Chinese
就像毫无偏颇地斩断一样。同样在其中说到： 奇哉大菩萨！斩断分别念之网，断除烦恼之串。对于显现的这一切法，具有因果乘者，有些人见到毒而生起断除之念，有些人见到贪着之境，生起不执著二谛之念，有些人见到清净之境，以清净三者和加持幻化，生起主仆之念，有些人于自续清净之坛城中，以四种修法欲成办之念，一切皆由普作菩提心，并非心外之物，断除分别念，断除各别分别之烦恼串。如是说。第二，与彼大性相应之续中所说之方便支分者，即此之第十三品中说： 我乃佛法之总纲，立宗义理之解说有五种，以五种总义解说，即历史义理之解说，根本义理之解说，瑜伽义理之解说，必要义理之解说，词义之解说。如是说，以五种总义解释，计数。其中第一，生起之方式，以历史之义理解说者，即彼中说： 首先，为了显示信心的来源，当宣说历史义理之解说。如是说。此有三种，于解说续中说： 历史义有三种，加持之解说，自性之解说，词句之善妙解说。如是说。其中第一，加持之解说者，乃导师普贤王如来为金刚萨埵所说，即彼中说： 加持之解说者，于自性法界宫殿中，导师普贤王如来亦，无有相好之身语，法性无生彼，于无有善恶取舍中，由普贤王如来加持，传入金刚萨埵心中，名为加持之解说。如是说。第二，自性之解说者，导师金刚萨埵吉祥喜金刚
English
like cutting without bias. It also says in the same text: "O great Bodhisattva! Having torn the net of conceptualization, one cuts the string of afflictions. For all these phenomena that appear, for those who possess the vehicle of cause and effect, some generate the thought of abandoning what is seen as poison, some, seeing the object of attachment of the mind, generate the thought of non-attachment to the two truths, some, seeing the object to be purified, with the three purities and the blessings of magical display, generate the thought of master and servant, some, in the mandala of the purity of their own continuum, generate the thought of wanting to accomplish through the four methods of approach and accomplishment, all of which is done by the all-creating Bodhicitta, not other than the mind, having torn apart conceptualization, one cuts the string of afflictions of individual conceptualizations." So it says. Secondly, the limb of the method of how the tantra that possesses that greatness is explained is: In the thirteenth chapter of this very text: "Since I am the general statement of the Dharma, there are five ways of explaining the meaning of the reason. It is explained by five general meanings: the explanation of the meaning of history, the explanation of the meaning of the root, the explanation of the meaning of yoga, the explanation of the meaning of necessity, and the explanation of the meaning of words." As it says, it explains with five general meanings, counting them. Among them, the first, the way it arose, is explained by the meaning of history: In that very text: "First, in order to show the source of faith, the explanation of the meaning of history should be shown." As it says. This has three aspects, as it says in the Explanatory Tantra: "There are three aspects to the meaning of history: the explanation by blessing, the explanation by its own nature, and the good explanation of the arrangement of words." So it says. Among them, the first, the explanation by blessing, is that the teacher Samantabhadra explained it to Vajrasattva, as it says in that very text: "The explanation by blessing is: In the palace of the Dharma of self-nature, the teacher Samantabhadra also, without the body and speech of signs, that Dharma-nature without birth, in the absence of good and bad, acceptance and rejection, from Samantabhadra himself blessing, transmitted to the mind of Vajrasattva, is called the explanation by blessing." So it says. Secondly, the explanation by its own nature is that the teacher Vajrasattva, Garab Dorje
Chinese
是关于此的解释。正如其中所说：以自性解释是：在无生法界的宫殿中，导师金刚萨埵（རྡོ་རྗེ་སེམས་དཔའ་）也没有名相的身体和语言，那法性无生，是无生无灭的自性，也是金刚我的自性，为有缘的化身者，在明觉的色究竟天处宣说，这称为以自性解释。如是说。第三是词句优美的解释：吉祥喜金刚（དགའ་རབ་རྡོ་རྗེ）对妙吉祥友（འཇམ་དཔལ་བཤེས་གཉེན་）等宣说词少义多，正如其中所说：词句优美的解释是：在此赡部洲六续之处，化身有缘者，以无生之法性，说出无生之语，作为无生之义的象征，在珍贵的金册上，用青金石熔化的自印，书写词句和文字，留给后世之人。这称为词句优美的解释。如是说。那么金刚萨埵（རྡོ་རྗེ་སེམས་དཔའ་）在何处向吉祥喜金刚（དགའ་རབ་རྡོ་རྗེ）宣说呢？在金刚桥大小和最初的智慧秘密等处，都清楚地宣说了三十三天。在那里，在三十三天的处所，吉祥喜金刚（དགའ་རབ་རྡོ་རྗེ）的化身，当他作为具足意乐的天子善护（ཀུན་དགའ་སྙིང་པོ་）居住时，化身的帝释天劝请十方诸佛，诸佛劝请金刚萨埵（རྡོ་རྗེ་སེམས་དཔའ་），他取出秘密主，因为二者无别，所以向天子善护（ཀུན་དགའ་སྙིང་པོ་）宣说。详细情况可参照生起慈悲之理的部分。此外，在耳传金刚桥中说：吉祥喜金刚（དགའ་རབ་རྡོ་རྗེ）自己也是，善护天之长子，名为善护（ཀུན་དགའ་སྙིང་པོ་）。又说：在三十三天顶上，在九尖的命根金刚杵上，安放着燃烧的金轮，被称为秘密的持藏者之主。又说：在末劫的瞬间，共同倾注王位并授予灌顶后，宣说了九部二万颂，在赡部洲确立了传承。如是说。这样，从被称为天界的地方，吉祥喜金刚（དགའ་རབ་རྡོ་རྗེ）在人间宣说，其中有传给独子，传给三位，传给七位
English
This is an explanation of that. As it says in that very text: Explaining with one's own nature is: In the palace of the unborn realm, even the teacher Vajrasattva (རྡོ་རྗེ་སེམས་དཔའ་) does not possess a body or speech with characteristics. That Dharma-nature, which is unborn, is the nature of no birth and no death, and is also the nature of Vajra-I. To the fortunate emanation being, it is taught in the Akaniṣṭha realm of awareness. This is called explaining with one's own nature. Thus it is said. The third is the explanation of well-arranged words: Garab Dorje (དགའ་རབ་རྡོ་རྗེ) explained to Mañjuśrīmitra (འཇམ་དཔལ་བཤེས་གཉེན་) and others with few words and great meaning, as it says in that very text: The explanation of well-arranged words is: In this Jambudvipa, the place of the six lineages, that fortunate emanation being, with the Dharma-nature of no birth, speaks the words of no birth, as a symbol of the meaning of no birth, on a precious golden book, with the self-seal of molten lapis lazuli, writes and arranges the words and letters, and leaves it as a treasure for future generations. This is called the explanation of well-arranged words. Thus it is said. Then, where did Vajrasattva (རྡོ་རྗེ་སེམས་དཔའ་) explain to Garab Dorje (དགའ་རབ་རྡོ་རྗེ)? It is clear that it is explained in the Vajra Bridge, from the great and small, the first wisdom secret, and so on, to the Thirty-Three Heavens. There, in the place of the Thirty-Three Heavens, Garab Dorje's (དགའ་རབ་རྡོ་རྗེ) emanation, when he resided as the son of the gods, Kunga Nyingpo (ཀུན་དགའ་སྙིང་པོ་), who possessed additional mind, the emanation Indra urged the Buddhas of the ten directions. The Buddhas urged Vajrasattva (རྡོ་རྗེ་སེམས་དཔའ་). He extracted the Secret Lord, and because the two are inseparable, he explained it to the son of the gods, Kunga Nyingpo (ཀུན་དགའ་སྙིང་པོ་). For details, refer to the section on how compassion arises. Furthermore, in the Oral Transmission Vajra Bridge, it says: Garab Dorje (དགའ་རབ་རྡོ་རྗེ) himself is also, the eldest son of the Deva, well-protected, named Kunga Nyingpo (ཀུན་དགའ་སྙིང་པོ་). And also: On the top of the Thirty-Three Heavens, on the nine-pointed life-force vajra, a burning golden wheel is placed, known as the lord of the secret treasure holder. And also: In the instant of the end of time, after jointly pouring the royal power and bestowing empowerment, he spoke the nine sections of twenty thousand verses, and established the lineage in Jambudvipa. Thus it is said. In this way, from the place known as the heavenly realm, Garab Dorje (དགའ་རབ་རྡོ་རྗེ) explained it in the human realm, where it was transmitted to a single son, transmitted to three, and transmitted to seven.
Chinese
并且，传承至二十一人。第一是只对妙吉祥友讲述。第二是对婆罗门吉祥胜藏、国王达黑纳达达罗、大臣善贤之子阿匝哲亚阿罗凯三人讲述。第三是对妙吉祥友、国王达黑纳达达罗、龙王持地、犬王咕咕ra匝、天王玛哈ra匝、龙树藏、师利星哈七人讲述。第四是从妙吉祥友至格热僧哈之母比玛拉为止，同时传承。其中现在这个是传承给七人的规矩，其中其他六人是灌顶为禅修者，师利星哈是灌顶为摄政王。这以上是在印度传承的方式。之后大圆满是如何在阿里藏地的王国兴盛和传承的方式呢？是师利星哈对毗卢遮那讲述的。总的来说，依靠君主梅翁三尊的恩德，圣法得以确立根基，开创传统，兴盛和发展。在拉托托日年贤的时代，由于逝者的加持，在西藏黑暗的雪域，罗刹红脸的这个地方，从中国的地方找到了鹏恭手印者，因为对他的恭敬和供养，君主寿命延长，眷属吉祥，政治地位高，领土扩张。之后经过几个世代，依靠君主松赞干布的恩德，译师喀且阿难陀将声音直接翻译，翻译了圣法十善业、《总持真陀罗尼》、《妙法莲华经》、《宝云经》等等。之后经过几个世代，依靠君主赤松德赞的恩德，迎请了印度的学者菩提萨埵、邬金的学者莲花生、尼泊尔的学者嘎度那巴克热、中国的学者和尚摩诃衍那等等许多班智达学者，翻译了无数的圣法，建造了以三怙主为首的桑耶寺等一百零八座寺庙。向莲花生大师等请求了拉朵的佛法，但没有满足
English
And, it was transmitted to twenty-one people. The first was taught only to Manjushri Mitra. The second was taught to the Brahmin Deva Shrestha Garbha, King Dhahinatatala, and the minister Gangava Bhadra's son, Acatya Aloke, these three. The third was taught to Manjushri Mitra, King Dhahinatatala, the Naga King Dhrtarashtra, the Dog King Kukuraja, the God King Maharaja, Nagarjuna Garbha, and Shri Singha, these seven. The fourth was transmitted at the same time from Manjushri Mitra up to Gri Simha's mother, Bhimala. Among these, this present one is the tradition of transmitting to seven people, of whom the other six are empowered as meditators, and Shri Singha is empowered as regent. This is how it was transmitted in India up to that point. Then, how did this Great Perfection flourish and transmit in the kingdom of Ngari Tibet? It was Shri Singha who taught it to Vairochana. In general, thanks to the kindness of the three lords Me Wön, the sacred Dharma established its foundation, created traditions, and flourished and developed. During the time of Lha Thothori Nyentsen, through the blessings of the departed, in this land of Rakshasa red-faces, in the dark snow mountains of Tibet, the Pamkong Handprint practitioner was found from the land of China. Because of the respect and offerings to him, the king's life was prolonged, the entourage was auspicious, the political status was high, and the territory expanded. Then, after a few generations, thanks to the kindness of King Songtsen Gampo, the translator Khache Ananta translated the sounds directly, and translated the sacred Dharma, the Ten Virtuous Actions, the *Dharani Cinta-mani*, the *White Lotus Sutra*, the *Cloud of Jewels Sutra*, and so on. Then, after a few generations, thanks to the kindness of King Trisong Detsen, many Pandita scholars were invited, such as the Indian scholar Bodhisattva, the Ugyen scholar Padmasambhava, the Nepalese scholar Katu Napakri, and the Chinese scholar Heshang Mahayana. Countless sacred Dharmas were translated. One hundred and eight temples were built, including the Samye Monastery, headed by the Three Protectors. When they requested the La-zlo Dharma from masters such as Padmasambhava, they were not satisfied.
Chinese
萨。当国王派遣大臣和百姓去寻找符合因果规律的佛法时，父亲名为果尔黑多，母亲名为赤西萨仲吉的儿子果尔嘎扎当，以及藏特列内连代的儿子藏列二人说：“国王所派遣的事情，我们二人来完成。”于是，在虎年春季第一个月的初三，选定星期一，向南方火的方向出发。他们带着黄金粉末和每人一个指甲盖大小的金叶，前往阿雅巴洛的岛屿。在那里获得了大悲咒的传承，并通过神通方便摆脱了边境守卫，两个月后到达了印度。一般来说，印度有四大佛法兴盛之地，分别是印度金刚座、鹫峰山、顶饰金刚洞和比卡玛拉希拉寺。东方是巴嘎拉，南方是贝达，西方是邬金，北方是萨拉之地，这四个地方被认为是成双成对的。在比卡玛拉希拉寺，他们连续多日向人们询问四个问题：谁最精通佛法？谁的口诀最殊胜？谁最擅长成就？谁的证悟最高？所有人都异口同声地说，有一位名叫希日辛哈的导师，他曾与二十五位智者交往，亲见过文殊菩萨，已经五百岁了，是上千位班智达的导师。他们问：“他现在在哪里？”人们回答说：“他在达那郭夏的宝库，森丹西杰的园林，旃檀香气扑鼻的森林，以及堆满珍宝的房间里。”于是他们前往那里，向一位名叫婆罗门女洛哲哲梅的人传递了信息：由于慈悲尚未成熟，愿力尚未清净，圣者的居所延缓到了众生的居所。痛苦的黑暗消除了，圣者的容颜也隐没了。请用慈悲的绳索抓住我，让我看到圣者的容颜。国王回答说：赞美圣者是你的职责。对于无上的珍宝供养处，赞美是产生所有功德的根源。心灵的纽带斩断了肢体。你们克服困难前来，我也感到非常高兴。学习知识后，我会尽快与你们见面。