English
And likewise, opening, generally guiding to gathering and wealth, self-cause flexible profound meaning important words, unmade such symbolic example, ritual play connecting four kinds of ten forms, matching with ten mirrors, like a lamp seeking the traces of darkness. Thus it is said. It shows with fifty-one limbs of certainty. It shows with fifty-two limbs of combination. Four kinds of conceptualizations and four kinds of characteristics. Four kinds of needs and connections and four kinds of limbs. Four examples of entering and four examples of symbols. Four limbs of approaching and accomplishing, etc. Four kinds of characteristics and ways of combining. Thirty-two kinds of forms, etc. Thus, thirty-two combinations for one's own benefit. Twenty-eight combinations for the benefit of others, four kinds of miracles and five kinds of superknowledges, five kinds of methods and yogas, five kinds of nature and four kinds of activities, are the limbs of benefiting others. Thus it is said. The four sutras of liberation are: the four sutras of hearing, seeing, direct perception, and from where to where there is no arising. Thus it is said. Fifty-three shows. On the three roots of giving, the root of symbolic examples fifty-four shows. The root of faults of incompatibility fifty-five shows. The root of certainty of suchness fifty-six shows. The second of the six tantra gates condensed into two gates, the doctrine of the prophecy transmission is, the doctrine of the prophecy transmission is also explained in the same way. Thus it is said. This tantra, which shows how the doctrine of the prophecy transmission arose, has four forms: the greatness of being superior to others, the object of what vessel, the history of how it was prophesied and transmitted, and the method of definitive explanation. The first of these is: In the sixth chapter, everything arises from what is not possessed by that intention, and where there is no object of practice, and what wisdom is fully arranged, and what is certain to be prophesied in yoga, and everything is understood here, and the direct realization of the holy ones, and what is arranged without being mixed, and it is certain to arise and arise in twelve states. Thus it is said, and seven greatnesses are explained. The object of what vessel is: the object of practice of a person who is free from the four faults of the vessel, profound and extremely profound, subtle and extremely subtle, is clear in chapters sixty-six and sixty-seven. How the history of prophecy and transmission
Chinese
关于传承：在《智慧显现预言》中说：“胜者持明有三种，意、智、耳传，直至所及之处。”意思是说，善逝胜者的意传，持明的智慧传，以及补特伽罗的耳传。其中，善逝胜者的意传是：“法王对王储，意传明晰而确定。”以及两种传承，即持明和补特伽罗。在第五品中说：“在此讨论清楚地阐述，从天和人的持明者，依次相传而闻名。”因此，清楚地显示了三种传承。其中，首先是持明之自性，秘密之主的拥有者，以五部意传，以及五部对三部等的十地菩萨们相传，这被称为意传。此外，十方四时的诸佛之意无别，因此传给秘密之主金刚持。这是诸佛的意传。持明智慧传有两种：传给非人，以及传给人和非人两者。其中第一种是：秘密之主传给药叉的持明者们，文殊传给梵天和帝释天等天神的持明者们，观世音自在传给龙王乔波。传给两者的是：在瑞拉雅山顶，秘密之主传给五位圣种姓者。补特伽罗耳传是：在燃火山的山坡上，扎国王出现了七个奇异的梦兆，之后显现了化身经卷。然后，秘密之主给扎国王灌顶，清楚地阐述了续部。他传给了儿子因陀罗菩提，他传给了那伽菩提，他被六位龙婆苏达里隐藏了九年没有传授。他传给了古雅菩提，他传给了狗王古古拉扎，他传给了尸陀喇喇德瓦，他传给了金刚笑，他传给了萨霍国王扎巴哈斯德，他传给了释迦僧格、释迦牟扎、释迦扎巴三人。释迦僧格传给了达纳拉希拉，他传给了斯提拉玛斯提。
English
Regarding the transmission: In the "Prophecy of Wisdom Manifestation," it says, "Victorious Vidyadharas are of three kinds: mind transmission, wisdom transmission, and ear transmission, up to where it reaches." This means the mind transmission of the Sugata Victorious Ones, the wisdom transmission of the Vidyadharas, and the ear transmission to individuals. Among these, the mind transmission of the Sugata Victorious Ones is: "The Dharma King to the Crown Prince, the mind transmission is clear and definite." And the two transmissions, namely Vidyadhara and individual. In the fifth chapter, it says, "Here, having discussed and clearly explained, from the Vidyadharas of gods and humans, it becomes famous through successive transmission." Thus, it clearly shows the three transmissions. Among these, first is the nature of Vidyadhara, the possessor of the Secret Lord, transmitted by the five families through mind transmission, and the five families transmitted to the Bodhisattvas of the ten bhumis, such as the three families, this is called mind transmission. Furthermore, the minds of all the Victorious Ones of the ten directions and four times are inseparable, therefore it is transmitted to the Secret Lord Vajradhara. This is the mind transmission of the Victorious Ones. The wisdom transmission of Vidyadharas is of two kinds: transmission to non-humans, and transmission to both humans and non-humans. Among these, the first is: the Secret Lord transmitted to the Vidyadharas of Yakshas, Manjushri transmitted to the Vidyadharas of gods such as Brahma and Indra, and Avalokiteshvara transmitted to the Naga King Jokpo. Transmission to both is: on the summit of Mount Rimala, the Secret Lord transmitted to the five noble lineages. The ear transmission to individuals is: on the slope of Mount Burning Fire, King Ja had seven wondrous dream omens, and after that, the emanation scriptures appeared. Then, the Secret Lord empowered King Ja and clearly explained the tantras. He transmitted it to his son Indrabodhi, he transmitted it to Nagabodhi, who was hidden by six Naga Sudaris and did not transmit it for nine years. He transmitted it to Guhyabodhi, he transmitted it to the Dog King Kukuraja, he transmitted it to Shitaladeva, he transmitted it to Vajra Laugh, he transmitted it to King Prabhasati of Zahor, he transmitted it to Shakya Simha, Shakya Mitra, and Shakya Prabha. Shakya Simha transmitted it to Dhanarakshita, he transmitted it to Sthiramati.
Chinese
然后，他向德瓦波地和瓦苏达拉讲述，或者达纳拉希塔被布鲁夏的大喇嘛切赞杰邀请后，在布鲁夏的城市中尝试翻译，但由于兴趣不大而没有翻译。他自己去了尼泊尔，向德瓦波地和瓦苏达拉讲述。他们两个和布鲁夏的堪布向觉沃努布巴桑杰讲述。他向云丹嘉措，他向儿子益西嘉措，他向嘉洛珠江曲和纳南楚臣江曲讲述。嘉向托噶南卡，他向策托，在洛扎的纳南香云等四位觉沃，中间向ཞུ་བསོད་ཤཱཀ་，最后向拉杰乌巴隆巴讲述。他向拉杰德西谢嘉沃巴讲述。他向卡西和东嘉等讲述，像太阳一样出名。其中，心子卡瓦成为最殊胜的祖尔释迦森格讲述。另一种说法是，纳南楚臣江曲向格西玛琼洛扎巴讲述，玛巴在拉杰德尔的面前听法，并拜见了住在扎萨宁巴的拉杰香琼达玛索南。玛巴生了一场大病，拉杰香巴为他服务，他很高兴，给予了预言的教导和心性方面的续部，拉杰香巴向祖尔释迦森格讲述。他向拉杰玛尔和藏巴两人讲述。他向丹巴德瓦谢巴卡托巴讲述。他向班东多吉坚赞讲述。他向曲杰蒋巴崩讲述。他向曲杰坚嘎瓦讲述。他向洛本塔美钦巴讲述。他向达杰瓦讲述。他向索南巴讲述。他依次传承。方法总共有三种：对于上等根器者，通过指示名称来理解，就像医生阿措杰尊努看脉一样；对于中等根器者，通过区分意义来理解，就像看容器的标签一样；对于下等根器者，一颗一颗地努力理解，就像通过每一味药来理解许多法一样。确定它的钥匙是：预言传承的教法，也同样以解释的方式。也就是说，打开的钥匙有六个分支，关联的四个要点，产生的三个根本。其中，六个分支的第一个是原因的分支，基础也有三个，即所涉及的来源和原因。
English
Then, he explained it to Deva Bodhi and Vasudhara, or after Dhanarakshita was invited by the great lama Chetsen Kye of Brusha, he tried to translate it in the city of Brusha, but he didn't translate it because of little interest. He himself went to Nepal and explained it to Deva Bodhi and Vasudhara. Those two and the Khenpo of Brusha explained it to Jowo Nubpa Sangye. He to Yonten Gyatso, he to his son Yeshe Gyatso, he to Gya Lodro Jangchub and Nanam Tsultrim Jangchub. Gya to Togar Namkha, he to Tseto, to the four Jowos including Nanam Zhangyon of Lhodrak, in the middle to Zhusod Shaka, and finally to Lhaje Ugpa Lungpa. He explained it to Lhaje Desheg Gyawopa. He explained it to Ka Zhi and Dung Gye, etc., and became famous like the sun. Among them, the heart son Kawa became the most excellent Zur Shakya Senge. According to another tradition, Nanam Tsultrim Jangchub told Geshe Marchung Lhodrakpa, Marpa listened to the Dharma in front of Lhaje Der, and met Lhaje Shangchungwa Darma Sonam who was staying in Dza Swa Nyingpa. Marpa had a severe illness, and Lhaje Shangpa served him, and he was pleased, and gave the teachings of prophecy and the tantras of mind, and Lhaje Shangpa told Zur Shakya Senge. He explained it to Lhaje Mar and Tsangpa. He explained it to Dampa Dewa Shegpa Kathogpa. He explained it to Ban Dom Dorje Gyaltsen. He explained it to Chöje Jampa Bum. He explained it to Chöje Chen Ngawa. He explained it to Lobpon Thamsed Khyenpa. He explained it to Drajewa. He explained it to Sonampa. It was transmitted in succession. There are generally three methods: for those with superior faculties, understanding through indicating the name, like a doctor Atsoje Zhonnu examining the pulse; for those with intermediate faculties, understanding through distinguishing the meaning, like looking at the label of a container; for those with inferior faculties, striving to understand each grain, like understanding many dharmas through each medicine. The key to determining it is: the teachings of the prophecy lineage, also explained in the same way. That is, the key to opening has six branches, four connecting points, and three roots of production. Among them, the first of the six branches is the branch of cause, and the basis also has three, namely the source and cause involved.
Chinese
基础和开端的自性。其中，所涉及的来源是：第一品中，加持产生的开端，导师眷属集会是来源。第二，安立教诫是因之因。第三，圣者发出悲鸣，是开端产生的真实因。第四品中，诸佛劝请，秘密主承诺消除悲鸣，是开端的缘。自性是玛拉雅的导师眷属集会。六支的第二，发起开端也有两种：导师迎接而发起开端，从第五品末尾的“我乃方便之聆听者”等十一方便。眷属以恭敬提问而发起开端，是“先前出现的种姓者们”等，对该回答的赞颂等。其他区分的六支，以及必要目的的四支，以及解释的四经，以及三个根本是：以一种方式发起开端是，“我乃教言之钥匙”，以及“我乃教言之解释”是所说。“教言之匣秘密之法”等，以及“语之深奥开端之卷”是所说。从轮回之河中解脱，从军队中，解脱的六义，消除黑暗等是必要的。大宝藏布施和如意布施，以及任运成就也都是必要的。关联依靠暗示。从第四十六品到第六品为止，也是确定加持产生的续部的钥匙。也是预言的钥匙。因此是两者。所问的真实是，“圣者的化身如何消失”等。在无始无终中，劝请的意义是无论发生什么，“我也是如此神变显现”。哪里是确定加持产生的续部的钥匙的品共同宣说的。那两者前后表示方式混合，似乎在加持产生的时候，导师秘密主所说的教诫，以历史的方式对玛拉雅眷属们讲述。讲述的时候，前后出现而分为二，但所讲述的意义没有两种，所以没有过失。开端和
English
The basis and the nature of the beginning. Among them, the sources involved are: In the first chapter, the beginning of the arising of blessings, the assembly of the teacher and retinue is the source. Second, establishing the precepts is the cause of the cause. Third, the holy one uttering lamentations is the actual cause of the arising of the beginning. In the fourth chapter, the Buddhas urge, and the Lord of Secrets promises to eliminate the lamentations, which is the condition for the beginning. The nature is the assembly of the teacher and retinue in Malaya. The second of the six limbs, initiating the beginning, also has two aspects: the teacher welcoming and initiating the beginning, from the end of the fifth chapter, "I am the listener of means," etc., are the eleven means. The retinue respectfully asking questions and initiating the beginning is "Those of noble lineage who appeared earlier," etc., the praise of that answer, etc. The six limbs of other distinctions, and the four limbs of necessary purpose, and the four sutras of explanation, and the three roots are: initiating the beginning in one way is, "I am the key to the teachings," and "I am the explanation of the teachings" is what is said. "The box of teachings, the secret Dharma," etc., and "The profound volumes of the speech's beginning" are what is said. Liberating from the river of samsara, from the army, the six meanings of liberation, eliminating darkness, etc., are necessary. Great treasure giving and wish-fulfilling giving, and spontaneous accomplishment are also necessary. The connection relies on implication. From the forty-sixth chapter to the sixth chapter, it is also the key to establishing the tantra of the arising of blessings. It is also the key to prophecy. Therefore, it is both. The actual question is, "How does the emanation of the holy one disappear?" etc. In the beginningless and endless, the meaning of urging is whatever happens, "I also manifest such miracles." Where the chapters that establish the key to the tantra of the arising of blessings commonly declare. Those two, the way of expressing the before and after are mixed, it seems that at the time of the arising of blessings, the precepts spoken by the teacher, the Lord of Secrets, are told to the retinue of Malaya in a historical manner. At the time of telling, the before and after appear and are divided into two, but there are not two meanings of what is told, so there is no fault. The beginning and