English
There are two kinds of transmission: transmission to non-humans is: As in the great history of illusion, the three families, with Manjushri transmitting to the gods, Avalokiteshvara transmitting to the nagas, and Vajrapani transmitting to the yakshas, the three. The transmission to both humans and non-humans is: Near the land of Zahor, there is a mountain called Fierce Himalaya. That is a place endowed with the characteristics of a great monastery. Those without merit cannot go there. Twenty-eight years after the passing of the Teacher, five individuals possessing noble lineage prayed to the Tathagatas of the ten directions. The Buddhas of the ten directions urged Vajrapani to go to the Himalayas and turn the wheel of secret mantra for the vidyadharas. At that time, the blessing of that king was also called King Jaḥ. In the land of Zahor, the appearance of what is also called Indrabhuti is as follows: The two, Master Nagarjuna and Padmasambhava, composed a commentary on the tantra of the Vow Tara, and the Lotus King composed a commentary on the Magical Net of Manjushri, and it is said in the history that appears in the Yamantaka Tantra, the Heruka Tantra, and the commentary on the Heruka Tantra: The name of that king's city is called Ratnajala. The name of the palace is called Inside the Pile of Vaidurya. On the fifteenth day of the waxing moon, he made five offerings to what is called the Mahayana Sutra Cloud of Dharma. He also made many prostrations and recited the sutra. In a dream while sleeping at night, his own palace, Inside the Pile of Vaidurya, was filled with Buddhas and Bodhisattvas, and gods and goddesses, radiating light and gathering. White lotus flowers were falling, and many jewel lamps were burning. He dreamed of seeing good fruits such as Asmola. The next morning, after waking up, he arose with great faith. He made five offerings to the Mahayana Sutra Cloud of Dharma. He made many prostrations. He also recited the sutra three times. After that, he ate a meal of white rice mixed with milk. When he slept at night, he had a dream in three parts. In the first part of the dream, he saw many white divine garments falling on himself. In the middle part, his own body and house
Chinese
梦见光芒四射。在最后的部分，梦见金刚萨埵显现，开口说：“大国王，您是伟大的密宗容器，愿佛法兴盛。”之后，国王醒来，太阳升起，起身。生起了极大的信心，再次做了五供，行了很多礼，诵读了五遍大乘经典。之后，又吃了用白米和牛奶混合的食物，没有对任何人说起之前的梦，晚上睡觉时，梦见了四位供养天女。之后，早上起身，生起了极大的信心。做了净水沐浴。向三宝三次顶礼，祈求庇护。坐在舒适的座位上思考梦境。那时，国王的宫殿摇动了。国王心中害怕，逃出宫殿，向四面八方观看。在天空中，响起了巨大的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的声音。在宫殿的东边，也看见许多法（藏文：དྷརྨ，梵文天城体：धर्म，梵文罗马拟音：dharma，汉语字面意思：法）降下。看见后，说了“那摩那摩”，行了很多礼。之后，因陀罗菩提国王没有委托他人，亲自将所有的法（藏文：དྷརྨ，梵文天城体：धर्म，梵文罗马拟音：dharma，汉语字面意思：法）拿在手中，迎请到寝宫。铺设了许多丝绸和衣服，请其安坐。做了五供，行了很多礼。之后，大国王走出宫殿，召集所有眷属，大家都聚集后，国王说道：“从现在起七天之内，任何人都不要到我面前来。”之后，召集了五位精通的金匠，给了他们许多黄金，让他们制作一个好的宝匣。金匠用黄金制作的宝匣上装饰了各种珍宝和珍珠。给了金匠五千五千银币作为报酬，然后打发他们走了。之后，国王召见了自己喜欢的妃子，名叫宝吉祥女。国王说道：“你暂时做我的善友吧。”妃子问道：“要做什么才能让天神欢喜呢？”之后，国王说：“你回家去，用净水沐浴身体，穿上新衣服再来。”宝吉祥女按照国王所说的那样做了，然后来到了国王面前。之后，国王对宝吉祥女
English
He dreamed of blazing light. In the last part, he dreamed of seeing Vajrasattva himself, who said, "Great king, you are a vessel for the great secret mantra, may the Buddha's teachings flourish." Then, the king woke up, the sun rose, and he arose. He developed great faith and again made five offerings and performed many prostrations. He recited the Mahayana sutras five times. Then, he ate a mixture of white rice and milk, and without telling anyone about the previous dream, he slept at night and dreamed of four offering goddesses. Then, he arose in the morning and developed great faith. He performed ablutions with scented water. He prostrated three times to the Three Jewels and took refuge. He sat on a comfortable seat and contemplated the dream. At that time, the king's palace shook. The king was frightened and fled outside the palace, looking in all directions. In the sky, there was a great sound of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). To the east of the palace, he also saw many Dharmas (藏文：དྷརྨ，梵文天城体：धर्म，梵文罗马拟音：dharma，汉语字面意思：Dharma) descending. Seeing this, he said, "Namo, Namo," and made many prostrations. Then, King Indrabodhi, without entrusting it to others, personally took all the Dharmas (藏文：དྷརྨ，梵文天城体：धर्म，梵文罗马拟音：dharma，汉语字面意思：Dharmas) in his hands and invited them into the sleeping chamber. He spread out many silks and clothes and invited them to sit. He made five offerings and performed many prostrations. Then, the great king went outside the palace and summoned all his attendants. When they had all gathered, he said, "From now until seven days, let no one come before me." Then, he summoned five skilled goldsmiths and gave them much gold, instructing them to make a fine casket. The goldsmiths made a golden casket adorned with various jewels and pearl ornaments. He gave the goldsmiths five thousand five thousand silver coins as a reward and sent them away. Then, the king summoned his favorite queen, named Ratnaśrīmatī. The king said, "For a while, be my virtuous friend." The queen asked, "What should I do to please the gods?" Then, the king said, "Go home, bathe your body with scented water, put on new clothes, and come back." Ratnaśrīmatī did as the king said and came before him. Then, the king said to Ratnaśrīmatī
English
I pray for refuge in the Three Jewels. Having given the rosary into his hand, he bestowed the mantra of the Great Vehicle's Sutra collection: ye dharmā hetu prabhavā hetun teṣān tathāgato hyavadat, teṣān ca yo nirodha evam vādī mahā śramaṇaḥ (Sanskrit: ये धर्मा हेतुप्रभवा हेतुस्तेषां तथागतो ह्यवदत् तेषां च यो निरोध एवं वादी महाश्रमणः, IAST: ye dharmā hetuprabhavā hetun teṣāṃ tathāgato hyavadat teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ, Literal meaning: Of all things that arise from a cause, the Tathagata has told the cause, and also their cessation; this is the doctrine of the Great Ascetic). Having thus bestowed the mantra, you should recite this mantra and meditate on the Three Jewels, and sit on a clean and stainless seat. After I have finished examining the Dharma by looking, you should wrap yourself in silk and reside inside a golden palace, thus he commanded. Then, the king removed all the previous garments of the Dharma, which were made of the white clothes of the gods. The Dharma was written with a golden stylus and on golden paper, with lapis lazuli melted by himself. The king made many prostrations, and then he examined the Dharma. As he examined, each of the queens put on clothes and sat in order on the throne. When the king counted, their numbers appeared in the great container of the Sutra collection, and thirty-six tantras of the three inner sections appeared. As the king repeatedly examined and contemplated, glorious Vajrasattva appeared and bestowed empowerment and explained the tantra. All the meanings of the tantra became manifest, and the divisions of the secret mantra tantras were also made by the instructions of Vajrasattva. King Ja told the prince Indrabodhi. He told Shakyamitra. He told Siddha Upadhaya. He told the daughter Gomala. He told Padmasambhava. He told Ngenlam Gyalwa Chokyang in Tibet. Again, Padmasambhava told the twenty-five lords and subjects. Of these, Namkhai Nyingpo told Lhanchen Palgyi Yeshe. He told Ne Palgyi Lha. He told Chokro Rinchen Lhunpo. He told Chokro Gachuwa Chenpo. He told Ngariwa Chokro Dorje Gyaltsen. He told the great lama Dampa Dewarshekpa. Again, Padmasambhava told Ma and Nyak. Of these, O'dren Palgyi Zhonnu. He told Darje Palgyi Drakpa. He told Ngok Yeshe Wangchuk. He told Lhalung Palgyi Dorje. He told the bodhisattva of the Sogpo king. He told Yagong Lhungyi Dorje. He told Chokrok Chuwa Chenpo. From then on, it is the same. The individual who is the basis is of the highest faculty. As stated in the thirteenth chapter, one must have a good vessel, a good container, good conduct, and so on.
Chinese
在章节结尾处说：“安住于极地智慧的持有者。” 超越其他事物的伟大之处在于八大共同点，其中六点在此处显示。教法来源的伟大之处在于本文的第三点，即： “律藏、经藏和论藏。” 这是这样说的。作为所有经文的通用评论的伟大之处在于，它在同一段落中说： “这是自性秘密的精华。” 这是这样说的。作为意图的精髓，在第十三段中说： “这是伟大的秘密确定。” 这是这样说的。作为所有结果的最终归宿，在于： “从四种乘的确定性中，安住于一种乘的结果中。” 这是这样说的。作为诸佛的足迹，在于： “过去、现在和未来，所有国王的坛城，通过修持，五身自然成就。” 这是这样说的。作为未来瑜伽士的道路，在于： “所有出现和未来的一切，都将通过它自然成就。” 这是这样说的。意义的框架是续部的状态，它像四种显现或三种续部一样存在，因此框架是这样建立的。从《心滴》中： “自性、善逝、可调伏者的三种显现的本质中，续部的分类被区分开来。一个中也有三个的本质，由于错觉的显现而变成三个。” 就像这样，自性的显现是自知觉作为菩提心的所有事物而显现，没有错误的条件，也没有通过智慧和推理来显现。同样，在广大的文本中说： “阿赖耶识本身，显现为各种事物。” 这是因为它既包含道路和结果的品质，又与暂时的联系相关，所以是续部。结果是善逝的显现，无论是基础还是道路的两种过失的耗尽，都是善逝的显现，因此被称为结果。基础结果是自性单一的联系，道路结果是加持的联系，自我和他人的需求圆满，因此，身体、语言、意、功德、事业的种姓不会耗尽，二十五个庄严的轮聚集在一起，所以是续部。经文中说： “奇妙的、神圣的、非凡的法，不是从其他地方来的，而是依赖于方法的智慧，它就在那种状态中出现。”
English
At the end of the chapter, it says, "Abiding in the place of the holder of supreme wisdom." The greatness of being superior to others is shown in the eight commonalities, six of which are shown in this very text. The greatness of the source of the teachings is from the third of this itself, which says: "Vinaya, Sutra, and Abhidharma." This is how it is said. The greatness of being a general commentary on all the scriptures is that it says in that very text: "This is the essence of the secret of self-nature." This is how it is said. As the innermost essence of the intention, it says in the thirteenth: "This is the great secret certainty." This is how it is said. As the ultimate destination of all results, it is: "From the certainty of the four vehicles, it abides in the result of one vehicle." This is how it is said. As the footprints of the Buddhas, it is: "Past, present, and future, all the mandalas of the kings, having practiced, the five bodies are spontaneously accomplished." This is how it is said. As the path of future yogis, it is: "All that arises and all that will come, will be spontaneously accomplished through this." This is how it is said. The framework of the meaning is the state of the tantra, it is framed in that way because it abides like the four appearances or the three tantras. From the Thuk Thik: "From the essence of the three appearances of self-nature, Sugata, and those to be tamed, the divisions of the tantra are distinguished. Even in one, there is the essence of three, it becomes three due to the appearance of delusion." Like that, the appearance of self-nature is the self-awareness appearing as all things of Bodhicitta, without wrong conditions, and without appearing through wisdom and reasoning. Also, in the extensive text itself, it says: "The Alaya-vijnana itself, appears as various things." This is because it contains both the qualities of the path and the result, and it is related to the temporary, therefore it is a tantra. The appearance of the result, the Sugata, is whatever is the exhaustion of the two faults of the ground and the path, that is the appearance of the Sugata, therefore it is called the result. The ground result is the connection of self-nature being one, and the path result is the connection of blessings, the needs of self and others are perfectly fulfilled, therefore, the lineage of body, speech, mind, qualities, and activities is inexhaustible, the twenty-five wheels of ornaments are gathered, therefore it is a tantra. The text says: "Wonderful, miraculous, and extraordinary Dharma, it does not come from elsewhere, but the wisdom that relies on the method, it arises in that state."