Chinese
因此，祈请您为了赡部洲的众生利益和弘扬佛法而降临，您也应允了。从那时起，在一个名为寒林大尸林，生长着榕树的洞穴中，总有一位化身住在那儿。据说，萨惹哈和夏瓦日巴也曾修持此法。这出自译师俄·曲桑的口述传承。也与被称为“布达拉道次第”的续部中所说的，本尊住在布达拉宫相符。还有些人认为，这位怙主住在吉祥哲蚌寺的佛塔中，是由龙树论师和婆罗门至爱迎请来的。所有这些都是因为地点、时间和情况不同，所以都是真实且符合实际的。第三点是，总的来说，翻译这位怙主法类的译师有很多。吉觉月光从班智达无等金刚处听闻后，翻译了夏瓦日巴的小论。据说，这个传承是只依靠怙主，进行念诵、修持、事业三方面的法类。据说，尼香译师或任何一位戒律生处，依靠班智达寂静藏翻译了此法。在西藏的各种古籍中都能见到此修法，看来就是被称为空行母六法的那一套。还有，译师俄·曲桑从班智达阿塔亚金刚处听闻后，翻译了萨惹哈和夏瓦日巴的修法。这个译本有带佛母和不带佛母两种，但都是围绕四位空行母。与琼波的口诀非常相似。有些人认为阿塔亚这个名字是写错了。说阿塔亚金刚与无二金刚梅纪巴是同一人，这只是臆测，因为阿塔亚的意思是普遍施予或极度慈爱。字母“塔”和“达”可能会有笔误，但与方言的差异并不冲突。总的来说，如果对笔误和缩写都要进行辩驳，那就太过分了。无等金刚和阿塔亚金刚都是智者琼波的上师。尽管如此，那些传承中也只是简略地包含了念诵、修持、事业三方面的完整内容，并没有详细的法类。
English
Therefore, you were requested to come to this Jambudvipa for the benefit of sentient beings and the flourishing of the Buddha's teachings, and you agreed. Since then, in a great charnel ground called Cool Grove, in a cave where banyan trees grow, there is always an emanation residing there. It is said that Saraha and Shavaripa also practiced this method. This comes from the oral transmission of the translator Ngok Chosang. It also agrees with what is said in the tantra called "The Path to Potala," that this protector resides in Potala. Some also believe that this protector resides in the stupa of glorious Drepung Monastery, and was invited by the master Nagarjuna and the Brahmin Supreme Love. All of these are because of different places, times, and circumstances, so they are all true and in accordance with reality. Thirdly, in general, there were many translators who translated the Dharma cycles of this protector into Tibetan. Gyijo Dawa Ozer heard from Pandit Mimnyam Dorje's attendant and translated the small treatise of Shavaripa. It is said that this tradition is a Dharma cycle of recitation, practice, and activity relying solely on the protector. It is said that the translator Nyamsring Lotsawa or anyone named Tsultrim Jungne relied on Pandit Shantarakshita to translate this. This practice method can be seen in various old Tibetan texts, and it seems to be the one known as the Six Cycles of Dakinis. Also, the translator Ngok Chosang heard from Pandit Ataya Vajra and translated the practice methods of Saraha and Shavaripa. This translation has both with and without consort, but it is only about the four dakinis. It is very similar to the instructions of Kyungpo. Some say that the name Ataya is a misspelling. To say that Ataya Vajra and the non-dual Vajra Maitripa are the same person is just speculation, because Ataya means universal giving or extreme love. The letters "ta" and "da" may have been misspelled, but it does not conflict with the differences in dialects. In general, if one has to argue about misspellings and abbreviations, it would be too extreme. Mimnyam Dorje and Ataya Vajra were both the gurus of the accomplished Kyungpo. Nevertheless, those traditions only briefly include the complete contents of recitation, practice, and activity, and do not have detailed Dharma cycles.
Chinese
没有了。如今法脉也不存在了。因此，这位怙主的法类广大而深奥，没有经过篡改，加持的威光无与伦比，事业的兴盛遍布大地，这仅仅是空波瑜伽士的口诀。这位空波瑜伽士，种姓空波，出生地是聂摩（Némo）拉芒（Ramang）。最初精通苯教，聚集了大约七百人的僧团。之后进入大圆满，聚集了大约三百名弟子。之后从那时起，依止了许多上师，听闻了《喜金刚》、《阎魔敌》、《大手印》等所有法类。五十二岁左右前往尼泊尔。之后，大约五十年间，往返于印度、尼泊尔和西藏。依止了一百五十位印度上师。通达了显宗、密宗、声明、量学、经论和口诀。共同的上师有大菩提迦耶巴索南炯内、麦哲巴、隐匿瑜伽士、罗睺罗巴这四位。非共同的上师是智慧空行母尼古玛和苏卡悉地这六位作为根本上师。在那之后，在多次前往印度的期间，享用了智慧空行母等无数智者和成就者的精髓。当快要返回西藏时，将剩余的许多用于供养的黄金献给了曼哲巴，说道：我们藏人享用很少，请您赐予一种能够迅速积累财富且效果显著的方法。于是，曼哲巴讲述了这位怙主以前的历史，也称为大悲黑怙主，也称为速成智慧怙主，也称为木堆怙主。仅仅依靠最初的依止，就能实现所有的需求。仅仅通过意念，就能消除所有的障碍。能够将所有的敌人化为灰烬。祈祷之后，即使没有修持也能显现。无法进行遣除和诅咒。通过共同的修持，殊胜的成就也会随之而来。赐予像如意宝珠一般的护法，这样说道。打开了甚深三摩地的灌顶之门，圆满地赐予了这位护法的诀窍，最后这样说道：一般来说，誓言不
English
It is gone. Nowadays, the Dharma lineage no longer exists. Therefore, the Dharma cycle of this Protector is vast and profound, free from alteration, with the splendor of blessings unmatched, and the flourishing of activities spreading throughout the earth, which is solely the oral instruction of this accomplished Khyungpo yogi. This accomplished Khyungpo yogi, of the Khyungpo lineage, was born in Nyemo Ramang. Initially, he became proficient in Bon, gathering a sangha of about seven hundred. Then he entered Dzogchen, gathering about three hundred disciples. From then on, he relied on many lamas, listening to all the Dharma classes of Hevajra, Yamantaka, and Mahamudra. At the age of about fifty-two, he went to Nepal. After that, for about fifty years, he traveled between India, Nepal, and Tibet. He relied on one hundred and fifty Indian masters. He mastered all the sutras, tantras, grammar, logic, treatises, and oral instructions. The common gurus were the great Bodhgaya Sonam Jungne, Maitripa, the Hidden Yogi, and Rahula. The uncommon gurus were the wisdom dakini Niguma and Sukhasiddhi, these six were his root gurus. After that, during the times he went to India in between, he enjoyed the essence of countless wise and accomplished beings such as the wisdom dakinis. When he was about to return to Tibet, he offered the remaining gold for Dharma expenses to Maitripa, saying: We Tibetans have little enjoyment, please grant us a method that can quickly accumulate wealth and has great effects. Then, Maitripa told the previous history of this Protector, also called the Great Compassionate Black Protector, also called the Swift Wisdom Protector, also called the Woodpile Protector. Just by initially relying on him, all needs will be fulfilled. Just by thinking of him, all obstacles will be eliminated. He can turn all enemies into dust. After praying, he will appear even without practice. Reversal and inner curses will not work. Through common practice, supreme accomplishments will also come along. He said, "Give this Dharma protector who is like a wish-fulfilling jewel." He opened the door to the profound empowerment of samadhi, and fully bestowed the instructions of this Dharma protector, and finally said this: In general, vows are not
Chinese
衰损方面：务必使生黑青稞糌粑食子和独特的混合香等誓言物齐全且不缺损。不以石击打乌鸦和黑狗，并信任等等，也安住于护法的必要誓言上。如此行持，住在山上等任何时候都不需要谋生。自己所需的量由护法自己供给。如果修持十三天，您自身连同眷属一切都将亲眼见到。如此授记道。之后前往藏地，后来又去印度，为了忆念上师们的恩德而献荟供，并以美好的黄金曼扎供养，使之欢喜。当时，领主弥勒巴不住在那里。向瑜伽自在母恒河达里的面前献上黄金曼扎，由此也获得了大手印和从护法处成就悉地的特殊征兆。之后再次返回藏地，也做了许多利益众生的事业。期间也多次展示了禅修实修的方式。确信是地上菩萨，因此也向格西博朵瓦和朗日塘巴听闻佛法。在彭域觉巴的山上做闭关。当初上师弥勒巴说的时候，认为不需要谋生，护法会供给，因此停止了谋生，导致生活断绝。一天晚上，护法的常食也没有出现，于是从洞里出来，呼唤了刹土护法等护法的事业者们的名字，说道：当初上师弥勒巴是那样说的，现在我这里永远没有生活了，护法自己的常食也断绝了。如此大声说道，结果其间从让仲地方的集市送来的供养非常丰厚，酥油、青稞、茶、食物、衣服等等非常多，依靠那些聚集了很多弟子并讲经说法。过了一个月左右，僧众非常多，觉巴容纳不下，于是在山谷的尽头名叫恰嘎的地方建立了寺庙。逐渐聚集了大约一千僧众。之后有一次住在寺庙里的一个小茅棚里。上半月出关时讲经说法，下半月闭关，闭关的时候，有一天黎明时分
English
Regarding deteriorations: It is essential to ensure that the torma of raw black barley flour and the unique blend of incense, along with all the samaya substances, are complete and without deficiency. Do not strike black crows and black dogs with stones, and maintain faith, etc., abiding by all the necessary vows of the Protector. By doing so, there is no need to strive for a livelihood at any time, such as living in the mountains. The Protector himself will provide whatever you need. If you practice for thirteen days, you will directly see the face of yourself and all your retinue. Thus he prophesied. Then he went to Tibet, and later went to India to offer a tsokhor in remembrance of the kindness of the lamas, and pleased them with a fine golden mandala. At that time, the lord Maitripa was not there. By offering a golden mandala to Jomo Naljor Wangchukma Ganga Dhari, he also obtained the great seal and special signs of accomplishing siddhis from the Protector. After that, he returned to Tibet and did much to benefit beings. In between, he also showed many ways of meditation and practice. Convinced that he was a bodhisattva on the bhumis, he also listened to the Dharma from Geshe Potowa and Langri Tangpa. He did a solitary retreat on the mountain of Jokpo in Phenyul. At first, when the lama Maitripa spoke, he thought that there was no need to strive for a livelihood, that the Protector would provide, so he stopped striving for a livelihood, which led to a break in his livelihood. One night, even the Protector's regular torma did not appear, so he came out of the cave and called out the names of the Protector's workers, such as Kshetrapala, saying, "At first, the lama Maitripa said that, but now I have no livelihood here at all, and even the Protector's own regular torma has been cut off." He spoke so loudly that in the meantime, a very large offering was sent from the market of Rangdra, with butter, barley, tea, food, clothes, and so on in great abundance. Relying on that, he gathered many disciples and taught the Dharma. After about a month, the sangha became so large that Jokpo could not accommodate them, so he built a monastery at a place called Chakka at the end of the valley. Gradually, about a thousand sangha gathered. Then one time he was staying in a small hut inside the monastery. He would teach the Dharma during the first half of the month when the retreat was open, and he would do retreat during the second half of the month. One day, just before dawn,
English
Someone knocked on my door, and when the attendant went to see, an Acharya had come and said he wanted to see the Lama. So (the attendant) went back and forth to report, (I said) because I was in retreat, I would not see him. He said, "I am a patient who has come from afar, I must see you no matter what." So he was invited in, and a doctor was called to examine him. The doctor said, "This is a blood disease and needs to be bled." The yogi said, "Bleeding will not work." So he performed a wind-vein practice, and (the patient) rotated in the air for about an arrow's length, and diseased blood flowed out of all the pores of his body. There (the patient) said he felt cold, so he began to offer ghee to smear on him, but the yogi said, "Smearing will not work either." He performed another wind-vein practice, and he rotated in the air as before, and Kunda oil and grease flowed out of the pores of his body. He performed another wind-vein practice, and (the grease) seeped into the pores, and his body became radiant and lustrous. He knew this was amazing and asked, "Where did you come from this morning?" He said, "I came from Vajrasana, India, this morning as soon as the sun rose, but because the Potala valley is narrow, the sun had not yet risen when I arrived here." When asked what his name was, he said it was Rahula Gupta Vajra, and Guna Pakara (藏文：གུ་ན་པཱ་ཀ་ར་，梵文天城体：गुण पाकर，梵文罗马拟音：Guna pakara，汉语字面意思：Treasure of Merit), Ratna Akara (藏文：རཏྣ་ཨ་ཀཱ་ར་，梵文天城体：रत्न आकार，梵文罗马拟音：Ratna akara，汉语字面意思：Treasure of Jewel-born), and also Abhijuta. He said, "Go to Tibet, it will be helpful to a yogi." Saying this, he came, and so he met you. And so on, the Lama himself told his biography in detail. After that, the wise and accomplished Khyungo himself heard from Lama Rahula the widely known tantras and instructions in general. In particular, he heard the very extensive Dharma teachings of this Protector. He also received many special instructions that the sovereign Maitripa had not previously possessed. He stayed there for seven months. After that, he also went to Lushu, Rong, and Dam. After that, he passed through the north and reached between Gungtang and Mangyul Kyirong. During this time, the great wise and accomplished one personally saw him off. He said: The Wind Horse, and seeing Vajrayogini in a dream, and the instructions of the Protector Wooden Phurba, these three instructions, because I have not found another vessel of Dharma to give them to, I entrust them to you.