English
It is the tantra of great abundance. Among them, the generation stage is Mahāyoga, the completion stage is Anuyoga, and the Great Perfection is Atiyoga, there are three. Divided into three types of generation and completion stages. As it is said in the scriptures, initially there were eighteen categories of tantras. The first three of the eighteen great tantras are: Guhyasamāja, Candra Guhyatilaka, and Buddha Samayoga, which are called the Body, Speech, and Mind Tantras. The mandala of Heruka of Samayoga is authentic and without error. The tradition of teaching these has not declined to this day. In the general establishment of tantras by Paṇchen Thams-cad mkhyen-pa Bu-ston, in the chapter on Vajrahāsa, in the commentary on Vajrahāsa Guhyasamāja, many quotes from the Guhyagarbha Tantra are cited. The commentary on the Uttaratantra was composed by Acarya Viśvāmitra, and Acarya Śatavajrastambha also cited many quotes from the Guhyagarbha in the commentary on Samayoga. These commentaries are also regarded as authoritative in the Tanjur catalog of Paṇchen Thams-cad mkhyen-pa Bu-ston. Jo-bo-rje said in the auto-commentary of the Lamp for the Path: If one wishes to practice the secret mantra vehicle such as the Kriyātantra, one should not rely solely on the initiation of the teacher, i.e., the vase initiation, and the generation of aspirational and engaging bodhicitta. Because the secret mantra itself will arise. As it is said in the scriptures: If the teacher is not pleased, and the initiations are not obtained, listening and other efforts will be fruitless. And again, as it is said in the scriptures: Without initiation and permission, one can also take the secret mantra oneself. These two quoted sentences are from the Guhyagarbha Tantra. Tharpa Lotsāwa translated the later part of the Guhyagarbha Tantra. In Samye Monastery, a Sanskrit version of the Guhyagarbha came into the hands of Kache Panchen, and then passed to Taton Ziji. Later, Shag Gad Lotsāwa obtained this Sanskrit version and gave it to Bhagavan Rel Zhi for translation and revision, and he composed the treatise "The Ornament of Guhyagarbha Practice." At that time, the letter written by Shag Gad Lotsāwa to Bhagavan Rel Zhi said: ༈ In this cool land, those who hold the scriptures, within
Chinese
如圆满的氐宿星，从各方面都极其美丽，大学者薄伽梵热罗扎胜利！禀告尊前：说是抄写并寄送秘密藏续的梵文版本。那部梵文版本是用瓦尔图字体在贝叶上书写的，非常精美。由于年代久远，有些字迹已经磨损。从第九品开始，甚至缺失了一张贝叶。结尾也不完整。然而，第二十二品完成后，还有两品未翻译，接近完成。即使这样，也不清楚完成了多少。这两品如果加以校对，或许能理解一些，但没有进行校对。有些地方稍微校对过，但也有错误，所以请好好修正那些错误，并请好好翻译这两品。此外，没有进行连接，并且偈颂没有写上句号，这些都按照梵文版本的样子书写。也进行了校对。愿我能遇到一切续部的精华吉祥密集，以及无二大续如此之类和其他甚深续部和大乘佛法，并如理修持！如是说。薄伽梵热罗扎说：在清净之地的上方，在令人愉悦的奥明，普贤金刚萨埵所说的教诲，由于没有找到续部之王秘密藏的梵文版本，所以在雪山之中被称为“藏地所造”。薄伽梵热罗扎仔细寻找梵文版本后，向持有此经典的持明者们展示。班智达大比瓦米扎等，请参考经典的修法，秘密藏的修法。由于精通梵藏两地，这部经典没有找到，如同如意珍宝。佛陀秘密比瓦米扎，造了与秘密藏续相符的注释。舍弃这两者而随意讲解的人，是智慧败坏的自性，是欺骗。由于没有见到麻仁昂仲的论著，所以被称为不知道昂仲的经文界限。想要了解昂仲的持明者们，请来到公正之心的我这里。如是说并使之弘扬。大尊者后来在桑耶寺看到了梵文版本，尊者看到了以前没有见过的许多梵文版本。对于这个密咒，没有人类知道，空行母们也在空中建造宫殿
English
Like the full lunar mansion of Krittika, utterly beautiful in every way, may the great scholar, Bhagavan Relgra, be victorious! I report to your presence: It was said to write and send the Sanskrit version of the Guhyagarbha Tantra. That version was written in the Vartu script on palm leaves, and it was very beautiful. Because it was from an earlier time, some of the letters have been erased. From the ninth chapter onwards, even one palm leaf is missing. The ending is also incomplete. However, after the twenty-second chapter is completed, there are two untranslated chapters that are close to completion. Even so, it is not known how much has been completed. I thought that if I proofread these two, I might understand something, but I did not proofread them. Even in these places where I have proofread a little, there are mistakes, so please correct those mistakes well, and please translate these two well. In addition, the connections have not been made, and the punctuation marks have not been written in the verses, so they have been written as they are in the Sanskrit version. I have also done proofreading. May I meet the essence of all tantras, the glorious Samputa, and other profound tantras and Mahayana teachings like this great tantra without separation, and may I practice them properly! Thus it is said. Bhagavan Relgra said: In the delightful Ogmin above the pure realm, the teachings spoken by Kunsang Vajrasattva, because the Sanskrit version of the king of tantras, the Guhyagarbha, was not found, it is known in this land of snow mountains as "made by Tibet." Bhagavan Relgra carefully searched for the Sanskrit version and showed it to the mantra holders who uphold this text. Pandita Mahabishwamitra and others, please refer to the practice of the text, the practice of the Guhyagarbha. Because he was well-versed in both Sanskrit and Tibetan, this text was not found, like a wish-fulfilling jewel. Buddha Guhya Bishwamitra made a commentary that is in accordance with the Guhyagarbha Tantra. Those who abandon these two and explain them arbitrarily are of the nature of corrupted wisdom and are deceptive. Because the treatise of Ma Rin Angdruk was not seen, it is said that they do not know the boundaries of the Angdruk text. Those mantra holders who wish to understand Angdruk, please come to me, who have an impartial mind. Thus he spoke and made it flourish. The great Lord Atisha later saw the Sanskrit versions in Samye. Atisha saw many Sanskrit versions that he had not seen before. For this secret mantra, no human knows it, and even the dakinis are building palaces in the sky.
Chinese
即使打开无数法门，宣说了众多续部，这些续部也不存在。您说大乘密法有无边显现之理，这让您感到心满意足。您对吐蕃国王表示赞赏，并说吐蕃的佛法兴盛时期，印度也没有出现过。您说印度曾三次遭受火灾，经典有所残缺。您说这里有很多印度没有的范本，然后开始寻找，进行誊写，并送往印度。莲花生大师曾前往天空，与天神和龙族交流。吉祥室利楞伽将所有续部迎请到桑耶寺，印度人说藏族人比印度人多。这些都出现在阿底峡尊者的传记中。那么，这些续部是如何兴盛起来的呢？在《教诫部类国王经》中说：对因的信仰是因之法的，法轮被彻底转动之后，金刚乘的近道，未来将会出现。还有，在宁玛派的《经部意趣授记》中说：在赡洲东南方向，会出现一位有福之人，名声显赫。一位名为国王札的人，将被金刚手菩萨教导。还有，在新密法中，在《吉祥胜乐轮根本续后分》中说：我从这里隐没之后，二十八年后，将出现殊胜的佛法精髓，被称为三处天界。在赡洲东南方向，在名为吉祥的山上，以慈悲相应的加持力，国王，如果国王是擦，那么就不能解释为札，如果这样想，擦和札两个字的发音相同，札迪是散乱的意思。在《卡拉帕》中说：擦度纳是散乱的。对于名为擦的人，金刚手菩萨会显现。那些有福之人，将会证得无上菩提。对于他们，要永远恭敬。正如所说的那样，降临到国王札身上，然后逐渐兴盛。在《般若波罗蜜多一百五十颂释》中说：如果讲述这部经典的来历，以前佛陀在人间住了八十年的时候，萨瓦布达萨玛瑜伽和古赫亚萨玛札等调伏，并且成为那些乘的法器，因为在赡部洲的人间没有，所以四大天王和三十三天以及兜率天
English
Even if countless doors are opened and many tantras are taught, these are not present. You said that the Great Vehicle Secret Mantra has the reason for endless manifestation, which made you feel satisfied. You praised the Tibetan king and said that such a flourishing period of Tibetan Buddhism had not occurred in India either. You said that India had suffered three fires, and the scriptures were incomplete. You said that there were many copies here that were not available in India, and then you started searching, copying them, and sending them to India. Guru Rinpoche went to the sky and communicated with gods and nagas. The glorious Shrilenta invited all the tantras to Samye Monastery, and the Indians said that there were more Tibetans than Indians. These all appear in the biography of Atisha. So, how did these tantras flourish? In the Sutra of the King of Instructions, it says: Faith in the cause is the cause of the Dharma, after the wheel is completely turned, the near path of Vajrayana will appear in the future. Also, in the Nyingma school's Prophecy of Sutra Intentions, it says: In the southeast direction of Jambudvipa, there will appear a blessed person with great fame. A person named King Dza will be taught by Vajrapani. Also, in the New Tantra, in the latter part of the Glorious Chakrasamvara Root Tantra, it says: After I disappear from here, twenty-eight years later, the essence of the sacred Dharma will appear, known as the three heavenly realms. In the southeast direction of Jambudvipa, on the mountain called Glorious, with the blessing power corresponding to compassion, the king, if the king is Tsa, then it cannot be explained as Dza, if you think so, the pronunciation of the two words Tsa and Dza is the same, and Dzadi means scattered. In the Kalapa it says: Tsaduna is scattered. For the person named Tsa, Vajrapani will appear. Those blessed people will attain unsurpassed Bodhi. For them, always be respectful. As it is said, it descended on King Dza, and then gradually flourished. In the commentary on the One Hundred and Fifty Verses of the Perfection of Wisdom Sutra, it says: If you tell the origin of this scripture, when the Buddha lived in the human realm for eighty years, Sarvabuddhasamayoga and Guhyasamaja and others subdued, and became the vessels of those vehicles, because they were not in the human realm of Jambudvipa, so the Four Great Kings and the Thirty-three and Tushita
Chinese
在这些地方，诸天和贤劫的菩萨等成为法器，那时，经部就住在那里。后来，在释迦牟尼佛涅槃之后，扎霍尔国王及其眷属对佛法产生了极大的信仰，他们成为了那个乘的所化之机和法器，于是，萨瓦布达萨玛瑜伽（藏文：སརྦ་བུདྡྷ་ས་མ་ཡོ་ག་，梵文天城体：सर्व बुद्ध सम योग，梵文罗马拟音：sarva buddha sama yoga，汉语字面意思：一切佛平等瑜伽）等十八部大经，在金刚手菩萨的加持下，来到了扎霍尔地区。扎霍尔国王因陀罗菩提在阅读这些经部时，无法理解其中的含义。由于前世业力的影响，他获得了神通，于是他看到，在国家的中心，在马拉瓦地区，阿阇黎古古拉札每天为一千只狗说法，每晚都与这些狗进行誓言的享用，有一位以狗为上师的人住在那里，他成为了那个乘的法器，也像是我的所化之机。国王派遣使者去邀请那位上师前来。那位上师也因前世业力的影响，具备了五种神通，他观察到，那位国王是否会成为我的所化，是否会成为那些经部的法器。他观察到，他也会成为我的所化，我也会成为经部的法器，国王的疑惑也会消除。然而，如果不先阅读那些经部，国王的疑惑就无法消除，那就不太好了，于是他回复使者说：‘我想先阅读那些经部，请把它们送来。’于是，那些经部被送来，他阅读时，却找不到头绪。他立刻倒地，呼喊道：‘我无依无靠啊！我无救无助啊！’这时，吉祥金刚萨埵显现，问道：‘你想要什么？’他回答说：‘我希望仅仅通过阅读就能理解这部甚深经部。’金刚萨埵回答说：‘如你所愿。’之后，萨瓦布达萨玛瑜伽（藏文：སརྦ་བུདྡྷ་ས་མ་ཡོ་ག་，梵文天城体：सर्व बुद्ध सम योग，梵文罗马拟音：sarva buddha sama yoga，汉语字面意思：一切佛平等瑜伽）等的经卷，在没有打开的情况下，其中的含义也清晰地显现在他的心中。之后，那位上师前往扎霍尔地区，为国王及其眷属讲解了这些佛法。吉祥金刚萨埵授记说，国王及其眷属都将进入金刚界坛城。
English
In those places, gods and Bodhisattvas of the Good Kalpa and others became vessels, and at that time, the Sutra resided there. Later, after the Buddha Shakyamuni passed into Nirvana, the King of Zahor and his retinue developed great faith in the Dharma, and they became the disciples and vessels of that vehicle. Then, the eighteen great Sutras, including Sarva Buddha Sama Yoga (藏文：སརྦ་བུདྡྷ་ས་མ་ཡོ་ག་，梵文天城体：सर्व बुद्ध सम योग，梵文罗马拟音：sarva buddha sama yoga，汉语字面意思：Yoga of Equality of All Buddhas), blessed by Vajrapani, went to the land of Zahor. When the King of Zahor, Indrabhuti, read those Sutras, he could not understand their meaning. Due to the power of his past karma, he attained clairvoyance, and he saw that in the center of the country, in the Malawa region, Acharya Kukkuraja was teaching Dharma to a thousand dogs every day, and every night he was enjoying the samaya with those dogs. There was a teacher who had dogs as his guru, and he had become a vessel of that vehicle, and it seemed that he was also my disciple. The king sent a messenger to invite that teacher to come. That teacher also possessed five kinds of clairvoyance due to the power of his past karma, and he observed whether that king would become his disciple or not, and whether he would become a vessel of those Sutras or not. He observed that he would also become his disciple, and he would also become a vessel of the Sutras, and the king's doubts would also be dispelled. However, if he did not read those Sutras first, the king's doubts would not be dispelled, which would not be good. So he replied to the messenger: 'I would like to read those Sutras first, please send them here.' Then, those Sutras were sent to him, and when he read them, he could not find the beginning or the end. He immediately fell to the ground and cried out: 'I am helpless! I am without refuge!' At that moment, glorious Vajrasattva appeared and asked: 'What do you want?' He replied: 'I wish to understand this profound Sutra simply by reading it.' Vajrasattva replied: 'So be it.' Then, without opening the volumes of Sarva Buddha Sama Yoga (藏文：སརྦ་བུདྡྷ་ས་མ་ཡོ་ག་，梵文天城体：सर्व बुद्ध सम योग，梵文罗马拟音：sarva buddha sama yoga，汉语字面意思：Yoga of Equality of All Buddhas) and others, their meaning became clearly manifest in his mind. After that, that teacher went to the land of Zahor and explained those Dharmas to the king and his retinue. Glorious Vajrasattva prophesied that the king and his retinue would all enter the Vajradhatu mandala.