English
Whatever can be measured by me and those like me is karma, because it leads to wrong views. As it is said in the Ornament of the Sutras: If one doubts the form of the ignorant, what need is there to mention the Dharma that causes doubt? Therefore, there is no fault in remaining neutral. As it is said in the Commentary on Valid Cognition: Because it is not seen, it does not mean it does not exist. Etc. Therefore, the true Dharma is what the Buddha spoke, and one should not think that the emanation body does not have a past and does not exist now, but should always generate faith. Because he may clarify the Sutras and Tantras that have not been heard before, do not slander. Whatever Dharma leads to the path of liberation and shows how to abandon samsara, all of that should be regarded as the authoritative words of the Buddha. As it is said in the Uttaratantra: In the three realms, whatever speech abandons afflictions, whatever praises the qualities of peace, that is the speech of the sage, and anything contrary to that is not. The Buddha always abides and benefits sentient beings. Even if the blessings of the teachings come from mountains, trees, lotuses, wish-fulfilling trees, men, women, girls, birds, deer, etc., and sounds of various Dharma terms arise, if there are such teachings, do not wrongly think that they existed in the past and cannot exist now, because blessings may occur. Therefore, whatever you have faith in, hold it as supreme and make it your Yidam, but never slander others. In the Nyingma Secret Mantras, some of the Great Perfection teachings, such as those spoken in the three divine realms and Akanishta, were compiled into words by the Lord of Secrets, Vajrapani, and Vajrasattva, etc., written on golden tablets with molten lapis lazuli, sealed with seals, and hidden in the sky of the seven powers of awareness. So, how did these Tantras that were spoken in this way descend to the human realm? Some Tantras appeared for the benefit of King Indrabodhi; some Tantras fell like rain of scriptures on the roof of King Ja; some Tantras came from the human realm; some Tantras came through the realms of yakshas, rakshasas, and yamas; some Tantras came from the peak of the Himalayas for the benefit of those who have the meaning of purification; some Tantras came from the realm of Akanishta, passing through the ocean islands.
Chinese
因此，有些续是从空行母的处所传来。那么，以前世尊住在瞻部洲的时候，神通化现的声闻们从这个洲前往其他地方，在天空中出现道路，被国王看见了。国王询问侍从们这是什么，他们回答说：“这是如来的眷属，化现的声闻们前往其他洲。”国王问：“在天空中行走，这般景象是谁的神力？”他们回答说：“是佛陀的神力。”国王说：“如来是谁？佛陀又是谁？”他们回答说：“如来佛陀世尊释迦牟尼，现在和眷属阿罗汉们一起住在鹫峰山等处。”国王下令说：“把那样的人请到我的宫殿来。”于是，世尊和眷属阿罗汉们被请来，安置在伞盖之下。国王问道：“善逝的力量和无畏等伟大的功德是从哪里来的？”世尊回答说：“是从积累各种难行的善行而来。”国王请求说：“我也想那样修行，请允许。”世尊说：“那样很好。舍弃王子和妃子，出家修行，成就六度。”国王说：“我不能那样做，请传授和妃子一起获得菩提的法。”就在那一瞬间，显现了六种姓的坛城，并进行了灌顶。嘱咐吉祥金刚手说：“领会过去诸佛的意旨，时机成熟时就说出来。”因此，为了弟子的利益，宣说了通达诸佛平等结合的十种续。之后，国王领悟了五部续的意义并进行修持，和十万眷属一起获得了持明者的地位，将诀窍传给了狗的堪布。在《密集金刚》的历史中说，其他和上面一样。就在那一瞬间，导师示现金刚持的形象，前往色究竟天宣说了《密集金刚》。也有这样说的。
English
Thus, some tantras were transmitted from the abodes of the Dakinis. So, how did it happen that in the past, when the Bhagavan was residing in Jambudvipa, the emanation Shravakas endowed with miraculous powers departed from this continent to other places? A path appeared in the sky, and King Gati saw it. He asked his attendants what it was. They replied, "These are the retinue of the Tathagata, the emanation Shravakas, departing to other continents." The king asked, "Whose power is it that allows such movement in the sky?" They replied, "It is the power of the Buddha." The king said, "Who is the Tathagata? Who is the Buddha?" They replied, "The Tathagata, the Buddha, the Bhagavan Shakyamuni, is now residing with his retinue of Arhats at places such as Vulture Peak Mountain." The king commanded, "Invite such a being to my palace." Thus, the Bhagavan, along with his retinue of Arhats, was invited and placed under a canopy. The king asked, "From where do these great qualities, such as the power and fearlessness of the Sugata, arise?" The Bhagavan replied, "They arise from accumulating various difficult collections of merit." The king requested, "I also wish to practice in the same way, please grant me permission." The Bhagavan said, "That is excellent. Renounce your sons and consorts, go forth, and accomplish the six perfections." The king said, "I cannot do that. Please teach me a Dharma by which I can attain enlightenment together with my consorts." At that very moment, he manifested the mandala of the six lineages and bestowed empowerment. He instructed the glorious Vajrapani, saying, "Realize the intention of the Buddhas of the past, and speak when the time is right." Thus, for the sake of the disciples, he taught the ten tantras that realize the equal union of all Buddhas. Then, the king understood the meaning of the five classes of tantras and practiced them. Together with a retinue of a hundred thousand, he attained the stage of Vidyadhara and entrusted the instructions to the dog's Khenpo. In the history of the Guhyasamaja, it says that the rest is as above. In that very instant, the teacher manifested in the form of Vajradhara, went to Akanishta, and taught the Guhyasamaja. So it is said.
Chinese
然后，关于因陀罗菩提，据说他是第一位怙主，并非邬金地区的国王。另一种说法是，在伟大的因陀罗菩提之子，名为扎国王的统治时期，在扎霍尔地区有一座险峻的山，名为马拉雅山。这座山的顶峰有兽中之王狮子的嬉戏之地，山脚下有猛兽老虎的巢穴，山腰有白色的岩石，像狮子跳向天空。山上生长着各种结满果实的树木。山的东面有一个名为克里夏阿努达拉的岩洞，洞口有奇特的天然图画。八角形的白色宝珠，日月的光辉自然显现，顶端有卡兰达卡鸟的巢穴，根部有甘露泉，前面有各种鲜花的花园，树的枝干向四面八方伸展，能免除四季的灾害，树的果实变成了药，吃了能消除各种疾病。山腰有一座三层楼的城堡，幸运的扎国王就住在中间的房间里。那时，佛陀涅槃后二十八年，在神变月的吉祥之日，出现了各种奇特的征兆。国王和他的随从们摆设了盛大的供品，那晚，宫殿和城市，以及燃烧着火焰的山顶，都被光明照亮了。之后，善逝的慈悲，传教密宗法轮的时机已经成熟，伟大的秘密主，金刚手菩萨显现，与五种圣族眷属，即声名远扬的至尊守护者、龙王觉沃、夜叉星箭面、罗刹智慧方便、以及人中的幸运者离查维无垢者等五者聚集，转动了金刚乘的法轮，罗刹智慧方便将之记录下来，并赐予了加持。那时，扎国王梦见了七种征兆，如前所述。之后，他的父亲长臂国王和母亲毛衣女认为，名为库库拉扎的比丘非常聪明，是因陀罗菩提国王的弟子，于是心想，大象的
English
Then, regarding Indrabodhi, it is said that he was the first protector and not the king of the Ugyen region. Another saying is that during the reign of the great Indrabodhi's son, King Dza, in the Zahor region, there was a steep mountain called Malaya Mountain. The summit of this mountain had the play area of the king of beasts, the lion; at the foot of the mountain was the den of the ferocious tiger; on the mountainside were white rocks resembling a lion leaping into the sky. Various fruit-bearing trees grew on the mountain. To the east of the mountain was a cave called Krisha Anuttara, with strange natural paintings at its entrance. An eight-sided white jewel, the radiance of the sun and moon naturally appeared, and at the top was the nest of the Kalantaka bird. At the base was a nectar spring, and in front was a garden of various flowers. The branches of the tree spread in all directions, protecting from the harms of the four seasons. The fruit of the tree became medicine, and eating it could eliminate various diseases. On the mountainside was a three-story castle, and the fortunate King Dza resided in the middle room. At that time, twenty-eight years after the Buddha's Nirvana, on the auspicious day of the month of great miracles, various wondrous omens appeared. The king and his entourage arranged grand offerings, and that night, the palace and city, as well as the mountain peak blazing with flames, were filled with light. After that, the compassion of the Sugata, the time had come to turn the wheel of Dharma of the secret mantra teachings. The great lord of secrets, Vajrapani, manifested, and with the five holy family retinues, namely the renowned supreme protector, the Naga King Jokpo, the Yaksha Star Arrow Face, the Rakshasa Wisdom Skillful, and the fortunate Licchavi Immaculate among humans, these five gathered and turned the wheel of Dharma of the Vajrayana. The Rakshasa Wisdom Skillful recorded it and bestowed blessings. At that time, King Dza dreamed of seven omens, as mentioned above. After that, his father, King Long-Arm, and his mother, the Woman in Hair Clothes, thought that the monk named Kukkuraja was very intelligent and was a disciple of King Indrabodhi, so they thought, the elephant's
Chinese
用牲畜驮着送给库库拉札大师，请他解说经义。那位大师起初也不明白，这样说道：圣者您的慈悲真小，我自己的业缘真差，密续连一个字也不懂。说完，便用肢体捶打地面。当晚，梦中吉祥金刚萨埵亲自显现，说道：种姓之子，在心未平静之前，要生起欢喜，并按照你所理解的经文去修持。之后，天亮后他翻阅经卷，通达了吉祥秘密藏续中的金刚萨埵现身品。按照那部经的仪轨修持后，亲眼见到了吉祥金刚萨埵及其坛城，说道：种姓之子，你想要什么悉地？他请求三种悉地：通达这些经卷的意义，成办一切众生的利益，最终成就无上菩提。金刚萨埵说：如你所愿。说完便隐身不见了。之后，大导师库库拉札查看那些经卷，通达了一切词句和意义，并将密续分为十八部。一种说法是如上所述。这些降临的方式与后来的翻译相符，吉祥胜乐轮续的后续经文中说：薄伽梵在涅槃之际，文殊师利请问：善逝的教法是否仅限于此？佛陀回答说：我涅槃之后一百一十二年，教法的心髓，一位具足善缘、殊胜的人，名为国王札者，将因具足慈悲的加持，由金刚手来宣说。还有，秘密藏续的后续经文中说：暂时，一位具足法器的人，他的名字叫国王札，将因金刚手菩萨的力量而显现。此外，大经中说：在人类居住的世间界，四大部洲中的赡部洲，有一座名为猛烈的山，是调伏夜叉的处所，是持法种姓的修行地。经续中多有这样的记载。关于其来源是人间的，在《大集会续》中这样说：降临于人间。
English
Having loaded it onto animals, they sent it to Master Kukkuraja and asked him to explain the meaning. That master also did not understand it at first and said this: "The noble one's compassion is so small, my own karmic connections are so poor, I do not understand even a single word of the tantra." Having said this, he struck the ground with his limbs. That night, in a dream, glorious Vajrasattva himself showed his face and said: "Son of the lineage, before your mind is calmed, generate joy and practice according to the teachings you understand." Then, after dawn, he looked at the scriptures and understood the chapter on the vision of Vajrasattva in the glorious Guhyagarbha Tantra. Having practiced according to that scripture, he saw the face of glorious Vajrasattva together with his mandala, and he said: "Son of the lineage, what siddhis do you desire?" He requested three kinds of siddhis: to understand the meaning of these scriptures, to accomplish the benefit of all beings, and finally to achieve unsurpassed enlightenment. Vajrasattva said: "May it be so." Having said this, he disappeared. After that, the great master Kukkuraja looked at those scriptures and understood all the words and meanings, and it is said that he divided the tantras into eighteen sections. One explanation is as above. These ways of descending are consistent with later translations, as it says in the later tantra of the glorious Chakrasamvara Tantra: When the Bhagavan was about to pass into nirvana, Manjushri asked: "Is the Sugata's teaching limited to this?" The Buddha replied: "One hundred and twelve years after my nirvana, the essence of the teachings, a fortunate and supreme person, named King Ja, through the blessing of compassion, will be taught by Vajrapani." Also, in the later tantra of the Guhyagarbha Tantra it says: "For a while, a person who is a suitable vessel, his name will be King Ja, will appear through the power of Vajrapani." Furthermore, in the Great Sutra it says: "In the world realm of human habitation, in Jambudvipa among the four continents, there is a mountain called Fierce, which is the place for subduing yakshas, it is the practice place of the Dharma-holding lineage." There are many such records in the sutras and tantras. Regarding its origin from the human realm, it says in the Tathasamgraha Tantra: "Having descended into the land of humans."