English
Called Tredchen. Each one will cause all the teachings to become the near cause of destruction. This first dark age, in the western part of Jambudvipa, a king with six fingers, protruding front teeth and blue in color. On the elbow of his right hand, there is a black mole, shaped like a scorpion, extremely terrifying. This will cause the Buddha's teachings to fall into darkness, lasting for sixty years. After that, the auspicious one will first take power, after three thousand and some years, again in the northern face of Jambudvipa, on the peak of a glorious mountain, an ascetic in appearance but lacking compassion. On the right side, there are two ears, the eyes are triangular, the lower part covering upwards. These ones will argue about the heretical sects, causing sixty years of darkness. After that, one called the god of happiness, will flourish for a hundred years. After that, in the northeast of Jambudvipa, at the source of the river Rabme, a king whose body is full of merit, with only one eye, limbs that are coarse and a body that is strong. Adorned with hips and arts. He will destroy religious activities, causing the teachings to decline for sixty years. Here, it will shift from the west to elsewhere. After that, an image of a Pratyekabuddha, will arise from Vajrasana (Bodh Gaya) towards the west. He will cause the sacred teachings to last for one hundred and twenty years. After that, in the center of Jambudvipa, in a city called Golden City, an elder with two tips on his tongue, a small stature and short limbs. He will argue about sects and hold weapons. His appearance will also cause darkness, lasting for sixty years. After that, in the eastern part of Jambudvipa, on the right bank of the river Lokita, one called the Auspicious Lion, will exist for one thousand four hundred years. Then again in the center of Jambudvipa, on the banks of the great river Ganga, a king's son, whose arms are the color of melted butter, ordained as a monk, four fingers in height. His appearance will also cause darkness, lasting for sixty years. After that, in the Kamala's Shila temple, the master there is the young protector. He will exist for one thousand years. After that, in the south of Jambudvipa, in a city called Brahma Continent, a commoner caste person, with the head of a lion. This person, from three months after birth, to sixty years will
Chinese
变成黑暗。 在那之后， 在鹫峰山上， 僧人美颜童子， 住世五百五十年。 在那之后，赡洲（南赡部洲）边境， 名为喀切（克什米尔）的地方， 在有声音的城市里， 生出鸟身人面的， 恶劣种姓之中。 此人生出十年后， 六十年变为黑暗。 在那之后，赡洲（南赡部洲）的， 从中央向东五由旬， 僧人释迦自在者， 此人十年之间， 如灯火般燃烧。 如是七个次第， 在赡部洲（南赡部洲）兴盛衰败。 如是说。如此兴盛衰败七次圆满，在寿命十岁之下，直到中间的角落，教法的化身三者不住于此地。 从这里降到南方名为美饰庄严的刹土，以七次兴衰结束该刹土的事业之时，就是此世界空虚之时。三者又转移到北方名为广大救护的世界，被莲花庄严佛所执持，做了七次兴衰之后，转移到西方名为顶髻妙音的世界，被坏劫佛所执持，以七个百千年中兴盛衰败的方式住世之后，该刹土和金刚持所建立的，存在于大梵天劫中的所有刹土的 所有众生都解脱到原始之地。金刚持所建立的大梵天劫，包括器情世界都空虚，变成一个虚空，安住八十五个劫。教法的化身三者，是金刚持的伟大事业圆满，自灭于法性寂静的虚空之中，不再显现。 之后，众生又从虚空中以显现和化身建立大梵天，在六百万劫中，当调伏者的导师为了调伏所化现的众生而出现时，从普贤王如来的加持中，教法的化身三者自然而然地，没有兴衰地利益有情，如《声应成续》中所说：从那之后，转移到名为美饰庄严的 刹土中，在寿命十岁之下，不住于此地，在那里显现。如是兴盛衰败圆满之后，此殊胜教法的心髓，在广大之
English
becomes dark. After that, On Vulture Peak Mountain, The monk Beautifying Youth, Will reside for five hundred and fifty years. After that, at the border of Jambudvipa, In a place called Kashmir, In a city with sound, One with a bird's body and a human face, Will be born among evil lineages. Ten years after this one is born, Sixty years will become dark. After that, in Jambudvipa, Five leagues east from the center, The monk Shakya Zika, This one, for ten years, Will be like a burning lamp. Thus, in seven stages, There will be rise and fall in Jambudvipa. So it is said. Thus, after seven cycles of rise and fall are completed, and when the lifespan is below ten years, the three incarnations of the teachings will not remain in this realm. From here, they will descend to the southern realm called Adorned Beauty, and when the activity of that realm is completed with seven rises and falls, it will be the time when this world is empty. Again, the three will transfer to the northern world called Vast Protection, held by the Buddha Utpala Flower Beauty, and after seven rises and falls, they will transfer to the western world called Crown Jewel Melody, held by the Buddha Destroyer of Samsara, and after residing in the manner of seven rises and falls for seven hundred thousand years, all beings of that realm and all the realms established by Vajradhara in the Great Brahma Kalpa Will be liberated into the primordial ground. The Great Brahma Kalpa established by Vajradhara, including the container and its contents, will be empty, becoming one space, and will remain for eighty-five kalpas. The three incarnations of the teachings are that the great activity of Vajradhara is completed, and they naturally dissolve into the peaceful sphere of Dharma nature, becoming invisible. Then, again, beings will establish the Great Brahma from appearance and emanation from space, and when the teacher who tames appears to tame the appearances of those to be tamed in six million kalpas, from the blessings of Samantabhadra, the three incarnations of the teachings will naturally and without rise and fall benefit sentient beings, as it is said in the Sutra of Sound Transformation: After that, transferring to the Realm called Adorned Beauty, when the lifespan is below ten years, they will not remain here, but will appear there. Thus, after the completion of rise and fall, this essence of the sacred teachings, in the vast
Chinese
在可调伏的世间里，以名为莲花美者的，导师佛陀薄伽梵，在带来安乐的楼阁中，与五千眷属一起，一切都是大菩萨，获得不生之法的堪忍，唯有具足善心者出现。当那位导师降临时，以其调伏了邪见者们， 此殊胜教法，将住立五千个千年中，作为教法之精华。之后又如先前一样，以七个次第而兴衰。其后，在顶髻妙音具足的，广阔的世间界中，导师无边摧毁轮回者，眷属有一百七十五，一切都是阿罗汉，漏尽者，已作当做，已舍弃重担者。其也使教法之精华，住立七百万年。以先前力量的次第，如是住立七次后，在八十五劫中，诸法融入佛身，无论在何处世间界，佛之教法皆不住立。之后在下方的世间，六十六亿劫中，佛之教法长久以来，在此不会有兴衰，是成熟有情们。如是说。彼者，佛之教法有真实和影像二者，影像者，由有情的意乐和导师的加持，遍布六道任何之处。真实的教法有三者，法身和报身之教法二者，导师的自显清净界，法界宫殿和光明炽盛庄严二者中，是常恒不断的范围。化身之教法有共同的经和续之 次第，和不共同的大密决定之殊胜乘二者，除了具足殊胜福德的天人和人类的处所外，没有其他，因为空行母们也在天人的处所中。此大密决定者，与教法之三根本真实相遇者，无疑能不费力地解脱。从语之化身文字中，在任何教法中，以与佛陀降临时身色相应的颜色书写，放入珍宝匣中，放在左腋下
English
In the world to be tamed, the teacher, the Buddha Bhagavan, named "Lotus Beauty," in a palace that brings happiness, together with five thousand retinue, all of whom are great Bodhisattvas, having obtained forbearance of the unarisen Dharma, only those with virtuous minds appear. When that teacher arrives, he subdues those with wrong views, This supreme Dharma will abide for five thousand thousand years, as the essence of the Dharma. Then again, as before, it will rise and decline in seven stages. Thereafter, in the vast realm of the world with the melodious sound of the crown of hair, the teacher, the endless destroyer of samsara, has a retinue of one hundred and seventy-five, all of whom are Arhats, exhausters of defilements, who have done what needs to be done and abandoned the burden. He also causes the essence of the Dharma to abide for seven million years. By the order of the previous power, after abiding in this way seven times, in eighty-five kalpas, all Dharmas dissolve into the body of the Buddha, and in no world realm does the Buddha's Dharma abide. Then, in the lower world, for sixty-six billion kalpas, the Buddha's Dharma has been long-lasting, and there will be no rise and fall here, it is the maturation of sentient beings. Thus it is said. That is, the Buddha's Dharma has two aspects: the real and the reflection. The reflection, due to the aspirations of sentient beings and the blessings of the teacher, pervades anywhere in the six realms. The real Dharma has three aspects: the Dharmakaya and Sambhogakaya Dharmas, the teacher's self-manifest pure realm, the palace of the Dharmadhatu, and the two radiant and dense arrangements, are in a constant and continuous realm. The Nirmanakaya Dharma has the common Sutra and Tantra order, and the uncommon Great Secret Definitive Supreme Vehicle, which exists only in the abodes of gods and humans with special merit, because the Dakinis are also in the abodes of gods and humans. Those who truly encounter the three roots of the Dharma in this Great Secret Definitive, will undoubtedly be liberated effortlessly. From the letters of the emanation of speech, in whatever Dharma, written in colors corresponding to the body color of the Buddha when he descended, placed in a precious box, and placed under the left armpit.