English
Regarding the prophecy of the Sutras, it is explained in four ways. The fifth part is divided into two aspects: the root Sutra and the detailed explanation of its meaning. The first part is: Regarding the determination of the Sutra prophecy, it is explained in five ways. The detailed explanation is divided into two aspects: detailed explanation of the meaning to be determined and detailed explanation of the way of determination. The first part is divided into three aspects: detailed explanation of the meaning of the Buddhas of the three times—past, present, and future—as well as the meaning of the sentient beings of the three realms, and the meaning of the manifested existence, the container, and the contents of the world. The first part is: The explanation of determining the root of the Sutra is explained in eleven ways. The second part is: The explanation of the definite meaning of the word "realm" is explained in nine ways. The third part is: The summary of all manifested existence, the container, and the contents of the world is explained in seven ways, as well as with "summary." The second part, the way of determination, is: The five self-natures of Kunjed Gyalpo are explained in eight ways. The third part, the realization of the Bodhisattva Vajra, has five aspects: the excellence of realization through the manifested Sutra prophecy, the definite explanation, the transcendence of cause and effect, the effortless perfection, and the determination. The first part is: O! Teacher Kunjed Gyalpo! It is briefly explained in four ways, and from the self-arisen wisdom Dharmadhatu essence, it is explained in four ways. The second part is: The nature of the one self-arisen wisdom is explained in four ways. The fourth part is: The nature of the one self-arisen wisdom is explained in four ways. The fifth part is: The nature of the one self-arisen wisdom is explained in five ways. The second part, the detailed explanation of the nature of the Sutras separately, is on page eighty-one: O! My fifty-seven self-natures are: the ten manifested Sutras, the ten definite Sutras, the ten Sutras of transcendence of cause and effect, the ten Sutras of effortless perfection, the ten definite Sutras, and the separate explanation of their respective necessities, totaling fifty-five. This is to be counted. First, the ten manifested Sutras, together with the necessity, are explained like opening the eyes of a blind person, divided into two aspects. Counting. First, the real Sutra is: On page eighty-one: O! The teacher of teachers, Kunjed Gyalpo, explained the ten manifested Sutras. The first and the tenth, the second and the eleventh, the third and the twentieth, the fifteenth and the twentieth.
Chinese
第五品和第二十一品第六品完成。据说以十品来阐述，哪十品呢？计数。另外，在章节结合中说：“第一品为了阐述产生续的因，也阐述了显现开端之经。”因此，第一品显现开端分为开端和发起。第一品由上半部分阐述，分为经和广说。第一品由“如是我闻时”来阐述。广说分为三部分，计数。第一，所阐述之处是，由“色究竟天”等五句来阐述。谁宣说的导师是，由“自身”等词来阐述。对谁宣说的眷属有三种，计数。第一，三身的眷属分为两种，计数。第一，简略阐述是，由“自身之自性”等三句来阐述。第二，详细阐述分为三种，计数。第一，法身的眷属是，由“自身之自性之眷属，称为法身之眷属”来阐述。第二，报身的眷属是，由“自身之体性之眷属，称为圆满受用身之眷属”等五句来阐述。第三，化身的眷属是，由“此外，大悲智慧显现之化身眷属，例如”等五句词来阐述。第二，观察自性的眷属是，由“此外，自身之自性之观察眷属，四种瑜伽，例如”等来阐述。第三，证悟自性的眷属是，由“此外，自身之普作王心”等六句来阐述。第二，缘起发起是，由下半部分来阐述，分为两种，导师迎接，以意义发起，以及眷属请求，请求发起。第一，由“之后，菩提心普作王”等六句来阐述。第二分为四种，金刚心于面前安住，生起不请求之勇气，实际请求，导师回答。第一，由“之后，金刚心从自身之自性大明点中生起”等三句来阐述。第二，菩提心普作王
English
The fifth chapter and the twenty-first chapter, the sixth chapter are completed. It is said that it is explained by ten chapters. Which ten? Count. Also, in the chapter combination, it says, "The first chapter is to explain the cause of the origin of the tantra, and also explains the sutra of revealing the beginning." Therefore, the first chapter, revealing the beginning, is divided into the beginning and the initiation. The first is explained by the upper part of the first chapter, which is divided into sutra and detailed explanation. The first is explained by "Thus have I heard at one time." The detailed explanation is divided into three parts, count. First, the place to be explained is explained by five sentences such as "Akanishta heaven." The teacher who speaks is explained by words such as "himself." There are three kinds of attendants to whom it is spoken, count. First, the attendants of the three bodies are divided into two kinds, count. First, the brief explanation is explained by three sentences such as "the self-nature of oneself." Second, the detailed explanation is divided into three types, count. First, the retinue of the Dharmakaya is explained by "the retinue of one's own nature, called the retinue of the Dharmakaya." Second, the retinue of the Sambhogakaya is explained by five sentences such as "the retinue of one's own essence, called the retinue of the Sambhogakaya." Third, the retinue of the Nirmanakaya is explained by five sentences such as "In addition, the retinue of the manifested Nirmanakaya of great compassion and wisdom, for example." Second, the retinue observing self-nature is explained by "In addition, the retinue observing one's own nature, the four yogas, for example." Third, the retinue realizing self-nature is explained by six sentences such as "In addition, one's own mind, the all-creating king." Second, the arising of conditions is explained by the lower part, which is divided into two types: the teacher welcomes and initiates with meaning, and the retinue requests and initiates. First, it is explained by six sentences such as "Then, the Bodhicitta, the All-Creating King." The second is divided into four types: the Vajra Mind abides before, generating the courage not to request, the actual request, and the teacher's answer. First, it is explained by three sentences such as "Then, the Vajra Mind arises from the great bindu of its own nature." Second, the Bodhicitta, the All-Creating King.
Chinese
以“对玛色巴多吉所说”这六个字来表示。第三个是，以“此后，心识金刚请问”这十一个字来表示。第四个是，以“此后，菩提心普作王”这十二个字来表示。第二个是，在章节结合中说：“为了将那本身清晰地汇集于心中而宣示，显示了圆满显现。”因此，第十章宣示了圆满极其庄严的章节，这有二，即经和广说。第一个是：“喂！大心识，谛听！因为一切都汇集于我普作，因此被称为圆满汇集。因为从我普作的自性三种中，出现了导师、教法和眷属，因此才将普作之名安立于彼。”如此。广说有二，即宣示了从普作的自性中，一切圆满皆显现为自显现，以及宣示了一切圆满汇集于普作。第一个有七，即三导师出现，三教法，三眷属，三处所，三刹土，宣示了调伏之时无有先后，以三种讲述方式宣示。第二个有五，即普作是所有圆满的本体，连同圆满的定义，以及将三身各自安住于各自的处所，各自为眷属说法的方式分别结合而宣示，以及宣示了三圆满汇集，时间处所自然圆满，以及宣示了三圆满是三宝，并且宣示了那本身是身语意，以及特别宣示了圆满的布置方式，连同必要和目的。第三个是，又在那本身中说：“为了将那本身汇集于法性之中，也宣示了法性显现的教证。”因此，第二章宣示了法性显现的章节，这有四，即金刚萨埵请问所欲之义，作为回答，导师将轮回的一切法显现为自显现，金刚萨埵请问其必要和目的，导师给予回答。第一个是：“喂！导师之导师普作王！”这四个字。第二个是，以“此后，菩提心普作王”等来宣示。第三个是，以“此后，金刚萨埵”等六个字来请问。
English
It is indicated by the six words "Said to Masepa Dorje." The third is indicated by the eleven words "Then, Mind Vajra asked." The fourth is indicated by the twelve words "Then, the All-Creating King of Bodhicitta." The second is: In the chapter combination, it says, "To clearly gather that itself in the mind, it is declared. It shows the manifestation of perfection." Thus, the tenth chapter shows the chapter of the extremely arranged perfection, which has two parts: the sutra and the elaboration. The first is: "Hey! Great Mind, listen! Because everything gathers in me, the All-Creating, it is said to be the perfect gathering. Because the teacher, the teachings, and the retinue arise from the three natures of me, the All-Creating, therefore the name All-Creating is given to it." So it is. The elaboration has two parts: it shows that all perfections arise as self-appearance from the nature of the All-Creating, and it shows that all perfections gather in the All-Creating. The first has seven parts: the appearance of three teachers, three teachings, three retinues, three places, three realms, it shows that there is no before or after in the time of taming, and it shows it in three ways of explaining. The second has five parts: the All-Creating is the essence of all perfections, along with the definition of perfection, and it shows how the three kayas, each in their own place, teach the Dharma to their own retinues separately, and it shows that the three perfections gather, and the time and place are naturally complete, and it shows that the three perfections are the three jewels, and it shows that they are the body, speech, and mind themselves, and it specifically shows the arrangement of perfections, along with the need and purpose. The third is: Again, in that itself, it says, "To gather that itself into the nature of Dharma, it also shows the scripture of manifesting the nature of Dharma." Therefore, the second chapter shows the chapter of manifesting the nature of Dharma, which has four parts: Vajrasattva asking the meaning of desire, in response, the teacher arranging all the dharmas of samsara as self-appearance, Vajrasattva asking its need and purpose, and the teacher giving the answer. The first is: "Hey! Teacher of teachers, All-Creating King!" These four words. The second is indicated by "Then, the All-Creating King of Bodhicitta," and so on. The third is asked by the six words "Then, Vajrasattva," and so on.
Chinese
第四，以“此后，菩提心普作王”等回答。第四，如彼经所说：“法性普作根本心聚集，根本普作显现品阐述。”因此，第十一品阐述根本菩提心品，此有三义：以承诺的方式简略阐述，详细解释其义，以及结尾。第一，以“喂！大菩萨谛听！一切法的自性和根本是这样”等十六句阐述。第二，以“未生和生的神变”等阐述。第三，以“从我所生的导师三身也”等十一句阐述。第五，如彼经所说：“彼即是诸法普生之基，故示现一切生起之源。”因此，第三品阐述如何生起的源头品，此有四：导师宣说自己的伟大，对圆满一和多的提问的回答，对三身是否有趋入之道的提问的回答，以及将三界显示为自生智慧。第一，以“喂！大菩萨，请注意听！请以耳根思维声音！喂！我乃普作王”等阐述。第二，以“此后，心金刚”等阐述。以“心金刚请问”等阐述。第三，又心金刚请问：“喂！导师之导师普作王啊！”等阐述。第四，以“喂！大心者谛听！所有显现的诸法”等阐述。第六，又如彼经所说：“彼等皆从普作而生故，示现从普作生之生起之源。”因此，第二十品阐述生起之源品，此有六：阐述一切法的因是作者，阐述普作虽显现为三身和一切法，但本体未曾动摇，阐述对此不应有勤作修持的过失，以及不应怀疑一切皆是普作，菩提心的定义，菩提心
English
Fourth, it is answered by "Then, the Bodhicitta, the All-Creating King," and so on. Fourth, from the same text: "The essence of Dharma, the All-Creating root, is the mind gathered together, The chapter revealing the root of All-Creating is shown." Thus, the eleventh chapter shows the chapter on the root of Bodhicitta, which has three meanings: a brief explanation in the manner of a promise, a detailed explanation of its meaning, and a conclusion. First, it is shown by sixteen verses, such as, "O great Bodhisattva, listen! The nature and root of all phenomena are like this." Second, it is explained by "The miracle of the unborn and the born," and so on. Third, it is shown by eleven verses, such as, "Even the three bodies of the teacher who arose from me." Fifth, from the same text: "That itself is the basis for the arising of all Dharmas, Therefore, it reveals the source of all that arises." Thus, the third chapter shows the chapter on revealing the source of how it arose, which has four parts: the teacher's statement of his own greatness, the answer to the question of the perfection of one and many, the answer to the question of whether there is a path to traverse the three bodies, and the explanation of the three realms as self-arisen wisdom. First, it is shown by "O great Bodhisattva, focus your mind and ear faculties! Contemplate the sound with your ear faculty! O, I am the All-Creating King," and so on. Second, it is shown by "Then, that Vajra Mind," and so on. It is shown by "Vajra Mind asked," and so on. Third, again Vajra Mind asked, "O teacher of teachers, All-Creating King!" and so on. Fourth, it is shown by "O great-minded one, listen! All the phenomena that appear," and so on. Sixth, again from the same text: "Since those arise from the All-Creating itself, It reveals the source of arising from the All-Creating." Thus, the twentieth chapter shows the chapter on revealing the source of arising, which has six parts: explaining that the cause and condition of all phenomena is the creator, explaining that although the All-Creating appears as the three bodies and all phenomena, its essence has not moved from that itself, explaining that there should be no fault of effort and accomplishment in that, and that one should not doubt that all is the All-Creating, the definition of Bodhicitta, Bodhicitta