Chinese
将道和果位安置好后，最终在拘尸那揭罗城的双娑罗树林中示现涅槃之相，此后，他的教法长久住世，利益众生。其中，果时五百年有三份，修行时五百年有三份，教证时五百年有三份，总共五百年有九份，加上象征性持有的五百年一份，共计五百年有十份住世。其中，果时证得阿罗汉、不来果、一来果、预流果者众多，修行时修习止观和具足戒律者众多，教证时分别修习三藏者众多。在此之前，由于生主女出家，减少了五百年一份，其余大部分留在印度，因此佛陀降临、说法、结集经藏，使教法兴盛之地是印度中部，因此两种律法都非常兴盛。证得阿罗汉、不来果、一来果、预流果四果者，以及大菩萨们，六庄严和八殊胜，国王因陀罗菩提，大婆罗门萨拉哈，大成就者咕咕日巴等显密经续的开创者们，以及其他许多精通学问和获得成就的贤士出现，使教法长久住世。第二，圣地的班智达们最重视无上瑜伽的诀窍，修行也只是修习生起次第和圆满次第。无上瑜伽的诀窍中，深奥且来源可靠的被称为道次第九法，其中上师金刚座说：“大河逆流而上，令太阳沉入酒中，名为毗卢巴者，我向那位上师顶礼。”赞颂的导师瑜伽自在，依据根本续《第二观察》和《桑布扎》等续部，按照金刚亥母的教言，清楚地阐明了道和果的诀窍。同样，“从月族中获得成就，与莲花者一同安住，莲生金刚（མཚོ་སྐྱེས་རྡོ་རྗེ，padma-vajra，巴特玛瓦吉拉，莲花金刚），那位上师……”
English
Having arranged the path and the fruit, he finally showed the aspect of passing into Nirvana in the grove of twin Sala trees in the city of Kushinagar, and thereafter, his teachings remained for a long time, benefiting sentient beings. Among them, there are three sets of five hundred years for the time of fruition, three sets of five hundred years for the time of practice, and three sets of five hundred years for the time of teaching, totaling nine sets of five hundred years, plus one symbolic set of five hundred years, making a total of ten sets of five hundred years. Among them, during the time of fruition, many attain Arhatship, Non-Returner, Once-Returner, and Stream-Enterer; during the time of practice, many meditate on Shamatha-Vipassana and possess morality; during the time of teaching, many practice the three Pitakas separately. Before that, due to the ordination of the Queen of the Progenitors, one set of five hundred years was reduced, and most of the remainder remained in India, so the Buddha came, taught the Dharma, and compiled the scriptures, making Central India the place where the teachings flourished, and thus both laws became very prosperous. Those who attained the four fruits of Arhatship, Non-Returner, Once-Returner, and Stream-Enterer, as well as the great Bodhisattvas, the Six Ornaments and Eight Supremes, King Indrabhuti, the great Brahmin Saraha, the great Siddha Kukkuripa, and other scholars who pioneered the chariots of Sutra and Tantra, as well as many other wise men and accomplished beings, made the teachings last long. Secondly, the Indian Pandits highly valued the instructions of Anuttarayoga Tantra, and their practice was solely on the generation and completion stages. Among the instructions of Anuttarayoga Tantra, the profound and reliable ones are known as the Nine Cycles of the Path, of which the Lama Vajrasana said, "Reversing the great river upstream, causing the sun to sink into the liquor, to the Lama named Virupa, I prostrate." The praised teacher, Yoga-ishvara, based on the root tantra "Second Examination" and the Sambhuti and other tantras, clearly elucidated the instructions of the path and its fruit according to the instructions of Vajravarahi. Similarly, "Having attained accomplishment from the lunar lineage, dwelling together with the lotus-holder, Padmavajra (མཚོ་སྐྱེས་རྡོ་རྗེ, padma-vajra, 巴特玛瓦吉拉, 莲花金刚), that Lama..."
Chinese
如是赞颂的导师海生金刚，依于《观察二品》而著成《海生修法》和如灯烛顶端的圆满次第。其口诀以九种甚深之理而甚深，并作了删减四种修供仪轨支分等事。又， “比丘之身获成就， 森林天女献甘露， 龙树心髓啊！ 顶礼彼上师！” 如是赞颂的导师圣龙树，依于《密集金刚》续之《现分菩提心》而著成《菩提心释》。其义为于佛塔前决断心要之口诀。又， “铺设座垫渡恒河， 骑乘老虎获成就， 多比嘿汝嘎啊！ 顶礼彼上师！” 如是赞颂的多比嘿汝嘎，依于《观察二品》而著成《俱生证成》。其义为以三种俱生而圆满道。又， “王族邬金处安住， 姐妹二人获成就， 印札菩提啊！ 顶礼彼上师！” 如是赞颂的国王印札菩提，依于《智慧明点》续而著成《灌顶功德次第》。其义为以手印圆满道的次第。又， “解脱之身木匠种， 与母印获成就， 名为朵哲巴者， 顶礼彼上师！” 如是赞颂的导师朵哲巴，依于《桑布扎》而著成《不可思议》。其义为以五种不可思议而圆满道。又， “违背上师之教行， 中有界中证圆满， 名为黑行者之， 上师啊！” 如是赞颂的导师黑行者，依于《胜乐金刚》而著成《奥拉巴提》。其义为以拙火圆满道之口诀。又， “王族趋向日之光， 药丸地下眼药用， 语自在啊！ 上师啊！” 如是赞颂的导师语自在称，依于《密集》和《观察二品》二者，著成《四品显现》、《七支具足》、《彼性宝鬘》三论。其义为大手印无字之窍诀。又， “舍弃苦行而行持， 作诸观视之
English
The teacher Tsokye Dorje, who is praised in this way, relied on the Two Examinations to compose the Sadhana Tsokye and the Completion Stage like the Tip of a Butter Lamp. Its instructions are profound with nine profound ways of generating stage. He also made the practice of reducing the limbs of the four approaches and accomplishments. Furthermore, "A monk attained accomplishment in his body, A forest goddess offered nectar, Nagarjuna's essence! Homage to that lama!" The teacher Arya Nagarjuna, who is praised in this way, relied on the Mind of Enlightenment of Manifestation from the Tantra of Guhyasamaja to compose the Explanation of the Mind of Enlightenment. Its meaning is the instruction to make a firm decision of mind in front of a stupa. Furthermore, "Having spread a cushion, he crossed the Ganges, Having ridden a tiger, he attained accomplishment, Domby Heruka! Homage to that lama!" Domby Heruka, who is praised in this way, relied on the Two Examinations to compose the Spontaneous Accomplishment. Its meaning is to complete the path with the three spontaneous ones. Furthermore, "The royal family resides in the land of Oddiyana, The two sisters attained accomplishment, Indrabhuti! Homage to that lama!" King Indrabhuti, who is praised in this way, relied on the Tantra of the Wisdom Thigle to compose the Sequence of Empowerment Qualities. Its meaning is the sequence of completing the path with mudras. Furthermore, "A carpenter by caste with a body of liberation, Attained accomplishment with Mudrama, Called Toktsepa, Homage to that lama!" The teacher Toktsepa, who is praised in this way, relied on the Samputi to compose the Inconceivable. Its meaning is to complete the path with the five inconceivable ones. Furthermore, "Broke the lama's command and acted, Attained complete enlightenment in the bardo of existence, Called Nagpopa, Lama!" The teacher Nagpopa, who is praised in this way, relied on Chakrasamvara to compose Olapati. Its meaning is the instruction to complete the path with tummo. Furthermore, "The royal family went to the rays of the sun, Used pills, underground, and eye medicine, Lord of Speech! Lama!" The teacher Ngawang Drakpa, who is praised in this way, relied on both Guhyasamaja and the Two Examinations to compose the three texts: Fourth Appearance, Seven Limbs, and Garland of Thatness. Its meaning is the instruction of the great mudra without letters. Furthermore, "Having abandoned asceticism, he acted, Made various views"
Chinese
证得胜妙成就。名为黑行者，我向那位上师敬礼。如是赞颂的瑜伽士黑行自在者，以不死之身，传授了所有母续的口诀，以及强制风融入中脉，矫正弯曲的口诀。此黑行者与造作奥拉巴蒂的黑行者并非同一人，这可从传承中得知。虽然说是八位造作者，但也有说是九位造作者的，九种口诀被称为九道次第。第三，关于九道次第中的毗瓦巴上师的道，想知道是何时出现的。佛陀涅槃后四百年，圣者龙树出现，住了六百年。圣者的晚年弟子是圣天论师，圣天的弟子是毗瓦巴，这是从印度大成就者的口诀中出现的，在观世音禁行者的中脉释中，说这位上师对圣天论师的《四百论》作了解释。又，万积说佛陀涅槃后九百年，圣者无著出现，寿命一百五十年。在《妙吉祥根本续》中说，寿命为一百一十二岁半。他的弟子是护法论师，这是从《十地经》的传承中出现的。因此，显然这位上师出现在释迦牟尼佛涅槃后一千二百年左右。依中观自续派的观点，龙树和智慧藏之间只有善护和吉祥隐，因为智慧藏在之前已经列举了这位上师，所以之前所说的时间非常合理。妙吉祥佛智慧，莲花无枝，娇媚微笑金刚，语芽三喉，因陀罗菩提善说，护法和吉祥隐，智慧阎摩智慧称，三藏法自在，吉祥自在月贤吉祥。以此传承次第，我造此释，愿得妙吉祥之果位。这是月贤称吉祥所作的名称赞颂释。星母经的。
English
Attained excellent accomplishments. To that guru named Black One, I prostrate. The yogi Nakpo Ucittra, praised in this way, with his immortal body, taught all the instructions of the Mother Tantras, the method of forcibly entering the winds into the central channel, and the method of straightening the crooked. This Nakpo and the Nakpo who made Olapati are not the same person, as can be known from the lineage. Although it is said that there are eight makers, it is also said that there are nine makers, and the nine instructions are known as the Nine Cycles of the Path. Third, regarding the path of the master Virupa among the Nine Cycles of the Path, one might wonder when it appeared. Four hundred years after the Buddha's Nirvana, the noble Nagarjuna appeared and stayed for six hundred years. The disciple of the noble one in his later years was the master Aryadeva, and the disciple of that was Virupa, which appears in the instructions of the Indian great accomplished ones, and in the commentary on the central channel of the Avalokiteshvara ascetic, it is said that this master made a commentary on the Four Hundred Verses of the master Aryadeva. Also, Wan Tseg said that nine hundred years after the Buddha's Nirvana, the noble Asanga appeared, and lived for one hundred and fifty years. In the Manjushri Root Tantra, it is said that he lived for one hundred and twelve and a half years. His disciple was the master Dharmapala, which appears in the lineage of the Ten Bhumi Sutra. Therefore, it is evident that this master appeared about one thousand two hundred years after the Buddha's Nirvana. According to the view of the Madhyamaka Svatantrika, there are only Legden Jed and Palbe between Nagarjuna and Yeshe Nyingpo, because Yeshe Nyingpo listed this master earlier, so the time mentioned earlier is very reasonable. Manjushri Buddha Wisdom, Lotus Without Branches, Charming Smiling Vajra, Speech Sprout Three Throats, Indrabhuti Good Speech, Dharmapala and Auspicious Hidden, Wisdom Yama Wisdom Fame, Tripitaka Dharma Independent, Auspicious Independent Moon Good Auspicious. By this lineage order, I composed this commentary, may I attain the state of Manjushri. This is the commentary on the praise of names made by Moon Good Fame Auspicious. Of the Zodiac Mother Sutra.
Chinese
據說，從師承關係上來說，毗瓦巴的親傳弟子是寂護論師。如果這樣說，寂護能夠活到一千五百零一歲。據說，這位論師被國王赤松德贊迎請到桑耶寺舉行開光儀式，那是在羊年。據說，就在那一年春季正月上弦，阿阇黎昆·魯伊旺波松等七位出家人受了具足戒，所以時間上是吻合的。像這樣的大成就者，持律上座法護是其開創者。化身金剛無我母給他灌頂，並給予了包括密續部在內的珍貴口訣，使他成為安住於六地的大菩薩。後來在修行時，被稱為吉祥毗瓦巴。這位大成就者是印度許多後來的論師所依賴的對象。論師圖巴給予加持，成就者英雄光和班智達達爾帕納阿闍黎等都引用了他的口訣並加以闡述。那位大成就者灌頂、講解密續、給予口訣並加持的人，是獲得長壽持明果位的論師黑行者。這位論師在進行非常簡樸的修行時，東方的一位國王貪戀七十二位妃子，因此被束縛在輪迴中。他知道如果遇到一位善知識就能解脫，於是進入了那位國王的妃子群中。這件事從僕人到大臣，一個接一個地傳到了國王的耳中。國王說：「一定要懲罰他！」於是國王的侍從去了。論師以能使所抓之處消失的力量進入其中，毫無阻礙地走了出來。當他出來時，因為內外都被軍隊包圍，想進去，論師從一個變成了兩個。最後變成了一百二十八個，毫無阻礙地走了出來。國王摘下金冠，用頭頂觸碰他的腳，向他頂禮，請求攝受。他的身體逐漸縮小，變回原來的身體，然後攝受了那位國王。有智慧的人沒有領悟心性，所以名相家沒有什麼可驚訝的。魔鬼。
English
It is said that, in terms of lineage, the direct disciple of Virupa was the master Shantarakshita. If this is the case, Shantarakshita was able to live to be one thousand five hundred and one years old. It is said that this master was invited by King Trisong Detsen to Samye Monastery for the consecration ceremony, which was in the Year of the Sheep. It is said that in the waxing first month of spring of that year, seven monks, including Acharya Khon Lui Wangpo Sung, received full ordination, so the timing seems to match. Such a great accomplished one, the upholder of the Vinaya, Sthavira Dharmapala, was the great founder of the chariot. The incarnate Vajra Nairatmya empowered him and gave him the precious oral instructions, including the tantric section, making him a great bodhisattva abiding on the sixth bhumi. Later, when he practiced, he was known as Glorious Virupa. This great accomplished one is someone relied upon by many later masters in India. The master Thubpa gave blessings, and the accomplished hero Light and the Pandit Darpanacharya and others cited his oral instructions and elaborated on them. That great accomplished one empowered, explained the tantras, gave oral instructions, and blessed the master Krishnacharya, who attained the state of Vidyadhara of Longevity. When this master was engaged in extremely simple practice, a king in the east was attached to seventy-two consorts and was therefore bound in samsara. Knowing that he could be liberated if he met a virtuous friend, he entered the king's group of consorts. This matter was passed from servant to minister, one after another, and reached the king's ears. The king said, "He must be punished!" So the king's attendants went. The master, with the power to make the place of capture disappear, entered and came out without hindrance. When he came out, because both inside and outside were filled with troops, wanting to enter, the master went from one to two. Finally, he became one hundred and twenty-eight, and went out without any hindrance. The king took off his golden crown, touched his feet with his head, prostrated to him, and requested to be accepted. His body gradually shrank and returned to its original form, and then he accepted that king. Those with intelligence have not realized the nature of mind, so there is nothing to be surprised at for the name-mongers. Demon.