English
Those who have become masters of transformation, possessing great power by freely using the omens of Kṛki (Sanskrit: कृकि, kṛki, meaning: Kṛki), are said to have existed for about eight thousand years from their dwelling place until the end of the kalpa. They upheld the teachings according to the Dharma. In the past, towards the end of the period when the noble Nyerspa was upholding the teachings, there was a Brahmin woman named Bramzemoza who had three sons, each taking refuge in different objects. The youngest, Gewa, had faith in the Buddha. He built the clean room of Bodh Gaya and prepared the craftsmen and materials for building the Great Bodhi Stupa, instructing that no one should come for seven days, and then stayed inside. On the sixth day, someone came and knocked on the door. Because it had not been six days yet, he said he would open the door the next morning. The mother said, "I am going to die tonight. Now, I am the only one on earth who can see the Buddha. Later, others will not know whether the form of the Buddha image is the same or different." So he opened the door. There, the craftsmen were gone, said to be emanations of the gods. The mother examined it carefully and said, "If this is like the teacher in every way, but does not emit light, does not speak the Dharma, and does not perform the three actions, then that is the difference." It is said that it was a Buddha image like the real Buddha. Because it was not yet seven days, some of the craftsman's skills were not completed, such as the thumb of the right foot, or the right-coiled hair, and the clothes and body hair not touching the body, all of which seemed to have different aspects. In order to protect such a temple from harm from animals, a vajra net was placed around it, and some believe it was to protect the Bodhi tree from harm from elephants. When there was a great famine for twelve years, the Khenpo (abbot) was in retreat, considering that the time was not right. Although the land of Magadha (Sanskrit: मगध, magadha, meaning: Magadha, present-day southern Bihar, India) was almost empty, he saw it as the karma of sentient beings, so he used alchemy to sustain the Sangha, so that they were not burdened by livelihood. After the teacher finished his retreat, he asked the reason, and the Khenpo said, "You have done wrong. Although you have the ability to reduce food, you lack compassion for sentient beings, which is contrary to the practice of a Bodhisattva. To atone for this, you must build one hundred and eight temples, one thousand shrines, and ten thousand stupas." For this purpose, he obtained wealth from the Yaksha Zambhala (Sanskrit: जम्भल, jambhala, meaning: Zambhala), and through the practice of the Kurukulle (Sanskrit: कुरु कुल्ले, kurukulle, meaning: Kurukulle) mantra,
Chinese
当迎请国王种姓的女儿时，两位具有美貌的女子带着众多眷属来到说法之处，散发出的上等旃檀香气弥漫了约一由旬的范围。询问原因时，她们说：“我们是国王种姓的女儿，为了避免人影的侵扰，所以在身上涂抹了上等旃檀香。此外，为了塑造度母像，也请您布施一些旃檀木。我们也想为建造寺庙出一份力。”说完就回去禀告父亲了。第二天早上她们又来了，说：“如果上师您亲自去龙宫，就可以按照您的意愿行事，其他人做不到。”于是上师观察到其中有重大的意义，便前往龙宫，并根据众生的根器转动了法轮。他以念诵《百千颂》和简短的文字等方式，广行迎请本尊的弘法利生事业。有一位名叫比丘乐行的僧人，为了在佛教中制造裂痕，撰写了一部名为《理智的装饰》的论著，共有十二千颂，也被上师以真实的智慧力量彻底击败。一些声闻部的僧侣（梵文：Śrāvakasaṃgha）对大乘法提出许多争论，上师将这些争论封存在不可见的瓶子中。一段时间后，在扎塔桑伽拉（梵文：Jaṭāsaṃghara）的地方，他与大约五百名外道辩论，最终战胜了他们，并将他们引入了自己的教法。这位上师建造的佛塔遍布四面八方，寺庙也修建了非常多。他本想将许多山变成黄金，但因为至尊度母预言未来会因此引发争端，所以就保持原样了。即便如此，他也加持了很多天然的金矿，据说有些石头也变成了金黄色。他还前往其他大陆和非人居住的地方，进行了大约一年的弘法利生事业。在兰卡（梵文：Laṅkā）这个地方，他慈爱地对待许多孩子，并预言其中一个孩子将会成为国王，后来这个孩子被称为国王乐行。这位国王对上师非常恭敬，依靠接受上师的教诲，他成功地修成了取精法，并能役使夜叉。上师还创作了许多阐明如来十力深意的论典之王，这些论典如同日月般广为人知，特别是他将大乘法阐释得如同虚空般清晰。后来，有两百位拥有光荣的瑜伽士，带着夜叉女眷属，以密咒的行为安住于此。不同的续部和持明者
English
When inviting the daughter of a kingly lineage, two women of beautiful appearance came to the place of teaching the Dharma with many attendants, spreading the fragrance of supreme sandalwood that covered an area of about one yojana. When asked about the reason, they said, "We are the daughters of a kingly lineage, and in order to protect against the shadows of people, we have applied supreme sandalwood to our bodies. Also, for the purpose of creating a statue of Tara, please donate some sandalwood. We would also like to contribute to the construction of a monastery." After saying this, they went back to report to their father. The next morning, they came again and said, "If the master himself goes to the Naga realm, he can do as he wishes. Others cannot." There, the master saw great significance and went to the Naga realm, and turned the wheel of Dharma according to the capacity of beings. He performed vast activities of invoking deities by reciting the 'Hundred Thousand Verses' and short texts, etc. A monk named Debyed (Tibetan: Bde byed), in order to create rifts in the teachings, wrote a treatise called 'Ornament of Intellect,' consisting of twelve thousand shlokas, which was also completely defeated by the power of the master's true wisdom. Many arguments arose from the Shravaka Sangha (Skt. Śrāvakasaṃgha) against the Mahayana, and the master sealed these arguments in an invisible vase. After some time, in Jaṭāsaṃghara, he debated with about five hundred non-Buddhists and defeated them, bringing them into his own teachings. The stupas built by this master spread in all directions, and many temples were also built. He intended to turn many mountains into gold, but because the venerable lady prophesied that it would cause disputes in the future, he left them as they were. Even so, he blessed many natural gold mines, and it is said that some stones also turned golden in color. He also went to other continents and places inhabited by non-humans, and engaged in activities for the benefit of beings for about a year. In Lanka (Skt. Laṅkā), he lovingly treated many children and prophesied that one of them would become a king, and later this child became known as King Desyong (Tibetan: Bde spyod). This king was very respectful to the master, and by relying on receiving the master's teachings, he successfully accomplished the essence extraction practice and was able to command yakshas. The master also created many kingly treatises that clearly explain the profound meaning of the ten powers of the Tathagata, and these treatises are widely known like the sun and moon, especially he made the Mahayana as clear as the sky. Later, two hundred glorious yogis, along with retinues of yakshinis, resided there with the conduct of mantras. Different tantra classes and vidyadharas
Chinese
犹如大海般的眷属围绕，无法推测其共同的传记历史，在莲师语的坛城中，导师龙树（Nāgārjuna）之名广为人知。总而言之，处于持藏者之中的时候，以八种解脱，十二种修习功德等庄严，以咒语的苦行成就八大成就，调伏和摄受等共同和不共同的成就全部自在，对善逝的身像和教法进行侍奉，以及绘画的方式，没有听说过有任何可以与之匹敌的。具有三十二相好的身体，六百年间善妙地守护了教法。最终，国王乐行的儿子名为饶努者，他的母亲给了他一件没有缝隙的好衣服，他说：“我登上王位时要穿这件衣服。”母亲说：“你不可能登上王位，因为你的父亲和导师同时成就了长寿之药，所以和导师性命攸关。因此，听说哥哥们直到儿子和孙子都没有得到王位就去世了。”因此，他因渴望王位而非常不高兴。母亲说：“那么有办法，导师是菩萨，如果献上头颅，他会给你的。”儿子也为了献上头颅而来到导师面前。在那里，导师说：“按照你想要的去做吧。”用非常锋利的剑也没有砍断，导师看到以前砍断竹子有砍断生命的堕罪，于是吩咐用竹子的外皮来切割。他照做了，发出了声音：“我将从这里前往极乐世界，之后还会再次进入这个身体。”因为成就了长寿之药，担心他会复原，所以开始将头颅带到砍断了很多度量单位的地方。在路上，被夜叉女抢走，为头颅和身体分别建造了神殿。据说以前两者之间有四个度量单位左右的距离，现在只有不到一呼之遥。这位导师的朋友，名为婆罗门胜贪者。
English
Surrounded by a retinue like an ocean, it is impossible to surmise the history of his common liberation. In the mandala of the speech of Padmasambhava, the master Nāgārjuna is widely known. In short, when he was among the holders of the scriptures, he was adorned with eight liberations, twelve qualities of practice, and so on. He achieved eight great accomplishments through the asceticism of mantras. Having mastered all common and uncommon siddhis such as subduing and subjugating, he served the image and teachings of the Sugata. There is no one known to be comparable to him in the way he painted. That body with the thirty-two major marks excellently maintained the teachings for six hundred years. Eventually, the son of King Deshochok, named Rabnujé, was given a seamless garment by his mother. He said, "I will wear this when I ascend the throne." His mother said, "You will not ascend the throne, because your father and the master have simultaneously attained the elixir of life, so you share the same life as the master. Therefore, it is said that the elder brothers passed away without obtaining the throne until their sons and grandsons." Therefore, he became very unhappy because of his desire for the throne. His mother said, "Then there is a way. The master is a Bodhisattva, so if you offer your head, he will give it to you." The son also came to the master to offer his head. There, the master instructed, "Do as you wish." Even a very sharp sword could not cut it. The master saw that cutting bamboo before had the downfall of cutting off life, so he instructed to cut it with the bamboo skin. He did so, and a sound came forth: "I will go from here to Sukhavati, and later I will enter this body again." Because he had attained the elixir of life, fearing that he would recover, they began to carry the head to a place where it had been cut off by many measures. On the way, a yakshini stole it and built temples for both the head and the body. It is said that previously the distance between the two was about four measures, but now it is less than a shout away. This master's friend, named the Brahmin Chokse.