English
The other three bodies merge into the Nirmanakaya, which is the Akanishta of the place. The Akanishta of secrecy and realization is included in it through the practice of the Nirmanakaya path. Fourth, abandoning disputes: If the place where the tantra is spoken, in the self-manifest Sambhogakaya realm, there are no self-continuum beings to be tamed, then there is no need to teach the Dharma; and the mandala of meaning and symbols also does not need to be shown to the beings to be tamed, and does not need to be shown to the mind-emanated body of oneself, because the emanation body has no conceptualization. Then someone might say: Are they both the self-continuum retinue and the emanation? This seems to be not understanding the intent of the difference. Because there are beings to be tamed by the emanation, there is a need to teach the Dharma, because the later Vajrapani has a need to explain. It is not the case that it is shown to the beings to be tamed for the sake of meaning and symbols, but rather the qualities of perfect enjoyment are naturally manifested in the self-manifestation, just like the image appears on the surface of a mirror. Although the emanation body has no conceptualization, it has wisdom, so it listens to and upholds the Dharma. If the emanation body does not have the wisdom of awareness, then there would be the fault of not possessing the wisdom of knowing all things as they are and as many as there are, such as Shakyamuni Buddha and Vajrapani. The scriptures also contradict this: Likewise, in the distinction of mind, the self-manifest victorious mind is complete. And: Especially speaking to the Tathagata himself. And: Likewise, in the compassion of the Dharmadhatu nature empowered wisdom mandala, the self-manifestation is the samadhi image, the illusion, the completely pure manifestation. And so on. In short, the three bodies of the Buddha and the various emanations and realms are inconceivable and immeasurable. The Avatamsaka Sutra says: In a single pore, there are countless realms, with various shapes and differences, and they are not mixed. Therefore, wherever space pervades, the Dharmakaya and Sambhogakaya pervade; wherever sentient beings pervade, the Nirmanakaya and activity pervade, therefore, the realm of the Sugata has no direction or limitation. It should be understood that above this realm, there are other inconceivable and unspeakable realms. Impure appearances are also just one's own appearances, and should be viewed as pure realms.
Chinese
就像太阳和月亮的光芒并非不清净，但应知如盲人未见一般。这个分类是非常困难之处，已被清楚地阐明。第二，持明传承也有两种。持明非人的传承是：导师示现自身化身为三种姓，对天、龙、夜叉三者也传授了传承。文殊菩萨成为智慧的主宰，主要行持深奥方面的利益众生之事，示现见解方面。观世音菩萨成为慈悲的主宰，主要行持以慈爱和悲悯救护方面的利益，示现修持方面。金刚手菩萨成为威力的主宰，主要行持以善巧方便的猛烈方面的利益，因此示现行持方面。有些人认为每一位都示现了见解、修持、行持三者。此外，文殊菩萨具有年轻美妙的身相，与天人们的身心相符而示现，在被称为天界的地方向护方神讲述。他向天界的大梵天宝光讲述，他向天界的大梵天生主、梵天普脱、持髻讲述，他向天界帝释天讲述，他向聚落百万讲述。天人们也持有菩提心，并将成为佛陀的种姓。观世音菩萨具有甘露药的身相，与恶龙的身心相符，向龙王种姓黑格里那讲述。他向龙女玛玛卡都讲述，他向龙女都仓玛讲述，他向龙女意乐讲述，他向聚落百万讲述，如前一样。金刚手菩萨具有威猛可怖的身相，在夜叉的处所，与夜叉的身心相符，向夜叉普贤讲述。他向夜叉名闻护法讲述，他向夜叉聚落百万讲述，如前一样。第二，持明传承在人与非人之间传承：当释迦牟尼佛示现涅槃时，聚集眷属，劝请断除疑惑，眷属中名为持明国王的库扎拉从座位上站起来，提出了五个问题，第一个问题是密咒何时出现。
English
Just as the light of the sun and moon is not impure, but it should be known as if the blind do not see it. This classification is a very difficult point and has been clearly explained. Secondly, there are two lineages of vidyādharas. The non-human lineage of vidyādharas is: The Teacher manifested himself as three lineages, and also transmitted the lineage to the three, gods, nāgas, and yakṣas. Mañjuśrī became the master of wisdom, mainly performing the benefit of beings in the profound aspect, showing the aspect of view. Avalokiteśvara became the master of compassion, mainly performing the benefit of protecting with love and compassion, showing the aspect of practice. Vajrapāṇi became the master of power, mainly performing the benefit of skillful means in the fierce aspect, thus showing the aspect of conduct. Some believe that each one shows all three, view, practice, and conduct. Furthermore, Mañjuśrī, possessing a beautiful youthful form, manifested in accordance with the body and mind of the gods, and in the place called the realm of the gods, he taught the guardians of the directions. He taught the god Brahmā Ratna Odbhava, he taught the god Brahmā Prajāpati, Brahmā Sarvakleśa-vimokṣaṇa, and Jaṭādhara. He taught the god Indra, he taught the assembly of a million. The gods also hold the mind of enlightenment and will become the lineage of the Buddha. Avalokiteśvara, possessing the form of amṛta medicine, in accordance with the body and mind of the venomous nāgas, taught the nāga king Kṛṣṇa of the Gṛhi lineage. He taught the nāginī Māmakī, he taught the nāginī Dul Tsangma, he taught the nāginī Yidong Ga, he taught the assembly of a million, as before. Vajrapāṇi, possessing a fierce and terrifying form, in the abode of the yakṣas, in accordance with the body and mind of the yakṣas, taught the yakṣa Samantabhadra. He taught the yakṣa Yaśas Dharma Protector, he taught the yakṣa assembly of a million, as before. Secondly, the lineage of vidyādharas transmitted between humans and non-humans: When the Buddha Śākyamuni intended to pass into nirvāṇa, he gathered his retinue and urged them to dispel their doubts. From within the retinue, a vidyādhara king named Kujara rose from his seat and asked five questions, the first question being, "When did the secret mantra arise?"
Chinese
作为回答“我”这个问题，一般来说，十二缘起已经预言了疑惑的产生，特别是从明确指示重大预言的方式来看：我从这里消失后，一百一十二年后，在被称为三处天界的地方，将出现一个神圣的教义精华。在赡部洲东方的边境地区，有一个有福之人，出身高贵，名叫扎国王，之前已经显现了预兆。在被称为“强大者”的山顶上，有一个朋友，其生命卑微。金刚手将赐予楞伽的统治者等等。这样预言后，他就涅槃了。此后二十八年，五种神圣血统的人聚集在一起，当世界的导师逝世时，他们悲痛地哭泣。他们都各自凭借神通，在被称为扎霍尔地区的附近，在吉祥金刚手足迹所至的地方，在喜马拉雅山脉中一个叫做“天铁之巅”的地方。山顶上，山羊之王狮子在嬉戏；山脚下，有猛虎的行列；根、茎、树皮、叶子、果实，生长着各种药用植物；山坡上，有一块白色的岩石，像狮子摆出狗的姿势。他们聚集在山顶上，以极其悲伤的声音发出了三次哀嚎，十方诸佛都听到了。大家都恳求秘密之主，秘密之主向五种血统的人显现，即天族中的名声显赫的护世者，龙族中的乔波，夜叉族中的星箭面，罗刹族中的智慧方便者，以及人族中有福的比丘离车毗无垢者。就这样，为五种神圣血统的人转了密咒法轮。当时，罗刹智慧方便者将所有密咒经典汇集成文字和字母，其加持在人间显现。第三，是口耳相传的传承：由于这种加持，扎霍尔地区的阿帕拉塔穆塔的有福国王扎，在喜马拉雅山的东侧，有一个叫做“特里夏阿苏拉”的夜叉洞穴，洞穴的门楣上自然显现出奇妙的图案，洞穴内有一个八角形的宝藏，上面自然显现出日月图案，在那块岩石的顶端
English
In response to the question "I," generally, the twelve links of dependent origination have prophesied the arising of doubt, but especially from the way of clearly indicating the great prophecy: After I disappear from here, one hundred and twelve years from now, in the place known as the three celestial realms, there will appear a sacred essence of the teachings. In the border region of the eastern part of Jambudvipa, there will be a fortunate one, of noble lineage, named King Dza, to whom omens have already appeared. On the peak called "The Powerful One," there will be a friend whose life is humble. Vajrapani will grant to the lord of Lanka and others. Having prophesied thus, he passed into nirvana. Twenty-eight years later, five sacred lineages gathered together, and when the teacher of the world passed away, they wept bitterly. They all, through their respective miraculous powers, near the area called Zahor, in a place where the feet of glorious Vajrapani had trod, on a peak in the Himalayas called "The Summit of Sky Iron." On the summit, the lion, king of mountain goats, was playing; at the foot of the slope, there was a row of fierce tigers; roots, stems, bark, leaves, fruits, various medicinal plants were growing; on the slope, there was a white rock that looked like a lion adopting a dog-like posture. They gathered on the summit, and with extremely distressed voices, they uttered three cries of anguish, which were heard by the Buddhas of the ten directions. Everyone urged the Lord of Secrets, and the Lord of Secrets manifested visibly to the five lineages, namely the renowned protectors of the world among the gods, Jopo among the nagas, Star Arrow Face among the yakshas, Wisdom and Skillful Means among the rakshasas, and the fortunate bhikshu Licchavi the Immaculate among humans. Thus, the wheel of the secret mantra was turned for the five sacred lineages. At that time, the rakshasa Wisdom and Skillful Means compiled all the tantric scriptures into words and letters, and its blessing appeared in the human realm. Third, the transmission through personal hearing: Due to this blessing, the fortunate King Dza of Aparata-Muta in the Zahor region, on the eastern side of the Himalayas, there is a yaksha cave called "Trisha Asura," with wondrous patterns naturally appearing on the lintel of the door, and inside the cave, there is an eight-sided treasure with sun and moon patterns naturally appearing on it, on the top of that rock.
Chinese
在名为迦兰陀迦的，具备不宣扬二谛之道的处所，由于具缘者的前往，而非不具缘者的前往，当安住于该殊胜之处时，当时显现了七种非同寻常的梦兆：第一，吉祥金刚手（梵文：Vajrapāṇi）出现在那座山的山顶，从他的身躯中放射出蓝色的光芒，焚烧了整个世界，使其消失不见。听到了如同千龙轰鸣般的声音。梦见从他的心中显现出一个燃烧的金刚杵，融入国王的心中。太阳放射着光芒，融入头顶。梦见一轮放射着光芒的月亮显现，融入脚底，整个显有和存在都从腹部升起。第二，梦见所有如来都在进行佛法辩论，骑乘着日月，转动法轮，将三有之舵向上扭转。第三，从天空的光芒中，具有黄金心髓的颜色变得浓厚。奇妙的龙吟之声容易听到，悦耳而令人满足。各种珍宝的光芒变得浓厚。珍宝琉璃的光芒落下。照亮显有的闪电闪烁。梦见珍宝之雨明显降下。第四，所有世间的论典都发生了变化。珍宝燃烧的明灯照亮，消除了显有存在的黑暗。降下了甘露药水的河流，净化了所有众生的顽疾。梦见所有众生都在发出“金刚瑜伽母”的声音。第五，从云层中，一个具有各种珍宝光芒的太阳轮燃烧着，从燃烧的中心，一个紫色的珍宝吉祥盒子，内外都清晰可见，从里面掉落出许多用融化的琉璃以自印形式写在金书上的经卷，如同流星坠落般。第六，梦见从那些经卷中涌现出许多菩萨，以及无数持明者天神和天女，他们宣扬功德，进行供养和赞颂。第七，从天空的云层中传来预言的声音：你，具备善业和福分，被诸佛授记将会出现，拥有巨大福德的网，将如何示现化身？
English
At the place called Kalandaka, which possesses the means to not proclaim the two truths, due to the arrival of those with fortune, and not the arrival of those without, when residing in that special place, at that time, seven extraordinary dream signs appeared: First, glorious Vajrapani appeared on the summit of that mountain, and from his body emanated blue light, burning the entire world, making it disappear. The sound of a thousand dragons roaring was heard. He dreamed that a burning vajra emerged from his heart and dissolved into the king's heart. The sun, blazing with light, dissolved into the crown of his head. He dreamed that a moon, blazing with light, appeared and dissolved into the soles of his feet, and all of existence and phenomena floated from his belly. Second, he dreamed that all the Tathagatas were engaged in Dharma debates, riding on the sun and moon, turning the wheel of Dharma, and turning the rudder of the three realms upwards. Third, from the light of the sky, the color of the golden essence became thick. The wondrous sound of dragons was easy to hear, pleasant, and satisfying. The haze of various jewels thickened. The light of lapis lazuli jewels fell. The lightning that illuminates existence flashed. He dreamed that a rain of jewels visibly fell. Fourth, all the worldly treatises changed. The burning lamp of jewels blazed, dispelling the darkness of existence. A stream of nectar medicine arose, purifying the ailments of all beings. He dreamed that all beings were proclaiming the sound "Vajrayogini." Fifth, from within the clouds, a sun mandala with various jewel-like rays of light blazed, and from the center of the blazing light, a purple jewel auspicious box, with light, clear inside and out, from within which many golden books written with molten lapis lazuli in the form of self-seals fell like shooting stars to the ground. Sixth, he dreamed that from those books emerged many Bodhisattvas, and countless Vidyadhara gods and goddesses, proclaiming virtues, making offerings and reciting praises. Seventh, from the clouds in the sky came a voice of prophecy: You, who are richly endowed with karma and fortune, and have been prophesied by the Buddhas to appear, O great network of merit, how will you manifest as an emanation?