Chinese
大婆罗门说： 比丘、沙弥、住持等， 那些僧侣如此出家后， 有的在讲解经部， 有的显现执持唯一味道的心性， 其他的人致力于大乘， 那是论典名称的论著， 其他的人修持所有坛城轮， 有的开始讲解四谛的意义， 有的思索虚空之界， 有的在观察空性， 大多数都进入了不和的方面， 无论谁修持俱生俱灭， 无论谁修持涅槃， 那些人中没有谁能成就究竟的意义。 泰洛巴说： 以咒语、波罗蜜多、 律藏、经部等各种论藏的， 各自的宗义和成就的边际， 都无法见到光明大印。 如此说。 如果依赖这 निश्चित义大印的诀窍，就能轻易证悟究竟的实相，阿毗达那续中说： निश्चित享用大印， 禅修就会显现， 所有解脱的佛陀， 也会在此生显现。 又，在《日月成就》中说： 瑜伽自在者们， 依靠究竟的大印， 以不动的禅定结合， 修持顺缘乐空三摩地， 三年三个半月， 就会获得殊胜的成就。 如此说。 第二，宣说修行者的伟大之处， 其中分为在印度此意义传承伟大之理，以及在藏地此实修传承伟大之理两种。 第一，导师金刚持宣说了无上续部无量， 尤其是心髓（208）意义之续大印明点， 以及吉祥无垢， 和极不住续等， 之后交付给秘密主，他于邬金地区向智慧空行母们传授， 化身国王名为比苏卡拉瓦者来到邬金， 从智慧空行母们处领受了所有诀窍和随后的教导，迎请了众多密咒， 他观察根器后，发现是根器极佳、能顿悟的殊胜补特伽罗。
English
The great Brahmin said: Bhikshus, Shramaneras, Abbots, etc., Those monks, after ordaining in this way, Some are explaining the Sutras, Some are seen holding the nature of the one-taste mind, Others are engaged in the Great Vehicle, That is a treatise with the name of a doctrine, Others meditate on all the mandalas and wheels, Some are engaged in explaining the meaning of the Four Truths, Some contemplate the realm of space, Some are observing emptiness, Most are engaged in discordant aspects, Whoever meditates on co-emergent separation, Whoever meditates on Nirvana, None of those will achieve the ultimate meaning. Tilopa said: With mantras, Paramitas, Vinaya, Sutras, and various collections of scriptures, With their own tenets and the limits of accomplishment, One will not see the clear light Mahamudra. So it is said. If one relies on this definitive Mahamudra instruction, it is said that the ultimate reality is easily realized. In the Abhidhana Tantra, it says: Definitely revel in the great seal, Meditation will become manifest, All liberated Buddhas, Will also become manifest in this life. Also, in "Sun and Moon Accomplishment": Yogis with great power, Relying on the ultimate great seal, With unwavering meditative union, Meditate on the conducive bliss-emptiness Samadhi, In three years and three and a half months, It is said that one will obtain supreme accomplishment. So it is said. Second, explaining the greatness of the practitioner, Among them, there are two ways: how this meaning lineage is great in India, and how this practice lineage is great in Tibet. First, the teacher Vajradhara taught infinite unsurpassed tantras, Especially the heart essence (208) meaning tantra Mahamudra Tilaka, And the glorious Untainted, And the Extremely Non-Abiding Tantra, etc., Then entrusted it to the Lord of Secrets, who taught it to the wisdom dakinis in the land of Oddiyana, The emanation king named Visukalava came to Oddiyana, From the wisdom dakinis, he received all the instructions and subsequent teachings, and invited many secret mantras, After examining the vessel, he found that he was a supreme individual with excellent faculties and capable of sudden enlightenment.
Chinese
据说，乌尔巴大婆罗门萨拉哈见到后，对他开示教诲，从而获得解脱，他自己将所有意义的教诲都唱成歌，使许多有缘者获得解脱，因此，意义的传承由此而来广为人知。根据多哈、术语和印度秘密行持等的历史记载，圆满正等觉佛陀为三类根器众生，次第转了三次法轮（209），在示现涅槃之时，看到是时候宣说一切法的心髓意义的殊胜之时已到，于是前往南方，在贝达城，无数菩萨聚集，文殊和观世音请问后，宣说了这心髓意义之法。后来，授记将出现两位宣说心髓意义的菩萨，以及婆罗门萨拉哈、龙树和夏瓦里等。后来，文殊化现为天子慧贤，观世音化现为天子具乐怙主，据说，这二位对大婆罗门宣说后，立即获得解脱。又有一些历史记载中，其他大部分方面相似，只是说慧贤是佛陀自己的化身，具乐怙主是金刚手菩萨的化身等（210）各种说法，但所有这些都没有矛盾，因为究竟而言，说是示现圆满五种功德等一切的形象。这样，导师金刚持对化身的两位菩萨宣说。这二位对成为印度所有大成就者的共同祖先般的大婆罗门萨拉哈宣说后，使之获得解脱。他向如同第二佛陀般著名的怙主龙树宣说。这二位是印度早期大多数大成就者的上师，特别是龙树使具顿悟之业，极其殊胜，并且从乐舞种姓中出现的吉祥夏瓦里自在获得解脱，后来夏瓦里也从两位菩萨和萨拉哈本人那里真实领受了心髓意义的教诲的历史也存在。他们是获得了幻化身或虚空身之后，在南方吉祥山上有缘
English
It is said that after Urpa the great Brahmin Sarahah saw him, he gave him instructions and teachings, thereby liberating him. He himself sang all the essential teachings into songs, liberating many fortunate ones. Thus, it is widely known that this lineage of meaning arose. According to the histories of Doha, terminology, and Indian secret practices, etc., the perfectly complete Buddha turned the Dharma wheel three times in succession (209) for three types of disciples. At the time of demonstrating the manner of passing into sorrowless Nirvana, seeing that the time had come to reveal the extraordinary essence of the heart of all Dharmas, he went to the southern direction. In the city of Beta, where countless Bodhisattvas had gathered, Manjushri and Avalokiteshvara requested him to teach this Dharma of the essential meaning. Later, he prophesied that two Bodhisattvas who would teach the essential meaning would appear, as well as the Brahmin Sarahah, Nagarjuna, Shavari, etc. Later, Manjushri manifested as the prince Lhodro Rinchen, and Avalokiteshvara manifested as the prince Dewai Gonpo. It is said that these two, after speaking to the great Brahmin, were immediately liberated. Also, in some histories, most other aspects are similar, except that Lhodro Rinchen is said to be an emanation of the Buddha himself, and Dewai Gonpo is said to be an emanation of Vajrapani, etc. (210) Various accounts appear, but all of these are not contradictory, because ultimately, it is said that they are manifestations showing all of the five perfections, etc. Thus, the teacher Vajradhara spoke to the two emanation Bodhisattvas. These two, after speaking to the great Brahmin Sarahah, who became like the common ancestor of all the great Indian Siddhas, liberated him. He spoke to the protector Nagarjuna, who was famous as the second Buddha. These two were the teachers of most of the early great Siddhas of India, and in particular, Nagarjuna liberated the glorious Shavari, the powerful one who had the karma of sudden enlightenment, who arose from the caste of dancers. Later, Shavari also actually received the essential teachings of the heart from the two Bodhisattvas and Sarahah himself. These are the fortunate ones on the southern Glorious Mountain after attaining the illusory body or the sky body.
Tibetan
་དང་ལྡན་པས་ (༢༡༡)ཕྱིས་ཀྱང་མཇལ་དུ་ཡོད་ཅེས་གྲག་གོ །དེ་དག་ལས་རིམ་པར་བརྒྱུད་དེ་ཕྱག་རྒྱ་ཆེན་པོ་གྲུབ་པ་སྡེ་བདུན། སྙིང་པོ་སྐོར་དྲུག །ཨ་མ་ན་སིའི་ཆོས་སྐོར་ཉེར་བཞི། གཞན་ཡང་དོ་ཧའི་གཞུང་ཆེ་ཆུང་ལ་སོགས་པ་སྙིང་པོའི་གདམས་པ་མང་པོ་འཕགས་ཡུལ་དུ་དར་བར་གྱུར། དེ་ལ་བརྟེན་ནས་ཕྱིས་ཀྱི་པན་གྲུབ་དཔྱོད་ལྡན་ཕལ་མོ་ཆེ་ཡང་སྙིང་པོ་དོན་གྱི་གདམས་པ་འདི་ཉིད་ལ་མཆོག་ཏུ་ངོ་མཚར་སྐྱེས་ནས། བརྒྱུད་པ་འདིའི་བླ་མ་དང་གདམས་པ་འཚོལ་བ་ལ་ཕྱོགས་པར་གྱུར་ཏོ། །དེ་བཞིན་དུ་མཁས་གྲུབ་མཻ་ཏྲི་པས་ཀྱང་སྙིང་པོ་དོན་གྱི་ཆོས་དང་བརྒྱུད་པའི་ཆེ་བ་བསན་ཏེ། དཀའ་བ་དཔག་ཏུ་མེད་པས་ལྷོ་ཕྱོགས་དཔལ་གྱི་རི་ལ་བགྲོད་ནས་ཤ་ཝ་རི་དབང་ཕྱུག་བཙལ་བས་ཐོག་མར་མ་རྙེད་པར་ལྕེབ་པ་ལ་ཐུག་པའི་དུས་མཇལ་ནས་རིམ་པས་སྙིང་པོའི་གདམས་པ་མནོས་ཏེ་ཡུལ་དབུས་སུ་བྱོན། ཕྱིས་དེ་ལ་བརྟེན་ནས་རྡོ་རྗེ་གདན་ཉིད་དུའང་མངའ་བདག་མཻ་ཏྲི་པ་ཆེན་པོ་ཞེས་གཞན་ལས་ཕུལ་དུ་བྱུང་ཞིང་། སྙིང་པོ་དོན་གྱི་མན་ངག་གི་ (༢༡༢)གཞུང་འགྲེལ་མང་པོ་སྤེལ། ཁྱད་པར་རྒྱ་གར་ཕྱག་ན་ལས་བརྒྱུད་དེ་དོ་ཧ་དང་བརྡ་རྩ་དང་གསང་སྤྱོད་ལ་སོགས་པ་སྙིང་པོའི་དོན་གྱི་གདམས་པ་མང་དུ་འཕེལ་ལོ། །ཡང་སྒྲུབ་བརྒྱུད་འདི་ཉིད་ལ་ཡོངས་སུ་གྲགས་པ་ལྟར་ན། མ་ལས་འདས་པའི་གྲུབ་ཆེན་ཏཻ་ལོ་པར་གྲགས་པ་དེ་ཉིད། འགའ་ཞིག་ཏུ་བཅོམ་ལྡན་འདས་བདེ་མཆོག་གི་སྤྲུལ་པར་བཤད་ལ། ལ་ལར་བྱང་ཆུབ་སེམས་དཔའ་ཐུགས་ཀྱི་རྡོ་རྗེའི་སྤྲུལ་པར་ཡང་གྲག་སྟེ། དེས་སྒྱུ་མའི་སྐུ་དེ་ཉིད་ཀྱིས་འོག་མིན་དུ་བྱོན་ནས་རྡོ་རྗེ་འཆང་ཉིད་ལ་ཟབ་པ་དང་རྒྱ་ཆེ་བའི་ཆོས་ཐམས་ཅད་གསན་ཏེ། གསང་སྔགས་ལ་དབང་བསྒྱུར་བ་ཕྱག་ན་རྡོ་རྗེ་ལྟར་གྱུར་ནས། སྔགས་ཀྱི་བསྐྱེད་རིམ་ཐམས་ཅད་ཡན་ལག་དྲུག་དང་བཞི། ཕ་རྒྱུད་ཀྱི་རྫོགས་རིམ་ཐམས་ཅད་རིམ་པ་ལྔ། མ་རྒྱུད་ཀྱི་རྫོགས་རིམ་ཐམས་ཅད་ཕྱག་རྒྱ་བཞི་དང་ཡན་ལག་དྲུག་ཏུ་བསྡུས་ཤིང་། ཏཻ་ལོ་པ་ལ་མིའི་བླ་མ་མེད་ཅེས་གསུངས་པས་གཞན་དག་ཐེ་ཚོམ་གྱི་གནས་སུ་གྱུར་པ་ན། གཞན་གྱིས་འཕྱ་བ་སེལ་བའི་ཕྱིར་སྤྱིའི་སྣང་ (༢༡༣)ཚུལ་དུ་སླར་མིའི་བླ་མ་བསྟེན་པའི་ཚུལ་ལ། སློབ་དཔོན་ཀླུ་སྒྲུབ་དང་། ནག་པོ་སྤྱོད་པ་དང་། གྲུབ་ཆེན་ལ་ཝ་པ་དང་། མཁའ་འགྲོ་མ་སྐལ་པ་བཟང་མོ་སྟེ་བཀའ་བབས་བཞིའི་བླ་མ་དང་། གཞན་ཡང་ལོ་ཧི་པའི་སློབ་མ་ཌེ༚་ཀི་པ་དང་དཱ་རི་ཀ་པ་མཆེད་དང་། ཨིནྡྲ་བོ་དྷི་དང་རྡོ་རྗེ་དྲིལ་བུ་པ་ལ་སོགས
Chinese
并具有，（211）据说后来也能见到。从这些依次相传，大手印成就法类七种，心要诀窍六种，阿玛纳斯的法类二十四种，此外，多哈的大小论典等众多心要诀窍在印度兴盛起来。依靠这些，后来的班智达成就者大多数都对这心要意义的诀窍极为惊叹，从而倾向于寻找此传承的上师和诀窍。同样，智成麦哲巴也赞叹心要意义的法和传承的伟大，以无可估量的艰难前往南方吉祥山，寻找夏瓦日自在，最初没有找到，几乎要跌倒时才见到，逐渐领受了心要诀窍，前往卫藏地区。后来依靠这些，在金刚座（菩提伽耶）也被称为大自在麦哲巴，比其他人更加杰出，撰写了许多心要意义的口诀（212）论著。特别是通过印度金刚手传承，多哈、密语、秘密行等心要意义的诀窍大量增多。此外，正如这个修持传承广为人知的那样，超越世间的成就者，被称为帝洛巴的那位，有些人说是薄伽梵胜乐金刚的化身，有些人说是菩提萨埵心之金刚的化身，他以幻化的身体前往密严刹土，从金刚持那里听闻了所有深奥广大的法，像金刚手一样掌握了密咒，将所有密咒的生起次第归纳为六支和四支，将父续的所有圆满次第归纳为五次第，将母续的所有圆满次第归纳为四手印和六支。据说“帝洛巴没有人的上师”，这让其他人感到疑惑，为了消除他人的诽谤，在共同的显现（213）中，再次示现依止人的上师之相，即法师龙树，黑行者，成就者拉瓦巴，空行母吉祥女，这四位是降临四法的上师，此外还有洛嘿巴的弟子德吉巴和达日嘎巴兄弟，因扎菩提和金刚铃等。
English
and possessing, (211) it is said that they could still be met later. From these, gradually transmitted, the seven classes of Mahamudra accomplishments, the six cycles of essential instructions, the twenty-four Dharma cycles of Amanasi, and also the large and small treatises of Doha, and many essential instructions flourished in India. Relying on these, most of the later learned and accomplished masters were greatly amazed by this very essence of meaningful instructions, and thus turned to seeking the gurus and instructions of this lineage. Similarly, the wise and accomplished Maitripa also praised the greatness of the Dharma and lineage of the essence of meaning, and with immeasurable hardships, traveled to the southern Glorious Mountain to search for Shavari the Powerful, and initially did not find him, but met him when he was about to fall, and gradually received the essential instructions and went to the central region. Later, relying on this, in Vajrasana (Bodh Gaya) itself, he was also known as the Great Lord Maitripa, surpassing others, and propagated many treatises and commentaries on the essential meaning of the oral instructions (212). In particular, through the lineage of Vajrapani in India, the essential meaning instructions such as Doha, symbolic language, and secret conduct greatly increased. Furthermore, as this practice lineage is widely known, the great accomplished one who has transcended the world, known as Tilopa, some say is an emanation of Bhagavan Chakrasamvara, and others say is an emanation of Bodhisattva Vajrahṛdaya. He went to Akanishta with his illusory body and listened to all the profound and vast Dharma from Vajradhara himself, and became like Vajrapani, mastering the secret mantras. He summarized all the generation stage practices of mantras into six limbs and four limbs, all the completion stage practices of the father tantras into five stages, and all the completion stage practices of the mother tantras into four mudras and six limbs. It is said that "Tilopa has no human guru," which caused others to doubt. In order to dispel the slander of others, in the common appearance (213), he again showed the appearance of relying on a human guru, namely the teacher Nagarjuna, Krishnacharya, the accomplished Lavapa, and the Dakini Kalpa Sangmo, these four were the gurus of the four transmitted precepts, and also the brothers Dekipa and Darika of Lohipa's disciples, Indrabhuti and Vajraghantapa, and so on.