English
Therefore, in order not to contradict the meaning of the true word, proclaim that the meaning has been shown by the power of Vajrapani. Why is that? Because he is the compiler. As it is said in this very text, "In the secret words of the Vajra." Therefore. That's all.
Chinese
同时，化身在人间宣说，与报身在色究竟天显现教法持同一立场。 也就是，声称源自天界，并说金刚手指示释迦牟尼佛宣说，后者也认可这一立场，结合报身的论题进行宣说，因此二者可以无矛盾地解释。 不仅如此，同一部续部经典中，对于论题的解释方式不同，其他经典中也有出现。 如《文殊幻网经》的释续中说：论题有三种，即色究竟天处、须弥山顶、在此赡部洲广为人知。 为菩提心、诸天和人们的利益而宣说。 导师也有三种，即佛陀大金刚持、化身转轮王和释迦牟尼佛亲自宣说。 时间是调伏所化众生之时，眷属聚集之时宣说。 如是说。 如此确立两种观点无有矛盾之后。 自己的观点是：传承的教规是后者，所以暂时在这里也按照印刷术的原则来采用。 有些咒师认为，化身在人间只说了道次第的乘，而没有宣说摩诃瑜伽的续部，这是非常不合理的。 根本续中说：化身的教法有四种调伏方式，其中在以言语调伏的章节中说：无上乘，以及释续中说：在此无上义成就大方便中，包含了解脱乘无量无余。 因此需要讲解。 如果有人认为这是指此处的道次第的下部续部，那是不对的。 因为，其眼疏中说：在方便续中包含了共同的道，因为是所有续部的国王，是所有教法的来源。 那么，《意集经》中说：没有完全宣说决定的乘。 意思是说，释迦牟尼佛在人间没有宣说密咒，以及“我从这里消失后”等等，与预言密咒后来出现相矛盾吗？ 回答是：早期上师如擦擦、曼等认为，没有对未成为密咒法器的普通所化众生宣说，因此与预言后来出现不矛盾，而对具器者宣说了，所以这里说是无上乘。
English
At the same time, the incarnate body takes the same position as the Sambhogakaya teaching in Akanishta, saying that it was taught in the human realm. That is, it is claimed to have originated from the heavenly realm, and it is said that Vajrapani instructed Shakyamuni Buddha to teach it, and the latter also recognizes this position, and combines it with the topic of the Sambhogakaya to explain it, so the two can be explained without contradiction. Moreover, in the same tantric scripture, there are different ways of explaining the topic, and it also appears in other scriptures. For example, in the commentary tantra of the Manjushri Illusion Net, it says: There are three types of topics, namely, the Akanishta realm, the top of Mount Sumeru, and widely known in this Jambudvipa. It is taught for the benefit of Bodhicitta, gods, and humans. There are also three types of teachers, namely, Buddha the Great Vajradhara, the incarnate Chakravartin, and Shakyamuni Buddha himself. The time is when the beings to be tamed are tamed, and it is taught when the retinue gathers. As it is said. After establishing that the two views are not contradictory in this way. Our own view is: the lineage's doctrine is the latter, so for the time being, we will adopt the principle of printing here as well. Some mantra practitioners think that the incarnate body only taught the vehicle of the path stage in the human realm, and did not teach the tantra of Mahayoga, which is very unreasonable. The root tantra says: The teachings of the incarnate body have four ways of taming, and in the chapter on taming with words, it says: The unsurpassed vehicle, and the commentary tantra says: In this great means of achieving unsurpassed meaning, it includes all the immeasurable liberation vehicles. Therefore, it needs to be explained. If someone thinks that this refers to the lower tantras of the path stage here, that is not correct. Because, its eye commentary says: The common paths are included in the expedient tantra, because it is the king of all tantras and the source of all teachings. Then, the Gongdü Sutra says: The definitive vehicle is not completely taught. It means, does it contradict the prophecy that Shakyamuni Buddha did not teach the secret mantra in the human realm, and "I will disappear from here" and so on, and that the mantra will appear later? The answer is: Early lamas such as Tsatsa and Men etc. thought that it was not taught to ordinary beings who had not become vessels of secret mantra, so it does not contradict the prophecy that it will appear later, but it was taught to those who have the capacity, so here it is said to be the unsurpassed vehicle.
Chinese
说与不说没有矛盾。对于没有资格成为真言法器的人，预言未来没有意义；如果预言有资格的人未来会发生什么，那么这与所说的话相矛盾，所以是不确定的。罗的口中说：因的乘，三藏是直接从口中说出的教言；果的乘，持明者的藏，是通过随许的方式说出的，所以两者没有矛盾。对于前者，经部的开端等是不确定的；对于后者，在吉祥果聚中宣讲时轮金刚续等是不确定的。自宗认为，暂时因为金刚乘调伏的时机尚未到来，所以能仁王没有在普通所化众生的显现中广为人知地宣说，因此对五种姓和月贤国王等没有宣说是不确定的。预言未来，是因为考虑到世间密咒的声音将广为人知，所以没有过失。第二，如《说续海》中所说：诸佛菩萨瑜伽士，意传觉性耳中传。因此有三种传承：诸佛意传，持明觉性符号传，补特伽罗耳传。第一种是：诸佛普贤王如来传给五部如来；五部如来传给佛子菩萨等共同的眷属。第二种分为：传给非人和传给人与非人两种。第一种是：佛子菩萨眷属中的三种姓，根据各自所化众生的想法而进行教导和弘扬，文殊菩萨在天界为天众名称具足护方神宣说，他将传给天众持明者并使之弘扬。观世音菩萨在龙族的地方，为龙王黑颈宣说，依次传承和弘扬。金刚手菩萨在夜叉的地方，为夜叉普贤宣说，依次传承和弘扬。第二种是：能仁王涅槃后二十八年，天众名称具足殊胜护方神，龙王持地，夜叉星箭面，罗刹智慧方便，人间持明者离车毗无垢称，这都是具誓种姓者。
English
It is said that there is no contradiction between saying and not saying. For those who are not qualified to be vessels of mantra, prophesying the future is meaningless; if prophesying what will happen to those who are qualified in the future, then this contradicts what was said, so it is uncertain. From the mouth of Rog: The vehicle of cause, the three pitakas, are the teachings spoken directly from the mouth; the vehicle of result, the pitaka of vidyadharas, is spoken through the means of subsequent permission, so the two are not contradictory. For the former, the introduction to the sutras, etc., is uncertain; for the latter, the Kalachakra Tantra being taught in glorious Drepung, etc., is uncertain. The self-view is that, for the time being, because the time for taming with the Vajrayana has not arrived, the King of Sages did not widely proclaim it in the appearance of ordinary disciples, so it is uncertain that it was not taught to the five families and King Zla-bzang, etc. Prophesying the future is without fault because it is with the intention that the sound of secret mantra will become widely known in the world. Second, as it says in the Ocean of Explanatory Tantras: The victorious Buddhas, bodhisattvas, yogis, the mind transmission, awareness transmitted to the ear. Therefore, there are three transmissions: the mind transmission of the Buddhas, the symbolic transmission of awareness of the vidyadharas, and the ear transmission of individuals. The first is: The victorious Samantabhadra Buddha transmitted it to the five regent families; the five families transmitted it to the retinue of the Buddha's sons, bodhisattvas, etc. The second is divided into: transmission to non-humans and transmission to both humans and non-humans. The first is: Among the retinues of the Buddha's sons and bodhisattvas, the three families taught and propagated according to the minds of their respective disciples, and Manjushri taught the god Grak-ldan phyogs-skyong in the realm of the gods, who will transmit it to the vidyadharas of the gods and cause it to flourish. Avalokiteshvara, in the realm of the nagas, taught the naga king Black Neck, which was transmitted and propagated in succession. Vajrapani, in the realm of the yakshas, taught the yaksha Kuntuzangpo, which was transmitted and propagated in succession. The second is: Twenty-eight years after the Nirvana of the King of Sages, the god Grak-ldan mchog-skyong, the naga king 'Jog-po, the yaksha Star Arrow Face, the rakshasa Intelligence Means, and the human vidyadhara Li-tsa-bi Dri-med grags-pa, these are oath-bound lineage holders.
Chinese
以前各自以神通在楞伽国的城镇海岛，喜马拉雅山有天铁的山顶上，以神通的作为聚集，发出悲鸣之声。金刚手菩萨现身，为五种姓宣说并传承。第三，在人世间此传承最初降临的方式，以及由此如何传承的两种方式。第一，在何时，在何地，对何人，以何种方式降临。对此有五种辩论需要消除。第一，在《道次第》中说："秘密主显现后，天、龙、夜叉、罗刹和人中具缘者聚集之时，最初如何授记之时，王子种姓出现征兆。"在喜马拉雅山顶，秘密主为五种姓转法轮之时，以此加持，国王渣（ཛཿ）出现七种梦兆，此后，如先前释迦牟尼佛所授记的那样，密咒降临。那么，如何授记呢？除了词语上的差异外，与总经中所说的词义相符，在《律生根本续》的后续中说："我从这里隐没后，一百一十二年后，被称为三处天界的，教法之精华殊胜者，在瞻洲东方边境，名为渣（ཛཿ）的国王，以大福德力显现的，秘密主将显现。"那么，有人说，释迦牟尼佛涅槃后二十八年降临的说法不合理，因为这里说的是一百一十二年降临。这没有问题。因为此授记中所说的一百一十二年是指两个十位，实际上是二十年。在《阿底甚深义精要史》中说："在八年和二十年之时。"与此相符。八年和二十年也以数字的不同位置的算法，实际上是二十八年。在《注释·日狮子》中说："涅槃后二十八年。"在《阿底甚深义精要》中说："世尊逝世后二十八年，国王渣（ཛཿ）出现七种梦兆。"等等。第二，在印度东方匝霍尔地区附近，楞伽国的喜马拉雅山的东南面，有一个名为阿修罗岩洞的地方。在那里，国王
English
Previously, each with their own clairvoyance, gathered by means of miraculous actions on the island city of Lanka, on the summit of the Himalayas where there is meteoric iron, and uttered cries of lamentation. Vajrapani appeared manifestly and expounded and transmitted [the teachings] to the five lineages. Thirdly, [there are] two aspects: how this lineage first descended in the human realm, and how it was transmitted from there. Firstly, at what time, in what place, to what person, and in what manner did it descend? There are five refutations to dispel regarding this. Firstly, in the Lamrim, it says: "After the Lord of Secrets manifestly departed, when gods, nagas, yakshas, rakshasas, and fortunate ones among humans gathered, at the time of the first prophecy, signs appeared for the prince of noble lineage." And, when the Lord of Secrets turned the wheel of dharma for the five lineages on the summit of the Himalayas, by that blessing, King Jaḥ (ཛཿ) experienced seven dream omens, and subsequently, as prophesied by the previous Thubpa'i Wangpo (释迦牟尼佛), the secret mantra descended. How was it prophesied? Apart from slight differences in wording, it is in accordance with the meaning of the words spoken in the general sutras. In the later part of the Root Tantra of the Source of Vows, it says: "After I disappear from here, in one hundred and twelve years, the essence of the teachings, the sacred one, renowned in the three realms of gods, in the eastern border of Jambudvipa, to the king named Jaḥ (ཛཿ), who appears through the power of great merit, the Lord of Secrets will appear." Now, if one says that it is unreasonable to say that it descended twenty-eight years after Thubwang (释迦牟尼佛) passed away, because here it says that it descended in eight and twelve years, there is no fault. Because the twelve years mentioned in this prophecy refer to two tens, so in reality it is twenty. In the history of the Ati Profound Meaning Essence, it says: "At the time of eight and twenty years." This is in accordance with that. Eight and twenty also, by the knowledge of placing numbers in different positions, in reality it is twenty-eight. In the commentary Nyisengma, it says: "Twenty-eight years after Nirvana." And in the Ati Profound Meaning Essence, it says: "Twenty-eight years after the Teacher passed away, King Jaḥ (ཛཿ) experienced seven dream omens." And so on. Secondly, near the eastern Indian region of Zahor, on the southeast side of the Himalayas in the country of Lanka, there is a place called the Asura Cave. There, the king
Chinese
虽然上师们认为，波扎是在修行和居住的顶层降临的，但在《一百五十颂般若经》的注释中说，他降临在扎霍尔地区。那么，怎么知道楞伽国在扎霍尔附近呢？这是从经部的注释《药师铁解》中得知的：“扎霍尔国附近，威力足迹玛拉雅，天铁燃烧的山顶上。”对此，有些人说：“楞伽不可能在扎霍尔附近，因为楞伽国在金刚座的西南方，而扎霍尔在东方。”回答说，色敦钦波说：“那两者之间相距甚远，这是事实。然而，考虑到楞伽和扎霍尔之间，在海的交汇处，城市之间有连续的桥梁相连，所以说在扎霍尔附近。”《意修宝燃》中说：“所谓的扎霍尔国，是海岛上的玛哈多，位于赡部洲的东方，不能穿过海岛，罗刹楞伽十喉之地，与楞伽普里相连，罗刹男女食肉者，统治一切，享受广大。”因此，说这也是不合理的，因为这不仅没有消除对方的障碍，而且两者在海的交汇处，城市之间有连续的桥梁相连也是不可能的，即使可能，也不可能在附近，而且从对该论典的解释中也会知道，它的意思不是这样的。我认为，如果楞伽国在西南方，那么这种怀疑，是因为反驳者你见识浅薄或思维粗糙，因为这里所指的楞伽国不是食肉者的楞伽。那么是什么呢？这是以前世尊被楞伽之主音响之子十喉邀请，请教大智慧，宣说了《楞伽经》的地方，位于赡部洲的东南方，那个地方以前被罗刹占据，所以叫楞伽国，后来被商主狮子占据，所以现在被称为僧伽罗洲，班禅瓦纳拉特纳说：“僧伽罗洲就是经典中被称为楞伽洲的地方，罗摩纳斯赡部洲和...