English
Therefore, acting in a secret manner in the world of gods, nagas, and humans, the sound of secret mantras did not fully spread, and considering this, it is said in the Gongdü (Collected Intentions), "The definitive vehicle was not fully spoken." Therefore, for the time being, since the time for taming with the Vajra Vehicle had not yet arrived, after speaking to the five lineage holders and King Chandrabhadra, etc., it was prophesied that the sound of secret mantras would not fully spread in the world, and later in the Uttaratantra of the Compendium of Origins, it says, "After I disappear from here, in eight years and twelve years, in what is known as the three divine realms, the essence of the teachings, the supreme one, will appear in the eastern border of Jambudvipa, to the king called Jaḥ, through the power of great merit, and the Lord of Secrets will grant it." In accordance with this, twenty-eight years after the Teacher passed into Nirvana, the five noble lineage holders, abiding in their respective perfect samadhi, knowing through their own direct perception, gathered at the summit of the Himalayas where there is iron, through miraculous actions, and remembering all the Buddhas of the ten directions, they uttered twenty-three verses of lamentation, such as, "Alas, kye hu, alas, blong! When the light of the Teacher's lamp has set, who will dispel the darkness of the world?" The Teacher, the sixth Buddha Samantabhadra himself, manifested as the Lord of Secrets, Vajrapani, intending to repeat what was previously said in Akanishta, as it is said, "The mandala of the mind is like a mirror, the teachings are like that for me as well, in a state without beginning or end, I will not abandon my vows, whenever the time for urging arises, I will also manifest miracles in the same way." With wonderful miracles, he descended to the summit of the Himalayas, and in the midst of the retinue of the five lineage holders and many vidyadharas, he manifested in the form of the Lord of Secrets, Vajrapani, and taught the secret vehicle that was previously famous in Akanishta, Tushita, and the Thirty-three heavens, etc. Those were written by the Rakshasa Lodrö Thabden (Intelligence and Means) with golden pens on lapis lazuli paper, and hidden in the sky with the seven powers of intention. At that time, through its blessing, the king Jaḥ of Sahor dreamed seven wonderful omens, as it is said:
Chinese
身语意之表征融入，珍宝经函降临，佛法辩论开展，被宣扬为一切之殊胜，盛大供养举办，珍宝如雨降下，于佛陀处受记。如是与梦兆相符，续部之经函真实降临人间，事部续于瓦拉纳西，行部续于鹫峰山与清凉园林降临，瑜伽部续于尸林火焰山顶降临，嘛哈瑜伽部续于萨霍国国王匝之王宫降下十八部大怛特罗之雨。阿努瑜伽部续于僧伽罗洲连同经函降临。阿底瑜伽乃于西方邬金国，大导师喜饶多杰由吉祥金刚萨埵处亲闻后著于经函。如是十八部大怛特罗，国王匝传于导师咕咕ra匝，彼传于僧哈ra匝，彼传于邬巴ra匝，彼传于公主郭玛德瓦，彼传于娇爱金刚与佛密二位，彼二位传于班智达布玛拉米扎，彼传于藏地译师玛仁钦秋与嘉纳咕玛ra二位，玛仁钦秋传于祖如仁钦云努与杰热秋炯二位，彼二位传于达杰华吉扎巴与香嘉瓦云丹二位，香传于努桑吉益西，此乃一传承。又，导师莲师与布玛拉二位传于嘉纳咕玛ra，彼传于索波华吉益西，彼传于努钦，此乃一传承。又，玛嘉共同之弟子库强曲沃，经由智者祖杰二位传于努，此乃一传承。如是，流向努之传承之河流全部汇集，据说彼有心子四位，殊胜之子一位共五位。殊胜之子努云丹嘉措传于子益西嘉措，彼传于索益西旺秋，彼传于娘西饶秋，彼传于娘益西炯内，彼传于拉杰祖波切释迦炯内，彼有弟子顶峰四位与隐秘顶峰。
English
The signs of body, speech, and mind merged, precious scriptures descended, Dharma debates were conducted, it was proclaimed as the supreme of all, great offerings were made, precious rain fell, and predictions were received at the Buddha's place. Thus, in accordance with the dream omens, the scriptures of the tantras actually descended into the human realm. The Kriya Tantras descended in Varanasi, the Upa Tantras descended on Vulture Peak Mountain and in the Cool Grove. The Yoga Tantras descended on the summit of the burning pyre in the charnel ground. The Maha Yoga Tantras descended as a rain of the eighteen great tantras on the palace of King Ja in the land of Zahor. The Anu Yoga Tantras descended with scriptures in the island of Simhala. The Ati Yoga was actually heard by the great teacher Garab Dorje from glorious Vajrasattva in the land of Oddiyana in the west, and he wrote it down in scriptures. Thus, the eighteen great tantras were transmitted by King Ja to the teacher Kukuraja, he to Simharaja, he to Uparaja, he to Princess Gomadevi, she to the two, Charming Vajra and Buddha Secret, those two to the great Pandit Vimalamitra, he to the translators Ma Rinchen Chok and Jnana Kumara in Tibet. Ma Rinchen Chok transmitted it to Tsugru Rinchen Zhonnu and Gye Re Chokyong, those two transmitted it to Darje Palgyi Drakpa and Zhang Gyalwai Yonten. Zhang transmitted it to Nub Sangye Yeshe, this is one lineage. Also, the teachers Padmasambhava and Vimala transmitted it to Jnana Kumara, he to Sogpo Palgyi Yeshe, he to Nubchen, this is one lineage. Also, the common disciple of Ma and Gnyag, Khu Byangchub Od, transmitted it through the two wise men Tsug Gyer to Nub, this is one lineage. Thus, all the rivers of the transmission lineage flowing to Nub converged, and it is said that he had four heart-sons and one supreme son, making five in total. The supreme son Nub Yonten Gyatso transmitted it to his son Yeshe Gyatso, he to So Yeshe Wangchuk, he to Nyang Sherab Chok, he to Nyang Yeshe Jungne, he to Lhaje Zurpoche Shakya Jungne, he had four top disciples and a secret top disciple.
Chinese
五。 出现了百零八位大修行者等等。 祖尔·释迦炯内将祖尔琼·喜饶扎巴传授给了他。 他有四根柱子般的弟子，八根栋梁般的弟子，十六根横梁般的弟子，三十二根椽子般的弟子，以及两位玉波切等等众多弟子。 拉杰·祖尔琼将自己的儿子，伟大的秘密主斯若普·释迦僧格传授给了他。 他有一千名持伞的寺院弟子，据说其中有四、三、十二名精通的弟子。 之后，祖尔的血脉逐渐传承下来，最终，祖尔钦·扎西衮达将之赐予了嘉瓦顿·桑达·赤列伦珠。 他又传给了掘藏大师、法王掘藏洲林巴。 他又传给了堪钦达玛师利。 如此，在这些上下传承的脉络中，玛哈瑜伽的法类中有十八部大怛特罗。 虽然对其数量有诸多不同观点，但在掘藏大师喇嘛的意旨中，有作为身、语、意、功德、事业五种基础和根本的五部大续部；有开示实修之行的五部嬉戏续部；有作为行持支分的五部续部；以及作为补缺的后部续部，如两部续部；以及作为所有这些续部汇集要义的一部大续部，总共十八部。 所有续部的汇集要义，就是金刚萨埵幻化网，殊胜秘密藏，此乃决定真实之续部之王。 这是所诠释之法的确定。 那么，用什么来解释呢？ 乃是能诠释之法，即依靠所诠释的续部，以及至尊上师们所作的依义解释。 所谓“所诠释的续部”是指，虽然早期的人们对此有诸多不同的观点，但在祖尔派中，有幻化八部，解释续部四部之说。 所谓八部是指：开示轮回涅槃一切法皆为自显现无二无别的金刚萨埵幻化网；开示事业广大兴盛的遍照佛幻化网；开示遍及一切藏部的文殊幻化网；开示坛城广大兴盛的幻化八部。
English
Five. There appeared one hundred and eight great meditators, and so on. Zur Shakya Jungne transmitted it to Zur Chung Sherab Drakpa. He had four pillar-like disciples, eight rafter-like disciples, sixteen beam-like disciples, thirty-two purlin-like disciples, and two Yupo Ches, and so on, many disciples. Lhaje Zur Chung transmitted it to his own son, the great secret lord Dro Phukpa Shakya Senge. He had a thousand umbrella-bearing monastic disciples, and it is said that among them, there were four, three, twelve disciples who had mastered it. Then, from the Zur lineage, it was gradually transmitted, and finally, Zurchen Tashi Kundak bestowed it upon Nyoton Sangdak Trinle Lhundrup. He gave it to the great treasure revealer, the Dharma King Terdak Lingpa. He transmitted it to Khenchen Dharmashri. Thus, within these upper and lower transmissions, in the vehicle of Mahayoga, there are eighteen great tantras. Although there are many different opinions regarding their number, according to the intention of the great treasure revealer Lama, there are five great tantras that are the basis and root of the five: body, speech, mind, qualities, and activity; five tantras of play that show accomplishment in practice; five tantras that serve as branches of conduct; and two like the later tantras that fill in what is incomplete; and one great tantra that is like the collected meaning of all of these, making eighteen in total. The tantra that is like the collected meaning of all is the Vajrasattva Magical Net, the glorious Secret Essence, which is the great king of tantras that ascertains reality itself. This is the identified object of explanation. What explains it? It is the explaining dharma, which relies on the explained tantras and the commentaries on their meaning made by the venerable lamas. The phrase "the explained tantras" refers to the fact that although early scholars had many different opinions on this, in the Zur tradition, it is said that there are eight classes of illusion and four classes of explanatory tantras. The eight classes are: the Vajrasattva Magical Net, which shows all phenomena of samsara and nirvana as inseparable from one's own appearance; the Vairochana Magical Net, which shows the extensive increase of activities; the Manjushri Magical Net, which shows the pervasiveness of all the pitakas; and the eight illusions that show the extensive increase of the mandala.
Chinese
示现事业圆满之四十法，示现灌顶为主之上师，示现功德究竟之八十法，示现誓言殊胜之肢分与八支。所谓解释要义之法，即是四部解说续：此续所说之主要内容，于道之方便解脱二者中，示现解脱道次第与顿悟者，乃幻化智慧藏与幻化金刚镜；示现方便道次第与顿悟者，乃幻化海与幻化灰续。以四部解说续之教证，及诸位圣上师依于义之释义，即是彼等续部释义之口诀，亦即藏汉之智者成就者所造之口诀教证，以及与彼二者相符顺之理证三者确定之后，便能如实通达续义。如《金刚镜》云：以教证与理证，口诀之量度，衡量一切所知，便能通达于心。又如《毗玛拉小释》云：此乃心之明灯，秘密之释论，以教证与口诀，理证而确定。如是。续、教证、口诀之体性为何？续之体性乃是：关联且恒常，为成就悉地之支分，无有缺漏且具足五圆满。如《金刚顶》云：以关联且无缺，以及具足圆满，故名为续。如是。教证之体性乃是：从经续中摘取词句，令人信服。如经云：教证乃是令人信服之语，罪过已尽，虚妄之语，不会宣说，无有因由故，当知罪尽为教证。如是。口诀之体性乃是：以微小之勤奋，便能轻易通达难以衡量之无量意义。如续云：方法大而勤奋小，意义无量，易行而难测，是为口诀。如是。如何解说之方式，所谓“如何解说之方式”，解说方式甚多。有玛哈瑜伽共同之解说方式，藏地早期之解说方式，祖尔派之解说方式等。其中第一种，如黑汝嘎噶波续云：玛哈瑜伽之七种庄严，发起语与成佛之方式，广说边际与解说之方式，
English
The forty that demonstrate the completion of activities, the Lama who demonstrates empowerment as primary, the eighty that demonstrate the perfection of qualities, the limb and eight that demonstrate the supreme samaya. The Dharma that explains the meaning of the occasion is the four classes of explanatory tantras. Among the main topics to be explained in this tantra, from the two paths of means and liberation, the illusionary wisdom essence and the illusionary vajra mirror show the path of liberation in stages and simultaneously. The illusionary ocean and the illusionary ashes tantra show the path of means in stages and simultaneously. These are the authoritative statements of the four classes of explanatory tantras, and the instructions for interpreting the intent of those tantras, which the noble Lamas rely on for their meaning, are the authoritative instructions made by the accomplished scholars of Tibet and China. By establishing these two and the three authoritative logics that are in accordance with them, one will realize the meaning of the tantra without distortion. As it says in the Vajra Mirror: "Whatever is measured by the authoritative statements, logic, and instructions, one will comprehend the knowable." And as it says in the small commentary of Vimala: "This secret commentary, the lamp of the mind, is established by authoritative statements, instructions, and logic." So, what are the characteristics of tantra, authoritative statement, and instruction? The characteristic of tantra is that it is connected and continuous, and it possesses the five perfections without lacking any of the limbs for accomplishing siddhis. As it says in the Vajra Peak: "Because it is connected and without lack, and because it possesses perfections, it is called tantra." So, the characteristic of an authoritative statement is that it is extracted as a phrase from the sutras and tantras and is made believable. As it says in the sutra: "An authoritative statement is a believable word, it is the speech of one who has exhausted faults and is without falsehood, it will not be spoken without cause, therefore know that the exhaustion of faults is an authoritative statement." So, the characteristic of an instruction is that it becomes a means of easily realizing immeasurable meanings that are difficult to measure with small effort. As it says in the tantra: "Great method, small effort, immeasurable meaning, easy to do, difficult to measure, is an instruction." So, how to explain the method, there are many ways to explain. There are the general explanation method of Mahayoga, the explanation method of the early Tibetans, the explanation method of the Zur tradition, etc. The first is from the Heruka Galpo Tantra: "Also the seven ornaments of Mahayoga, the introduction and the way of becoming a Buddha, the detailed explanation of the end and the way of explaining,