Chinese
续部的历史 续部的历史 又，如《耳传教言之鬘》中所说：“诸佛出世时，彼所说之大教言，外道恶徒亦或生，故初说有之法历史。”如是所说。略述此续部之王的历史。首先，分二：导师宣说之方式，及自彼如何传承之方式。首先，对此有几种不同的观点。导师日光狮子说：“在密严刹土以圆满受用身宣说密咒法时，同时在人间，殊胜化身在未示现于金刚座成佛之前宣说。”日光狮子的广释中如是说。又，导师娇金刚说：“殊胜化身在人间宣说共同乘法的同时，导师在密严刹土宣说。”彼所著之释疏《斯巴卡》中如是说。实际上，彼二者意旨相同，故无有相违。然往昔的祖师们按照《斯巴卡》的规矩来做，故此处也暂时按照《斯巴卡》的规矩来认定。实际上，彼二者可以解释为无有相违。以所化众生的显现之故，同一续部经典有不同的开场白说法，其他经典中也有。如《文殊幻化网》的释续中说：“开场白有三种，密严刹土与须弥山顶，以及在赡部洲著名。为菩萨天人与人们的利益而说。导师也有三种，佛陀金刚持大，以及化身转轮王，和释迦牟尼佛亲自宣说。时间是调伏所化众生之时，眷属聚集之时宣说。”因为如是所说。第二，自彼如何传承之方式。如释续《海》中所说：“诸佛菩萨瑜伽士，意、明、耳中传。”如是所说。有诸佛意传、持明表示传、补特伽罗耳传三种。第一，诸佛普贤王如来。
English
History of the Tantras History of the Tantras Furthermore, as it is said in the Garland of Oral Transmission Teachings: "When the Buddhas appear in the world, the great teachings they speak may also give rise to evil opponents from outside. Therefore, first, speak of the history of the doctrine of existence." As it is said, to briefly recount the history of this king of tantras: First, there are two aspects: how the Teacher taught it, and how it was transmitted from that. First, there seem to be some different views on this. Master Nyima Oser (Sunlight Lion) said: "When the Enjoyment Body taught the secret mantra dharma in Akanishta, at the same time in the human realm, the supreme emanation body taught it at Vajrasana before showing the attainment of Buddhahood." This is how it is explained in Nyima Oser's extensive commentary. Also, Master Kye Vajra said: "At the same time as the supreme emanation body taught the common vehicle in the human realm, the Teacher taught it in Akanishta." This is because it is explained that way in his commentary, Spar Khab. In reality, the meaning of those two is the same, so there is no contradiction. However, the former Zurpas acted according to the Spar Khab system, so here too, for the time being, it is considered according to the Spar Khab system. In reality, those two can be explained as non-contradictory. Due to the perception of those to be tamed, there are different ways of explaining the basis of discussion for the same tantric text, which also occurs in other texts. As it says in the explanatory tantra of the Magical Net of Manjushri: "There are three kinds of basis of discussion: Akanishta and the summit of Mount Meru, and what is known in Jambudvipa. It was spoken for the sake of bodhisattvas, gods, and humans. There are also three kinds of teachers: Buddha Vajradhara the Great, and the emanation body, the Wheel-Turning King, and Shakyamuni himself. The time is when those to be tamed are tamed, when the assemblies gather." Because it is said so. Second, how it was transmitted from that. As it says in the explanatory tantra, Ocean: "Victorious Ones, bodhisattvas, yogis, through mind, awareness, and ear, it is transmitted." As it is said, there are three: the Mind Transmission of the Victorious Ones, the Symbolic Transmission of the Vidyadharas, and the Oral Transmission of Individuals. First, the Victorious One, Samantabhadra.
Chinese
在伟大的阿迦尼师吒处，除了您之外，没有其他的眷属，对五部佛宣说了光明之法的究竟密意，这是胜者意传。持明表示的传承是：五部佛对佛子菩萨等，以不可言说的智慧之语表示，使之领悟，这是持明表示传承。在补特伽罗耳中传承是：在佛子菩萨的眷属中，对三类所化众生，按照各自的根器进行开示，即：文殊菩萨在天界对天神名号为“具称最胜护”者宣说，从而在天界的持明者中弘扬开来。观世音菩萨在龙界对龙王名号为“黑颈”者宣说，从而弘扬开来。金刚手菩萨在夜叉界对夜叉名号为“普贤”者宣说，从而弘扬开来，这是在补特伽罗耳中传承。那时，导师为有缘的所化众生宣说了密咒金刚乘，在天、龙、人世间以秘密的方式修行，密咒的声音并没有完全弘扬开来。考虑到这一点，在《意集经》中说：“决定之乘未全说。”因此，暂时看到金刚乘调伏的时机尚未成熟，对五种姓者，五种姓者是：天神具称最胜护、龙王持地、夜叉星箭面、罗刹智慧方便、人间持明者离车毗无垢称。注释。和国王月贤等宣说，预言了未来密咒的声音将在世间广为流传。如《律生后经》中说：“我从此处隐没后，十二年又八年时，于三处天界著名者，教法之精华殊胜者，赡洲东方之边境，国王名为匝者处，以大福德力显现之，秘密主将显现。”与此相符，导师涅槃后二十八年，五种姓的具种者安住于各自的处所，以各自的神通了知，在喜马拉雅山有铁的地方的山顶上，以神变聚集，忆念十方诸佛，说道：嗟呼！嗟呼！嗟呼！
English
In the great Akaniṣṭha realm, without any other retinue besides yourself, the ultimate meaning of the clear light Dharma was spoken to the Five Conqueror Families; this is the transmission of the Conquerors' intention. The transmission of the Vidyādhara's signs is: the Five Conqueror Families to the Bodhisattva-Mahāsattvas, etc., made them understand through the signs of inexpressible wisdom speech; this is the Vidyādhara's sign transmission. The transmission into the ears of individuals is: among the retinue of Bodhisattva-Mahāsattvas, the teachings were shown to the disciples of the three types according to their respective capacities, namely: Mañjuśrī spoke to the deva named 'Glorious Supreme Protector' in the deva realm, thereby spreading it among the vidyādharas of the devas. Avalokiteśvara spoke to the nāga king named 'Black Neck' in the nāga realm, thereby spreading it. Vajrapāṇi spoke to the yakṣa named 'Samantabhadra' in the yakṣa realm, thereby spreading it; this is the transmission into the ears of individuals. At that time, the Teacher spoke the Secret Mantra Vajrayāna to the fortunate disciples, and practiced secret methods in the worlds of devas, nāgas, and humans, but the sound of Secret Mantra was not fully proclaimed. Considering this, in the Gongdü it says: 'The definitive vehicle was not fully spoken.' Therefore, seeing that the time for taming with the Vajrayāna had not yet arrived, he spoke to the five lineage holders, the five lineage holders being: the deva Glorious Supreme Protector, the nāga king Holder of the Earth, the yakṣa Star Arrow Face, the rākṣasa Intelligence and Means, and the human vidyādhara Licchavi Immaculate Fame. Note. and King Zla-bzang etc., prophesying that the sound of Secret Mantra would be widely spread in the world in the future. As it says in the later Tantra of the Source of Vows: 'After I disappear from here, in twelve years and eight years, one famous in the three deva realms, the supreme essence of the teachings, in the eastern border of Jambudvīpa, to a king named Ja, through the power of great merit appearing, the Lord of Secrets will appear.' In accordance with this, twenty-eight years after the Teacher passed into nirvāṇa, the five lineage holders, dwelling in their respective places in the inner circle, knew through their own clairvoyance, and gathered by means of miraculous activity on the peak of the Himalayas where there is sky iron, and remembering all the Buddhas of the ten directions, said: Kye ma! Kye hud! Kye ma blong!
Chinese
当灯的光芒熄灭时，世间的黑暗将由谁来消除？像这样说了二十三句悲痛之词后，导师六族之主普贤王如来便以秘密主金刚手菩萨的形象显现，心想将再次复述先前在色究竟天所说的话。正如所说：心的坛城如明镜，我亦如是宣说教法，无始无终，我不会舍弃誓言，无论发生什么劝请之事，我也会同样显现神变。这样以奇妙的神变前往喜马拉雅山顶，在五部种姓母和众多持明者的眷属中，以秘密主金刚手菩萨的身相显现，示现先前在色究竟天、兜率天和三十三天处所宣说的秘密乘。这些由罗刹智慧方便者用黄金书板以青金石汁书写，并通过七种意之力量隐藏于虚空中。当时，由于其加持，萨霍拉国王扎哈出现了七种奇妙的梦兆，正如所说：身语意标志融入，珍宝书板降临，进行佛法辩论，众人宣告为神圣，举行盛大供养，珍宝如雨般降下，佛陀在地上授记。与这些梦兆相符，续部的书板真实地降临人间。事续降临于瓦拉纳西地区，行续降临于鹫峰山和清凉尸林，瑜伽续降临于尸陀林火焰山顶，大瑜伽续如十八部大密续之雨般降临于萨霍拉地区大国王扎哈的屋顶上，阿努瑜伽续与书板一同降临于狮子国，阿底瑜伽续则在西方邬金地区由大学者极喜金刚亲自听闻于金刚萨埵并记录于书板上。就这样，十八部大密续，由国王扎哈传给古古拉札大师，他传给印札菩提，他传给僧诃拉札，他传给邬波拉札，他传给女儿果
English
When the light of the lamp fades, who will dispel the darkness of the world? After uttering twenty-three verses of grief like this, the teacher, the Lord of the Six Families, Samantabhadra himself, manifested in the form of the secret lord Vajrapani, intending to repeat what he had previously spoken in Akanishta. As it is said: The mandala of the mind is like a mirror, I too will proclaim the teachings in this way, without beginning or end, I will not abandon my vows, whatever requests arise, I will also manifest miraculous displays in the same way. Thus, with wondrous miraculous displays, he went to the summit of the Himalayas, and in the midst of the retinue of the five classes of vidyadharas, he manifested in the form of the secret lord Vajrapani, demonstrating the secret vehicle that was previously proclaimed in Akanishta, Tushita, and the Thirty-three realms. These were written by the Rakshasa with skillful wisdom on golden tablets with lapis lazuli juice and hidden in the sky through the seven powers of intention. At that time, due to its blessings, King Zha of Sahora had seven wonderful dream omens, as it is said: Body, speech, and mind signs merged, precious tablets descended, Dharma debates were held, all proclaimed it sacred, great offerings were made, jewels rained down, and the Buddha prophesied on earth. In accordance with these dream omens, the tantric scriptures actually descended into the human realm. The Kriya Tantras descended in the region of Varanasi, the Upa Tantras descended on Vulture Peak Mountain and the Cool Grove Cemetery, the Yoga Tantras descended on the summit of the cremation ground's burning mountain, the Maha Yoga Tantras rained down like the eighteen great tantras on the roof of the great King Zha's house in the region of Sahora, the Anu Yoga Tantras descended with the scriptures in the land of Simhala, and the Ati Yoga Tantras were personally heard by the great teacher Garab Dorje from Vajrasattva in the western land of Oddiyana and recorded on tablets. Thus, the eighteen great tantras were passed from King Zha to the master Kukkuraja, from him to Indrabhuti, from him to Simharaja, from him to Uparaja, from him to the daughter Go.
Chinese
玛德维拉。他传给了斯盖巴多吉和桑结桑瓦二人。这二人传给了班禅比玛拉米扎。他传给了译师热玛仁钦秋和娘嘉纳古玛拉二人。热玛仁钦秋传给了祖如仁钦云努和杰热秋炯二人。这二人传给了达杰贝吉扎巴和香嘉瓦云丹二人。香传给了努桑结益西，这是一个教规。另外，导师莲花生和比玛拉二人传给了娘嘉纳古玛拉。他传给了索波贝吉益西。他传给了努钦，这是一个教规。另外，热娘共同的弟子库江秋沃传给了两位智者祖杰，然后传给了努，这是一个教规。这样，传给努的教规之河流全部汇集。他有四位心子：索益西旺秋、巴郭隆钦帕巴、丹云丹秋、苏列贝准美。注：一位殊胜之子，一位殊胜之子是努云丹嘉措。注：据说会出现第五位。之后，依次相传，最后娘益西炯内传给了拉杰祖波切释迦炯内。他有四位顶尖弟子：米娘炯扎、香郭琼瓦、桑贡谢嘉、拉杰祖琼瓦谢饶扎巴。注：四位。五位隐秘的顶尖者。出现了一百零八位大禅修者等等。祖释迦炯内传给了祖琼谢饶扎巴。他有四位柱子般的弟子：佐钦之柱乔丹释迦耶，经部之柱扬杰喇嘛，幻化之柱兰释迦桑波，事业成就之柱达迪秋释迦。注：四位。八根栋梁。十六根横梁。三十二根椽子。据说会出现两位玉波切等等。祖琼说：传给儿子桑达卓普巴释迦僧格。之后，从祖的种姓中依次相传，最后传给了祖钦扎西贡嘎。他赐予了觉丹桑达钦列伦珠。他赐予了掘藏大师却吉嘉波掘藏主林巴。他赐予了堪钦达玛师利。他赐予了精通显密经论的自在者邬金秋扎。他赐予了经续之海的自在
English
Ma Devi La. He transmitted it to Sgeg pa rdo rje and Sangs rgyas gsang ba, the two. These two transmitted it to Paṇchen Vima Mitra. He transmitted it to the translators Rma Rin chen mchod and Gnyags Jñāna Kumāra, the two. Rma Rin chen mchog transmitted it to Gtsug ru Rin chen gzhon nu and Gye re mchog skyong, the two. These two explained it to Dar rje dpal gyi grags pa and Zhang rgyal ba'i yon tan, the two. Zhang explained it to Gnubs Sangs rgyas ye shes, this is one precept tradition. Also, the teachers Padmasambhava and Vimala, the two, transmitted it to Gnyags Jñāna Kumāra. He transmitted it to Sog po dpal gyi ye shes. He explained it to Gnubs chen, so this is one precept tradition. Also, Khu Byang chub 'od, the common disciple of Rma and Gnyags, transmitted it through the two scholars Gtsug gyer to Gnubs, so this is one precept tradition. Thus, all the rivers of the precept tradition transmitted to Gnubs are gathered. He had four heart-sons: So ye shes dbang phyug, Spa gor blon chen 'phags pa, Dan yon tan mchog, and Sru legs pa'i sgron me, the four. Note: One supreme son, one supreme son is Gnubs Yon tan rgya mtsho. Note: It is said that the fifth will appear. Then, at the end of the successive transmissions, Nyang ye shes 'byung gnas explained it to Lha rje Zur po che Shakya 'byung gnas. He had four top disciples: Mi nyag 'byung grags, Zhang 'gos chung ba, Bzang sgom sher rgyal, and Lha rje Zur chung ba Shes rab grags pa, these. Note: Four. Five secret tops. One hundred and eight great meditators and so on appeared. Zur Shakya 'byung gnas transmitted it to Zur chung Shes rab grags pa. He had four pillar-like disciples: Kyo ston Shakya ye, the pillar of Dzogchen; Yang khyed bla ma, the pillar of the Sutra; Glan Shakya bzang po, the pillar of Illusion; and Mda' tig chos Shakya, the pillar of activity accomplishment. Note: Four. Eight rafters. Sixteen crossbeams. Thirty-two laths. It is said that two Yus po che and so on will appear. Zur chung said: To the son Gsang bdag sgro phug pa Shakya seng ge. Then, at the end of the successive transmissions from the Zur lineage, Zur chen Bkra shis kun dga'. He bestowed it upon Smyos ston gsang bdag phrin las lhun grub. He bestowed it upon Gter chen chos kyi rgyal po Gter bdag gling pa. He bestowed it upon Mkhan chen Dharmashri. He bestowed it upon O rgyan chos grags, the master of the ocean of Sutra and Tantra.