Chinese
根本续密意心髓释·日之精要 口诀教言篇。 根本续密意心髓释·日之精要 口诀教言篇。 Mū la tantra guhya garbhasya vṛttiḥ ravi sā ra nā ma guru padma rā jo btsan dha ro pa deśa karṇṇa da ṇḍa ka dharma svāmye pari mahā bhā ṣi ta na ya bi ha ra ti sma （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 名为根本续密意心髓释·日之精要者，乃莲花生王之语录口诀耳传，法主噶陀巴大师之讲授传统之上部。 离边平等虚空性，自生智慧自明显。如水月般现于所化前，六道众生视师为魔。如来众生之意，功德如海极甚深。事业金刚坛城主，于金刚意亦敬礼。 复次，殊胜密意心髓口诀续之释共有五：所知如何安住之理，未证悟而迷乱，彼以大悲而知，见后生起大悲，生起后成办利益之理。本来如何安住者，所知轮涅所摄一切，本体平等性一味，故离改造与错乱。本来即是佛陀三身之体性而证悟，此中云：无缚亦无解脱之，本来任运圆成佛。如是宣说。成佛之理有三，基无改造错乱法身，自性无有阻碍报身，根本二者无别化身。未能如实了知而迷乱者，总的来说三界一切有情，因是无明二者，缘是业与烦恼所成。处三界中，因不了解离戏之智慧，故六道有情众生为不可思议之痛苦所逼迫。乃至道之修持圆满之间，三门皆受煎熬。此中云：有根本之过患，由执著我而生。六因生灭，身体与受用，处所与痛苦，迷乱之轮等显现。如是宣说。彼以大悲而知者，真实圆满正等觉佛陀等之离戏大智慧，如镜或水月之形。
English
The Commentary on the Root Tantra, the Secret Essence, The Heart of the Sun, Oral Transmission. The Commentary on the Root Tantra, the Secret Essence, The Heart of the Sun, Oral Transmission. Mū la tantra guhya garbhasya vṛttiḥ ravi sā ra nā ma guru padma rā jo btsan dha ro pa deśa karṇṇa da ṇḍa ka dharma svāmye pari mahā bhā ṣi ta na ya bi ha ra ti sma (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). This is called The Commentary on the Root Tantra, the Secret Essence, The Heart of the Sun, the oral transmission of Guru Padmaraja's teachings, the upper part of the teaching tradition of the great Dharma Lord Katokpa. From the equality beyond extremes, the very nature of space, self-arisen wisdom, self-luminous and precious. Like a reflection of the moon in water, it appears to the minds of those to be tamed. The six kinds of beings regard the guru as a demon. The mind of all the Tathagatas, the ocean of qualities, is extremely profound. The chief of the activity vajra mandala, I prostrate to the vajra mind as well. Furthermore, the commentary on the Secret Essence, the oral transmission tantra, has five parts: how the knowable abides from the beginning, how one is deluded by not realizing it, how it is known with compassion, how compassion arises from seeing it, and how benefit is accomplished after it arises. How it abides from the beginning is that all knowable things, encompassed by samsara and nirvana, are of one taste in the nature of equality, free from fabrication and corruption. From the beginning, it is enlightened as the nature of the three kayas of the Buddha. As it says in this very text: "Without bondage and without liberation, the Buddha Dharma is spontaneously perfect from the beginning." It is said. There are three ways of becoming a Buddha: the Dharmakaya, which is the basis, free from fabrication and corruption; the Sambhogakaya, which is unobstructed in its nature; and the Nirmanakaya, which is the root, non-dual with the other two. Not realizing the true nature, one is deluded. In general, all sentient beings of the three realms are caused by the two, ignorance. The condition is accomplished by karma and afflictions. Abiding in the three realms, not knowing the wisdom free from objects, the essence of the six classes of beings is afflicted by inconceivable suffering. Until the practice of the path is perfected, the three doors are tormented in every way. As it says in this very text: "The fault of the root of existence arises from the thought of self. The six causes of birth and death, body and enjoyment, place and suffering, the wheel of delusion, and so on, appear." It is said. That it is known with compassion is that the great wisdom free from objects of the perfectly complete Buddhas, like a mirror or the form of the moon in water.
Chinese
对于那些像幻影一样，尚未在世间成就的所化众生，以无有亲疏的慈悲，无分别地了知并成办利益。如《心要》所说：“十方世界微尘数，佛陀事业亦如是，化身无数微尘数，刹那顷刻自然成。”以及“吼！”。如《广大》所说：“以大悲相系缚，六道一切时处皆显现。”这也是三种了知的方式：如所有性了知，如量了知，以及无别了知。第一种，如所有性了知，如《断除金刚》所说：“具足了知一切无所缘之心的，无根之界刹那间，边与中亦不可测。”以及此经第九品所说：“离一与多之，无边无中如是性，佛亦不能见，自生智慧无处显。”如是。无碍的如量了知，是：“高低一切色相显，无上菩提身相显，如镜所示之方式，显现种种颜色形。”如是。无二无别的了知，如《广大》第五义所说：“不具分别念，因此无有不了知。”如是。第四，如是观照后生起慈悲，如本经第二品所说：“众生的分别念，从无明中成熟了五道众生不可思议的类别，从中生起大悲佛陀的大智慧。”以及第九品所说：“从圆满坛城和合中，慈悲坛城完全生起。”如是，有如次第三者般生起的四种方式：恒常不断地生起慈悲，如佛陀的体性，如同具有湿润的慈悲之水一般，如第一品《摄义》所说：“慈悲之中。”如是，如同不间断的水流一般。自性力生起，如第十三品所说：“慈悲坛城完全生起。”如是，如同阳光自然生起一般，慈悲无勤任运生起。第三，劝请祈祷而生起慈悲，如唉玛吙！如来藏等第二品的
English
For those sentient beings who are like illusions and have not yet achieved realization in this world, with impartial compassion, they know without discrimination and accomplish their benefit. As the Essence says: "In the dust-like worlds of the ten directions, the deeds of the Buddhas are also like dust. Countless emanations like dust, are spontaneously accomplished in an instant." And "Ho!" As the Extensive says: "Through the connection of great compassion, all six realms and times appear completely." These are also three ways of knowing: knowing the suchness, knowing the extent, and knowing the non-duality. The first, knowing the suchness, as the Vajra Cutter says: "Possessing the mind that knows all that is unapprehended, the rootless realm in an instant, neither end nor middle can be examined." And as the ninth chapter of this same text says: "Separate from one and many, without end or middle, such is reality. Even the Buddhas do not see it, self-born wisdom appears without a place." Thus. Unobstructed knowing of the extent is: "The appearances of forms of all high and low, the appearance of the body of unsurpassed enlightenment, like the way a mirror shows, appear in various colors and shapes." Thus. Non-dual and undifferentiated knowing, as the fifth meaning of the Extensive says: "Not possessing conceptual thought, therefore there is nothing that is not known." Thus. Fourth, having seen in this way, compassion arises, as the second chapter of this same text says: "The conceptual thoughts of beings, from ignorance, ripen into inconceivable categories of the five realms of beings, from which arises the great wisdom of the compassionate Buddha." And as the ninth chapter says: "From the union of the complete mandala, the mandala of compassion completely arises." Thus, there are four ways of arising, like the three stages: constantly and continuously arising compassion, like the nature of the Buddha, like water with moist compassion, as the first chapter, the Compendium, says: "In compassion." Thus, like an uninterrupted stream of water. Arising by the power of nature, as the thirteenth chapter says: "The mandala of compassion completely arises." Thus, like the light of the sun arising naturally, compassion arises without effort. Third, compassion arises through urging and praying, like Emaho! Tathagatagarbha, etc., the second chapter of
Chinese
无需多言。如同聚集的眷属为了未来而请问教法，如同被苦难呼唤。第四，与境相遇则生起慈悲，如第十五品所说：“先前以依仗之力，一切智者观见后，以慈悲调伏。”如同显现为鲁扎拉·吉祥黑汝嘎。生起慈悲后成办事业有两种：一般而言，身语意功德事业也包含在内，以不可思议的方式成办事业；特别而言，以秘密续部成办事业。第一种情况，如本续第三品所说：“不可思议的无数化现于十方。”以及《平等合续》所说：“有时寂静，有时猛烈，有时大魔作障碍，如是等等不可思议之最胜，山和一切众生。”秘密续部成办事业有两种：以此的加持成办事业，以及续部本身成办事业。第一种情况，如第三品所说：“其后，如来在聚集的眷属中，开启话题，为了开悟眷属的意义，从一切的身语意金刚中，出现六位明智之士。”这是普贤王如来的慈悲加持，化现出六位能仁，以四种不可思议的方式成办事业。身的成办是：如第三品所说，诞生和出家等等。意的成办是：于四时中无所不知等等。秘密的成办是：身不可思议。语的成办是：一切皆是如此，天和人的乘，声闻和，独觉和，菩萨的乘和，无上乘等等。特别是此续部本身成办事业有四种：在天和人的国土中如何流传的历史，所依之补特伽罗是何者的国土，从他者推测的伟大，以及意义的纲要。第一种是：“胜者持明者三士夫，意趣明智耳中传。”胜者意趣的传承是：普贤王如来传给五部，五部传给佛子心识聚集的眷属。持明者以明智驳
English
Needless to say. It is like the assembled retinue asking the teachings for the sake of the future, like being called by suffering. Fourth, compassion arises when encountering an object, as stated in the fifteenth chapter: "Previously, through the power of reliance, the all-knowing one, having seen, subdued with compassion." It is like appearing as Rudrala, the glorious Heruka. There are two ways in which actions are accomplished after compassion arises: generally, actions of body, speech, mind, qualities, and activities are also included, accomplishing actions in an inconceivable way; and particularly, accomplishing actions through this secret tantra. The first case is as stated in the third chapter of this very text: "Inconceivable, countless manifestations appear in the ten directions." And as stated in the Samayoga Tantra: "Sometimes peaceful, sometimes fierce, sometimes great demons create obstacles, such as these, the supreme of the inconceivable, mountains and all beings." There are two ways in which the secret tantra accomplishes actions: accomplishing actions through its blessings, and the tantra itself accomplishing actions. The first case is as stated in the third chapter: "Thereafter, the Tathagata, in the assembled retinue, initiated the topic, and for the sake of enlightening the retinue, from the vajra of all body, speech, and mind, six wise beings emerged." This is the compassionate blessing of Samantabhadra, manifesting six Munis, accomplishing actions in four inconceivable ways. The accomplishment of body is: as stated in the third chapter, birth and renunciation, etc. The accomplishment of mind is: knowing everything at all times, etc. The accomplishment of secret is: the body is inconceivable. The accomplishment of speech is: everything is like this, the vehicle of gods and humans, the Shravakas, the Pratyekabuddhas, the vehicle of Bodhisattvas, and the unsurpassed vehicle, etc. In particular, there are four ways in which this very tantra accomplishes actions: the history of how it spread in the lands of gods and humans, whose land the supporting individual is, the greatness inferred from others, and the outline of the meaning. The first is: "Victorious Vidyadharas, three individuals, intention, wisdom, transmitted to the ear." The transmission of the Victorious One's intention is: Samantabhadra transmitted it to the five families, and the five families transmitted it to the retinue of the Buddha-son mind. The Vidyadhara refutes with wisdom.
Chinese
传承有两种，非人传承是：如幻化历史大传中，三种姓以文殊菩萨传于天，观世音菩萨传于龙，金刚手菩萨传于夜叉三者。人与非人两者皆有的传承是：在扎霍尔地方附近，有一座名为猛烈的喜马拉雅山。那里是具足大寺庙之地的特征。没有福分的人无法前往，世尊逝世后二十八年时，五位具足圣种姓者向十方如来祈请，十方佛陀劝请金刚手菩萨，前往喜马拉雅山，为持明者们转密咒法轮之时，其加持力也称为国王匝。在扎霍尔地方也称为因扎菩提的显现方式是：龙树论师和莲花生大师两人，造作了誓言度母续的注释，莲花国王造作了文殊幻化的注释，以及从阎魔敌怛特罗、黑汝嘎怛特罗、黑汝嘎怛特罗的注释中出现的历史中说：那位国王的城市的名字叫做宝水。王宫的名字叫做毗琉璃堆中。在月亮渐盈的十五那天，对名为大乘经法云的经典作五种供养。也做了许多礼拜，读诵经典后。晚上睡觉的梦中，自己的王宫毗琉璃堆中，充满着佛和菩萨，以及天和天女，光芒四射地聚集着。降下白莲花，许多珍宝灯燃烧着。梦见了阿斯摩拉等美好的果实。第二天早上醒来后，生起极大的信心而起身。对大乘经法云作五种供养。做了许多礼拜。又读诵了三遍经典。之后享用了白米和牛奶混合的食物。晚上睡觉时做了三个部分的梦。第一个部分的梦中，看见许多白色的天衣降落在自己身上。中间的部分，自己的身体和房屋