English
pa'o. How to subdue? The five afflictions manifest as the five wisdoms, the five aggregates manifest as the five Buddha families, and being separated from birth and death in that very state, and realizing the meaning of non-duality, self and other are not established. Because of being separated from the two, that which is to be cut off and that which cuts off, it is said that the demon of the gods and the four demons are subdued. Also, some say that the meaning of the word 'nama rAya' is to obstruct, so the minds of sentient beings manifest as the five wisdoms, but they are not seen because they are obstructed by the five afflictions. That itself is also a demon and also an affliction, so it is called the demon of affliction. How to subdue it? If one examines with the logic of self and general, one's own characteristic is self-illuminating in the unmixed wisdom, and if one realizes the general characteristic in the realm of phenomena, the afflictions naturally do not remain, so it is subdued. The demon of the aggregates is that the five aggregates are without self-nature in ultimate truth, but appear in conventional truth, and the appearance of the rainbow-like body without self-nature is the demon that obstructs by grasping the aggregates as self-existent. How to subdue it? Since there is no cause of the aggregates, which is affliction, the five aggregates of the result, which is appropriation, do not ripen, so the demon of the aggregates is subdued. The Lord of Death demon is that which obstructs the unborn and undying, and is the nature of the cessation of the life force. How to subdue it? Since there are no five aggregates, and one is separated from the suffering of birth and death, the Lord of Death demon is subdued. The demon of the son of the gods is that the gods of the desire realm are very jealous and obstruct those who have not realized non-duality. The way to subdue it is the same as before. Courage is of two types: the courage of intention is to make dualistic grasping naturally not arise, and the courage of action is to do things for the benefit of others. Where are these sought? By whom are they sought? It is the secret intention of the Buddha himself. How is it sought? It is said to generate faith in non-duality in the god of gods. A god has three meanings, the essence is: the essence of meaning is the peaceful continuum, and the essence of the sign is the self-appearance of the form of the body, face, and hands. The definition is: if one explains god by the meaning of the peaceful continuum, it becomes the definition of the essence; if one explains god by the meaning of benefiting, it becomes the definition of the purpose. There are two types of names: the first is the worldly god, which has two types, namely the god of birth, there are six in the desire realm, seventeen in the form realm, and four in the formless realm, a total of twenty
Chinese
七也。救护之神有五，即男神、丈神、敌神、女神、命神。第二，超越世间的神有二二，即意义之神是血统清净的佛陀，完全清净之神是持明菩提萨埵。在此是第一，故为神中之神。如何寻觅之实，即是无二之信，其自性是手之所敬处金刚萨埵，并非在他处，而是自心自生之智慧。为此之故，颠倒地理解，如同水入水一般。那么，如何水入水呢？如同酥油倒入酥油中。自己的法性是什么？善见，什么是此处的敬？如是说。词义是为了衡量，故称为敬。若就此而分，则有二，共同之敬是以三门寻觅，不共同之手印如上，此亦有三，证悟是见之敬，行步是禅定之敬，成熟是果之敬。那么，一般而言，五身佛、报身，五部中为何唯独对金刚萨埵顶礼呢？有三因，即是坛城之主，是讲说之士，是誓言之神，如是《开眼》中所说。第一，人间密咒如何生起之方式是，佛陀释迦牟尼考虑到将要圆寂，于是召集眷属，留下教言。眷属中持明之王咕咕惹匝问及密咒何时出现，佛陀授记以十二种方式出现。特别是，在决定宣说大授记的出现方式中，引用了“我从此不现”的十二句偈。世尊逝世后二十八年，密咒之导师金刚手将出现，如是向匝王和五种姓者授记。如授记所说，二十八年后，五种姓者各自以神通力聚集在有铁的喜马拉雅山顶。对世尊逝世发出二十三种悲叹，十方诸佛听闻后，都劝请金刚手消除悲叹，于是秘密主显现在喜马拉雅山顶。
English
Seven. The protecting deities are five: male deity, uncle deity, enemy deity, female deity, and life deity. Secondly, the deities beyond the world are two: the deity of meaning is the Buddha of pure lineage, and the deity of complete purity is the Vidyadhara Bodhisattva. Here, it is the first, so it is the deity of deities. How to actually seek is called 'non-dual faith.' Its essence is the Vajrasattva, the object of reverence of the hand, which is not elsewhere but is the self-mind's self-arisen wisdom. For this reason, it is understood perversely, like water entering water. Then, how does water enter water? Like pouring butter into butter. What is one's own Dharma nature? Well seen, what is reverence here? So it is said. The etymology is called reverence for the sake of measuring. If it is divided into two, the common reverence is sought through the three doors, and the uncommon mudra is like the above. This also has three: realization is the reverence of view, walking is the reverence of samadhi, and maturation is the reverence of the fruit. Then, in general, why is prostration offered only to Vajrasattva among the five Buddhas, the Sambhogakaya, and the five families? There are three reasons: because he is the lord of the mandala, he is the speaker, and he is the deity of commitment, as stated in the 'Eye-Opening.' Firstly, the way in which secret mantras arose in the human realm is that Buddha Shakyamuni, considering that he would pass into complete nirvana, gathered his retinue and left instructions. Among the retinue, the king of vidyadharas, Kukkuraja, asked when the secret mantras would arise, and the Buddha prophesied that they would arise in twelve ways. In particular, in the way of arising in which the great prophecy was definitely taught, twelve verses were quoted, starting with 'I will not appear from here.' Twenty-eight years after the passing of the Teacher, the teacher of secret mantras, Vajrapani himself, would appear, as prophesied to King Dza and the five caste holders. As the prophecy said, twenty-eight years later, the five caste holders gathered at the top of Mount Malaya, which has iron, each with their own magical powers. They uttered twenty-three lamentations for the passing of the Teacher. The Buddhas of the ten directions heard this and all urged Vajrapani to dispel the lamentations, so the lord of secrets manifestly descended on the top of Mount Malaya.
Chinese
然后，为天、龙、夜叉、罗刹和人类这五种有缘的种姓转法轮。由于那加持，在扎霍尔地区的阿瓦尔达穆扎地方，名叫匝的国王，是持明者种姓，他出现了七个非同寻常的梦兆，如下：首先，梦见金刚手菩萨降临在那座山顶，他的身体发出蓝色的光芒，燃烧了整个世界，使其显现。听到了如同千龙轰鸣般的声音。从他的心中出现了一个燃烧的金刚杵，融入了他的心中。一个燃烧的太阳融入了他的头顶。一个燃烧的月亮融入了他的脚底。梦见寻找和观察所有显现存在的广阔。第二，梦见所有如来都进行着佛法活动，骑着日月转法轮，将三有之舵向上转动。第三，又梦见从天空的光芒中，聚集起金色的云朵。听到奇妙的雷鸣声，悦耳而令人满足。各种珍宝的烟雾弥漫。降下毗琉璃的光芒。闪耀着照亮显现存在的闪电。梦见珍宝如雨般明显地降下。第四，又梦见世界的广阔在改变。燃着光芒的灯发出光芒，驱散了显现存在的黑暗。出现甘露般的药水，净化了众生的旧疾。梦见所有众生都在发出金刚瑜伽母的“迪日日”的声音。第五，又梦见从云中，在太阳的轮中，各种光芒四射，在光芒的中心，有一个紫色的光芒四射的吉祥匣，内外都明亮，里面有金色的书页，用毗琉璃的墨水严谨地书写着，许多书页像流星般坠落到地上。第六，又梦见在那许多书页上，有许多菩萨、持明者、天和天女，无数的人们发出令人满意的声音，进行供养、赞颂、念诵和绕行。第七，又梦见在天空的云层中，出现了预言的声音，说了“具有业和福分”等十三句话。也就是，习气清净和获得佛法自在，以及佛法的
English
Then, the wheel of Dharma was turned for the five fortunate lineages of gods, nagas, yakshas, rakshasas, and humans. By the blessing of that, in the land of Zahor, in the place called Avartamuza, King Dza, who was of the lineage of vidyadharas, had seven extraordinary dream signs appear, as follows: First, he dreamed that Vajrapani appeared on the top of that mountain, and blue light emanated from his body, burning the entire world and making it visible. He heard a sound like the roar of a thousand dragons. A blazing vajra emerged from his heart and dissolved into his heart. A blazing sun dissolved into the crown of his head. A blazing moon dissolved into the soles of his feet. He dreamed of searching for and observing the vastness of all that appears and exists. Second, he dreamed that all the Tathagatas were engaged in Dharma activities, riding on the sun and moon, turning the wheel of Dharma, and turning the helm of the three realms upwards. Third, he dreamed that golden clouds gathered from the light of the sky. The wondrous sound of thunder was heard, pleasing and satisfying. A haze of various jewels gathered. The light of lapis lazuli fell. Lightning flashed, illuminating all that appears and exists. He dreamed that a rain of jewels visibly fell. Fourth, he dreamed that the expanse of the world was changing. A lamp blazing with light arose, dispelling the darkness of all that appears and exists. A stream of amrita-like medicine emerged, purifying the old diseases of beings. He dreamed that all beings were uttering the sound "diriri" of Vajrayogini. Fifth, he dreamed that from within the clouds, in the center of the sun's mandala, various rays of light shone, and in the center of the light, there was a radiant, purplish, auspicious box, bright inside and out, containing golden books written meticulously with lapis lazuli ink, and many books fell like shooting stars to the ground. Sixth, he dreamed that on those many books, there were many bodhisattvas, vidyadharas, gods, and goddesses, countless beings making sounds of enjoyment, making offerings, praises, recitations, and circumambulations. Seventh, he dreamed that in the gaps of the clouds in the sky, a prophetic voice arose, speaking thirteen words, such as "having karma and fortune." That is, purification of habits and obtaining mastery over the Dharma, and the Dharma of
Chinese
将降雨瑜伽士置于行列之中。为法王灌顶，显示奇妙伟大，广弘殊胜秘密之兆。之后聚集眷属，复述梦境。说：如果将这些梦境结合起来，我一定是有福分的。眷属们惊叹道：确实如此，啊啦啦嚯！如此梦境圆满，醒来后需要观察征兆，为了观察而前往楼顶，看到用宝石制成的金刚手菩萨像，非常高兴，于是绕行、礼拜、供养。念诵“往昔之上已修成”等六句，作为心咒，修持七个月，见到了梦中所见的经卷。见到后，以极喜之情观察与业和慈悲相关的经卷，却连一个字也不认识。唉玛嚯！如果将往昔的征兆与此结合起来，这些经卷一定有令人惊叹的重大意义。我却无法理解，这是怎么回事呢？想着想着就哭了。这时，疑惑的念头平息，心想：世间谁能认识这些文字呢？听说扎霍尔国王乌帕拉扎非常贤明。于是派遣使者，详细禀告事情经过，迎请国王前来，但国王担心如果自己也不认识，会被人耻笑，所以没有答应。回复说：将经卷用大象驮来这里。使者也向国王扎详细禀告了，于是用大象驮着经卷送去，但国王连一个字也不认识。说：这不在我的能力范围之内，请国王您自己用您的智慧来衡量吧。于是又送了回去。之后，父亲向短手国王和母亲拉瓦的儿子，名为比丘咕咕ra扎，据说能活一千岁，是珍宝多的化身菩萨的那位请教，他领悟了金刚部金刚萨埵的章节。通过那个法门修持，成就了金刚萨埵，亲眼见到了金刚萨埵，金刚萨埵说：种姓之子，你想要什么成就？他回答说：希望能够理解这些经卷的意义。金刚萨埵说：种姓之子，净化你自己的身体，秘密主将会授记。说完就消失了。
English
The rain-bringing yogi was placed in the ranks. The sign of bestowing the empowerment of the Dharma King, showing the wonderful and great, and widely proclaiming the sacred secret. Then, gathering the retinue, he repeated the dreams. He said, "If these dreams are combined, I am sure to be fortunate." The retinue exclaimed in amazement, "It is so, Alala Ho!" Thus, the dream was completed, and upon awakening, it was necessary to observe the signs. To observe, he went to the top of the roof and saw the Vajrapani made of jewels, and was delighted. He circumambulated, prostrated, and made offerings. He recited the six words, "Previously accomplished from above," and made them his heart mantra. After practicing for seven months, he saw the scriptures that had appeared in his dreams. After seeing them, he examined the scriptures that seemed to be related to karma and compassion with great joy, but he could not understand even a single letter. Emaho! If these previous signs are combined with this, these scriptures must have a wonderful and great meaning. But I cannot understand it, what is wrong? Thinking this, he wept. Then, the thought of doubt subsided, and he proclaimed, "Who in the world can understand these letters?" He heard that the King of Zahor, Uparaja, was very wise. So he sent a messenger to report the details and invite the king. But the king was afraid that if he did not understand, he would be ridiculed, so he did not agree. He replied, "Bring the scriptures here on an elephant." The messenger also reported the details to King Dza, so he sent the scriptures on an elephant, but the king did not understand even a single letter. He said, "This is beyond my ability, please, Your Majesty, measure it with your own wisdom." So they sent it back. Then, the father consulted the son of the short-handed king and mother Lava, named Bhikshu Kukuraja, who was said to live for a thousand years and was known as an emanation of Ratnamati Bodhisattva. He understood the chapter of Vajrasattva of the Vajra family. By practicing through that method, he attained Vajrasattva and saw Vajrasattva face to face. Vajrasattva said, "Son of the lineage, what accomplishment do you desire?" He replied, "I wish to understand the meaning of these scriptures." Vajrasattva said, "Son of the lineage, purify your own body, and the Lord of Secrets will prophesy." After saying this, he disappeared.