English
Sixty thousand kotis will appear. The final Perfectly Awakened Buddha will entrust these instructions to seven heart-sons: Buddha Wisdom Bliss-maker, Knowledge Power-transformer, Attainment Skillful-vessel, Deva Non-existent, Knower Authority, Authority Reasoning, and Completion Excellent. These seven will appear. After that, five hundred dark kalpas will appear. Then, in this kalpa called Manifest Joy, at the end of the one thousand and one Buddhas who appear, in my final teaching, the teaching will remain for five hundred and thirteen five-hundreds. Above three hundred, the Dharma of cause and effect will be taught. After that, this transcendence of cause and effect will appear. In two thousand eight hundred and seventy-seven years, it will flourish in the land of India. In the cave of Oddiyana, in the island of Dhanakosha, this will empty samsara three times. After that, this sacred secret will flourish in border regions. Thus, a bodhisattva of the eighth ground will take it and teach it to an emanation of Avalokiteśvara, a king of the border regions. Thus it is said. The time for taming has not yet arrived. After that, in a hot land, it will be taught to a bodhisattva of the seventh ground, one with a mole in a secret place, and to an emanation of a pratyekabuddha. He will again teach it to a bodhisattva of the seventh ground. He will teach it to an emanation of a bodhisattva of the fifth ground. He will teach it to a bodhisattva of the eighth ground. He will again teach it to a bodhisattva of the seventh ground. He will teach it to a bodhisattva of the third ground. He will transmit it through seven individuals who are somewhat between the seventh and eighth grounds, and thus attainment will be achieved. He will teach it to a common and numerous gathering of one bodhisattva of the eighth ground. Some will understand, some will not understand, some will decline, some will be liberated. Many volumes of broken vows will be written, circulating in the hands of those who are not vessels. After that, the instructions will decline and disappear. Gods and demons will clash, and the minor kalpa will be destroyed. Individuals who encounter these instructions should see their guru as the Buddha himself. If they practice the instructions secretly, they will pass beyond sorrow. Therefore, afterwards, five hundred dark kalpas will appear. After that, a manifest kalpa will appear. After that is a kalpa.
Chinese
名为贤善者，有四位具有秘密之器者。即：信解金刚、威力金刚、执持力金刚、金刚幢，此四者成就后，示现导师。如是等等结合，时机已到。因此将传授于你，若传授方法不善，我们三人都会丧命。此地也不能随心所欲。如果国王察觉，我们三人的性命就不用说了，密诀本身也会彻底消失。你们二人给八位班智达每人供养一份金子，白天用米饭听法，夜晚由译师翻译密诀之法。于是，他给八位班智达每人供养一两黄金，听闻因明和果乘内外之法。当时，后来的七位班智达都健在，七人一起听闻密咒之法，以及实修，持续翻译了两年。之后一年，以外内密三种方式圆满接受灌顶。之后听闻吉祥狮子（Śrī Siṃha）的密诀之法。吉祥狮子在自己的房间里，在三块大石头上放了一个瓦罐，里面安放了古汝（guru， गुरु， 古汝， 上师）。瓦罐放在网中，瓦罐口用装满水的水瓢盖住，一根喜鹊毛插在脚下，一根乌鸦毛插在头上。在瓦罐上凿孔，从孔中用长长的乌比（u bi，उबि，乌比，一种草的名字）穿过墙上的马孔向外讲述。毗卢遮那和班迪两人从外面穿着长长的羊皮袄，背着沉重的柴火，拿着木棍，在半夜听法。白天在日影交界处，用白山羊的奶在白色的布上抄写经文，用杜鹃木的烟熏。后来，班智达们说：布上什么字都没有，真是奇怪啊！据说。之后，为了接受续部、教言和密诀，在半夜示现神通。在纸上画了夜叉星箭脸的形象，上师吉祥狮子安坐其中，毗卢遮那坐在狮子稳固的腹中，藏·雷吉珠坐在天鹅的腹中，手里拿着装满鱼和笔等的水瓢。从金刚座下，吉祥狮子和
English
Named Zangden, there are four individuals possessing the secret vessel. Namely: Adoration Vajra, Power Vajra, Force-holding Vajra, and Vajra Banner. Having attained accomplishment through these four, a teacher arises. Thus, combining these and others, the time has come. Therefore, it shall be conferred upon you. If the method of conferral is not proper, all three of us will lose our lives. In this land, one cannot do as one pleases. If the king were to find out, needless to say, the lives of the three of us would be at stake. The secret instructions themselves would be completely lost. You two should offer each of the eight paṇḍitas as much gold as you can find. During the day, listen to the Dharma with rice. At midnight, the translator will speak the Dharma of secret instructions. Then, he offered each of the eight paṇḍitas one srang of gold and listened to the inner and outer Dharma of the Vehicle of Reasoning and Result. At that time, the latter seven paṇḍitas were all present. The seven of them listened to the Dharma of secret mantras, and practiced it, translating for two years. Then, for one year, they fully received empowerment through the three: outer, inner, and secret. Then, he listened to the secret instruction Dharma of Śrī Siṃha. Śrī Siṃha placed a vase on three large stones in his room, and placed the guru (guru， गुरु， Guru， Teacher) inside it. The vase was placed in a net. The mouth of the vase was covered with a water bowl filled with water. A magpie feather was placed under his foot, and a crow feather was placed on his head. A hole was drilled in the vase, and from that hole, a long ubi (u bi，उबि，Ubi, a kind of grass) was used to speak through a horse-shaped hole in the wall. Vairotsana and the monk, from outside, wore long sheepskin robes, carried heavy firewood, and held sticks, listening at midnight. During the day, at the boundary of sunlight and shadow, they wrote scriptures on white cloth with the milk of a white goat, and fumigated it with juniper wood smoke. Later, the paṇḍitas said: There are no letters on the cloth, it's very strange! It is said. Then, in order to receive the tantra, āgama, and upadeśa, he displayed magical powers at midnight. On paper, he made an image of the face of a yaksha star arrow, and the teacher Śrī Siṃha sat in it. Vairotsana sat in the stable belly of a lion, and Tsang Legdrub sat in the belly of a swan. They held water bowls filled with fish and pens, etc., in their hands. From under the Vajra Throne, Śrī Siṃha and
Chinese
从毗卢遮那处偷了口诀。毁坏了建立的七重关卡，取走了五百五十四部经卷。净种姓的怙主三百六十位以及内外密咒的护法们显现真容，从右向左围绕着吉祥狮子和毗卢遮那顶礼，说道：我们这些非人护法们会追随这些教诲。我们也会非常追随这些口诀。对于不具备法器的人，知者，名声大者，妃子，略懂者，略闻者，略听者，略修者，没有坚定信仰者，执着无法扭转者，执着贪恋无法解脱者，如果他们只是为了观看胜负而略微接触分和供养，就等于破戒落入手中。那时，我们这些非人会不高兴，非常不高兴，极其不高兴。我们这些非人，有的觉得像杀了父亲，有的觉得像杀了母亲，有的觉得像失去唯一的孩子，有的觉得像挖出了额头的眼睛，有的觉得像挖出了房屋的中心，有的觉得像失去了珍宝。在那时，在那时候，就会出现疾病、饥荒、争斗、地震、黑风、沙尘暴、暴风雪和各种不适。大那落迦地狱也会完全增长。对于上师也会出现短寿多病。对于弟子们也会出现贫穷痛苦和被刀杀死等等。对于佛法也会出现力量衰弱，以及苯教徒、外道徒、密咒士和罗刹恶魔兴起的时候。之后，有的人会烧毁这些口诀，有的人会埋藏，有的人会卖，有的人会欺骗。对于此，持有此教法、讲述此教法、将此教法铭记于心的人就是佛的自性。然而，有的人会诽谤，有的人会诋毁，有的人会贬低。这样做会导致佛的教法毁灭。因此，要非常秘密地隐藏，秘密地持有，秘密地铭记于心。说完，净种姓的怙主三百六十位以及内外密咒的护法们就升到空中离开了。有时在茂密的森林边讲述，有时在山顶
English
The oral instructions were stolen from Vairochana. The seven layers of barriers that had been erected were destroyed, and five hundred and fifty-four volumes of Dharma were taken. The three hundred and sixty protectors of the pure lineage and the protectors of the outer and inner mantras appeared in person. Circling Shri Singha and Vairochana from right to left, they prostrated and said, "We non-human Dharma-protecting guardians will follow these teachings. We will also very much follow these oral instructions." For those who are not suitable vessels, the knowledgeable, the famous, the consort, the slightly learned, the slightly heard, the slightly listened to, the slightly practiced, those without firm faith, those whose attachments cannot be reversed, those whose clinging and attachment cannot be liberated, if they merely engage in the exchange of shares and offerings to observe victory and defeat, then the samaya will have been broken and fallen into their hands. At that time, we non-humans will be displeased, very displeased, extremely displeased. We non-humans will feel as if some have killed their father, some have killed their mother, some have lost their only child, some have plucked out the eye from their forehead, some have plucked out the heart of their house, some have lost a precious jewel. At that time, at that moment, there will be disease, famine, strife, earthquakes, black winds, sandstorms, blizzards, and various discomforts. The great Naraka hell will also completely increase. For the teacher, there will be a short life and many illnesses. For the students, there will be poverty, suffering, and death by the sword, and so on. For the Dharma, there will be diminished power, and the time will come when Bonpos, heretics, mantra practitioners, and rakshasa demons will rise up. Then, some will burn these oral instructions, some will bury them, some will sell them, some will deceive. For this, those who hold this teaching, explain this teaching, and keep this teaching in mind are the very nature of the Buddha. However, some will slander, some will denigrate, some will disparage. By doing so, the Buddha's teachings will be destroyed. Therefore, hide it very secretly, hold it secretly, keep it in mind secretly. Having said this, the three hundred and sixty protectors of the pure lineage and the protectors of the outer and inner mantras ascended into the sky and departed. Sometimes it is taught near a dense forest, sometimes on a mountaintop.
Chinese
我，在山崖顶上说，有时在天空中央说，有时在海洋中央说。那也是在藏地出现口诀的征兆，说了智慧的布谷鸟。作为一切圆满的征兆，说了大威力。作为显示禅定的征兆，说了六个明点。作为一切乘的见修行都汇集在一个房间下的征兆，说了大鹏鸟。作为从一切乘中超胜的征兆，说了不灭的胜幢。之后，咕噜的种姓之子做了祈祷，随喜。那个也一个一个地存在着，非常地欢喜啊！做了。又，作为一切汇集的征兆，说了如意宝。作为对法和补特伽罗都伟大的征兆，说了至尊圣者。作为必须了解上下的过失和功德的征兆，说了总断国王。作为必须依靠三种智慧的征兆，说了总集宝。那是小的四种。作为一切知识都依赖于教导的征兆，说了安乐遍满。作为果到达嘎瓦孜的征兆，说了命轮。作为必须依赖比喻、意义、征兆这三者的征兆，说了滴和虚空之王。那是中等的四种。作为必须以引导义和究竟义二者成办他利的征兆，说了安乐细布。作为辨别一切乘的征兆，说了总系缚。为了不与理性相违背，说了石头上熔炼黄金。为了行为和誓言是瑜伽士的命，说了随兴所至的顶峰。那是大的四种方面。为了必须认识到法是邪恶的还是不邪恶的，说了奇妙。从奇妙以上，仅仅听闻就见到了薄伽梵毗卢遮那佛的容颜，听到了声音，获得了成就，名字也被认为是毗卢遮那。这样做满足了吗？藏列珠说满足了，然后走上道路离开了，被第一个强盗在四十四岁时杀害了。毗卢遮那说不满足，然后脸朝下睡了三天。希日森哈说，你不高兴去罗刹之地吗？毗卢遮那这样说：客人和睦地各自回到自己的地方，那有什么不高兴的呢？上师说：那么你在哪里？毗卢遮那说：在。上师说：你在哪里？
English
I spoke on the cliff top. Sometimes I spoke in the middle of the sky. Sometimes I spoke in the middle of the ocean. That too, as a sign of the arising of instructions in Tibet, I spoke of the cuckoo of knowledge. As a sign of all perfections, I spoke of great power. As a sign of showing meditation, I spoke of the six bindus. As a sign of the view and conduct of all vehicles gathering under one roof, I spoke of the great garuda. As a sign of excelling all vehicles, I spoke of the undying victory banner. Then, the son of the Guru's lineage prayed and rejoiced. That too exists one by one, and is very joyful! It is done. Again, as a sign of all gatherings, I spoke of the wish-fulfilling jewel. As a sign of greatness for both Dharma and individuals, I spoke of the supreme holy one. As a sign of needing to know the faults and qualities of above and below, I spoke of the all-severing king. As a sign of needing to rely on the three wisdoms, I spoke of the all-gathering jewel. Those are the four small ones. As a sign that all knowledge depends on instructions, I spoke of the expanse of bliss. As a sign of the fruit reaching Kawa Tzi, I spoke of the wheel of life. As a sign of needing to rely on the three: example, meaning, and sign, I spoke of the drop and the king of the sky. Those are the four middle ones. As a sign of needing to accomplish the benefit of others with the two: provisional meaning and definitive meaning, I spoke of the subtle arrangement of bliss. As a sign of distinguishing all vehicles, I spoke of the general bond. In order not to contradict reason, I spoke of melting gold on stone. Because conduct and samaya are the life of a yogi, I spoke of the spontaneous peak. Those are the four great aspects. In order to recognize whether the Dharma is corrupt or not corrupt, I spoke of the marvelous. From the marvelous onwards, just by hearing, one saw the face of the Bhagavan Vairochana, heard the voice, and attained accomplishment, and the name was also considered to be Vairochana. Were you satisfied with that? Tsang Legdrub said he was satisfied, and then he set out on the road and left, and was killed by the first bandit at the age of forty-four. Vairochana said he was not satisfied, and then he lay face down for three days. Shri Singha said, "Are you not happy to go to the land of the Rakshasas?" Vairochana said this: "Guests harmoniously return to their own places, what is there to be unhappy about?" The master said, "Then where are you?" Vairochana said, "Here." The master said, "Where are you?"