English
Moreover, that was also a sign, because not understanding, the thought of rather dying arose seven times, and the vomiting stopped. After falling, he stood up and looked, and the master was standing there. The master said, "What do you want?" He replied, "I request a method to realize enlightenment in an instant and attain Buddhahood in one lifetime." The master said, "Don't you understand yet?" He replied, "I don't understand." The master said, "I have been instructing you from the beginning, but you yourself do not understand. Plowing the field represents the meaning of method and wisdom. The sparrow or Kalandaka, because it chirps in an instant, taking its meat represents the unity of the six consciousnesses and the nature of reality. When performing the illusion net, it indicates that all phenomena are beyond expression. Taking the woman's hand indicates that the left hand is the nature of wisdom, possessing the five wisdoms. When circumambulating the mandala and praying, saying nothing, that indicates that all phenomena are inexpressible, unthinkable, and unutterable. Because you did not understand and wanted to leave, in order to purify the obscurations of the eighteen elements, you were made to sweep the ground eighteen times. Because you have deep and subtle obscurations of grasping and being grasped, you were made to eat the fruit. Your attachment to the color and smell of that fruit is attachment to the external object of grasping. After eating, your attachment to the supreme delicious taste is attachment to the internal mind of grasping. Your illness is due to the two obscurations of grasping and being grasped. When you were ill like that, because you remembered rather dying seven times, the obscurations were purified and you were healed." After saying that, to indicate the meaning of non-arising and non-ceasing, he gave the sign "A ha ho." The self-sound of the nature of reality, that experience of "U re wa" arose for seven days. After slightly awakening from that, the master was still there, and to not forget the meaning, he gave the sign "A ban dhara." Translated into Tibetan, it means "Look into the center of the sky." When dawn came, the stars disappeared, and the clouds and mist dissipated. Neither looking up at the sky nor looking down at the ground. Looking directly into the center of the sky. In that sky, just as the nature and boundaries of phenomena could not be determined. The nature of mind, the essence of things, was also realized in that way. Master Shri Singha attained the supreme accomplishment at that moment, as well as the common accomplishments.
Chinese
此外向东方，是业和业的成熟。之后，希日森哈如鸟飞于天空般从那城市飞走，前往希那烂陀寺，据说为了制止外道而前往守护金刚座的北门。在《秘密心髓史》中，两位上师相见的情形如下：上师希日森哈依靠圣观世音的授记，从中国城市秀康黑堡前往西方城市金洲之间的空旷平原的天空中，未触及地面一箭之地，九日后到达索萨洲尸林，与上师文殊友相见，顶礼绕转后说：请您摄受我。于是示现了诀窍，并授记，在那尸林的空中化为光蕴而去。在那里，希日森哈发出悲鸣，从珍宝嘎乌中取出名为“死后禅修六法”的法本降下。从金刚座的石崖中，前往中国菩提树下取出文殊友所隐藏的大圆满诀窍，分为内外秘密无上四类。内外秘密三类隐藏于中国吉祥千门寺的柱子中。将无上部的法藏按照空行母的授记隐藏于彼处，以隐形印封印后，前往大尸林寒林享用而住之时，印度的上师毗玛拉米扎和智经受到金刚萨埵的授记，与希日森哈相见并被摄受，大上师希日森哈化为大光蕴而去。如此，两位奇妙成就者的传记没有矛盾地被接受。如是上师希日森哈传给了毗玛拉，毗玛拉传给了比丘尼根嘎莫。这里通常是希日森哈传给了比丘尼根嘎莫，那也是在达嘿纳的卡拉格地方所说，供养了乌比的城堡和六金衡。密名为金刚智慧力，住了两百年后前往持明者的地位。她传给了上师。
English
Moreover, to the east, are actions and the maturation of actions. Then, Shri Singha flew from that city like a bird in the sky, and went to the Shri Nalendra Monastery, and it is said that he went to guard the north gate of Vajrasana in order to stop the heretics. In the history of the Secret Essence, the meeting of the two masters is described as follows: Relying on the prophecy of the noble Avalokiteshvara, Master Shri Singha flew from the sky of a vast plain between the city of Sho Khyam Nagpo in China and the western city of Gold Island, without touching the ground by a cubit, and after nine days, he went to the Sosadvipa charnel ground, met Master Manjushrimitra, prostrated and circumambulated, and said: Please accept me. Then he showed the instructions and prophesied, and went into a mass of light in the sky of that charnel ground. There, Shri Singha uttered a lament and took out the text called "Six Dharmas of Post-Mortem Meditation" from a precious gau and descended. From the stone cliff of Vajrasana, he went to the Bodhi tree in China and took out the instructions of the Great Perfection hidden by Manjushrimitra, and divided them into four
Chinese
据说，他（指无垢友）如清净之法的云般宣说，并供奉了弓形的黄金。他的秘密名为金刚多波洛扎，驻锡三百年，前往持明者的境界。如今，据说他已证得无余成就，住在汉地的五台山。简略讲述这位导师的传记：在印度西方名为象顶的城市里，他出生于家主德丹阔洛和母亲萨瑞玛的儿子。他精通内外所有宗义，成为卓越的大班智达，被普遍称为大班智达无垢友。如是，班禅无垢友成为五百班禅之顶饰，住在金刚座时，有一次他去西方遥远的、饰有鲜花的浓密莲花花园散心。金刚萨埵预言道：‘嘿，种姓之子，你已五百世转为班智达，却未获成果。若欲一生解脱，去汉地的清凉尸陀林。’听闻此语，无垢友便前往，与导师师利星哈相遇，圆满接受了大圆满内外秘密之部，前往印度的小尸陀林修行。当时，导师智经前往师利星哈处，获得最极秘密无上之部时，空行母吉祥慧启示无垢友：‘嘿，具缘者，若欲求比以前更深的教言，去大尸陀林巴辛。’听闻此语，他立即前往，与智经相遇。他请求摄受，智经圆满赐予所有教言，并在化为光身时，他发出悲鸣，从珍宝嘎乌中降下了遗物。之后，无垢友本人白天住在印度东方嘎玛茹巴国王辛给桑布的供养处，夜晚在尸陀林为空行母们说法。一个化身在印度西方毗提亚城担任国王达玛帕拉的供养处，夜晚，在距离该地五百逾缮那的北方，名为极明尸陀林的地方，为众空行母
English
It is said that he (Vimalamitra) spoke like a cloud of pure Dharma and offered a bow-shaped gold. His secret name was Dorje Drobo Lodrö Tsal, he resided for three hundred years, and went to the realm of Vidyadharas. Nowadays, it is also said that he has attained complete accomplishment and resides on Mount Wutai in China. Briefly recounting the biography of this master: In the city called Elephant's Crest in western India, he was born as the son of the householder Deden Khorlo and the mother Salrikma. He expertly studied all inner and outer tenets and became an outstanding great Pandit, universally known as the Great Pandit Vimalamitra. Thus, the Great Pandit Vimalamitra became the crown ornament of five hundred Pandits and while residing in Vajrasana, he once went to a distant lotus garden in the west, adorned with flowers, to relax. Vajrasattva prophesied: 'Hey, son of lineage, you have taken the body of a Pandit for five hundred lifetimes, but have not attained the fruit. If you wish to be liberated in one lifetime, go to the Cool Grove charnel ground in China.' Upon hearing this, Vimalamitra went and met the master Shri Singha, and completely received the outer, inner, and secret sections of Dzogchen, and went to practice in the small charnel ground of India. At that time, when the master Jñānasūtra went to Shri Singha and received the most secret and unsurpassed sections, the Dakini Shri Jnana prophesied to Vimalamitra: 'Hey, fortunate one, if you wish to seek a more profound instruction than before, go to the great charnel ground Bhasim.' Upon hearing this, he immediately went and met Jñānasūtra. He requested to be taken as a disciple, and Jñānasūtra completely bestowed all the instructions and when he passed away into a rainbow body, he cried out in lamentation, and relics fell from a precious Gau box. Then, Vimalamitra himself resided during the day at the offering place of King Singe Sangpo of Kamarupa in eastern India, and at night taught the Dharma to the Dakinis in the charnel ground. An emanation served as the offering place for King Dharmapala in the city of Bhidya in western India, and at night, in a charnel ground called Rabtu Nangje, five hundred yojanas north of that place, to the Dakinis.
Chinese
在圣地城市瑟吉亚，国王因陀罗菩提也做了年幼的圣地。当时，藏地护法的国王赤松德赞建造了吉祥桑耶寺，并在藏地弘扬了佛教，根据唐代的文献记载，有贝若的预言。另外，国王的圣地娘定增桑波，用肉眼同时看到了四大部洲，就像他行走一样。国王派噶觉玛三带着许多金粉和金叶，抵达印度城市瑟吉亚，向国王献上礼物，并请求迎请比玛拉。在五百位大学者中，比玛拉站起来，说了“嘎嘎巴热”。唐代的文献认为他说的是“玛努杜茹卓黑”。对于这个声音，三位译师有不同的理解。噶瓦·拜则的理解是：依靠船只的人，如果敏捷的船夫努力，就能渡过人海。觉若·鲁坚的理解是：依靠弓的箭，如果男人的拇指努力，箭就能射中目标。玛仁钦秋的理解是：国王您如果慷慨，就能将身体的瓶子装满，将心中的河流倒入其中。唐代的文献中，下一段诗句是：依靠功德的人，在不是自己家乡的地方，身体的瓶子等等，和之前说的一样。之后，当他来到藏地时，印度的占卜师们看到了太阳在藏地落下，所有的植物和森林都向藏地低头等等。关于他来到藏地的其他历史，请参考唐代的文献。这里按照大圆满心髓的传统，比玛拉来到藏地后，领主和臣民迎接他，并在桑耶寺落座。当他坐在珍贵的狮子三层宝座上时，念诵了嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、梭哈（藏文：སྭཱ་ཧཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）。在所有人的眼中，显现了虚空中金刚界坛城，所有人都感到惊奇，并进行了供养和赞颂。当被请求翻译和讲述佛法时，他翻译和讲述了金刚萨埵幻化网等等，以及内外密宗的特征乘。晚上，在乌孜巴康
English
In the sacred city of Serkhya, King Indrabodhi also made a small sacred place. At that time, Trisong Detsen, the king who protected the Dharma in Tibet, built the glorious Samye Monastery and propagated the Buddha's teachings in Tibet. According to the Tang Dynasty records, there was a prophecy of Vairochana. In addition, the king's sacred place, Nyangting Dzin Zangpo, who saw the four continents simultaneously with his physical eyes, as if he were walking. The king sent Ka Jok Ma Sum with a lot of gold powder and gold leaves, and they arrived in the Indian city of Serkhya, offered gifts to the king, and requested that Vimalamitra be invited. Among the five hundred great scholars, Vimalamitra stood up and said, "Gaga Pare." The Tang Dynasty records believe that he said, "Manu Duru Trohe." The three translators had different understandings of this sound. Kawa Paltseg understood it as: People who rely on boats, if the agile boatman strives, can cross the sea of people. Chokro Luyi Gyaltsen understood it as: Arrows that rely on bows, if a man's thumb strives, the arrow can hit the target. Ma Rinchen Chok understood it as: King, if you are generous, you can fill the vase of your body and pour the river of your mind into it. The next verse in the Tang Dynasty records is: People who rely on merits, in places that are not their homeland, the vase of the body, etc., are as before. Afterwards, when he came to Tibet, the Indian astrologers saw the sun setting in Tibet, and all the plants and forests bowing to Tibet, and so on. For other histories of his coming to Tibet, please refer to the Tang Dynasty records. Here, according to the tradition of the Great Perfection Heart Essence, after Vimalamitra came to Tibet, the lord and subjects welcomed him and he arrived at Samye Monastery. When he sat on the precious three-tiered lion throne, he recited Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Svaha (藏文：སྭཱ་ཧཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈). In the eyes of everyone, the mandala of Vajradhatu appeared in the sky, and everyone was amazed and made offerings and praises. When asked to translate and tell the Dharma, he translated and told the Vajrasattva Mayajala and so on, as well as the characteristics of the inner and outer tantras. At night, in the Utsé Barkhang