English
Manifesting as the Sambhogakaya through the power of blessing is called teaching through the power of blessing. Arranging one's co-emergent retinue as Nirmanakayas from the appearance of the Sambhogakaya, and revealing the secret of the essence as self-arising in self-appearance, is called teaching through the essence. The Nirmanakaya teaches this tantra by appearing as a combination of words to the Vidyadharas, the disciples of each individual to be tamed, is called teaching through sound and words. Since each Vidyadhara transmits from heart to heart through mere signs, it is called transmission through awareness. Since the expression is transmitted to the ears of each individual, it is called transmission through the ear lineage. Secondly, the Vidyadhara transmission of humans through awareness is: Eight or twelve years after the Nirmanakaya of the Thubpa Buddha passed into Nirvana, five noble lineage individuals, such as Lodro Dadrol, arose from Samadhi and arrived at the summit of Mount Rimala. That mountain is located in the country of Zahor, southeast of Vajrasana. There are dense forests of sandalwood and other trees, abundant with medicinal herbs and flowers, frequented by lions, tigers, leopards, and other animals, attended by Dakinis and many Siddhas, and where rains of divine flowers and various sandalwood powders fall from time to time. To the east is the secret cave of the Asuras, with a crescent-shaped door adorned with wondrous self-arising patterns, hanging with jewels and images of the sun and moon, where the divine bird Kalantaka proclaims the sound of the Mahayana Dharma, a place inaccessible to anyone other than supreme Vidyadharas and Aryas. At that time, the five holy ones cried out in unison: Emaho kye hud emaho klong! When the light of the teacher's lamp is extinguished, who will dispel the darkness of the world? Having heard this, all the Buddhas of the ten directions gathered at the place of the willow grove and urged the Lord of Secrets: Secret and holy Lord, have you forgotten your former vows? Having descended to earth with compassion, you should dispel the suffering of the world. Having been thus addressed, the Lord of Secrets spoke thus: Those who possess excellent karma and fortune, who have been prophesied by the Buddhas to appear, those who possess great merit, as prophesied by the Nirmanakaya, now this time has arrived, Samsara.
Chinese
为了授记心要之故，以诸神变的加持力，殊胜的教法心要，如是宣说及授记，当为具缘者宣说。如是应允之时，在匝霍尔的地方，名为匝的国王，眷属和受用圆满，具有殊胜大乘种姓，现起七种梦兆。第一个梦是：在玛拉雅山顶，金刚手建造宫殿，从身发出蓝色光芒，将所有世间界焚烧殆尽，隐没不见。语的声音如千龙轰鸣般响起。从心间生出一个蓝色发光的金刚杵，融入国王自己的心间。一个发光的太阳升起，融入头顶。一个月亮发光，融入脚底。梦见所有显有都漂浮在国王自己的腹中。第二个梦是：所有佛陀都骑在太阳上，转动金轮，进行佛法辩论，从而转变三有的命运。第三个梦是：天空的表面被金色的云彩覆盖。神变的雷声容易听到且悦耳，令人满足。各种珍宝的雾气弥漫。发出蓝色的琉璃光芒。显现世间的光明闪耀。梦见降下各种珍宝的大雨。第四个梦是：所有世间界都变成了清净刹土。珍宝灯燃烧，驱散了显有世界的所有黑暗。降下甘露之流，净化了众生的业和烦恼。梦见所有众生都在发出“多吉那觉切给摩”（藏文，梵文：Vajrayogini，梵文罗马拟音：vajrayoginī，汉语字面意思：金刚瑜伽母）的声音。第五个梦是：从云中升起各种光芒的太阳，在光芒的中心，一个紫色的珍宝盒闪耀着光芒，内外透明。梦见许多用琉璃墨水书写的金册，像流星一样坠落到地上。第六个梦是：在那些经卷上，无数的佛陀和菩萨，持明者，天神和天女，都在明显地宣扬功德之声，并沉浸在供养和音乐之中。
English
For the sake of prophesying the essence, through the blessings of the miracles, the supreme essence of the teachings, as it was taught and prophesied, shall be expounded to the fortunate ones. At the time of this promise, in the land of Zahor, a king named Ja, endowed with a retinue and abundant resources, possessing the lineage of the supreme vehicle, experienced seven kinds of dreams. The first dream: On the summit of Mount Malaya, Vajrapani erected a palace, and from his body emanated blue rays, burning and obliterating all realms of the world. The sound of his voice was like the roar of a thousand dragons. From his heart arose a radiant blue vajra, which dissolved into the king's own heart. A radiant sun arose and dissolved into the crown of his head. A radiant moon arose and dissolved into the soles of his feet. He dreamed that all phenomena were floating in the king's own belly. The second dream: All the Buddhas rode on the sun, turning golden wheels and engaging in Dharma debates, thereby transforming the destiny of the three realms. The third dream: The surface of the sky was covered with golden clouds. The miraculous thunder was easy to hear and pleasing, satisfying the senses. A mist of various jewels pervaded. Blue beryl rays emanated. The light of manifest existence flashed. He dreamed of a great rain of various jewels falling. The fourth dream: All realms of the world were transformed into pure lands. Burning jewel lamps dispelled all the darkness of manifest existence. Streams of nectar flowed, purifying the karma and afflictions of sentient beings. He dreamed that all beings were uttering the sound of "Dorje Naljor Che Ge Mo" (Tibetan, Sanskrit: Vajrayogini, Romanized Sanskrit: vajrayoginī, Literal Chinese: 金刚瑜伽母). The fifth dream: From within the clouds, suns of various rays arose, and in the center of the rays, a purple jewel box shone brightly, transparent inside and out. He dreamed that many golden books written with beryl ink fell like shooting stars to the ground. The sixth dream: On those scriptures, countless Buddhas and Bodhisattvas, Vidyadharas, gods and goddesses, were manifestly proclaiming the sound of virtues and indulging in offerings and music.
Chinese
梦见许多云团围绕着。第七个是：从天空中传来预言的声音，说：你具有极好的业和福分，被诸佛预言将会出现。你是拥有巨大福德之网的人，正如化身所预言的那样，现在这个时代已经来临，为了使轮回有意义，凭借我的神变加持，将把神圣的教义精髓传授给你这位有缘之人。这样梦见了。然后，从梦中醒来，非常高兴，向眷属们讲述了梦的意义：昨晚我做了这样的梦：在玛拉雅山的铁峰顶上，金刚手菩萨的宫殿安住着，他的身体发出光芒，照亮了显有和存在，他的声音震动和摇撼了世界，他的心间发出光芒，融入了我的心间，日月融入了头顶和脚底，梦见我的腹中显有和存在漂浮着。第一个梦是净化习气的征兆。然后，许多佛陀来到我面前，行进在奇妙秘密的意义中，在日月莲花狮子的宝座上，梦见他们为众生转法轮。第二个是获得佛法权力的征兆。然后，天空中聚集了珍贵的云朵，发出悦耳的雷声，闪耀着明亮的光芒，梦见降下了珍贵的佛法大雨。第三个是极其吉祥的象征，慈悲地向众生降下佛法之雨的征兆。然后，世界充满了珍宝，宝珠发出光芒，驱散了众生的黑暗，甘露和药物的河流流淌，彻底清除了轮回的旧病，所有众生都将被称为瑜伽士。第四个也是吉祥的征兆，是将所有众生置于瑜伽士之列。从太阳的精华中，光芒四射，从吉祥旋的盒子中，取出用黄金和琉璃精美书写的经卷，真实地显现，这是第五个。是授予佛法之王的征兆。第六个梦是，在那些经卷上，诸佛菩萨和持明者的众多集会，发出功德之声，进行供养和绕行。是显示伟大奇迹的预兆。最后，从天空的云层中，神变自
English
I dreamt of many cloud clusters circling around. The seventh is: A voice of prophecy resounded from the sky, saying: You are endowed with excellent karma and fortune, and have been prophesied by the Buddhas to appear. You are the one with a great net of merit, just as the emanation has prophesied, now this time has come, in order to make samsara meaningful, through the blessings of my miraculous power, I will bestow upon you, the fortunate one, the sacred essence of the teachings. Thus I dreamt. Then, waking from that dream, I was very happy and told the assembly the meaning of the dream: Last night I had such a dream: On the iron peak of Mount Malaya, the palace of Vajrapani resided, his body emitted light, illuminating appearance and existence, the sound of his voice shook and moved the world, light arose from his heart and dissolved into my heart, the sun and moon dissolved into the crown of my head and the soles of my feet, and I dreamt that appearance and existence were floating in my stomach. The first dream is a sign of purifying habitual tendencies. Then, many Buddhas came to me, proceeding in the meaning of wondrous secrets, on the thrones of sun, moon, lotus, and lion, I dreamt that they were turning the wheel of Dharma for beings. The second is a sign of gaining power over the Dharma. Then, precious clouds gathered in the sky, resounding with pleasant thunder, flashing with bright lightning, and I dreamt that a great rain of precious Dharma fell. The third is the supreme of great virtue, a sign of compassionately showering the rain of Dharma upon beings. Then, the world was filled with jewels, jewels shone with light, dispelling the darkness of beings, and streams of nectar and medicine flowed, completely purifying the old diseases of samsara, and all beings will be known as yogis. The fourth is also an auspicious sign, placing all beings in the ranks of yogis. From the essence of the sun, blazing with light, from within the box of the Swastika, a scripture written beautifully with gold and lapis lazuli, appeared vividly, this is the fifth. It is a sign of being empowered as the king of Dharma. The sixth dream is that on those scriptures, a great assembly of Buddhas, Bodhisattvas, and Vidyadharas, proclaimed the sound of qualities, making offerings and circumambulating. It is a preliminary sign of showing great wonders. Finally, from the clouds in the expanse of the sky, miraculous self-
Chinese
语自在宣说之语。依次梦见殊胜秘密之声宣扬，殊胜秘密广大宣扬之相。如是说已，眷属众等亦觉稀有。其后前往王宫顶端，于彼等示现神变之地，日日作广大供养，并于六月之中修持金刚手，以旃檀所成之金刚手身像一尊，自虚空自然显现，降临于国王手中，心生欢喜而言：往昔之上即修持，事业会面此天尊，百劫之中亦不舍，以信之力执天尊。如是说已作供养。与梦境相符，众多经函降临于王宫顶端，彼等作供养并作观察。从幻化广大篇章第八十二品中，了悟金刚萨埵修持之品。于此，某些人未得其义，认为应将国王邬波罗札骑于象背之上令其观看，此不应理，国王乃是持明殊胜者，而非庸常之辈故。如是宣说乃是为令诸众生生起信心而已，实则示现金刚手之化身。其后宣说修持之理，金刚萨埵现身，赐予所欲成就之加持，祈请道：祈愿通达此等经函之义。金刚萨埵答言：种姓之子，汝之导师金刚手降临，将显明此等之义。言毕隐没不见。其后金刚手于玛拉雅山顶显现，示现嬉戏苦行之行仪。彼之眷属殊胜种姓者等祈请道：噫玛，稀有甚为奇，大丈夫您是何人？从何而来，如何而来？依于何处，往于何处？有何意义与目的？作为此等问题之答复而说道：如今无论如何亦不退转，乃是不动金刚萨埵。以大悲摇动而行故，乃是三有之唯一亲友。以此等语令眷属众等心生欢喜。眷属众等复又祈请道：如于夜晚黑暗云层中，示现闪电般摇曳之相，无有初始亦无有终结之，如是
English
The words of the Lord of Speech prophesying. In sequence, he dreamed of the sound proclaiming the sacred secret, a sign of the vast proclamation of the sacred secret. Having said this, the retinue was also amazed. Then, ascending to the top of the palace, focusing on the site of those miracles, he made great offerings every day and practiced Vajrapani for six months. A statue of Vajrapani made of sandalwood appeared spontaneously from the sky and fell into the king's hand, and he rejoiced, saying: From the past I have practiced, this supreme deity of karmic encounter, I will not abandon for hundreds of eons, holding the supreme deity with the power of faith. Having said this, he made offerings. In accordance with the dream, many scriptures fell on the top of the palace, and he made offerings to them and examined them. From the eighty-second chapter of the Expanded Illusion, he realized the chapter on the practice of Vajrasattva. Here, some do not understand, and think that King Uparaja should be placed on an elephant to be seen, which is unreasonable, because the king himself is a supreme vidyadhara, not an ordinary person. Thus, the teaching is only to make beings have faith, but in reality, it shows the emanation of Vajrapani. Then, showing the manner of practice, Vajrasattva appeared and bestowed the blessings of whatever accomplishments he desired, and he prayed: May I realize the meaning of these scriptures. Vajrasattva replied: Son of lineage, your teacher Vajrapani will come and manifest the meaning of these. Having said this, he disappeared. Then Vajrapani appeared manifestly on the top of Mount Malaya, and performed the conduct of a playful ascetic. His retinue of noble lineage prayed: Ema, wonderful and very amazing, great being, who are you? From where did you come, and how did you come? Relying on what, and where do you go? What is the meaning and purpose? In response to these questions, he said: Now I will not turn back in any way, I am the immovable Vajrasattva. Because compassion moves and acts, I am the only friend of the three realms. With these words, he made the retinue rejoice. The retinue again prayed: Like showing the appearance of lightning flashing in the dark clouds of night, without beginning or end, thus