English
I explain from the sutra that performs the benefit of beings. From here, the tathata descends here. It resides in a vast and pervasive realm. With the clear light of the mind's mandala, it appears in various forms in the tathata. For the sake of children, it displays various miracles. In the world adorned with flowers, it appears as a realm called "Unheard Of." Thus it is said. In the Essence, it says: Buddhas do not completely pass into nirvana, and the Dharma will not disappear either. For the sake of maturing the ignorant, for the sake of taming, they appear and then show passing into nirvana. Thus it is said. The arising of compassion through the power of inherent nature is: Buddhas do not need to exert effort; they naturally benefit beings and accomplish their purposes. As it says in the Limitless Sky: From the very state of secret wisdom, compassion extends like the expanse of the sky. Great compassion, like the sunlight, arises naturally without coming or going. Thus it is said. The sutra says: Because they dwell in suchness, even though they do not speak in words, through the blessing of all-pervading oneness, everything is clearly revealed according to their wishes. Thus it is said. For example, when the sun shines in the sky, warmth arises on the earth, and reflections appear in different water vessels. Similarly, without moving from the Buddhas' intention, in countless realms, countless emanations of Buddhas appear in the world, turning the wheel of Dharma, showing passing into nirvana, and so on. These inconceivable activities also arise without effort, through the power of inherent nature. The sutra says: Just as the image of the sun and moon does not move from the palace, and different images appear in different waters, so too, the Buddhas, Vajrasattva (རྡོ་རྗེ་སེམས་དཔའ，vajrasattva，vajrasattva，金刚萨埵), do not move, and countless Buddhas appear in countless realms. Thus it is said. The arising of compassion through urging and praying is: In general, urging and praying, and specifically urging and praying, give rise to compassion. The first is: Urging and praying in Akanishta (འོག་མིན，Akaniṣṭha，Akanistha，色究竟天) gives rise to compassion, and urging and praying for the Dharma to arise in the human realm. The former is: In the palace of the Dharmadhatu in Akanishta, the realm of great bliss and vast pervasiveness, the Buddhas who spontaneously accomplish the five kayas, and so on, thus
Chinese
所有逝者，其意无杂、圆满具足，知晓一切法本自成佛，安住于意平等性中。诸佛之母，般若波罗蜜多，或从法界生起劝请之声，从而法身显现为色身。劝请之声，如经中所说：有无空性甚深瑜伽力，如虚空般从誓言中降临。智慧海中种种解脱之境，不住不执，从虚空界中显现。等等之声响起，法身显现为色身而安住。真实的眷属们异口同声地祈请道：对于具有理解能力者，请讲授此续；对于不具有理解能力者，请讲授其他道次第的法门。如此祈请道。如经中所说：如来一切大悲心，具足智慧义之精华，瑜伽大乘金刚总集之教言，请为聚集之众广为宣说。以及，不识愚昧沉溺之众生，为痛苦之网束缚，请以方便解脱；为无明黑暗遮蔽，请以光明开启；请以轮回海中嬉戏之船度脱。以及，智慧深奥圆满中说：彼时金刚萨埵所请问的是，诸佛一切意之决定义，无谬无改自生法身，为了众生以心确定领悟之方法，请具一切智之导师以慈悲宣说。又，甚深瑜伽教言生起疑惑难，众生寿命短促，生老触及深渊，为无明黑暗笼罩，真心可怜，六道轮回不度脱，实在悲哀，请将自心轮回作为调伏者。如此祈请后，在色究竟天等处，四身导师为非共同眷属们转密咒果法的法轮，并宣说方式；在娑婆世界等无量刹土中，化身释迦牟尼等无量化身，为共同眷属们，根据各自根器宣说三藏等相应之法。
English
All the Sugatas, their minds are unmixed and perfectly complete, knowing that all dharmas are inherently enlightened, abiding in the equality of mind. The mother of all Buddhas, Prajnaparamita, or a voice of entreaty arose from the realm of dharma, thereby the Dharmakaya manifested as the Rupakaya. The voice of entreaty, as stated in the sutra: Through the power of profound yoga of existence, non-existence, and emptiness, like the sky, the samaya descends closely. In the ocean of wisdom, the realm of various liberations, without dwelling or fixation, arises from the sphere of the sky. When such sounds and others arose, the Dharmakaya manifested as the Rupakaya and remained. The actual retinue unanimously requested: For those who possess the capacity to understand, please teach this tantra; for those who do not possess the capacity to understand, please teach other paths of the stages. Thus they requested. As stated in the sutra: The great compassion of all the Tathagatas, endowed with the supreme essence of wisdom's meaning, the yoga Mahayana Vajra, the collection of all teachings, please extensively explain to the assembled gathering. And, beings who are ignorant, foolish, and drowning in the mud, bound by the net of suffering, please liberate them with skillful means; obscured by the darkness of ignorance, please open them with light; please liberate them with a boat playing in the ocean of samsara. And, in the profound perfection of wisdom, it says: At that time, what Vajrasattva asked was, the definitive meaning of the intention of all Buddhas, the unerroneous, unaltered, self-arisen Dharmakaya, for the sake of beings to ascertain and realize with their minds, please, the all-knowing teacher, explain with compassion. Again, it is difficult for doubts about the teachings of profound yoga to arise. Beings have short lives, and birth and old age reach the depths. Shrouded in the darkness of ignorance, it is truly pitiful. Not liberating the six realms of samsara is truly sad. Please make your own mind, which is samsara, the subduer. After such requests, in Akanishta and other places, the four-bodied teachers turned the wheel of Dharma of the secret mantra fruition for the uncommon retinues and explained the methods; in the Sahaloka world and other immeasurable realms, immeasurable manifestations such as the six Buddhas manifested, for the common retinues, they taught according to what was appropriate, such as the Tripitaka and other teachings.
Chinese
祈请于人世间显现，即是祈请因之法显现，以及祈请果之法显现。世尊前往兜率天等，降伏魔众，示现成佛之相，转法轮，心中想着在城市中说法并如此宣说。然而，释迦族人认为与同族之人听法并作为首领是不行的，因此不愿听闻。因此，其他人也没有听闻和理解。如《广大嬉戏经》所说：“深寂离戏光明无为法，我今获得如甘露之法。纵为谁说亦不能领解，故我当于林间默然住。”如是说。世尊住在解脱之园中不说法。当时，商主衮和贤善看到一头大象不愿走在路上，而是面对着一个草屋坐着。看到世尊住在那里，商主便成为施主，劝请佛陀说法。在那里，所有人都请求听法，但佛陀没有应允。于是，梵天及其眷属献上千辐金轮，并以如下言辞祈请：“成就大智慧胜妙之坛城，于十方世界普放光明，以智慧之光开启众生之莲花，为何语之日至今仍安住于寂静？祈请敲响神圣之法鼓，祈请竖立法幢大宝幢。”等等。首先宣说了《吉祥经》。之后，初转法轮是四谛之法轮，中转法轮是无相之法轮，后转法轮是了义之法轮。祈请密咒果之法显现，即是世尊在涅槃之际，预言密咒将在后来出现。如经中所说：“我从此处隐没后，十二年之后，于被称为三处天界之处，将出现殊胜之教法精华。赡部洲东方之边地，有一具福德之种姓之人，名为匝之国王，先前将显现种种瑞相。于名为猛烈之山中，将出现友伴之劣身勇士，楞伽之主。
English
Praying for manifestation in the human realm means praying for the manifestation of the Dharma of cause and praying for the manifestation of the Dharma of effect. The Blessed One went to Tushita Heaven, subdued the Maras, and showed the aspect of enlightenment. He turned the wheel of Dharma and thought of teaching the Dharma in the city, and spoke thus. However, the Shakya clan thought it was not appropriate to listen to the Dharma and be a leader with people of the same clan, so they were unwilling to listen. Therefore, others did not hear and understand. As stated in the "Extensive Play Sutra": "I have found a Dharma that is profound, peaceful, free from elaboration, luminous, and unconditioned, like nectar. Even if I show it to someone, they will not understand it, so I will remain silent in the forest." Thus he spoke. The Blessed One stayed in the grove of liberation without teaching the Dharma. At that time, the merchants Gon and Zangpo saw an elephant unwilling to walk on the road, but sitting facing a grass hut. Seeing the Blessed One staying there, the merchants became patrons and invited the Buddha to teach the Dharma. There, everyone asked to hear the Dharma, but the Buddha did not grant it. Then, Brahma and his retinue offered a golden wheel with a thousand spokes and prayed with the following words: "Having accomplished the mandala of great wisdom and supreme excellence, radiating light in all ten directions, opening the lotus of beings with the light of wisdom, why does the sun of speech still abide in silence today? Please strike the great drum of the sacred Dharma, please erect the great banner of the Dharma." And so on. First, the "Auspicious Sutra" was spoken. Then, the first turning of the wheel of Dharma was the wheel of the four noble truths, the middle turning was the wheel of Dharma of no characteristics, and the final turning was the wheel of Dharma of definitive meaning. Praying for the manifestation of the Dharma of the secret mantra fruit means that the Blessed One, at the time of Nirvana, prophesied that the secret mantra would appear later. As stated in the sutra: "After I disappear from here, twelve years later, in a place called the three heavens, the essence of the supreme teaching will appear. In the eastern border of Jambudvipa, there will be a fortunate person of noble lineage, named King Za, and various auspicious signs will appear beforehand. In a mountain called Fierce, there will appear a companion, a lesser hero, the lord of Lanka.
Chinese
等等。金刚手将给予。如是说。在经、律、论三者中，经是世尊逝世后二十八年，国王阇罗婆提降雨等七种梦兆出现。授记中说：身语意表示融入，珍宝经卷降临，进行佛法辩论，被称为一切之圣，举行盛大普扎，降下珍宝之雨，佛陀在地上授记。如此。第二天看时，在屋顶上，有黄金经卷和琉璃，用石灰写的许多密咒续部，以及金刚手的一尊身像显现并安住。观看那些后，没有明白其他任何内容。知道金刚萨埵心意和面见的二品后，就以那二品之门进行修持并向那尊身像祈祷，结果，秘密主现身，讲述了十八部密续等。如是讲述的方式。集经意等律法，是化身逝世后二十八年，五位具德种姓者在喜马拉雅山顶，忆念十方一切如来后，诶玛 奇 呼 诶玛 隆。导师明灯之光熄灭时，世间黑暗由谁遣除。如是等念诵二十三句悲叹之词后，一切如来的秘密主金刚手被劝请说：秘密之主您，以前的盔甲消失了吗？不知道世间的痛苦吗？即使降临在慈悲的土地上，也理应遣除世间的苦恼。如是劝请后，秘密主承诺说：无始无终时，劝请之时无论何时出现，我也是如是神通显现。如是说后，在喜马拉雅山顶，为五位具德种姓者，讲述了集经意等。如是讲述的方式。大圆满法是，因果之法全部圆满后，在三十三天，对汝 衮噶宁波，做了四个梦兆，六个能仁围绕着汝并融入汝，魔、遍入天和古浪三个变成食物吞入腹中，手中拿着日月二轮遣除世间的黑暗，天空中的云
English
Etc. Vajrapani will grant it. Thus it was said. Among the three, Sutra, Vinaya, and Abhidharma, the Sutra is that twenty-eight years after the Blessed One passed away, seven kinds of dream omens appeared, such as King Jala Poti raining. In the prophecy, it says: Body, speech, and mind signs dissolve, precious scriptures descend, Dharma debates are conducted, known as the saint of all, a great puja is performed, precious rain falls, and the Buddha prophesies on the earth. Thus it is. The next day, looking at the roof, there was a golden scripture and lapis lazuli, many secret mantra tantras written with lime, and one statue of Vajrapani appeared and stayed. After looking at those, nothing else was understood. After knowing the two chapters of Vajrasattva's mind and seeing the face, they practiced through the door of those two chapters and prayed to that statue, as a result, the secret lord appeared and spoke of the eighteen tantra divisions, etc. This is how it was told. The Dharma of the Sutra Collection, etc., is that twenty-eight years after the incarnate lama passed away, five virtuous lineage holders on the top of the Himalayas, remembering all the Tathagatas of the ten directions, Ema kyi hud ema klong. When the light of the teacher's lamp is extinguished, who will dispel the darkness of the world? After reciting twenty-three verses of lamentation, the secret lord Vajrapani of all the Tathagatas was urged to say: Lord of secrets, have you lost your former armor? Do you not know the suffering of the world? Even having descended on the land of compassion, you should dispel the suffering of the world. After being urged thus, the secret lord promised to say: In the beginningless and endless time, whenever the time of urging arises, I will also manifest such miraculous powers. After saying this, on the top of the Himalayas, he told the five virtuous lineage holders about the Sutra Collection, etc. This is how it was told. The Great Perfection is that after all the Dharma of cause and effect is completed, in the Thirty-Three Heavens, to Ru Kunga Nyingpo, four dream omens were dreamed, the six Thubpas circled Ru and dissolved into Ru, the demon, Vishnu, and Gulang three became food and were swallowed, holding the sun and moon in his hands, dispelling the darkness of the world, and the clouds in the sky