English
It should be known that here, Dharma Lord Dampa Rinpoche said in his handwritten notes, "The method of bestowing the four rivers upon the first-time practitioners with outflows is compiled here." Therefore, only a brief explanation of the order of the tantras and oral instructions is given; the details should be understood from the empowerment rituals. Third, from "Lanka" in the Lankavatara Sutra to "famous" is explained. Calling the lord of Lanka, that is, the compiler, in that way, therefore, the way of striving for the vast meaning of empowerment is that, among the nine types of individuals, the five supreme individuals are the main ones; they are the ones who have received empowerment and are called the supreme Dharma kings. They are widely known in the pure lands of the supreme victors. So, do the supreme individuals become famous for receiving empowerment only after their last breath has passed? With symbolic words, empowerment is received merely in the ranks when the last breath ends; empowerment is applied in advance. The title of the chapter is: In the great sutra that gathers the intentions of all Buddhas, the thirteenth chapter, which mainly explains the five or four supreme individuals who abide in the result, and explains the meaning of the five individuals as the cause receiving empowerment, has been clearly explained. Sixth, there are five predictions of Buddhahood for the merit of gaining certainty: those supreme individuals are predicted to attain Buddhahood in five buddhafields, the qualities of those buddhafields, showing all vidyadharas as five families through reasoning, because the secret meaning is determined, it is difficult to gain certainty, and avoiding the fault of arguing about the meaning. First, from "Then" to "change" is explained. This chapter shows both provisional and definitive meanings. When the order is complete, the ultimate result is predicted, and according to the context, then Vajrasattva, the very nature of reality, those five supreme individuals, when the buddhafields, activities, and rivers of empowerment are complete, the prediction of manifesting the result of the great enlightenment of the five families of Buddhas who have perfectly attained complete and perfect enlightenment in the five buddhafields is like this: those supreme individuals and the majority of the assembled retinue, with the word "you," are said to be emanations like five wandering children, so those retinues also similarly represent people of noble lineage, or it refers to the equality of self-nature. Although it is said like that
Chinese
以上是正文的前一部分。一般来说，预言有几种：显见的预言，如获得修道大道的预言；暗示的预言，如获得光明大乐的预言，这类似于见道；顺带的预言，如证悟深奥意义并能宣说，被预言为圣子，如《秘密藏》最后一品所示；最终的预言，如在最后时刻，化身法王被预言为五部佛的报身。这里指的是最后一种。也就是说，自生智慧的体性，本来如是的金刚萨埵，从无始无终之时起，本来成佛，如是证悟究竟，圆满成佛，成为具有清净传承的金刚萨埵，唯一具有二种清净。这位圣者，名为金刚勇士，将在东方世界的欢喜世界中，化现为不动佛。这位圣者，名为金刚宝，将在南方世界的具德世界中，化现为宝生佛。这位圣者，名为金刚法，将在西方世界的极乐世界中，化现为无量光佛。这位圣者，名为金刚界，将在中央世界的菩提庄严世界中，化现为毗卢遮那佛。这位圣者，名为金刚事业，将在北方世界的清净世界中，化现为不空成就佛。这样进行了预言，与第一品结合起来。第二部分是关于净土。从“净土”到“行持”之间讲述了这些净土的功德。这些净土的功德是：由于无漏智慧的自显现，超越了所有可以言说的比喻。由于不能被能仁的净土所创造，所以是无与伦比的，因为没有尺度，所以无法完全描述报身净土的庄严。五部佛的寿命没有涅槃，所以是不可估量的。
English
That is the first part of the main text. In general, there are several types of prophecies: explicit prophecies, such as obtaining the prophecy of the great path of meditation; implicit prophecies, such as obtaining the prophecy of clear light and great bliss, which is similar to the path of seeing; incidental prophecies, such as realizing profound meanings and being able to speak, being prophesied as a holy son, as shown in the last chapter of the *Guhyagarbha Tantra*; and ultimate prophecies, such as at the final moment, the regent Dharma King being prophesied as the Sambhogakaya Buddha of the five families. Here, it refers to the last type. That is, the nature of self-arisen wisdom, the Vajrasattva who is primordially as it is, from the beginningless and endless time, is primordially enlightened. Realizing this as it is, completely and perfectly attaining enlightenment, becoming the Vajrasattva with a pure lineage, solely possessing two kinds of purity. This holy being, named Vajra Hero, will appear in the Abhirati world in the eastern direction, as the Buddha Akshobhya. This holy being, named Vajra Jewel, will appear in the Glorious world in the southern direction, as the Buddha Ratnasambhava. This holy being, named Vajra Dharma, will appear in the Sukhavati world in the western direction, as the Buddha Amitabha. This holy being, named Vajra Dhatu, will appear in the Adorned with Enlightenment world in the central direction, as the Buddha Vairochana. This holy being, named Vajra Karma, will appear in the Perfectly Pure world in the northern direction, as the Buddha Amoghasiddhi. Thus, the prophecy was made, and it is connected to the first chapter. The second part is about the pure lands. From "pure lands" to "practice," it describes the qualities of these pure lands. The qualities of all these pure lands are: because of the self-manifestation of uncontaminated wisdom, they transcend all expressible metaphors. Because they cannot be created by the pure land of the Sage, they are unparalleled. Because they are without measure, it is impossible to fully describe the splendor of the Sambhogakaya pure lands. The lifespan of the five Buddha families has no nirvana, so it is immeasurable.
Chinese
仅仅如此。调伏的刹土安住在所居的刹土中，安住于该刹土的众生，是因以足按地而登上王位的伟大的持明者。这里法主的亲笔批注中写有“大手印亦说为任运成就”，实际上是大手印的持明，也是幻化以下的任运成就持明，应按照旁出的教规来理解。这些眷属的寿命，也因获得寿命自在，而具有与导师相同的持种者的寿命，为自利是不可估量的，为利他则随所应化而显现，是不确定的。从化身的刹土的其他世界界中成熟的无边持种者，也于那些刹土中显现并普遍产生。那些刹土中，听法和，讲说和言说和，分别辨析，仅仅以三摩地的意旨来讲述和证悟。圣教正法也是如实密咒，是无为法，唯有那至极秘密，没有其他可以去除，因此遮止了以音声为道的法乘。导师和所有眷属的受用，也共同受用深奥的法性。这些词句清楚地表明是在受用圆满的刹土中，因此第一品中的五部佛确定是受用圆满身。第三有二，略说和，以理证广说。第一是，从“持种”到“例如”之间，所说的是，种姓和刹土差别的持种者们，一切都是以因和果二者的角度，众生和佛陀，总之也是第五部，这是为什么呢？因为他们一切都是从因五种烦恼中产生，显现为五道，从中成为增上劫的人，成熟为五种姓，从五道或五智所化现，因此确定是五部种姓佛，例如，这是显示理证的要点。第二是，从“何为嗔恨”到“仅仅如此”之间，所说的是，将颠倒和不颠倒的五种烦恼共同结合，何为嗔恨的种姓和，我慢的种姓和，贪
English
Just that. The field of taming abides in the field of dwelling, and the beings abiding in that field are the great vidyādharas who have attained the throne by stepping on the ground. Here, in the Dharma Lord's autograph, it is written, "Mahāmudrā is also said to be spontaneously accomplished." In reality, it is the vidyādhara of Mahāmudrā, and also the spontaneously accomplished vidyādhara below illusion, which should be understood according to the collateral precepts. The lifespan of those retinues is also endowed with the lifespan of the lineage holders of the teacher himself, because they have obtained mastery over life. For their own benefit, it is immeasurable, but for the benefit of others, it appears in whatever way is necessary, and it is uncertain. The endless lineage holders who have matured from other world realms of the emanated field also appear and universally arise in those fields. In those fields, listening to the Dharma, teaching and speaking, and discriminating are all taught and realized solely through the intention of samādhi. The sacred Dharma is also the secret mantra as it is, the Dharma of non-action, only that ultimate secret, there is nothing else that can be removed, therefore the vehicle of sound is blocked. The enjoyment of the teacher and all the retinue is also the common enjoyment of the profound Dharma nature. These words clearly indicate that it is in the field of perfect enjoyment, therefore the five victorious ones of the first chapter are definitely the body of perfect enjoyment. The third has two parts: a brief explanation and a detailed explanation with reasoning. The first is from "lineage holder" to "for example," which shows that all those lineage holders of the differences of lineage and field are all from the perspective of both cause and effect, beings and Buddhas, and in short, also the fifth family. Why is that? Because all of them arise from the five causes of afflictions, appear as the five realms, and from them become the people of the increasing aeon, maturing into the five lineages, transformed from the five paths or five wisdoms, therefore it is certain that they are the five lineage Buddhas. For example, this is the point of showing the reasoning. The second is from "What is hatred" to "just that," which shows that the five inverted and non-inverted afflictions are combined in common. What is the lineage of hatred, and the lineage of pride, and the lineage of desire.
Chinese
贪婪的种类，嫉妒的种类，愚痴的种类，以及难以忍受的痛苦的有忍耐的种类是地狱，极度伤心而普遍痛苦的种类是饿鬼，单足、双足、四足，六足、多足、无足，这些内部在一个种类中出现六种，或者在六种的处境中出现，因此六出的种类是旁生，具有菩提心意念者多，因此具意念的种类是人，处境特别高的安乐者，具处境的种类是天，这五种众生。阿修罗是胜车大车无著将上部种类归为天，下部种类归为畜生。遍照六界论和如意宝藏中说了四种或五种，但也属于天、畜生、饿鬼三种的众生。这里大疏中将上部种类归为天，下部种类归为饿鬼的缘故。谋生的人五种是：平民种姓，国王种姓，耆旧种姓，婆罗门种姓，旃陀罗种姓这五种。此时大疏中说：这些道途如果变成各自的乘，因为不属于以三摩地听法的有缘者，所以不混合，这里有不共的最初业者，种类分别者，见真谛者，禅定道途者，和最终完成者。关于种姓的自在，在如来种姓中出现而没有染污，同样地，金刚种姓，莲花种姓，事业种姓，珍宝种姓的种姓执持者是真实的，如果其他人这样认为，忿怒尊说是五种智慧，因为从五种智慧变成五种种姓的缘故。这样说了，法主丹巴仁波切的手印等也是这样安住的。一切显现的种类是如镜般的智慧，种类相同的种类是平等性的智慧，各不相同的种类是各别观察的智慧，行事的种类是精进行事的智慧，一切生起的种类是法界智慧或空性的智慧等。结合意义的阿赖耶，烦恼意，意识，五根识，和义共相的阿赖耶等的不颠倒的自
English
The kinds of greed, the kinds of jealousy, the kinds of ignorance, and the unbearable suffering of the patient kinds are hells, and the kinds of extreme heartache and universal suffering are pretas, single-footed, two-footed, four-footed, six-footed, multi-footed, and footless, these internally appear in six kinds within one kind, or appear in the situation of all six kinds, therefore the six-emerging kinds are animals, those with many thoughts of bodhicitta, therefore the kinds with thoughts are humans, those with particularly high situations of bliss, the kinds with situations are gods, these five kinds of beings. Asuras are those whom the great chariot Asanga has categorized the upper kinds as gods and the lower kinds as animals. The Kunzang Longdruk commentary and the Wish-Fulfilling Treasure say that there are four or five kinds, but they also belong to the three kinds of beings: gods, animals, and pretas. Here, in the Great Commentary, the upper kinds are categorized as gods and the lower kinds as pretas. The five kinds of people for livelihood are: commoners, kings, elders, Brahmins, and outcastes. At this time, the Great Commentary says: If these paths become separate vehicles, they are not mixed because they do not belong to those who are destined to listen to the Dharma with samadhi. Here, there are uncommon initial practitioners, those who distinguish kinds, those who see the truth, those on the path of meditation, and those who are ultimately accomplished. Regarding the empowerment of the family, appearing in the Tathagata family without defilement, similarly, the vajra family, the lotus family, the karma family, and the jewel family, the holders of the family are real. If others think so, the wrathful deities are said to be the five wisdoms, because they have become the five families from the five wisdoms. It is said that the handprints of Dharma Lord Dampa Rinpoche and others also abide in this way. The kind of all appearances is the mirror-like wisdom, the kind of the same kind is the wisdom of equality, the different kinds are the wisdom of individual discrimination, the kind of action is the wisdom of diligent action, and the kind of all arising is the wisdom of the Dharmadhatu or the wisdom of emptiness, etc. The non-inverted self of the combination of the meaning of the alaya, the afflicted mind, the consciousness, the five sense consciousnesses, and the alaya of the meaning of the object, etc.