English
Although the upper lamas consider that Boza descended on the top floor where he was practicing and residing, it is said in the commentary on the 'One Hundred and Fifty Verses on Prajna' that he descended in the land of Zahor. So, how do we know that the land of Lanka is near Zahor? This is known from the commentary on the Sutras, 'The Iron Release of the Physician': "Near the land of Zahor, the powerful footprints of Malaya, on the peak of the sky-iron burning mountain." To this, some say, "Lanka cannot be near Zahor, because the land of Lanka is southwest of Vajrasana, and Zahor is in the east." In response, Seton Chenpo said, "It is true that there is a very long distance between the two. However, considering that Lanka and Zahor are connected by continuous bridges of cities at the confluence of the sea, it is said to be near Zahor." The 'Mind Practice Jewel Burning' says, "The so-called land of Zahor, is the Mahado of the island in the ocean, located in the east of Jambudvipa, one cannot pass through the island in the ocean, the land of the ten-throated Rakshasa Lanka, is connected to Lanka Puri, the Rakshasa men and women flesh-eaters, rule over all, and enjoy greatly." Therefore, it is also unreasonable to say this, because not only does it not eliminate the obstacles of the other side, but it is also impossible for the two to be connected by continuous bridges of cities at the confluence of the sea, and even if it were possible, it would not be reasonable to be nearby, and from the explanation of that scripture, it will be known that its meaning is not like that. I think that if the land of Lanka is in the southwest, then this doubt is because you, the refuter, are narrow-minded or have crude thinking, because the land of Lanka indicated here is not the Lanka of the flesh-eaters. So what is it? This is the place where the Bhagavan was invited by the ten-throated son of the lord of Lanka, Sound, and asked for great wisdom, and where the Sutra of Going to Lanka was spoken, located in the southeast of Jambudvipa, that place was formerly occupied by Rakshasas, so it is called the land of Lanka, and later it was occupied by the merchant leader Lion, so it is now called the island of Simhala, Panchen Wanaratna said, "The island of Simhala is the place called the island of Lanka in the scriptures, Ramanas Jambudvipa and...
Chinese
在兰卡岛之间建造的石桥，在海中实际显现为石堆。有时会因石堆阻碍视线而不得不绕道而行。据说岛上有一种红色石头，是被杀死十面罗刹兰卡的血所染红的，这种石头在早上覆盖了大部分地区。岛上有一座名为苏玛纳库塔的山，超过三分之一的山被岩石山脊环绕，普通人无法通行。传记中说，班禅喇嘛一行能够到达那里。据说班禅喇嘛在该岛居住了六年，这使得这个故事的来源可靠。此外，这个人是公认的学者和成就者。那么，如果说西南罗刹洲也有马拉雅山等山，这难道不矛盾吗？答：地名和类似的特征在其他地方并非没有，因此并不普遍。在印度和尼泊尔边境也有与这里提到的阿修罗同名的地点。寂静本续中提到的大河边的悉达拉岛，也与这里提到的不同，这一点在该续中很清楚。还有其他理由支持这种说法。正如众所周知的那样，阿努的续部降临在兰卡地区。在《普贤智慧光明续》第五品中，其中汇集了展示智慧的殊胜方法之路，预言说：玛哈瑜伽的续部将降临在国王扎的宫殿之上，阿努瑜伽的续部将出现在悉达拉的森林中。因此，据说岛上有一座当地语言称为苏曼库塔的山。我认为它就是这里所说的猛烈的山或被称为马拉雅山的山，因为它看起来具有相似的特征，如难以通行等。那么，马拉雅山的特征是什么呢？医生恰卓尔说：顶峰居住着技艺之王，山腰有白色的狗形岩石，八个狮子像跳向天空，生长着所有八种药材，不会被聚集性疾病所侵袭，头顶上有卡兰塔卡，两个人住在一起，拥有宝藏，具备梵天，有缘者容易通行。
English
The stone bridges built between the islands of Lanka appear as piles of stones in the sea. Sometimes, the piles of stones obstruct the view, and one has to go around them. It is said that there is a red stone on the island, stained with the blood of the demon Ravana of Lanka with ten faces, which covers most of the area in the morning. On that island, there is a mountain called Sumana Kuta, more than one-third of which is surrounded by rocky ridges, making it inaccessible to ordinary people. The biography says that the Panchen Lama and his entourage were able to reach there. It is said that the Panchen Lama stayed on that island for six years, which makes the source of the story reliable. Moreover, that person is a scholar and accomplished being, revered by all without dispute. So, if it is said that there are also mountains such as Mount Malaya in the southwestern continent of Rakshasa, is this not contradictory? Answer: It is not all-encompassing because there are various place names and similar characteristics that do not exist elsewhere. There are also places with the same name as the Asura mentioned here on the border between India and Nepal. The island of Siddhalaya, mentioned in the Zhije Tantra as being on the great river, is also different in meaning from the one mentioned here, as is clear from that tantra. There are other reasons to support this view. As is well known, the Anuyoga tantras descended in the land of Lanka. In the fifth chapter of the Kuntuzangpo Yeshe Gsalwar Tongpai Thabkyi Lamchok Dupa'i Gyü (Tantra of the Supreme Path of Skillful Means that Clearly Shows the Wisdom of Kuntuzangpo), which gathers the supreme path of skillful means for revealing wisdom, it is prophesied: "The Mahayoga tantras will descend on the palace of King Ja, and the Anuyoga tantras will arise in the forest of Siddhalaya." Therefore, it is said that there is a mountain on that island called Sumanakuta in the local language. I think it is the fierce mountain mentioned here or the mountain known as Mount Malaya, because it seems to have similar characteristics such as being difficult to access. So, what are the characteristics of Mount Malaya? The doctor Chakdrol says: "At the peak resides the king of skills, on the slope are white dog-shaped rocks, eight lions seem to leap into the sky, all eight medicinal herbs grow there, it is not overcome by diseases of accumulation, on the crown is Kalantaka, two people dwell as one, possessing treasures, endowed with Brahma, it is easy for the fortunate to traverse."
Chinese
没有福分的人无法完全解脱。这样说。第三位是，扎霍尔国王乌达札尼的儿子国王匝拉。第四位是国王自己在修持外密续时，出现了七个梦兆。也就是，在经部的注释《授记母》中说：自身出现了七个征兆，即：身语意标志融入（1），珍宝经函降临（2），进行佛法辩论（3），被众人尊为圣者（4），举行盛大供养（5），降下珍宝雨（6），佛陀在地上授记（7）。这样说。有些人将第二个和第三个梦的顺序颠倒来解释，这是按照经部注释《智慧光明庄严》的观点。之后，与梦兆相符，实际上在自己的屋顶上降下了密续部类的经函，以及一肘长的金刚手像。祈祷后，领悟了金刚萨埵现身的章节。依靠它和金刚手像，修持了六个月，见到了金刚萨埵的真容，并通过加持的力量，完全了解了经函的含义。如宗喀巴大师的伏藏阿底历史中所说。古代的大多数上师，在出现七个梦兆后醒来，登上屋顶，找到了金刚手像，依靠它修持了七个月，经函真实降临，如果根据这些来推断，似乎已经证悟。但为了防止弟子随意进入相续，示现为没有证悟。将经函迎请到马车上，展示给乌帕拉匝，但他没有理解。之后展示给比丘库库拉匝，他领悟了金刚萨埵现身的章节，通过修持见到了金刚萨埵，金刚手授记说他将成为导师。继续修持后，金刚手显现，授予了舍弃取舍行为的灌顶，将善业转化为功德，没有罪恶。这样授予了圆满意义的教法和一切乘的灌顶。按照授记，向离车族无垢者请教词句的教法。库库拉匝按照秘密主的教言进行修持，分为十八部密续，并认为应该展示给国王匝拉。在《一百五十法》和《合和释》中也是这样记载的。
English
It is impossible for those without fortune to be completely liberated. Thus it is said. The third is King Jaḥla, the son of King Utajñāna of Zahor. The fourth is that while the king himself was practicing the outer tantras, seven dream signs appeared. That is, in the commentary on the sutra, the Prophecy Mother, it says: Seven signs appeared to oneself, namely: the body, speech, and mind signs dissolving (1), precious scriptures descending (2), engaging in Dharma debates (3), being proclaimed as holy by all (4), making great offerings (5), precious rain falling (6), and the Buddha prophesying on earth (7). Thus it is said. Some explain by reversing the order of the second and third dreams, which is according to the tradition of the sutra commentary Ornament of Wisdom Light. Then, in accordance with the dream signs, actually, on his own rooftop, scriptures of the tantra class and a cubit-long statue of Vajrapani descended. After praying, he realized the chapter of Vajrasattva appearing. Relying on it and the statue of Vajrapani, he practiced for six months, saw the face of Vajrasattva, and through the power of blessings, he knew the meaning of the scriptures completely. As it is said in the treasure-revealed Ati history of Je Tsongkhapa. Most of the ancient lamas, after waking up from the seven dream signs, went to the rooftop and found the statue of Vajrapani, relying on it, they practiced for seven months, and the scriptures actually descended. If one infers from these, it seems that they have realized it. But in order to prevent disciples from arbitrarily entering the continuum, they showed as if they had not realized it. The scriptures were invited onto a chariot and shown to Uparaja, but he did not understand the signs. Then it was shown to the monk Kukkuraja, who realized the chapter of Vajrasattva appearing, and through practice, he saw Vajrasattva, and Vajrapani prophesied that he would become a teacher. Continuing to practice, Vajrapani appeared and bestowed the empowerment of abandoning the vows of acceptance and rejection, transforming virtue into merit, without sin. Thus, he bestowed the empowerment of the complete meaning of the teachings and all vehicles. According to the prophecy, he asked the Licchavi Stainless One for the teachings of words. Kukkuraja practiced according to the command of the Lord of Secrets, divided it into eighteen tantra sections, and thought that it should be shown to King Jaḥla. This is also recorded in the One Hundred and Fifty Practices and the Commentary on Union.
Chinese
两种方式都没有矛盾。即使国王自己领悟，为了防止他人的偏袒和阻挠，也像依靠库库拉札一样行事。然而，在这里，国王自己领悟的方面更好。国王自己所著的《道次第》中说：东方因陀罗的地方，在嘉隆金刚堆积之处，我，种姓高贵的因陀罗菩提，秘密的主尊亲自显现，幻化网的修持，连同五十万眷属，金刚手菩萨现前成就，舍弃和取受，行持苦行的自在，转化为善，没有罪恶。然后触地。以及，从《佛陀秘密道次第》的前文延续下来的话说：通过关联，对显现进行明显观察，心的修持得以明显领悟，通过它本身之门，它本身得以成就。稳定的成就从那里获得，究竟的精华从那里增长，渴望的愿望在那里实现，祈愿的本尊在那里相见。这样说是自己领悟，而不是依靠他人。因此，密续十八部，早期的人们大多认为是身、语、意、功德、事业的续三部，共十五部，加上总续三部，共十八部。他们这样认为。吉祥鬘论的注释中，导师库库拉札说：身为身、语、意、功德、事业五者的基础和根本的续部五部，显示修持实践的嬉戏续五部，作为行为支分的行续五部，补充不完整的仪轨的后续两部，以及作为所有这些的总结意义的大续一部，共十八部。如是所说，我们的至尊上师的意旨也停留在后者，这非常好。第五，智者们，如果看书就能成就，那么接受密咒本身，有情众生只会前往地狱。这样说是相违背的，也与没有上师就不能成就的说法相违背。另外，说所谓的东南方是乌仗那，这也与世间的名声和显现相违背。这是不合理的，对于没有福分的人来说是这样相违背，但对于有福分的人来说，没有一定的
English
There is no contradiction in either way. Even if the king himself realizes, he acts as if relying on Kukkuraja to prevent others' bias and obstruction. However, here, the aspect of the king's own realization is better. In the "Path Arrangement" composed by the king himself, it says: In the land of Indra in the east, in the place of Gyalung Vajra Stupa, I, the noble Indra Bhuti, the Lord of Secrets personally revealed, the practice of the Magic Net, along with fifty thousand retinues, Vajrapani is manifestly accomplished, the power of practicing asceticism of abandoning and taking, transformed into virtue, without sin. Then touch the earth. And, continuing from the previous passage of the "Buddha's Secret Path Sequence": Through connection, by manifestly examining the appearance, the practice of the mind is manifestly realized, through its own door, it itself is accomplished. Stable accomplishment is obtained from there, ultimate essence increases from there, desired wishes are fulfilled there, the deity of aspiration is met there. This says that one realizes oneself, not relying on others. Therefore, the eighteen sections of Tantra, most of the early people thought that there were three tantras each for body, speech, mind, qualities, and activities, totaling fifteen, plus three general tantras, totaling eighteen. That's what they thought. In the commentary on the Glorious Garland, the teacher Kukkuraja said: Five tantras that are the basis and root of the five: body, speech, mind, qualities, and activities; five playful tantras that show the practice of accomplishment; five action tantras that go as branches of conduct; two subsequent tantras that supplement incomplete rituals; and one great tantra that is like the summary meaning of all of these, totaling eighteen. As it is said, the intention of our supreme guru also rests on the latter, which is very good. Fifth, if scholars can accomplish by looking at books, then taking the secret mantra itself, sentient beings will only go to hell. This is contradictory, and it also contradicts the statement that one cannot accomplish without a guru. Furthermore, saying that the so-called southeast direction is Oddiyana also contradicts the world's reputation and manifestation. This is unreasonable, although it is contradictory for those without merit, there is no certainty for those with merit.