Chinese
如是。月牙门上有自然生成的奇妙图案，苏拉八窟珍宝中有日月图案自然显现。它具有三层台阶，顶部有一只卡兰达鸟，其巢穴宣扬着唯一的法性。有业力和福报的人容易到达，没有福报的人无法攀登。其顶端，在释迦牟尼佛逝世二十八年后，具足清净种姓的眷属，包括天神扎拉丹、护法神、龙王觉波、夜叉星箭面、罗刹智慧方便，以及人中具足福报的李查威无垢者等五人，各自凭借神通力聚集在山顶，发出了二十三个悲鸣。十方诸佛听闻后，劝请秘密主。秘密主应允后，前往马来亚山顶，转密咒之法轮。其结集者为智慧方便，他将经文用珍贵的金纸，以毗琉璃墨水书写，根基稳固，制成经卷，并以意念之力将其隐藏在面前的虚空中。持明者米拉的传承是：如此转法轮的加持，国王匝哈拉在梦中显现，并使教法得以弘扬。萨霍尔国王名为阿帕拉穆尼亚之子，国王匝在梦中显现。首先，金刚手菩萨降临山顶，从他的身体中发出蓝色光芒，焚烧了所执持之物的界，使其消失不见。听到了如千龙轰鸣般的声音。从他的心中出现了一个燃烧的金刚杵，融入了他的心中。一个燃烧的太阳出现，融入了国王的头顶。一个燃烧的月亮出现，融入了他的脚底。梦见所有显现存在的景象都在国王的腹中涌动。其次，梦见所有如来都在进行法义的辩论，乘坐日月，转动金轮，将三有的缰绳向上拉起。再次，第三个梦是，从天空的光芒中，聚集了金色的云彩。奇妙的声音清晰而悦耳，令人满足。各种珍宝的烟雾弥漫。毗琉璃的光芒落下。显现存在的闪电闪烁。降下了珍宝之雨。
English
Thus it is said. The crescent gate has naturally formed wondrous patterns, and the eight Sula treasure caves have naturally appearing sun and moon patterns. It has three tiers of platforms and is complete with a Kalandaka bird whose nest proclaims the one Dharma nature at the top. Those with karma and fortune can easily reach it, but those without fortune cannot climb it. At its peak, twenty-eight years after the passing of Shakyamuni Buddha, five individuals with pure lineage retinues, including the god Drakden Chokyong, the Naga King Jokpo, the Yaksha Star Arrow Face, the Rakshasa Wisdom and Means, and the fortunate among humans, the Licchavi Immaculate, gathered at the mountain peak by their respective magical powers and uttered twenty-three cries of distress. The Buddhas of the ten directions heard this and urged the Secret Lord. The Secret Lord agreed and went to the peak of Malaya, where he turned the Wheel of Dharma of Secret Mantra. Its compiler was Wisdom and Means, who wrote the text on precious gold paper with beryl ink, firmly establishing the foundation, made it into a scripture, and hid it in the sky in front with the power of his mind. The lineage of the Vidyadhara Mila is: The blessing of turning the wheel in this way appeared to King Dzahala in a dream, and he made the teachings clear. The son of the Zahor King named Aparamunya, King Dza, appeared in a dream. First, Vajrapani appeared on the mountain peak, and blue rays of light emanated from his body, burning the realm of the objects he held, making them disappear. He heard the sound of a thousand dragons roaring. A blazing vajra arose from his heart and dissolved into his heart. A blazing sun arose and dissolved into the crown of the king's head. A blazing moon arose and dissolved into the soles of his feet. He dreamed that all the appearances of existence were surging in the king's belly. Secondly, he dreamed that all the Tathagatas were engaged in Dharma debates, riding on the sun and moon, turning the golden wheel, and pulling the reins of the three realms upwards. Again, the third dream was that from the light of the sky, golden clouds gathered. The wondrous sound was clear and pleasant, satisfying the ears. A haze of various jewels thickened. The light of beryl fell. The lightning of clear appearances flashed. A rain of jewels fell.
Chinese
做了一个梦。第四个梦是：世界的景象在改变。珍宝燃烧的明灯照亮了显有世间的黑暗。甘露妙药的流水涌出，净化了众生的顽疾。梦见所有众生都在发出“金刚瑜伽母”的声音。第五个梦是：从云层中出现太阳的坛城，从各种珍宝的光芒中，紫色的“拉旦那”宝匣，内外秘密之中，用青金石熔化的汁液在金色的书页上书写，许多书本像流星一样坠落到地上。第六个梦是：在那些书本上，无数的菩萨、持明者和天女，都在发出功德的声音，进行供养、赞颂和绕行。第七个梦是：从天空的云层中传来预言的声音：与业和福分完全相应，被预言将出现胜者的你，有福德的网，如化身所预言的那样，现在，为了成为轮回的精华，我的神变加持，将向有缘的你展示教法的精华。这样梦见了一个预言。之后，醒来后向眷属等人讲述了梦境，他们说：你一定具有福分，所以请修行吧。于是他开始修行，来到了那座山的山顶，看到了一尊珍宝制成的金刚手菩萨像，心想这是否是真正的金刚手菩萨，非常高兴，于是开始绕行和顶礼。过去世就修持的本尊，因业力而相见的殊胜本尊，即使过一百个劫也不会舍弃。唉玛，真是不可思议的圣像，引导者，如同我的荣耀，以虔诚之心执持形象的本尊。如此这般修持了七个月的本尊，梦中所见的书本显现了。因为业力和慈悲的关联而见到的书本，以极大的欢喜阅读，却连一个字也无法理解。唉玛呵，如果和之前的梦境结合起来，一定有一个令人惊奇的意义，我却无法理解，这是怎么回事呢？于是他开始哭泣。之后，他开始疑惑，世界的界
English
I had a dream. The fourth dream was: the appearance of the world is changing. The burning lamp of jewels illuminates the darkness of phenomenal existence. A stream of nectar medicine flowed forth, purifying the chronic illnesses of beings. I dreamed that all beings were uttering the sound of "Vajrayogini." The fifth dream was: from the midst of the clouds, a mandala of the sun appeared, and from the midst of the rays of various jewels, a purple "Ratna" box, with its inner and outer secrets, and many books written on golden pages with molten lapis lazuli, fell to the ground like shooting stars. The sixth dream was: on those books, countless Bodhisattvas, Vidyadharas, and Goddesses were making sounds of merit, offering, praising, and circumambulating. The seventh dream was: from the clouds in the sky, a voice of prophecy arose: You who are fully endowed with karma and fortune, who are prophesied to become a Victorious One, you fortunate net, as prophesied by the emanation, now, at this time, in order to make the essence of samsara, I will show the essence of the sacred teachings to you, the fortunate one, through my miraculous blessings. Thus, I dreamed a prophecy. Then, after waking up, I told the dreams to my retinue and others, and they said: You must have fortune, so please practice. So he began to practice and went to the top of that mountain, where he saw a statue of Vajrapani made of jewels, and wondered if it was the real Vajrapani. He was very happy and began to circumambulate and prostrate. This deity whom I have practiced from previous lives, this supreme deity whom I have met through karma, I will not abandon even for a hundred eons. Ema, what a wonderful holy image, a guide, like my own glory, I hold the deity of form with devotion. In this way, he practiced the deity for seven months, and the books that he had seen in his dream appeared. Seeing the books connected by karma and compassion, he read them with great joy, but could not understand a single word. Emaho, if I combine it with the previous dream, there must be a wonderful meaning, but I cannot understand it, what is wrong? Then he began to weep. After that, he began to doubt, the realm of the world.
Chinese
当宣告“谁能识别象征”时，据说匝霍尔国王乌帕拉扎非常了解，于是迎请了他，但他不肯前来。即使把他放在大象背上运来，也无法识别象征。国王亲自说“我来衡量”，然后再次恭敬地请他回去。之后，又向父王禀告，有一位名叫卡图的母亲和一位名叫卡列瓦坚的母亲，她们的儿子名叫比丘库如拉扎，能活一千年。当向作为菩萨仁钦芒的化身的那位展示时，他通过观察，按照次第完成了心之修法，《金刚萨埵面见品》和《修法方式品》两品，并说道“已经领悟”。国王亲自做了盛大的供养并祈祷，通过这部经的灌顶，也说道“已经领悟”。无论是什么，都按照从中产生的方式进行修持，于是亲眼见到了金刚萨埵。金刚萨埵说“善男子，你想要什么成就？” 他回答说“我想理解这些经卷的含义”。金刚萨埵说“善男子，净化你自己的身体，金刚手将会授记”，然后就消失了。之后，他生起欢喜，按照修持的方式进行修持，亲眼见到了金刚手的面容。他以苦行将金刚杵三次抛向天空，然后又取回，放在国王的头顶上进行灌顶，使国王成为法器，清净了障碍。当黎明到来时，他像太阳升起一样，理解了所有经卷的含义，并将密续分为十八部。身的密续三部是：大象狂暴、大象入水、咒语圆满结合。语的密续三部是：大权汇集、一者所生、月密明点。意的三部是：堆积山、一心策励、秘密汇集。功德的三部是：甘露胜、虚空藏、殊胜第一。事业的三部是：明灯燃烧、十二橛、业鬘。共同续三部是：总摄一切义的导入方法之索，十八卷。誓言三昧耶十万，即布置的续。幻化网百千品。如此，身语意功德事业的续十五部，共同续三部，共分为十八部。
English
When it was announced, "Who can recognize the symbol?" it was said that King Uparaja of Zahor was very knowledgeable, so he was invited, but he refused to come. Even when he was placed on an elephant and transported, he could not recognize the symbol. The king himself said, "I will measure," and then respectfully sent him back. Then, it was reported to the father king that there was a son of a mother named Katung and a mother named Kalevachan, named Bhikshu Kuru Raja, who could live for a thousand years. When this emanation of Bodhisattva Rinchen Mang was shown to him, he examined it and completed the practice of the mind, the chapter of "Seeing Vajrasattva's Face" and the chapter of "The Way of Practice" in order, and said, "It is understood." The king himself made great offerings and prayed, and through the empowerment of this sutra, he also said, "It is understood." Whatever it was, he practiced it in the way it arose from it, and he directly saw Vajrasattva's face. Vajrasattva said, "Son of the lineage, what accomplishment do you desire?" He replied, "I want to understand the meaning of these scriptures." Vajrasattva said, "Son of the lineage, purify your own body, and Vajrapani will prophesy," and then he disappeared. After that, he felt joy and practiced according to the way of practice, and he directly saw the face of Vajrapani. With asceticism, he threw the vajra into the sky three times and then retrieved it, placing it on the king's head to empower him, making the king a suitable vessel and purifying his obscurations. When dawn came, he understood the meaning of all the scriptures like the sun rising, and divided the tantras into eighteen sections. The three tantras of the body are: Elephant Rampage, Elephant Entering Water, Mantra Complete Union. The three tantras of speech are: Great Power Gathering, Born from One, Moon Secret Bindu. The three of mind are: Mountain Stacked, One-Pointed Exhortation, Secret Gathering. The three of qualities are: Ambrosia Supreme, Sky Treasury, Glorious First. The three of activity are: Lamp Burning, Twelve Kilayas, Karma Mala. The three general tantras are: The Lasso of Methods for Gathering All Meanings, Eighteen Volumes. Vows Samaya Hundred Thousand, the Tantra of Arrangement. Illusion Net Hundred Thousand Chapters. Thus, the fifteen tantras of body, speech, mind, qualities, and activity, and the three general tantras, are divided into eighteen.
Chinese
从那时起，据说这是通过耳朵的传承。告诉因陀罗菩提。他告诉那伽苏提。他告诉古雅苏提。他告诉库库拉扎。他告诉罗浪德瓦。他告诉巴扎拉多杰。他告诉扎霍尔国王布拉哈提扎。他告诉释迦僧格。他告诉提拉玛提。他告诉德瓦萨拉玛扎。他告诉达玛菩提。他告诉尼泊尔人瓦苏达拉。传承或者，达玛菩提给予斯努布。斯努布桑吉益西仁波切五十四岁时，向尼泊尔人瓦苏达拉请求佛法，使施主满意。上师说：“我的佛法已经结束了。我的老师，名叫婆罗门萨拉瓦嘉灿，是一位活了六百年的隐士，去向他请求佛法吧。”斯努布去到他面前，请求了很多佛法。他也给予了很多贡杜的口头指导。他也给予了很多灌顶。然后，当他请求贡杜的文本时，上师说：“经师达玛菩提和达那拉希塔两人，以及布鲁沙的堪布索嘉埃拉玛卡拉，也就是德瓦萨拉瓦嘉灿，或者德瓦萨拉玛扎。带上切赞杰，去布鲁沙，在那里请求佛法。”斯努布去到那里，发现他们在进行宗教、政治和宗教战争。在军队中，他看到了达玛菩提、达那拉希和切赞杰三人，并请求佛法。三位译师将布鲁沙的文字翻译成布鲁沙的语言，并将其确定为市场翻译。桑吉益西仁波切来到西藏后，将他心爱的儿子益西旺秋、苏雷贝的灯、帕郭尔帕巴、大臣库隆云丹嘉措四人中的斯努布库隆云丹嘉措给予了嘉瓦洛哲江楚和纳南楚臣江楚。汉人告诉托噶南德。他告诉纳南夏雍等人四人。中间告诉久索夏。最后告诉拉杰乌帕隆巴。拉杰的四个主要弟子和五个僧侣中，德谢竹普巴祖琼谢拉扎。他告诉卡西东杰等人，他们是与波索和通珠克顶峰相一致的扎嘎喇嘛，成为了梅娘炯扎的顶峰。
English
From then on, it is said that this is the lineage through the power of the ears. Told to Indra Bhuti. He told Naga Sutri. He told Guhya Sutri. He told Kukkuraja. He told Ro Lang Deva. He told Bajra Hasa. He told the Zahor King Brahatidza. He told Shakya Senge. He told Tira Mati. He told Deva Salamadza. He told Dharma Bodhi. He told the Nepalese Vasudhara. Lineage or, Dharma Bodhi gave to Snubs. The story of that is also that Snubs Sangye Yeshe Rinpoche, at the age of fifty-four, pleased the patron by requesting Dharma from the Nepalese Vasudhara. The Guru said, "My Dharma is finished. My teacher, named Brahman Sarawa Gyaltsen, is a hermit who has lived for six hundred years, go and request Dharma from him." Snubs went before him and requested much Dharma. He also gave many oral instructions of Gongdu. He also gave many empowerments. Then, when he requested the text of Gongdu, the Guru said, "The scripture teacher Dharma Bodhi and Dana Rashita, and the Khenpo of Brusha, So Kya Elamkara, that is, Deva Salawa Gyaltsen, or Deva Salamadza. Take Che Tsen Kye, go to Brusha, and request Dharma there." When Snubs went there, he found them doing religious, political, and religious warfare. In the midst of the army, he saw Dharma Bodhi, Dhanarakshi, and Che Tsen Kye, and requested Dharma. The three translators translated the Brusha script into the Brusha language and established it as a market translation. When Sangye Yeshe Rinpoche came to Tibet, he gave his heart son Yeshe Wangchuk, Su Legpai Dronme, Pagor Paba, Minister Khulung Yonten Gyatso, one of the four, Snubs Khulung Yonten Gyatso, to Gyal Lodro Jangchub and Nanam Tsultrim Jangchub. The Chinese told Tokar Namde. He told Nanam Shayon and others four. In the middle, told Zhu Sod Shag. Finally, told Lhaje Ugpa Lungpa. Among the four main disciples and five monks of Lhaje, Desheg Drupukpa Zur Chung Sherab Drag. He told Kashi Dongye and others, who were the Zaga Lama who became the peak of matching with Poso and Tongjuk, became the peak of Menyak Jung Drag.