English
Transmission. For those who, like the previous two, have failed to realize, contemplate in your heart and compile into songs, proclaim with your tongue, and speak with the voice of Brahma from between your teeth. Those who listen carefully, understand through hearing and thinking, and ascertain the meaning through analysis, this is the oral transmission. Such methods are to be explained. Among them, first, in general, the mind transmission of the three yogas is the three kayas: In the Guhyagarbha Tantra, it is said: The Dharmakaya is immeasurable and inexpressible. The Sambhogakaya is an inexhaustible treasure of jewels. The Nirmanakaya is countless and inconceivable. Thus it is said. The primordial protector, the victorious Dharmakaya Samantabhadra himself, for the sake of taming beings who are only the Bodhisattvas of the ten bhumis, blessed and transmitted the Sambhogakaya Five Dhyani Buddhas, who are no different from himself. The Five Dhyani Buddhas taught the sons of the Buddhas, the Three Lords, and other Bodhisattvas and consorts. Regarding the Nirmanakaya, there are many opinions, but here we follow only the root lineage, as explained in detail above. These are the three kayas of mind transmission. Second, the symbolic transmission or the way of transmission through vidyadharas' wisdom is: In the transmission of the Sutra Empowerment Maha Yoga alone, there is no need for anyone other than Vajrasattva and Guhyapati. But in the Anu system, there are also five lineages of symbolic transmission, so for the sake of easy explanation of history, here, without contradicting the Maha and Anu, let us explain a little, dividing it into two: transmission to non-humans, and the way of transmission from both humans and non-humans. The first is: Twenty-eight years after the Tathagata showed the manner of passing into Nirvana, the way of transmission from the regent Three Lords, namely: Manjushri Vajra Sharp, possessing a beautiful body, taught the Dharma in accordance with the bodies and minds of the gods, and spoke to the god Grakden Chokyong. He explained it to Rinchen Oebar. He explained it to the lord of beings, Brahma. He explained it to Brahma Kuntrol. He explained it to Brahma Tsukphudzin. He explained it to the lord of gods, Indra. He explained it to the vidyadhara assembly of gods, Tsompu Bumde, so that the gods also became vidyadharas of Bodhisattvas and became the successors of the Victorious Ones. Avalokiteshvara, possessing the body of nectar medicine, taught in accordance with the bodies and minds of the poisonous nagas, to the Naga King
English
He spoke to Grinpa Nakpo. He spoke to the Naga maiden Kha 'dul ma. He spoke to the Naga maiden 'Dul tshangs ma. He spoke to the Naga maiden Yid 'ong dga' ma. He spoke to the Naga king 'Jogpo. He spoke to the Naga host Tshom bu 'bum sde, thus the Nagas also became as before. Vajrapani, displaying a wrathful and threatening form, manifested in accordance with the body and mind of the Yakshas, and spoke to the Yaksha Drak ldan mchog skyong. He spoke to the Yaksha Kuntu Zangpo. He spoke to the Yaksha Lakna Dorje. He spoke to the Yaksha Skar mda' gdong. He spoke to the Yaksha Tshom bu 'bum sde, thus the Yakshas also became as before. Secondly, the way of transmission from both humans and non-humans is: The Lord of Secrets, on the summit of Mount Rimala, spoke to the gods Drak ldan mchog skyong, the Naga king 'Jogpo, the Yaksha Skar mda' gdong, the Rakshasa Lanka mgrin bcu or Lodro Thabden, the fortunate human Litsabyi Drimed Drakpa, these five attendants, and also to the assembly of various gods, Nagas, Yakshas, and female Vidyadharas, and transmitted it. These are the common customs of the Early Translation School's Kama and Terma, as Guru Padmasambhava said: "Drak ldan chos skyong nod sbyin skar mda' gdong. Lodro thabs ldan klu rgyal 'jog po dang. Drimed drakpa las can rgyal po dza." etc. Thirdly, the way of transmission through the ear of an individual is: In short, the Lord of Secrets, in Akanishta, blessed the complete five Kayas of the Teacher, and having gathered what was heard into his mind, the meaning of the lineage was established from beginning to end. When speaking to the five attendants, the Rakshasa Lodro Thabden recorded it in words and letters, and thus the collection of texts was formed into volumes from then on, according to the views of the upper Vidyadharas. Thus, due to the blessings of the Lord of Secrets Vajrapani turning the wheel of the secret mantra Dharma on the summit of Mount Rimala, King Dza had seven dream omens. The place where he dreamed in this way is, from the fifth chapter of the Sutra Compendium of Intentions: "The realm of the human abode, In the four continents, the Jambudvipa, A mountain called 'Fierce,' Is a place where Yakshas gather, It is a place of accomplishment for the lineage of Dharma holders." Thus it is said that the human abode exists in Jambudvipa. And it is said that its specific location is near Zahor. The Sutra Commentary, Hevajra,
Chinese
在沃金金刚所著的书中写道：在扎霍尔地区的附近，有具神力和威力的玛拉雅山，在天铁燃烧的山顶上。据说扎霍尔的支分在楞伽地区。在经部的第二十二品中说：楞伽地区的城镇，科卡红土湖的岛屿，在遍行境的玛拉雅山天铁山顶上。因此，那座被称为猛烈的玛拉雅山天铁山顶的山，形状是圆的，高度很高，非常壮丽，周围和宽度有很多帕廓，山顶上有野兽之王狮子，山腰有猛兽之王老虎居住，山坡上有像白色狮子狗一样的岩石，檀香树林像云一样茂密，流淌着许多甘露的河流，树根、树干、树枝和树叶果实累累的树木的枝条向四面八方伸展，像保护免受四季的敌人一样。那棵树的花朵和果实变成了药物，吃了可以消除各种疾病，树根处有自然涌出的甘露泉眼，前面有花丛，山顶上有卡兰达鸟的巢穴，宣说着一切法都融入唯一的明点。那座山的东面或东南面，被称为丁夏阿修罗的岩洞，洞穴里有七宝八角，自然显现出日月图案，门是新月形的宝物，山坡上自然显现出奇妙的图案，城堡也有三层楼。有缘分的人容易进入，没有缘分的人无法到达。如上面的经部注释中所说：山顶居住着技艺之王，山坡上有白色狗形的岩石，用狮子在空中飞舞的姿势装饰，生长着八种药材，不会被聚集的疾病所侵扰，头顶上的卡兰达鸟，发出两人合一的声音，宝藏具备，筑有巢穴，有缘分的人容易进入，没有缘分的人无法逃脱。据说，这个地方是过去四位佛陀宣说密咒的地方，即使在劫末也不会改变，是金刚之地。在经部《意集经》第四品中说：
English
In the book written by Wok Jin Vajra, it is written: Near the area of Zahor, there is the powerful and mighty Malaya Mountain, on the peak of the burning sky-iron. It is said that a branch of Zahor is in the Lanka region. In the twenty-second chapter of the Sutra, it says: The towns of the Lanka region, the island of Lake Kokha Red Earth, on the Malaya Mountain sky-iron peak of the All-Pervading Realm. Therefore, that mountain called the fierce Malaya Mountain sky-iron peak is round in shape, very high, extremely magnificent, with many pagodas around and in width, the king of beasts, the lion, resides on the summit, and the king of predators, the tiger, dwells on the mountainside. On the hillside, there are rocks resembling white lion dogs, sandalwood forests as dense as clouds, and many streams of nectar flowing. The branches of the trees with roots, trunks, branches, and leaves laden with fruit extend in all four directions, like protecting from the enemies of the four seasons. The flowers and fruits of that tree turn into medicine, and eating them can eliminate various diseases. At the roots, there are naturally emerging nectar springs, with flowerbeds in front. On the summit, there is a nest of Kalandaka birds, proclaiming that all dharmas merge into a single bindu. To the east or southeast of that mountain is a rock cave called Dingxia Asura. The cave has seven treasures and eight corners, with natural sun and moon patterns appearing. The door is a crescent-shaped treasure, and wonderful patterns naturally appear on the hillside. The castle also has three floors. Those with fortune can easily enter, but those without fortune cannot reach it. As stated in the above Sutra commentary: The king of skills resides on the summit, there are white dog-shaped rocks on the hillside, decorated with lions flying in the sky, eight kinds of medicinal herbs grow abundantly, and cannot be invaded by accumulating diseases. The Kalandaka bird on the crown of the head emits the sound of two people becoming one, possessing treasures, building nests, those with fortune can easily enter, and those without fortune cannot escape. It is said that this place is where the four Buddhas of the past taught the secret mantra, and it will not change even at the end of the kalpa, it is the Vajra Land. In the fourth chapter of the Sutra "Collected Intentions": D.
Chinese
名为扎穴坚的山，乃大寺之所，是具智慧心者，大乘秘密之源。无始无终之时，是圣者们的赞叹之处。如是说故。在那样的处所，在萨霍尔地方阿帕尔达穆的国王名为乌达札尼亚之子的伟大的国王，成为甚深秘密真言的种姓，具足福分且能现见经卷，名为能勾招之声 ཛཿ （藏文，梵文天城体：जः，梵文罗马拟音：jah，汉语字面意思：扎）。在阿修罗秘密的岩洞的中间房间里修持并安住着外续密法。时值大节庆鱼日之夜，做了七个梦兆，或者也有说是做了七天的梦。但杰卓普巴大师等认为是一天做的梦，因为说“昨夜我做了这样的梦”。如是说故。曼隆巴不动金刚也如是认为。那样的七个梦兆是，在《解释智慧光明庄严》中说：身语意表融入，行持佛法辩论事，珍宝经卷降临到，众人赞颂圣者您，行持广大之供养，大山如雨降临到，于佛陀处受记莂。以及在《意集经》的解释《授记金刚》中说：身语意表融入，行持佛法辩论事，弘扬广大之法音，甘露如雨降临到，珍宝如雨降临到，行持广大普扎事。以及在《经灌顶》的授予词中说：诸佛授记有缘之国王，秘密宝藏执持身语融入表，行持佛法辩论珍宝如雨降，众人赞颂知晓经卷降临到，供养且于佛陀处受记莂。这些意义相同，将依次解释这些。第一个梦兆是，秘密之主金刚手于玛拉雅山顶之宫殿前方的虚空中降临，从身之部位发出蓝色光芒，净化所化众生的分别念和障碍，焚烧所有世间界使其不复存在。语宣说教法和乘之声音如千龙轰鸣般响起，使所化众
English
The mountain called Drakshul Chen, is the place of the great monastery, the source of the secret of the Great Vehicle for those with wisdom essence. Without beginning or end, it is the praise of the holy ones. As it is said. In such a place, the great king, son of King Uda Jñana of Apar Tamu in the land of Zahor, became a lineage of profound secret mantras, endowed with fortune and able to see the scriptures, named the sound of summoning ཛཿ (Tibetan, Devanagari: जः, Romanized Sanskrit: jah, Literal Chinese meaning: Zha). In the middle room of the secret cave of the Asuras, he practiced and resided in the outer tantras. At the time of the great festival, on the night of the fish day, he had seven dream signs, or it is said that he had dreams for seven days. However, Jey Drol Phukpa and others believe that he had the dream in one day, because it is said, "Last night I had this dream." As it is said. Menlungpa Mikyo Dorje also believes the same. Those seven dream signs are, in the commentary "Ornament of Wisdom Light," it says: Body, speech, mind, symbols dissolve, Performing Dharma debates, Precious scriptures descend, Everyone praises the holy one, Performing great offerings, Great mountains fall as rain, Prophecy at the Buddha's place. And in the commentary on the Gong Dü, "Prophecy Vajra," it says: Body, speech, mind, symbols dissolve, Performing Dharma debates, Proclaiming great Dharma sounds, Nectar falls as rain, Precious jewels fall as rain, Performing great Puja. And in the empowerment words of the Sutra Empowerment, it says: The Buddhas prophesied to the fortunate king, Holding the secret treasury, body, speech, symbols dissolve, Performing Dharma debates, precious jewels fall as rain, Everyone praises knowing the scriptures descend, Offering and prophesying at the Buddha's place. These meanings are the same, and I will explain them in order. The first dream sign is that the Lord of Secrets, Vajrapani, appeared in the sky in front of the palace on the top of Mount Malaya, and blue rays of light emanated from his body, purifying the conceptual obscurations of the beings to be tamed, burning all the world realms and making them disappear. The voice of the teachings and the vehicle resounded like a thousand dragons roaring, making the beings to be tamed