Chinese
因此，反驳是不合理的。理由是，喜金刚和四座等，据说龙树假装哑巴，从邬金偷走后逃跑，空行母们追赶也未能追上，因为（空行母们）给予了“赐予有缘者”的许可，所以大师使之兴盛。对于毗卢巴来说，自己接受密咒没有过失，因为是无我母所教导的。如果这样认为，那么金刚手菩萨向匝国王等传授也同样。降临之处如前所述，因此你的过失没有成立之处。不仅如此，将东南方的地区认为是邬金，在我们任何的典籍中都没有记载。是谁说的，你们也不知道。对于密咒的降临方式，也有共同流传的教证，即《般若波罗蜜多百五十颂释》中说：如果讲述此经典的来历，以前佛陀在人间住了八十年的时候，以萨瓦布达萨玛瑜伽（藏文：སརྦ་བུདྡྷ་ས་མ་ཡོ་ག་，梵文天城体：सर्वबुद्धसमयोग，梵文罗马拟音：sarvabuddhasamayoga，汉语字面意思：一切佛陀平等结合）和古赫雅萨玛雅（藏文：གུ་ཧྱ་ས་མ་ཡ་，梵文天城体：गुह्यसमय，梵文罗马拟音：guhyasamaya，汉语字面意思：秘密结合）等调伏众生。之后，由于没有能成为这些乘的法器的人间众生，所以在四大天王等处，天神和贤劫的菩萨等成为了法器。那时，经部就住在那里。后来，佛陀涅槃后，匝霍尔国王及其眷属感到惊奇，聚集了对佛法有信心的人，成为了那个乘的所化之机和法器。萨瓦布达萨玛瑜伽（藏文：སརྦ་བུདྡྷ་ས་མ་ཡོ་ག་，梵文天城体：सर्वबुद्धसमयोग，梵文罗马拟音：sarvabuddhasamayoga，汉语字面意思：一切佛陀平等结合）等十八部大经，在金刚手的加持下，降临到匝霍尔地区。匝霍尔国王因扎菩提阅读经部后，不明白其含义。当他用神通观察时，看到中部地区有一位比丘名叫库库拉匝，每天给一千只狗说法，每晚都与这些狗享受誓言的受用，他成为了那个乘的法器，也像是我的所化之机。国王派遣使者迎请了这位上师，上师用神通观察后，也降临到我所调伏的机缘，我也成为了经部的法器。
English
Therefore, refuting is unreasonable. The reason is that it is said that Hevajra and the Four Seats, etc., were made to flourish by the master because Nagarjuna pretended to be mute, stole them from Oddiyana and fled, and although the dakinis chased after him, they could not catch him, and they gave the permission, "Give it to the fortunate one." For Virupa, there is no fault in receiving the secret mantra himself, because it was taught by the Selfless Mother. If you think so, it is the same with Vajrapani teaching King Jaḥ, etc. The place where it descended is as previously discussed, so there is no place for your fault to enter. Moreover, there is no mention in any of our scriptures that the southeastern region is considered Oddiyana. Who said it, you don't even know. There is also a commonly known scriptural testimony for this way of the secret mantra descending, which is stated in the commentary on the 'Perfection of Wisdom in One Hundred and Fifty Verses': If we explain the history of this scripture, in the past, when the Buddha stayed in the human realm for eighty years, he subdued beings with Sarvabuddhasamayoga (Tibetan: སརྦ་བུདྡྷ་ས་མ་ཡོ་ག་, Sanskrit Devanagari: सर्वबुद्धसमयोग, Sanskrit Roman transliteration: sarvabuddhasamayoga, literal meaning: union of all Buddhas) and Guhyasamaya (Tibetan: གུ་ཧྱ་ས་མ་ཡ་, Sanskrit Devanagari: गुह्यसमय, Sanskrit Roman transliteration: guhyasamaya, literal meaning: secret union), etc. After that, since there were no beings in the human realm of Jambudvipa who could become vessels for these vehicles, the gods and bodhisattvas of the Good Kalpa, etc., in the abodes of the Four Great Kings, became vessels. At that time, the sutras resided there. Later, after the Buddha passed into nirvana, the king of Zahor and his retinue were amazed, and a gathering of people who had faith in the Dharma became the object of taming and the vessel for that vehicle. The eighteen great sutras, such as Sarvabuddhasamayoga (Tibetan: སརྦ་བུདྡྷ་ས་མ་ཡོ་ག་, Sanskrit Devanagari: सर्वबुद्धसमयोग, Sanskrit Roman transliteration: sarvabuddhasamayoga, literal meaning: union of all Buddhas), descended to the land of Zahor through the blessings of Vajrapani. When King Indrabhuti of Zahor read the sutras, he did not understand the meaning. When he looked with clairvoyance, he saw that in the central region, there was a monk named Kukkuraja who taught the Dharma to a thousand dogs every day, and every night he enjoyed the samaya with those dogs. He had become the vessel for that vehicle, and it seemed that he would also become the object of my taming. The king sent a messenger to invite the master, and the master, having examined with clairvoyance, also descended to the opportunity to tame me, and I also became a vessel for the sutras.
Chinese
虽然知道是这样，但是如果以前没有看过那些经书，就无法消除对印度的国王的疑惑，这样想后，取来经书观看，却发现无论从头到尾都找不到观看的地方，于是就在那里捶胸顿足，呼喊道：无怙主啊！无救护啊！这时，吉祥金刚萨埵显现，问道：你想要什么？他回答说：我希望仅仅通过观看这部深奥的经书就能理解它。金刚萨埵答应了他。之后，甚至没有打开《一切佛陀集会瑜伽》等书，那些书的意义就在心中清晰显现了。之后，那位阿阇黎前往扎霍尔地区，为国王及其眷属宣讲了那些法。吉祥金刚萨埵授记说：让国王及其眷属在金刚界坛城中观想成天神，让他们次第修习，于是国王及其眷属，以及王子的眷属，还有公主的眷属，都成就了安住于地的持明者。之后，公主将传承和口诀传给王子，由此发展至今。此外，《合和续》的注释中，百施童子也说道：在化身逝世后的某个时期，诸佛的秘密教言将在赡部洲显现，迎请到王宫并供养，欢喜恭敬地赞叹，仔细观看却无法理解。凭借慈悲的联系，他被称为密咒的持有者。他被尊为圣者，并请求观看经书。他安住在幻化明点空性的坛城中。成就者中的殊胜天神作了授记。金刚乘的各种论典，以及圣者们的教诲，都如实地、毫不冲突地、完美地汇集和详细地阐释，并阐述了许多注释、概要和修法。因为这些话，还有译师古嘎多尔在纳兰陀寺看到书本如雨般降落的景象并画成图画等等，许多为智者所称道的确定之事，如果说这些都不真实，那就太过分了，所以请谨慎行事！第二，国王匝所传的十八部怛特罗，传给了古古惹匝，古古惹匝传给了印札菩提，印札菩提传给了僧哈惹。
English
Although he knew it was so, he thought that if he had not seen those sutras before, he would not be able to dispel the doubts of the king of India. So, he took the sutras and looked at them, but he could not find any place to look at from beginning to end. Then, he beat his chest and cried out: "No protector! No refuge!" Then, glorious Vajrasattva appeared and asked, "What do you want?" He replied, "I want to understand this profound sutra just by looking at it." Vajrasattva granted it. After that, without even opening the books such as the Sarva Buddha Samayoga, the meaning of those books became clearly manifest in his mind. Then, that Acharya went to the land of Zahor and taught those teachings to the king and his retinue. Glorious Vajrasattva prophesied: "Have the king and his retinue visualize themselves as deities in the Vajradhatu mandala, and have them practice in sequence." Thus, the king and his retinue, as well as the prince's retinue, and the princess's retinue, all became Vidyadharas abiding on the earth. After that, the princess passed on the transmission and oral instructions to the prince, and this is what has developed into what we have today. Furthermore, in the commentary on the Samputa Tantra, Shatavahana also said: "At a time after the passing away of the Nirmanakaya, the secret teachings of the Buddhas will appear in Jambudvipa, invited to the royal palace and offered to, praised with joy and respect, carefully examined but not understood. Through the power of the connection of compassion, he will be known as the holder of secret mantras. He will be revered as a holy being and requested to look at the books. He will reside in the mandala of illusion, bindu, and emptiness. The supreme deity among the accomplished ones will make a prophecy. The various tenets of the Vajrayana, as well as the instructions of the holy ones, will be perfectly gathered and thoroughly explained without contradiction, and many commentaries, summaries, and methods of accomplishment will be taught." Because of these words, and also because the translator Gzudga Dor saw the scene of books raining down in Nalanda Monastery and painted it as a picture, and so on, there are many definite things praised by the wise. If we say that all these are not true, then it would be too extreme, so please be careful! Secondly, the eighteen tantra sections of King Ja were taught to Kukkuraja, Kukkuraja taught to Indrabhuti, and Indrabhuti taught to Simharaja.
Chinese
扎拉。他向邬波拉匝，他向公主郭玛德瓦讲述。他们通过修持，各自带着眷属前往持明者的处所。如是，《道次第》中说：此后在金刚座上，瞻洲东方的方位，珍宝庄严的殊胜宫殿中，吉祥殊胜的房屋里，郭郭拉匝恩扎布地，辛哈邬波拉匝和公主郭玛萨等，获得幻化网的自在后，显现修持会供轮，显现前往金刚持处。公主向国王郭郭拉匝，导师斯给巴多吉，导师桑结桑瓦三者讲述。国王郭郭拉匝向肉身安乐成就和正士巴希达二者讲述。前者向多吉谢巴讲述，他和后者二者向匝霍尔国王扎哈斯德讲述。导师桑结桑瓦和导师莲花生大士听闻于他。此外，导师莲花生也从国王匝处听闻，如《阿底甚深义精要》中所说。斯给巴多吉和桑结桑瓦二者向班禅比玛拉米扎讲述。他向藏地的译师玛仁钦秋和嘉纳郭玛绕二者讲述。荣巴坚赞认为在拉巴坚赞时期由玛翻译，但根据一切智法王的观点，玛和嘉纳共同在赤松德赞时期翻译更为合理。总的来说，这部根本续在藏地有五种翻译，分别是译师和班智达共同翻译的三种基础翻译，以及没有班智达的两种自力翻译。三种基础翻译是：桑结桑瓦和毗卢遮那的早期翻译，莲花生和嘉纳的中间翻译，比玛拉和玛嘉纳共同的后期翻译。这部是后期翻译，即有“འཕྱོང”者，据说前两种没有“འཕྱོང”。两种自力翻译是：塔洛尼玛坚赞的翻译和郭洛匝瓦云努夏的翻译修订。总的来说，努桑结益西获得了玛嘉纳二者传承的第三个教规，也就是玛仁钦秋向祖古仁钦云努和杰热秋炯二者讲述，他们二者向达吉巴的
English
Zala. He told Uparaja, he told Princess Goma Devi. Through their practice, they went to the abode of the Vidyadharas, each with their retinue. Thus, in the Lamrim it says: Thereafter, on the Vajra Seat, in the eastern direction of Jambudvipa, in the precious and excellent palace, in the auspicious and excellent house, Kukuraja Indrabhuti, Simha Uparaja, and Princess Goma, etc., having obtained mastery over the net of illusion, manifestly accomplished the assembly circle, and manifestly went to the place of Vajradhara. The princess told King Kukuraja, the teacher Sgegpa Dorje, and the teacher Sangye Sangwa. King Kukuraja told the accomplishment of the bliss of the risen corpse and the ascetic Bhashita. The former told Dorje Shepa, and both he and the latter told King Prahasti of Zahor. The teacher Sangye Sangwa and the great teacher Padmasambhava heard it from him. Furthermore, the teacher Padma also heard it from King Ja himself, as stated in the Ati Profound Meaning Essence. Sgegpa Dorje and Sangye Sangwa both told the great scholar Vimalamitra. He told the translators Ma Rinchen Chok and Jñana Kumara in Tibet. Rongpa Khenchen believed that Ma translated during the time of Ralpa Chan, but according to the Omniscient Dharma King's view, it is more reasonable that Ma and Jñana jointly translated during the time of Trisong Detsen. In general, this root tantra has five translations in Tibet: three basic translations done jointly by translators and panditas, and two self-powered translations without panditas. The three basic translations are: the early translation of Sangye Sangwa and Vairochana, the intermediate translation of Padmasambhava and Jñana, and the later translation of Vimala and Ma Jñana jointly. This is the later translation, which has "འཕྱོང" (‘phyong can), and it is said that the first two do not have “འཕྱོང”. The two self-powered translations are: the translation of Thar Lo Nyima Gyaltsen and the revised translation of Gos Lotsawa Zhonnu. In general, Nup Sangye Yeshe received the third precept transmitted from Ma and Jñana, which is that Ma Rinchen Chok told Tsukru Rinchen Zhonnu and Gye Re Chokkyong, and those two told Darje Palgyi.
Chinese
传给了扎巴和香·嘉瓦的功德二者。从达杰那里，分为著名的卫藏派和康区派两种教规。香从努·桑吉益西处听受。这被称为幻化诀窍派或如意宝派，是一种教敕。另外，莲花生大师和比玛拉 दोनों के 的学生娘·智从索波·巴吉益西处听受。他传给了努，这是一种教规。另外，玛和娘共同的学生库·绛曲沃和琼波·益沃二人中，库传给了香，琼波传给了达杰。香主要以堪布祖杰师徒二人和库的讲授为教敕，被称为教敕拥护方，也因地而被称为教敕钦普玛。传给努的是一种教规。努·桑吉益西有四位心子，出现了一位殊胜之子，共五位。四位儿子是：索·益西旺秋，巴郭·大臣帕，丹·云丹秋，苏·列贝准美。殊胜之子是努·云丹嘉措。他传给了儿子益西嘉措。父子二人和索·益西旺秋传给了娘·西绕秋。他传给了娘·益西炯内。他传给了拉杰·祖尔波切·释迦炯内。他有四位顶尖弟子，五位隐秘弟子，一百零八位禅修者等。四位顶尖弟子是：米娘·炯扎，香·郭琼瓦，桑贡·西杰，拉杰·祖琼瓦·西绕扎巴。祖琼瓦有四大柱，八根梁，十六根椽，三十二根椽子，两位玉波切等众多弟子。四大柱是：大圆满之柱觉丹·释迦耶，经部的柱子扬杰喇嘛，幻化之柱兰·释迦桑波，事业成就之柱达迪·却释迦。拉杰·祖琼瓦的儿子，泽擦·多吉巴和秘密主索普巴钦波·释迦僧格二人中，索普巴向父亲的弟子四大柱和兰·娘擦巴·释迦绛曲请教，听受了所有教法。索普巴有持伞弟子一千人，其中有四、三、十二位心子。对于这些人