandala ritual, and the mandala ritual of Buddha's Ushnisha, said to have been composed by Saraha, etc., are also clearly the works of this teacher's followers, as exemplified by this, they are limitless. Among the disciples of this teacher, the first prophesied by the Buddha is, Eyala Pani: When the great teacher did not often come and go from the land of Jalandhara, the son of an elephant trainer of a certain king became a yogi and meditated. Before long, he attained a very light body, and he walked without his feet touching the ground. Most likely, he acted with the conduct of a wise ascetic while serving as a servant of the Lama. Later, he also accomplished the great Karma Mudra, which is taught in the Tantra of Samvara. As a sign of this, he bestowed wisdom upon and blessed many wicked women of the land, so that they all became excellent in form and fortune, and possessed radiance. He also made a Ganachakra with one hundred and twenty such people. He also went to the land of Alakana, to a heretical king named Mahuba. He asked, "What faith do you have in the Dharma?" He replied, "Do whatever you want." He said, "I like gold." This teacher took a large vessel.
Chinese
当他把天空举起来时，天空充满了黄金。国王对此感到惊讶，并皈依了佛法。后来，当导师行者住在巴坦巴拉时，他获得了大手印的至高成就，并变成了虹身。这是仅仅通过修习春之明点而获得成就的例子。 第二位是玛嘿拉巴。据说他出生在马拉巴地区。他出身于贱民种姓，身体非常强壮。据说他能用手拔起椰子树的根。在那里，有一个人总是以他的力量击败所有人。有一次，当导师行者来到一个地方时，那个人前来挑战他的力量。导师只用左手的一个手指触摸了他一下，那个人所有的力量都消失了，倒在了地上。从那以后，他放下了傲慢，成为了一名瑜伽士。他通过食用少量食物进行苦行。通过十二年的修习轮涅法，他将至高成就掌握在了手中。在索拉什塔地区的一个外道场所，有大约五百名婆罗门和遍行者。他去那里乞讨，但他们嘲笑和嘲讽他。在那里，他多次念诵“尼扎阿沃利”，意思是“睡吧”。他们全都睡着了，七天都没有醒来。后来，其他人请求他解除这种力量。他用手弹了一下，他们全都醒了。从那以后，他们感到惊讶，并拜倒在导师玛嘿拉的脚下。他们皈依了佛教，其中许多人也获得了成就。 第三位是达玛巴。他来自玛哈拉什塔地区。起初，他是一位博学的婆罗门。后来，他去见导师，上师也灌顶并加持了他的相续。他首先亲见了薄伽梵阎魔敌。在获得了一些力量后，他成为了导师行持自在的即时侍者。当上师们互相来往时，达玛玛，也就是敲击圆形鼓的人，做了很长时间，因此被称为达玛巴。在那之后过了很长时间，有一次，当他在禅修时，他的面前出现了一个白色的头盖骨。当他拿起它时，里面充满了污秽之物。
English
When he lifted the sky, it was filled with gold. The king was amazed by this and entered the Dharma. Later, when the Teacher Practitioner was residing in the land of Batambala, he attained the supreme siddhi of Mahamudra and transformed into a rainbow body. This is an example of attaining accomplishment solely through meditating on the Spring Bindu. The second is Mahila Pa. It is said that he was born in the region of Malabar. He was of the untouchable caste and had a very strong body. It is said that he could uproot coconut trees with his hands. There, there was someone who always defeated everyone with his strength. Once, when the Teacher Practitioner came to a place, that person came to challenge his strength. The Teacher touched him with just one finger of his left hand, and all of that person's strength vanished, and he fell to the ground. From then on, he abandoned his pride and became a yogi. He practiced asceticism by consuming small amounts of food. Through twelve years of meditating on the Wheel of Samvara, he brought the supreme siddhi under his control. In a heretical place in the region of Saurashtra, there were about five hundred Brahmins and wandering ascetics. He went there to beg, but they laughed and mocked him. There, he repeatedly recited "Nidra Avoli," meaning "Sleep!" They all fell asleep and did not wake up for seven days. Later, others requested him to release this power. He snapped his fingers, and they all woke up. From then on, they were amazed and prostrated at the feet of the Teacher Mahila. They converted to Buddhism, and many of them also attained siddhis. The third is Dhamapa. He was from the region of Maharashtra. Initially, he was a learned Brahmin. Later, he went to see the Teacher, and the Guru also initiated and blessed his continuum. He first beheld the Blessed One Yamantaka. After gaining some power, he became the immediate attendant of the Teacher Practitioner Holding Power. When the Gurus were coming and going to each other, Dhama Ma, that is, the one who beats the round drum, did it for a long time, and therefore he was known as Dhamapa. After a long time had passed, once, when he was meditating, a white skull appeared in front of him. When he picked it up, it was filled with impure filth.
Chinese
好像充满了集会。没有分别念地祈祷它，对墙壁没有阻碍，能够在瞬间穿梭数百个量度单位。后来，大手印的成就圆满了。第四位是杜玛巴。在当地语言中被称为东方拉拉。在梵语中，是拉达的地方，他出生在那里。种姓是商人的儿子。在一个住所出家后，从一位观世音瑜伽士那里接受灌顶并修行。当他看到导师行为金刚及其眷属在路上行走时，生起信心并跟随其后。一次，他去顶礼导师的脚，导师说：“你修观世音了吗？”他回答说：“修了。”导师说：“那么你想看他的面容吗？”他回答说：“想。”导师说：“那么看这里。”用手指指着，当他看的时候，看到虚空中五位圣尊发出光芒。他非常高兴地跳舞。许多天都处于一个禅定状态。当他从禅定中醒来时，据说获得了快速行走的成就。这个人也做了大导师的侍者果热隆，敲击鼓帕塔哈，并做了许多吹奏乐器的活动。因此，根据音乐的声音，他被称为杜玛巴。也有人说，他通过修行金刚无我母瑜伽获得了殊胜成就。无论如何，据说他依靠喜金刚续获得了成就。自从大导师降伏了国王果沃赞扎的时候起，达玛和杜玛这两位多年来一直只是近侍和侍者。一次，在靠近邬金（乌仗那，今巴基斯坦斯瓦特山谷地区）的一个小地方，有一个持邪见的国王，他认为没有前世和后世。他们两人去到国王那里，国王说：“没有前世和后世，你们这些瑜伽士修行是错误的。”两位导师说：“有前世，国王你前世出生为一个贱民的时候，因为绝嗣，所以把所有的黄金都藏在了这座山的这个标志的地方，把它挖出来，你就会想起那个时候的转世。”国王也照做了，于是想起了前世。国王皈依了佛法。首先，毒蛇、野兽和盗贼等恶毒之徒变得僵硬和被控制。