English
He dreamed of a great rain falling. This was the third dream, an auspicious sign. It is a symbol of compassionately bestowing the rain of Dharma upon beings. Thereafter, the world was filled with jewels, radiant gems dispelled the darkness of beings, and a torrent of nectar medicine flowed, forever cleansing the old illnesses of beings. All beings were proclaimed as "Yogis," the sound resounding widely. This was the fourth dream, a symbol of placing all beings in the ranks of Vajras. From within the radiant circle of the sun, from within a glorious box, a scripture appeared, beautifully written with gold and lapis lazuli. Dreaming of this manifest descent was the fifth dream. It is a symbol of being empowered as the King of Dharma. The sixth dream was that upon those scriptures, many assemblies of Buddhas, Bodhisattvas, and Vidyadharas recited qualities, made offerings, praises, and circumambulations. It is a preliminary sign showing great wonders. Finally, from within the clouds in the expanse of the sky, words of prophecy spontaneously arose from miracles, gradually, the sacred secret sounded. It is a symbol of widely proclaiming the sacred secret. Thus he spoke. The sound of that prophecy was this: You who are richly endowed with karma and fortune, You who are prophesied to appear by the Victorious Ones, You who possess a great network of merit. Just as the emanation prophesied, Now, in order to counteract samsara, Manifest at this time. Through the blessings of my miraculous power, I shall reveal to you, the fortunate one, A sacred essence of the teachings. Thus it was said. Having repeated dreams like that to the inner circle, and combining them with these signs, I am certain that I am fortunate. Thus he spoke, and everyone was amazed, exclaiming, "Excellent! Aha!" Then the king went to the top of the palace and saw a secret lord statue made of purple precious material, one cubit high, and was delighted. Preceding it with prostrations, offerings, and circumambulations, he touched his head to its feet. You, the supreme deity encountered through past practice and karma, I will not abandon you even for a hundred eons. Emaho, a most wondrous form! You are the glory of the supreme guide. I hold the supreme deity in the form of devotion. Thus he spoke. Taking it as his Yidam deity, he practiced for seven months, therefore the dream
Chinese
与此相符，经卷显现降临。那么，降临在何处呢？在《普贤智慧光明显示之方便道妙聚合续》第五品中说：“嘛哈瑜伽的续部将降临在国王匝的宫殿上，阿努瑜伽的续部将在辛伽拉的森林中出现。”如预言所说，嘛哈瑜伽的十八大续部在匝霍尔地区，以及《总集经》等阿努瑜伽的续部降临在被称为楞伽地区的辛伽拉洲。在那里，国王研究了经卷，似乎有所领悟，但为了防止所化众生随意进入，他装作不理解的样子，问道：“世间谁最聪明？”有人说：“乌巴拉匝最聪明。”于是派人去请他，但他不肯来，说：“把经卷拿来，我来研究。”于是，人们以极大的敬意将经卷放在大象背上，请来给他看，但他无法理解，说：“这不在我的能力范围之内，请国王您自己用您的智慧来衡量吧。”又问：“谁最聪明？”有人说：“是化身成桑吉仁钦芒的格隆库库拉匝最聪明。”于是派人去请他，但他也没有来，人们像以前一样把经卷送去。他研究后，领悟了金刚萨埵现身品，并通过修持获得了成就。也有人说，他是按照金刚手菩萨的指示向国王讲述的。国王亲自供养并祈祷，领悟了金刚萨埵现身品，并按照其中的仪轨进行修持。金刚萨埵亲自显现，说道：“善男子，你想要什么成就？”他回答说：“我请求能够理解这些经卷意义的成就。”金刚萨埵回答说：“善男子，净化你自己的蕴身，金刚手菩萨将会指示你。”说完便消失了。他对修持产生了兴趣，通过修持，金刚手菩萨亲自显现，将金刚杵三次抛向天空，说道：“舍取苦行之灌顶，善妙赐予无罪业。”这样，他被授予了圆满一切意义之教法和乘的灌顶，以及词句之教法。
English
In accordance with this, the scriptures manifestly descended. Where did they descend? In the fifth chapter of the Tantra of the Supreme Path of Gathering, the Means of Manifesting the Wisdom of Samantabhadra, it says: "The tantras of Mahayoga will descend upon the palace of King Ja, and the tantras of Anuyoga will arise in the forests of Simhala." As prophesied, the eighteen great tantras of Mahayoga descended in the land of Zahor, and the tantras of Anuyoga, such as the Do Gongdu, descended in the island of Simhala, known as the land of Lanka. There, the king examined the scriptures and seemed to understand, but in order to prevent disciples from entering freely, he pretended not to understand and asked, "Who is the most knowledgeable in the world?" Someone said, "Uparaja is the most knowledgeable." So he sent for him, but he refused to come, saying, "Bring the scriptures here, and I will examine them." So, with great respect, the scriptures were placed on an elephant and brought to him, but he could not understand them, saying, "This is not within my capacity; please, Your Majesty, use your own wisdom to measure them." Again he asked, "Who is the most knowledgeable?" Someone said, "The monk Kukkuraja, an emanation of Sangye Rinchen Mang, is the most knowledgeable." So he sent for him, but he did not come either, and the scriptures were sent as before. After examining them, he understood the chapter on the Vision of Vajrasattva and attained accomplishment through practice. It is also said that he explained it to the king as instructed by Vajrapani. The king himself made offerings and prayed, and understood the chapter on the Vision of Vajrasattva. By practicing according to its instructions, Vajrasattva manifested himself and said, "Son of lineage, what accomplishment do you desire?" He replied, "I request the accomplishment of understanding the meaning of these scriptures." Vajrasattva replied, "Son of lineage, purify your own aggregates, and Vajrapani will instruct you." Then he disappeared. He became enthusiastic and practiced, and Vajrapani manifested himself, raising the vajra three times into the sky, saying, "The empowerment of practicing the asceticism of abandoning and taking, bestowing virtue without sin." Thus, he was granted the empowerment that perfects all the teachings and vehicles of meaning, and the teachings of words.
Chinese
如所预言，向无垢的尼连禅利询问，因此通晓了所有书卷的意义。 如此出现了两种方式。无论如何讲述，都不会有冲突，即使国王自己领悟，为了阻止那些心怀恶意的人自行其是，也像是依靠鸠鸠罗阇而领悟一样。 因此，两者是需要区分是直说还是隐喻的。在此，如后者一样，国王自己领悟的说法是更好的。正如他自己所著的《幻化网总集》中所说： 东方因陀罗的国度， 在广阔的金刚堆砌之地， 我，种姓高贵的因陀罗菩提， 秘密的主尊亲自显现的， 幻化网的修持， 连同五十五万眷属， 金刚手尊显现成就， 舍弃与接受，行持苦行的自在者， 转化为善，没有罪恶。 之后触碰大地。 以及，邬金上师桑结桑瓦的道次第中也说： 通过关联而显现观察， 心之修持显现证悟， 通过那扇门而成就那件事， 从那之后获得稳固的成就， 从那之后增长胜义精华， 在那里实现渴望的愿望， 在那里与祈愿的神相见。 因为说是自己领悟，而没有说是依靠他人，并且《阿底甚深精华史》中也如此说。 顺便说一下，关于密咒降临的方式，这里记录了其他人考察的争论，以及驳斥它。 第一种是： 智者们， 如果通过看书卷并修持就能成就， 那么密咒就变成自己领受了， 这也与没有上师就不能成就的说法相矛盾。 并且，说东南方是邬金的地方，这也与显而易见的事实相矛盾，是谎言。 第二种是： 对于没有福分的人来说，这确实是矛盾的，但对于有福分的人来说，不一定有矛盾，所以没有矛盾。为什么呢？ 如果前世没有违背誓言， 那么今生凭借良好的业力，通过看书卷而成就，也没有矛盾。 并且，今生没有违背誓言，给予誓言的前世上师也必须是上师。 密咒降临的地方，东南方的那个地方的认定，如之前所说的那样，
English
As prophesied, he inquired of the immaculate Neli Tsabi, and thus he understood the meaning of all the volumes. Thus, two ways arose. However it is explained, there is no contradiction, even if the king himself realized it, in order to prevent those with malicious intentions from acting on their own, it was done as if relying on Kukuraja. Therefore, the two are distinguished by whether they are direct or metaphorical. Here, as in the latter, the view that the king himself realized it is better. As he himself said in the compilation of magical manifestations: In the eastern country of Indra, In the vast Vajra-stacked land, I, the noble Indra Bhuti, The secret Lord personally revealed, The practice of the net of magical manifestations, Together with fifty-five thousand retinues, Vajrapani is manifestly accomplished, The power to practice renunciation and acceptance, bestowing virtue and without sin. Then he touched the earth. And also, in the stages of the secret path of the master Sangye Sangwa, it is said: Through association, manifest observation, The practice of the mind is manifestly realized, Through that door, that itself is accomplished, From then on, stable accomplishments are obtained, From then on, the essence of ultimate meaning also increases, There the desired wishes are fulfilled, There one meets the desired deity. Because it is said that one realizes it oneself, and it is not said that one relies on others, and it is also said so in the history of the Ati Profound Essence. Incidentally, regarding the way in which secret mantras descend, here are recorded the disputes investigated by others, and their refutation. The first is: The wise ones, If one can accomplish by looking at the volumes and practicing, Then the secret mantra becomes self-received, This also contradicts the statement that one cannot accomplish without a lama. And also, saying that the southeast is the land of Oddiyana, this also contradicts the obvious fact, it is a lie. The second is: For those without fortune, this is indeed contradictory, but for those with fortune, it is not necessarily contradictory, so there is no contradiction. Why? If one has not broken vows in previous lives, Then in this life, by virtue of good karma, accomplishing by looking at the volumes is also not contradictory. And also, the lama of the previous life who gives vows in this life without breaking vows must also be a lama. The identification of the place where the secret mantra descended, the land in the southeast, is as previously stated,
Chinese
之所以说邬金之地不是任何一个早期翻译经典的来源，是因为没有任何来源这样说。此外，还有许多普遍认可的论证。例如，在《吉祥降生根本续》的后续部分中说：“我从这里消失后，在八年和十二年时，将出现一个神圣的教义精华，被称为三处神祇之地，在瞻部洲东南方，有一座名为吉祥的山，凭借慈悲的加持，金刚手将显现给名为匝的国王。”以及在《般若波罗蜜多一百五十颂释》中说：“如果讲述这部经的历史，过去佛陀在人间住了八十年时，调伏了萨瓦布达萨玛瑜伽（सर्वबुद्धसमयोग，sarvabuddhasamayoga，一切佛陀瑜伽）和古赫亚萨玛雅（गुह्यसमया，guhyasamaya，秘密集合）等。因为没有堪为这些乘的法器的人在瞻部洲的人间，所以在四大天王等处，诸神和有善缘的菩萨等成为了法器。那时，经部就在那里。后来，在佛陀涅槃之后，萨霍国王及其眷属感到惊奇，聚集了对佛法有虔诚信仰的人，他们成为了该乘的调伏对象和法器。在金刚手的加持下，包括萨瓦布达萨玛瑜伽（सर्वबुद्धसमयोग，sarvabuddhasamayoga，一切佛陀瑜伽）等十八部大经被带到了萨霍之地。萨霍国王因陀罗菩提（Indrabhuti）阅读了这些经，但无法理解其含义。当他用神通观察时，看到中部地区有一位导师咕咕ra扎（Kukkuraja）每天向一千只狗传授佛法，每晚都让这些狗享受誓言的供养，他成为了该乘的法器，似乎也将成为我的调伏对象。国王派使者去邀请导师，导师用神通观察后，也确定自己将成为国王的调伏对象，自己也将成为该经部的法器。然而，因为之前没有看过这些经，如果不能消除国王的疑惑，那就不好了。于是他拿过经来阅读，却找不到从哪里开始看。就在那时，他倒下了身体，说道：‘我没有保护者！我没有庇护！’”， "english_translation": "The reason why it is said that the land of Oddiyana is not the source of any early translation classics is because no source says so. Moreover, there are many commonly accepted arguments. For example, in the later part of the Shri Sambhava Tantra, it says, "After I disappear from here, at the age of eight and twelve, a sacred essence of the teachings will appear, known as the three abodes of the gods, in the southeast direction of Jambudvipa, on a mountain called Shri, through the blessings of compassion, Vajrapani will appear to the king named Ja." And in the commentary on the Prajnaparamita in One Hundred and Fifty Verses, it says, "If we tell the history of this scripture, in the past, when the Buddha lived in the human realm for eighty years, he subdued the Sarvabuddhasamayoga (सर्वबुद्धसमयोग, sarvabuddhasamayoga, Union of All Buddhas) and the Guhyasamaya (गुह्यसमया, guhyasamaya, Secret Assembly), etc. Since there were no vessels for these vehicles in the human realm of Jambudvipa, in the abodes of the Four Great Kings, etc., the gods and bodhisattvas of good fortune, etc., became vessels. At that time, the sutras were there. Later, after the Buddha's nirvana, the king of Zahor and his retinue were amazed, and a gathering of those with faith in the Dharma became the objects of taming and vessels of that vehicle. Through the blessings of Vajrapani, eighteen great sutras, including the Sarvabuddhasamayoga (सर्वबुद्धसमयोग, sarvabuddhasamayoga, Union of All Buddhas), were brought to the land of Zahor. King Indrabhuti of Zahor looked at these sutras but could not understand their meaning. When he looked with clairvoyance, he saw that in the central region, a teacher Kukkuraja was teaching the Dharma to a thousand dogs every day, and every night he was giving those dogs the enjoyment of samaya offerings, and that he had become a vessel for that vehicle, and it seemed that he would also become my object of taming. The king sent a messenger to invite the teacher, and the teacher, looking with clairvoyance, also determined that he would become the king's object of taming, and that he would also become a vessel for that sutra. However, since he had not seen these sutras before, it would not be good if he could not dispel the king's doubts. So he took the sutras and looked at them, but he could not find where to start looking. At that moment, he collapsed his body and said, 'I have no protector! I have no refuge!'"