English
It is said, "Subduing the Six Tantras." In this realm of the three thousand great thousand worlds, there are a hundred billion Jambudvipas. In each of these hundred billion Jambudvipas, there are a hundred billion vajra seats. A hundred billion manifestations of the body reside there. That hundred billion is the pure land subdued by one manifestation of the Buddha. In the Kunje Gyalpo Tantra, it says: When the manifestation body combines words and meanings, it shows the meaning of words to the ears of fortunate beings. It also says: When the manifestation body explains by combining words and letters, all phenomena that appear are the nature of the teacher; the teacher is ignorance. The distinction of the teacher's name is the manifestation. The meanings are expressed with words, letters, and sounds. The sound of the words makes the meanings understood. The meaning is explained by the sound of the words. Thus, the meaning is made understandable by the manifestation body through the good or bad combination of words. In the Seventeen Sutras, it says: The excellent explanation of the combination of words is: This place of the six Jambudvipa tantras, the fortunate person of the manifestation, the nature of reality is unborn. By expressing the words of the unborn, as a symbol of the meaning of the unborn, on a precious golden scroll, with lapis lazuli juice, carefully writing and combining words and letters, it is explained for the sake of future generations. It is said to be explained by the good combination of words. Thus it is said. The general and specific aspects of the Dharmakaya teacher. The reason for the vehicle. The Dharmakaya teacher is considered empty, without characteristics, like the sky. In particular, the Dharmakaya teacher is unconditioned appearance. The Dharmakaya's nature of reality is self-appearing and unconditioned, like a fleshy mound rising on the grass. The place is Akanishta, the realm of Dharma. The retinue is also all Buddhas, the container and contents of existence. From that, the reason for gathering and increasing. Time is the indivisibility of the three times. The teaching is: explained after being blessed by compassion. That is also from the Tantra of the Nine Realms of Jewels: Earth and water and fire and wind, all five desires also combine, by the compassion of the Buddha, the manifestation arises. Thus, all of existence. Also, hell beings, hungry ghosts, animals, gods and demigods, rakshasas, humans, whatever differences of happiness and suffering appear, those are all great compassion. Thus, all six realms. Also, sickness and famine.
Chinese
木，铁和石头三种。火，水，风三种在空中空无。那些次第显现的是，大悲稀有之游舞。因此，坏灭，形成，空无和住留也是大悲。对于没有遍及一切的过失是，又说，如果不是大悲遍及，业和大悲就没有关联。这样说的。即使说没有关联是随心所欲，也会变成没有解脱的过失。这样说的。如果大悲没有显现于一切，就会变成大悲是有分别取舍的，又说，无论什么显现，如果大悲没有显现，大悲是消失了吗？这样说的。如果对一些显现，对一些不显现，那么众生又有什么差别呢？这样说的。报身的五种是，导师共同和特殊的是，总的来说，以名相和圆满的庄严，是菩提心的行境。特别是，智慧自明中享受。又说，没有修习智慧而圆满享受。这样说的。智慧对治没有修习。处所是经中说，色究竟天，色究竟天，处所色究竟天，在珍宝宫殿的陈设中。因此，舍弃数量的色究竟天，是意义的色究竟天。眷属是安住于十地次第的众生，对于超越忍位的获得地的眷属，宣说密意身和智慧。这样说的。时间是显现的劫。导师是以自己的体性宣说，在《普作续》第二十五品中说，菩提心的智慧，导师化现为地的身相，不示现词语和文字，以自己的自性示现一切，不执着自我，不执着他者，示现无执的平等密意。三界一切众生，证悟此者与一切佛相同。不勤作的法性自然成就。菩提心的智慧，导师化现为水的身相，不示现词语和文字，以自己的体性示现法，不执着自我，不执着他者，具有无执的平等密意。三界一切众生，证悟此者与一切佛相同。不勤作的法性自然成就。菩提心的智慧，导师化现为火的身相，不示现词语和文字，以自己的体性示现法，不执着自我，不执着他者，具有无执的平等密意。三界一切众生
English
Wood, iron, and stone are three. Fire, water, and wind are three, empty in the sky. What appears in sequence is the wondrous play of great compassion. Therefore, destruction, formation, emptiness, and abiding are also great compassion. The fault of not pervading all is: Again, if great compassion does not pervade, there is no connection between karma and compassion. Thus it is said. Even if it is said that having no connection is wishful thinking, it will become the fault of having no liberation. Thus it is said. If compassion does not appear to all, it would be excessive to say that compassion is selective. Again, whatever appears, if great compassion does not appear, has great compassion disappeared? Thus it is said. If it appears to some and not to others, then what difference is there between sentient beings? Thus it is said. The five of the Sambhogakaya are: The general and specific of the teacher are: In general, with that name and complete ornaments, it is the realm of activity of Bodhicitta. In particular, enjoying the self-illumination of awareness. Again, "Perfect enjoyment without cultivating awareness." Thus it is said. The antidote of awareness is not cultivated. The place is from the sutra: "Ogmin, Ogmin, the place Ogmin, in the arrangement of the precious palace." Therefore, abandoning the Ogmin of number, it is the Ogmin of meaning. The retinue is the sentient beings abiding on the ten levels of the ground. For that retinue who have attained the ground beyond forbearance, the intention, body, and wisdom are explained. Thus it is said. The time is the appearing kalpa. The teacher is explained by his own nature. From the twenty-fifth chapter of the Kunje Gyalpo: "The wisdom of Bodhicitta, the teacher appears as the body of earth, does not show words and letters, but shows all of his own nature. He does not grasp at self, does not grasp at others, shows the intention of non-grasping equality. All sentient beings of the three realms, realizing this are equal to all Buddhas. The nature of effort is achieved without effort. The wisdom of Bodhicitta, the teacher appears as the body of water, does not show words and letters, but shows the Dharma by his own nature. He does not grasp at self, does not grasp at others, has the intention of non-grasping equality. All sentient beings of the three realms, realizing this are equal to all Buddhas. The nature of effort is achieved without effort. The wisdom of Bodhicitta, the teacher appears as the body of fire, does not show words and letters, but shows the Dharma by his own nature. He does not grasp at self, does not grasp at others, has the intention of non-grasping equality. All sentient beings of the three realms,
Chinese
在三十三天神界，提婆善护天神生了三个儿子，其中一个名为衮噶宁波。善护天神观察后，从出生月份和年龄就知道，这个孩子是超越一切的殊胜之族。其他天神在各自的花园和集会场所游玩，而他却在宫殿里坐在法轮上。其他天神在聚会场所嬉戏玩耍，而他却围绕着佛像和寺庙。其他天神演奏音乐、唱歌跳舞，而他却在经堂里禅修。其他天神在各自的住所睡觉，而他却在法轮殿里睡觉。因此，他被称为天子具慧。有一次，在睡觉的夜晚，由天帝释提桓因带领，众天神将他放在五宝之座上，绕行多次，梦见光芒融入他的头顶。另外，半夜时，梦见太阳的轮变成一个，落到生命树的顶端，被他接住。还有，黎明时梦见大自在天神，他是其他世界中最具权势的神，也被他吃掉并吐了出来。第二天，天帝释提桓因背诵咒语，但天帝释提桓因没有明白，念诵“班杂萨玛雅匝（藏文：བཛྲ་ས་མ་ཡ་ཛ་）”（金刚萨埵，梵文天城体：वज्रसमयज，梵文罗马拟音：vajrasamaya ja，金刚萨玛雅 匝），迎请出化身的天帝释提桓因，询问这些梦兆。化身的天帝释提桓因说：夜晚的梦兆是通达三世诸佛意旨的象征。半夜的梦兆是显现因果乘，光明如太阳般温暖。黎明的梦兆是彻底断除三毒，证得圆满正等觉。就这样预言了吉祥的梦兆。当时，天帝释提桓因非常高兴，面向四方劝请道：您是语金刚之主，穷尽因果乘，不说无勤乘，大悲苏扎哈！当有具器调伏众生时，请宣说无勤任运成就之法。这样劝请后，十方诸佛如乌云般聚集在虚空中，向他倾诉。大家一致商议，向金刚萨埵如此祈请：三世诸佛
English
In the realm of the Thirty-Three Gods, the god Deva Sangkyong had three sons, one of whom was named Kunga Nyingpo. Sangkyong, having examined him, knew from his birth month and age that this child was born into a lineage surpassing all others. While other gods wandered in their respective gardens and assembly halls, he sat on a Dharma wheel in the palace. While others played and frolicked in the gathering places, he circumambulated the statues and temples. While others played music, sang, and danced, he meditated on samadhi in the Dharma hall. While other gods slept in their respective dwellings, he slept in the wheel chamber. Therefore, he was known as the son of the gods with extraordinary wisdom. Once, in the twilight of a sleeping night, led by the lord of the gods, Indra, the gods placed him on a throne of five precious jewels and circumambulated him many times, dreaming that light melted and dissolved into the crown of his head. Also, at midnight, he dreamed that the wheel of the sun became one and fell to the top of the life tree, which he caught. Furthermore, at dawn, he dreamed that the supreme god Mahadeva, who is the most powerful in other worlds, was eaten and expelled by him. The next day, Indra recited mantras, but Indra did not understand, so he recited "Vajrasamaya ja" (藏文：བཛྲ་ས་མ་ཡ་ཛ་) (Sanskrit Devanagari: वज्रसमयज, Sanskrit Romanization: vajrasamaya ja, meaning: Vajrasamaya ja), inviting the emanation of Indra, the lord of the gods, and asked about these omens. The emanation of Indra, the lord of the gods, said: The omen of twilight is a sign of understanding the intention of the Buddhas of the three times. The omen of midnight is the manifestation of the Vehicle of Cause and Effect, with light as warm as the sun. The omen of dawn is the complete cutting off of the three poisons and the attainment of perfect and complete enlightenment. Thus, he prophesied auspicious omens. At that time, Indra, the lord of the gods, was very pleased and, looking in the four directions, urged: You are the master of the Vajra of Speech, having exhausted the Vehicle of Cause and Effect, and not speaking of the Effortless Vehicle, Great Compassionate Sutraha! When there are worthy beings to be tamed, please expound the spontaneously accomplished Dharma of Effortlessness. After urging in this way, all the Buddhas of the ten directions gathered in the sky like clouds and confided in him. Everyone deliberated and, with one voice, beseeched Vajrasattva thus: All the Buddhas of the three times
Chinese
礼！因为您是心性的自性，所以一切佛的行迹显现。因为您是三世一切佛的智慧自性，所以请使一切智慧显明。因为您具有三世一切佛的身之体性，所以显现为奇妙游戏的色身。因为您是三世一切佛的语之自性，是觉性的语，所以显现为奇妙游戏的语。因为您具有三世一切佛的事业之自性，所以是词义圆满的主宰。珍宝幻化的心要轮，劝请有缘者们唯一修持。如是，以身语意功德事业五者赞颂。劝请！又补充说，因为具有珍宝幻化的方便，所以从任何适合相应的门径，毫不费力地与界限相合。如是，劝请说这是念诵的法。还有，首先要说的是，对于菩提心的事物，即使远离一切言说，为了不理解的心能明白词语，请用语的明灯来照亮。如是告诫说法者。领悟告诫的意义后，金刚萨埵从刹那的等持中，从心间显现出真实的金刚手，将珍宝自燃的轮交到手中，如是告诫说：无二智慧秘密义，无作无勤本自佛，大中观正直道，聚集之众汝当示。之后如是告诫。之后，金刚手如是承诺说：金刚萨埵虚空大，非是言词之境故，我欲宣说诚为难，为令未悟解词义，为以象征令悟入故，我当如理而宣说。如是承诺立誓后，金刚手为了不违背三世诸佛的意旨，将三世诸佛汇集为五部，为了修持五部的意旨，在东方世界的金刚摧破世界中，如来金刚秘密住在金刚岩上，向不退转的眷属开示三世密咒的真如，并安住于彼，向他请教，心性即金刚