English
Reciting the six-syllable mantra, he practiced on the summit of the Himalayas where there is iron, and directly beheld the face of Manjushri. At that time, glorious Vajrapani also empowered him as the lord of secret mantras, and he became known as Manjushri Bhadra. Thereafter, he engaged in great yogic practices for a long time. He carried a sandalwood staff in his hand, wore field animal skins as clothes, spread a bear skin as a mat, and wandered through cemeteries and other places. Sometimes he gathered dakinis in the midst of dark clouds and taught them the Dharma, and so forth. He was also known as the Yogic Empowered Ascetic. Moreover, that master's vow was not to prostrate outwards, and not to yield the path inwards, but to proceed. On a bridge, a proud and arrogant prince was riding an ash-white elephant adorned with gold, and a minister was leading the elephant by its trunk. The master uttered "Hūṃ," raised his staff, circled a rosary of bones on his head, and shook a hand drum, causing the prince and the elephant to split in half. The master passed through them, and from the other side of the bridge, he looked back, his eyes gazing at the sky, his hand pointing at the prince, and he spoke, "Mañjuśrīdharmasiṃgebhaye" (藏文，梵文天城体：मञ्जुश्रीधर्मसिंघेभये，梵文罗马拟音：Mañjuśrīdharmasiṃgebhaye，汉语字面意思：Manjushri, Dharma, Lion, Fear). The prince returned to his former state. The prince was amazed and thought that he was an accomplished one. He prostrated and circumambulated, requesting to be his master, but the master did not grant it, and departed without lingering on a place like Mount Meru. Thereafter, he destroyed the teachings of the heretics. At that time, the teachings of the heretics were flourishing, and the Buddha's teachings were very weak. The Buddhist panditas gathered and deliberated, and unanimously agreed that they should rely on Manjushri Mitra. Then, the great master, the Lord of Yoga, thinking of the teachings, in the land of the dakinis of Oddiyana, in the vase of the self-arisen stupa, the tantras of Manjushri resided. Through the power of miraculous abilities, he invited them forth, divided them into root tantras and branch tantras, and through diligently combining the scriptures, he destroyed the heretics. He was also named Destroyer Śāntirakṣita. The end.
Chinese
饶桑结巴大师在西南交界的辛伽罗森林中修行时，阎罗死神越来越清晰地显现。从南方五彩祥云中，迎请来众多发出美妙歌声、五色光芒的女神，将遗留的肉身无余地带往空行净土。传承方式有四种：色究竟天、天界、空行母和人。首先，在色究竟天，金刚持大士为了向业力鲁扎传授道法，向阎罗金刚手等菩萨们宣说了续部。之后，三十三天界的天人们具有神通，远离常有的痛苦，被视为密咒的法器。为了向天人传授文殊续部，续部的导师亲自化身为天子乐增，向天人们广说了这些续部。天人们用珍贵的金册，以青金石汁液认真书写，悬挂在殊胜宫殿和圆满树的顶端，作为供养之处。之后，空行母们被视为密咒的法器。为了向空行母们传授，降临到邬金空行之地，大海中央，乌昙婆罗花洲，以网状森林庄严的园林，自生佛塔达玛扎卡处。安坐在身显月座上，田生等空行母们欢喜踊跃，行顶礼和绕转等。空行母们被命名为月亮。当时，为空行母们宣说了文殊续部。空行母们将金册以青金石写成三种语言的文字，安放在自生佛塔的宝瓶中，封印后作为供养之处。最后，为了向人类传授，传授给了导师文殊友。他传给了燃布古雅德瓦赞扎。他传给了印度达纳达，即印度金刚座南方的……
English
Ra Sangye Pa, while practicing meditation in the forests of Simhala on the southwestern border, the Lord of Death, Yama, manifested more and more clearly. From the south, amidst clouds of five colors, goddesses proclaiming melodious songs and radiating five-colored light were invited, and they carried the remaining body without residue to the realm of the Dakinis. There are four ways of transmission: Akanishta, the realm of the gods, the Dakinis, and humans. First, in the Akanishta realm, the Great Vajradhara, in order to teach the path to Karma Rudra, explained the tantras to Vajrapani Yama and other Bodhisattvas. Then, the gods of the Thirty-Three Realms, possessing clairvoyance and free from constant suffering, were seen as vessels for secret mantras. In order to teach the Manjushri tantras to the gods, the teacher of the tantras himself manifested as the son of the gods, Deva Supreme Bliss, and extensively explained these tantras to the gods. The gods carefully wrote on precious golden books with lapis lazuli ink, and hung them on the top of the victorious palace and the all-gathering tree, making them places of offering. Then, the Dakinis were seen as vessels for secret mantras. In order to teach the Dakinis, he descended to the land of the Dakinis of Oddiyana, in the middle of the great ocean, on the island of the Udumbara flower, in a garden adorned with a network of forests, at the self-arisen stupa called Dharmachakra. Seated on a seat displaying his body like the moon, the Dakinis such as Field-Born rejoiced greatly, performing prostrations and circumambulations. The Dakinis were named Moon. At that time, the Manjushri tantras were explained to the Dakinis. The Dakinis wrote the golden books in three languages with lapis lazuli, placed them in the vase of the self-arisen stupa, sealed them, and made them places of offering. Finally, in order to teach humans, it was taught to the teacher Manjushri Mitra. He taught it to Rambuguhya Devacandra. He taught it to the Indian Dhanada, that is, the southern part of the Vajra Throne of India...
Chinese
据说有一个叫衮巴巴夏的人，有一个名叫格外的功德的婆罗门，他有三个孩子，两个儿子和一个女儿。大儿子的名字叫达纳达，让他学习咒语。小儿子叫扎增达拉，也学习咒语。后来，扎增达拉去世了，过了很多年，哥哥达纳达观察弟弟转生到了哪里。他通过观察扎赛纳水、照镜子、看刀剑等多种方式进行观察。他看到弟弟转生到了藏地如拉，在库隆功德海中投生。他看到藏地没有国王的法律，转生到了杰吾族，用其他方法也无济于事。于是，他向名叫嘉瓦协年（文殊友）的上师求助，据说他是文殊菩萨的化身，经文中也曾预言过。有一个通过文殊法门获得成就的人，他的弟子名叫让布古雅德瓦赞扎，也叫彭杰香丹嘎布。有一个恶咒的主人，达纳达为了帮助弟弟，请求了死主卡吞、母神宁吞等护法神的恶咒。他打算前往藏地，因为路途遥远，所以修成了七个能快速行走的魔罗巴。魔鬼让班智达达纳达坐在右边，译师热热蒙江图巴坐在左边。他们从印度出发时天刚亮，到达措杰塘时太阳已经升起。上师看到太阳的位置，指着远处一座像铁柱一样耸立的山说：“那里住着一个名叫策拉朗瓦的夜叉王。如果译师能三天不睡觉，就可以委托他送我们上去。”译师答应了。两天后，译师没能忍住睡意。他睡了一会儿，译师昏了过去，眼睛向上翻。译师在梦中梦见一个黑女人用两根手指夹着他。大上师看到一只黑鸟抓着他，于是扔了一颗金刚，打断了它的腿。三天后，一个穿着白色绸缎的女人，一瘸一拐地走来，说：“大上师，您想让我把您送到印度吗？
English
It is said that there was a person named Gonpaba Sha. There was a Brahmin named Gewai Yönten, who had three children, two sons and one daughter. The eldest son's name was Dānada, and he was made to study mantras. The younger son, named Trakrinda, also studied mantras. Later, Trakrinda passed away, and after many years, the elder brother Dānada observed where his younger brother had been reborn. He observed by looking at Trazena water, looking in a mirror, looking at swords, and so on. He saw that his younger brother had been reborn in Tibet, in Rulak, taking birth in the Kulung Yönten Sea. He saw that there was no king's law in Tibet, that he had been born into the Jew race, and that no other means would help. So, he sought help from a teacher named Jampal Shenyen (Manjushri Friend), who was said to be an incarnation of Manjushri, as had been prophesied in the scriptures. There was one who had attained accomplishment through the Manjushri method, and his disciple was named Rambugu Hyadeva Chandra, also known as Pungje Shentam Garbha. There was a master of evil mantras, and Dānada, in order to help his younger brother, requested the evil mantras of the Dharma protectors, such as the Lord of Death Ka Thun, the Matri Ning Thun, and so on. He intended to go to Tibet, and because the journey was long, he accomplished seven fast-walking demon Rolpas. The demon made the Pandit Dānada sit on the right, and the translator Rere Möncham Thuba sit on the left. They set out from India at dawn, and by the time they reached Tso Kyer Tang, the sun had risen. The teacher looked at the position of the sun and pointed to a mountain in the distance that stood like an iron pillar, saying, "There lives a Yaksha king named Tser Langwa. If the translator can stay awake for three days, we can entrust him to take us up." The translator agreed. After two days, the translator could not resist falling asleep. He slept for a while, and the translator fainted and his eyes rolled back. In the translator's dream, he saw a black woman pinching him with two fingers. The great teacher saw a black bird grabbing him, so he threw a vajra and broke its leg. After three days, a woman wearing white silk, limping, came and said, "Great teacher, do you want me to take you to India?
Chinese
说是因为腿断了不能走，所以没理睬。在那里，向上看西南方向，说那里像野兽和秃鹫搏斗的地方，有库隆功德海。然后前往拉布沙丘的船上。船夫看了看船有什么问题，不想渡他们过河。铺开法衣，下水，到了库隆的峡谷时，色赞罗巴嘉顿献上了迎请上师的礼仪。到了海边，库隆功德海的百姓正在举行一个仪式。其他的仪式都结束了，但是没有授予长寿灌顶。问这是什么，说是长寿。上师踢了一脚，长寿宝瓶倒了。那个乞丐说我们的长寿倒了。上师说，长寿的自性是不变的，是坚固的，长寿这件事能成就吗？然后说，现在再献一个长寿，请求加持。现在献上，但是一点也没有动。在那里相信了，请求长寿灌顶，但是没有给，而是给库隆功德海授予了长寿灌顶。给那家人加持后，据说那里的百姓七代之内没有死于刀下。在那里，在头颅的上方，库隆功德海迎请了他，认为他是具有加持力的人，请求传授窍诀。他说，我们两个以前是兄弟，现在我是来帮助你的。然后讲述了以前的故事，以及阎罗王卡吞和玛姆辛吞等猛咒，用铜器给予。功德海请求他留下，但是没有答应。卖掉了田地和牲畜，用报答恩情来报答上师。上师离开时，没有用脚力，而是用脚走的。功德海非常伤心，把他送到了尼泊尔的深处。之后回来，问西藏有没有比那个窍诀更好的。自己也看了看，没有比那个更好的窍诀了，像太阳和月亮一样出名。他告诉了他的儿子莲花自在王。他告诉了拉杰益西尊。他告诉了觉却贝。他告诉了拉杰觉瓦。上师巴听说了那个窍诀。乌珠班德听说了那个窍诀。然后依次传承下去。
English
They said he couldn't walk because his leg was broken, so they ignored him. There, looking up at the southwest direction, he said that there was Kulung Yonten Gyatso in the place that looked like wild animals and vultures fighting. Then he went to the boat on the Rab sand dune. The boatman looked to see what was wrong with the boat and didn't want to ferry them across the river. Spreading out the Dharma robes, he went into the water, and when he reached the Kulung gorge, Setse Rolpa Gyaton offered the ritual of welcoming the master. When he arrived at the seaside, the people of Kulung Yonten Gyatso were performing a ritual. The other rituals were finished, but the longevity empowerment had not been granted. When asked what this was, they said it was longevity. The master kicked it, and the longevity vase fell over. That beggar said our longevity has fallen. The master said that the nature of longevity is unchanging and firm, can the act of longevity be accomplished? Then he said, now offer another longevity and ask for blessings. Now it was offered, but there was not even a single movement. There he believed and asked for the longevity empowerment, but it was not given, but the longevity empowerment was given to Kulung Yonten Gyatso. After blessing that family, it is said that none of the people there died by the sword for seven generations. There, above the skull, Kulung Yonten Gyatso invited him and recognized him as a blessed person, and asked for instructions. He said, we two were brothers in the past, now I am here to help you. Then he told the stories of the past, as well as Yamaraja Khatun and Mamo Nyintun, etc., and gave the fierce mantras with copper instruments. Yonten Gyatso asked him to stay, but he did not agree. He sold the fields and livestock and repaid the master with gratitude. When the master left, he did not use his feet, but walked on foot. Yonten Gyatso was very sad and sent him to the depths of Nepal. After returning, he asked if there was a better instruction than that in Tibet. He also looked at it himself, and there was no better instruction than that, it was as famous as the sun and the moon. He told his son Padma Wangyal. He told Lhaje Yeshe Zung. He told Kyo Choepal. He told Lhaje Kyowa. Lama Ba heard that instruction. Uru Bande heard that instruction. Then it was passed down in order.