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It is said that in the past, the king went to Yarlung Rokpa Tsa and saw an old woman dividing a pile of barley into three grades: good, medium, and bad. The prince asked her why she was dividing it. The old woman said, "The best barley is set aside as an offering to the Guru, the Three Jewels. The medium barley is what we grow ourselves to sustain our livelihood. The worst barley is used to pay taxes and give alms to the king and beggars." After that, the prince returned to the palace and said, "It seems I also need to farm. We equate the king and beggars, and use the worst barley to pay the king's taxes and support the beggars." It is said that from that time on, the Tibetan king began to farm. It is said that this is also the case in India. That poor woman's treasure, upwards, offered to the Guru, the Three Jewels; downwards, gave alms to the king and beggars; and in the middle, used it to satisfy her own needs for food, clothing, and shelter, etc. Like this example of not depending on others, the lineage gurus, who inherently possess the great treasure of the essence of blissfully departed self-nature mind, relying on the guru's instructions and oral teachings, unlocked the seal of the treasure and found the great treasure. Just as the poor woman had something to offer upwards, she realized the Buddha's intention. Just as she had something to give downwards, she protected sentient beings with compassion. Just as she had perfect enjoyment for herself, she realized her own self-nature mind, freed from the conceptualizations of grasping and clinging, liberated from the suffering of samsara, and enjoyed the Dharma nature. At that time, liberation does not depend on others, and only becoming a Buddha is oneself. This is the meaning of unlocking the great treasure, illustrated by the example of the poor woman finding the treasure. There are two types of words for unlocking the great treasure: the lineage of Vidyadhara liberation through signs, and the lineage of the individual's liberation through instructions. First, the lineage of Vidyadhara liberation through signs has two aspects: meaning and words. The meaning of Vidyadhara liberation through signs is: Vidyadhara refers to those who hold the lineage of the fruition Secret Mantra Vajrayana. Liberation through signs means that there is no need to say many words; liberation occurs simply through the guru's signs. The lineage is
Chinese
从金刚萨埵到贝若扎那之间，一个接一个，连续不断地传承。那么，是以何种方式或方法传承的呢？对此，有这样一个故事：最初，此法产生的源头是印度的国土。在印度的国土上有九个大洲，即东方有邦嘎拉洲，南方有贝达拉洲，西方有邬金洲，北方有喀切洲，东南方是康康扬囊（注：布的洲），西南方是赞洲，西北方是扎霍尔洲，东北方是嘎玛茹巴洲，中央是金刚座，共有九个洲。这些洲中，此法产生的地点是西方邬金的国土。一般来说，在印度的国土上有两种国王的类别，即护持佛法的国王类别，称为达玛拉匝（梵文：Dharmarāja），以及治理政事的国王类别，称为乌巴拉匝（梵文：Uparāja）。其中，护持佛法的国王类别，无论是一世还是二世，都称为达玛拉匝（梵文：Dharmarāja）。他们心中不会想到善良的行为以外的罪恶行为，也不会去做，即使想做也没有做的权力，如果做了，就无法维持护持佛法的王位。据说，治理政事的国王类别，无论是一世还是二世，都称为乌巴拉匝（梵文：Uparāja）。对于他们来说，战争和罪恶的行为以外的善良行为，心中也不会想到，也不会去做，即使想做也没有权力，如果做了，就无法维持治理政事的王位。此外，在印度语中，达玛（梵文：Dharma）是佛法的意思，在藏语中是“ཆོས”；在印度语中，拉匝（梵文：Rāja）是国王的意思，在藏语中是“རྒྱལ་པོ”。因此，护持佛法的国王释迦族，名叫无垢顶髻释迦贤的妃子丹巴，生下了一个美丽动人、光芒四射的公主，她值得人们观看，看了也无法满足。她的名字在印度语中是萨拉（梵文：Sara），在藏语中是“མཛེས་མ་དང་ལྡན་པ་”，意思是具有美貌。她的父亲说：“我的女儿不舍得给其他人看。”于是，便将她安置在九层楼宫殿的顶层，与侍女们一同居住。当时，护持佛法的国王没有王子，血脉即将断绝。那时，佛法的
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From Vajrasattva to Vairochana, the transmission was passed down one after another without interruption. So, in what way or by what means was it transmitted? To that, this story arises: Initially, the source of this Dharma's origin is the land of India. In that land of India, there are nine great continents: In the east, there is the continent of Bangala; in the south, the continent of Betala; in the west, the continent of Oddiyana; in the north, the continent of Kashmir; in the southeast, Khangkham Yangnang (Note: Continent of Cloth); in the southwest, the continent of Zang; in the northwest, the continent of Zahor; in the northeast, the continent of Kamarupa; and in the center, Vajrasana, making nine in total. Among those continents, the place where this Dharma originated is the western land of Oddiyana. Generally, in the land of India, there are two types of kings: those who uphold the Dharma, called Dharmaraja (梵文：Dharmarāja, Devanagari: धर्मराज, IAST: dharmarāja, meaning: Dharma King), and those who govern politics, called Uparaja (梵文：Uparāja, Devanagari: उपराज, IAST: uparāja, meaning: Sub-King). Among them, the kings who uphold the Dharma, whether first-born or second-born, are called Dharmaraja (梵文：Dharmarāja, Devanagari: धर्मराज, IAST: dharmarāja, meaning: Dharma King). Evil deeds, other than virtuous deeds, do not even enter their minds, nor do they perform them. Even if they wanted to, they would not have the power to do so. If they did, they would not be able to maintain the kingship of upholding the Dharma. It is said that the kings who govern politics, whether first-born or second-born, are all called Uparaja (梵文：Uparāja, Devanagari: उपराज, IAST: uparāja, meaning: Sub-King). For them, virtuous deeds, other than warfare and evil deeds, do not even enter their minds, nor do they perform them. Even if they wanted to, they would not have the power to do so. If they did, it is said that they would not be able to maintain the kingship of governing politics. Furthermore, in the Indian language, Dharma (梵文：Dharma, Devanagari: धर्म, IAST: dharma, meaning: Dharma) means Dharma, which in Tibetan is "ཆོས"; in the Indian language, Raja (梵文：Rāja, Devanagari: राज, IAST: rāja, meaning: King) means King, which in Tibetan is "རྒྱལ་པོ". Therefore, the queen Dampa of the Shakya clan, the king who upholds the Dharma, named Stainless Crest Shakya the Good, gave birth to a beautiful, radiant princess, worthy of being seen by people, and one could not get enough of seeing her. Her name in the Indian language is Sara (梵文：Sara, Devanagari: सर, IAST: sara, meaning: Essence), which in Tibetan is "མཛེས་མ་དང་ལྡན་པ་", meaning possessing beauty. Her father said, "I am reluctant to show my daughter to others." So, he placed her on the top floor of a nine-story palace, to live with her maids. At that time, the king who upheld the Dharma had no prince, and the lineage was about to be cut off. At that time, the Dharma of
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身的法身，大乐之吉祥。法身的圆满受用身，吉祥普贤。法身的化身，吉祥金刚萨埵。也就是，心是法身，语是报身，身是化身。金刚萨埵身语意三者清净的自性中，以慈悲为了众生的利益而示现密咒，名为心净天子。当他住在色究竟天天界时，天界之主帝释天知道后劝告他说：天子，您是金刚萨埵化身到人间去宣说佛法。之后，心净天子自己知道自己是金刚萨埵的化身，于是投生到南赡部洲护持佛法的国王无垢顶髻善贤的家族中，进入了美丽公主的腹中。正如《大桥灌顶》的口诀中所说： पुनरवतारः प्रहर्षवज्रः। जम्बुद्वीपे राजकुले अवतीर्णः। 意为： पुनरवतारः प्रहर्षवज्रः（藏文，梵文天城体，punaravatāraḥ praharṣavajraḥ，梵文罗马拟音，再次化身 欢喜金刚）。降生于赡部洲的王族。那么他是如何降生的呢？在牛年，春季的首月，星宿为氐宿，月亮初一的遮阳伞日出之时，他化身为一只蓝绿色的杜鹃鸟来到美丽公主的面前，叫了三声“咕咕，咕咕”，这是暗示“我今晚会来”。当晚，在黄昏时分，一个美丽非凡、光芒四射、具足妙相和好相的俊美少年出现了，他值得众生瞻仰，让人百看不厌。他与公主交合，并在黎明时分升入天空离去。之后，在来年的同一时间，公主生下了一个具足妙相和好相的儿子。因为害怕父亲知道，她将此事隐瞒了七年。后来，公主向父王禀告说：“我生下了这样一个儿子。”父王看了看孩子的相貌，当即昏倒在地。公主扶醒父王后问：“父王您是不高兴吗？”父王说：“我有什么不高兴的呢？这孩子是位理智之神，是位大乘种姓的理智者。他如此俊美，又没有父亲，定是天神的化身。他的种姓
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The Dharmakaya of the body, the auspiciousness of great bliss. The Sambhogakaya of the Dharmakaya, the auspicious Samantabhadra. The Nirmanakaya of the Dharmakaya, the auspicious Vajrasattva. That is, the mind is the Dharmakaya, the speech is the Sambhogakaya, and the body is the Nirmanakaya. Vajrasattva, from the pure nature of body, speech, and mind, out of compassion, manifests the secret mantra for the benefit of beings, and is called the son of the pure mind god. When he was residing in the Akanishta heaven, Indra, the lord of the gods, knew and advised him: "Son of the gods, you are Vajrasattva, incarnated to teach the Dharma in the human realm." After that, the son of the pure mind god himself knew that he was an incarnation of Vajrasattva, so he was born into the family of King Drimed Tsukphud Shakya Zang, who protects the Dharma in the southern Jambudvipa, and entered the womb of the beautiful princess. As it is said in the empowerment instructions of the Great Bridge: पुनरवतारः प्रहर्षवज्रः। जम्बुद्वीपे राजकुले अवतीर्णः। punaravatāraḥ praharṣavajraḥ (Tibetan, Devanagari, punaravatāraḥ praharṣavajraḥ, Romanized Sanskrit, Reincarnation Joyful Vajra). Meaning: "Reincarnation Joyful Vajra. Descended into the royal family in Jambudvipa." So how did he descend? In the year of the Ox, in the first month of spring, when the constellation was Rohini, on the first day of the lunar month, at sunrise, he transformed into a turquoise cuckoo bird and came to the beautiful princess, calling "Cuckoo, cuckoo" three times, which was an indication that "I will come tonight." That night, at dusk, a beautiful and extraordinary young boy, radiant with light, adorned with marks and signs, appeared, worthy of beings' gaze, and never tiring to look at. He had intercourse with the princess, and at dawn, he ascended into the sky and left. Afterwards, at the same time the following year, the princess gave birth to a son adorned with marks and signs. Because she was ashamed of her father, she hid this matter for seven years. Later, the princess reported to the king, her father, saying, "I have given birth to such a son." The king looked at the child's face and immediately fainted. After the princess revived her father, she asked, "Father, are you unhappy?" The king said, "What do I have to be unhappy about? This child is an emanation of a god of reason, a rational being of the Mahayana lineage. He is so handsome and has no father, so he must be an emanation of a god. His lineage
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据说，由于领悟了大乘佛法一刹那的意义，出现了一种在一生中成佛的法。听说他说自己老了，眼泪就流了下来。虽然流泪了，但因为父母喜欢这个孩子，所以没有阻止女儿出家，因为这个孩子是金刚萨埵的化身。因此，他被命名为极喜金刚。之后，在极喜金刚八岁时，他说：母亲，您安心住在这里吧！我将从这里前往西方邬金的达那郭夏洲，外海边，罗睺妙乐园，乌昙婆罗花盛开的岛屿，大尸陀林金洲黑森中名为金岩洞穴的地方修行。如果这次不能成就殊胜的佛法，即使拥有世间的王权，也如同一夜的梦境。说完，他向母亲顶礼告别，前往金岩洞穴修行。之后，又是牛年，春季的首月，星宿为娄宿，月亮的鱼伞下有阳光。世尊金刚萨埵的身语意三完全清净的化身，名为净意天子，显现为可见的形象，但不是可触的形象，是具有光芒之身，以妙相好庄严。右手拿着金刚杵，左手拿着水晶铃倚靠在腰间。这样的一位用右手金刚杵放在极喜金刚的头顶上，面带微笑，加持说：阿哈霍！阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生），哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：无灭），霍（藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：无二），伊（藏文：ཨི，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：不可分）。在不可分的时刻，无论是分别还是不分别的思维的边际，还是语言的深奥细微的边际，都不存在的法性自声中，持续了七天，进入一种禅定状态。从禅定中醒来时，后得智中，心性事物本来的状态，就像在黑暗中点燃灯一样，不做任何改变和修饰，自然显现，清晰地照亮了心相续，并证悟了。为了使这个意义不被遗忘，为了牢固地记住它，净意天子说了阿瓦纳