English
When he manifested his true form and abided in the samadhi of distinguishing appearances, Trisong Detsen, the Tsampo of Tibet, heard of this. So he sent three translators: Sba Manjushri, Bran-ka Mu-dri-ki, and Tsang Te-len Ne-len-tra, with three bre of gold dust to invite him. Another account says that Nub Namkhai Nyingpo, Lang Su-ga-to Go-cha, Nyan Khampa'i Lha, Bran-ka Mu-ti-tri, and Acharya Dba'tri-shes were the five. Then, they went before the master and offered two bre of gold dust, requesting him to go to Tibet. The master said, "I need to ask my yidam deity whether the time has come to subdue the Rakshasas with red faces in Tibet." So at night, he offered a great tsok offering, but when he asked, he received no answer. It is said that this meant that the time to subdue them had not yet come. Another account says that the master said, "In the past, at the Drakphuk Dadrul Lhakhang, when the panditas were debating, they examined who should subdue the Rakshasas with red faces in Tibet. The prophecy said that during the time of King Trisong Detsen, Padmasambhava would subdue them, so Padmasambhava would go to Tibet." Therefore, the master did not allow them to go to Tibet. However, the master said, "My Dharma will benefit them." So he gave empowerments and taught the Dharma. He said that he could bless the crystal stupa of Mount Kailash, he could bless the turquoise mandala of Lake Manasarovar, and he could transform a yojana and a krosha into a heavenly palace by throwing a thread ball. Having said that, he threw the thread ball into the space in front of him, and the deities of the Vajradhatu became clearly visible. He said, "Do you want to receive the empowerment from me or from the deities?" They did not understand that the master's mind had transformed into a heavenly palace, but instead thought that they were inferior and the deities were superior, so they requested to receive the empowerment from the deities. It is said that the deities immediately disappeared. Then, Ru said, "If we had received the empowerment from him, we would have received the empowerment from the deities. But because we thought that we were inferior and the deities were superior, the deities have all disappeared." Nevertheless, the master gave the empowerment. He taught the Dharma to the translators. At that time, he taught many Mahayoga practices, especially the concise path of Vajrasattva Mayajala, condensed into three aspects. Even so, they still could not easily realize it, so he taught the Great Gradual Path in nine chapters.
Chinese
创作并赠送了这部作品。有一种说法是，他在冈底斯山变成了金色。据说他在印度创作了非外续部的密宗佛教的口诀道次第等。寻找密宗的五个人也是印度的导师，据说是他自己的弟子斯杰多吉等五人。此外，在辩论的答复中，创作并赠送了口诀阿瓦达拉。译师为了完成困难的事情，创作了菩提心的辛塔尔塔和后禅定的大疏。创作并赠送了显现圣妙庄严。因为他认为鲁尼本人非常散乱，所以再次前往印度，住在帝释天的洗澡房的顶层，为人和非人眷属讲授大乘佛法一百年。之后的一百年里，他在眷属中间不说法，只是静坐。二百年后，他与五百眷属一起前往持明者的境界，世间人称他为第二佛陀。详细的传记可以另外了解。第二，为了建立不违背佛陀教言且符合乘的教义，从哪里收集续部，属于哪个方面呢？正如这部论典中所说：“从十万续部中。”因此，是从心幻化网的十万品续部中收集的，属于玛哈瑜伽。第三，名字是怎么起的呢？一般来说，起名字的方法有五种。正如这部论典中所说：“名为殊胜道。”因此，是根据事物本身的性质来命名的。名字的详细解释可以在论典的注释中了解。第四，为了什么目的而创作呢？正如这部论典中所说：“为了具高贵种姓的扎玛，以及后来的有缘者等。”因此，导师桑吉桑瓦为了自己的眷属，即具高贵种姓的寻找密宗的五个人，以及未来的具有法眼、具有业和福报的人们而创作。第五，如何理解开头和结尾的意义呢？应该了解头义、论义和尾义这三个方面。论义本身也有器和情两种。情分为基础、道和果三个方面。基础是智慧安住于自身，道是证悟并熟悉自身安住，果是自身安住显现佛陀的密意。其中，道有因智
English
This work was created and sent. One account says that he turned golden at Mount Kailash. It is said that he composed the esoteric Buddhist oral instruction Lamrim, etc., which are not outer tantras, in India. The five people who sought tantra were also Indian teachers, said to be his own disciples Sgeg Dorje and others. Furthermore, in response to the debate, he composed and sent the oral instruction Avadara. The translator, in order to accomplish difficult tasks, composed Bodhicitta's Sintarta and the great commentary on later meditation. He composed and sent the Manifestation of Holy Adornment. Because he thought that Runi himself was very distracted, he went to India again and stayed on the top floor of Indra's bathing chamber, where he taught the Mahayana Dharma to human and non-human retinues for a hundred years. After that, for a hundred years, he did not teach the Dharma in the middle of the retinue, but just sat quietly. After two hundred years, he went to the realm of Vidyadharas with five hundred retinues, and the worldly people called him the Second Buddha. The detailed biography can be learned separately. Secondly, in order to establish the teachings of the vehicle that do not contradict the Buddha's words, from where were the tantras collected, and to which aspect do they belong? As this treatise itself says, "From the hundred thousand tantras." Therefore, it was collected from the hundred thousand chapters of the Mind Illusory Net Tantra and belongs to Mahayoga. Thirdly, what is the name given? Generally, there are five ways of naming. As this treatise itself says, "Called the Supreme Path." Therefore, it is named according to the nature of the thing itself. The detailed explanation of the name can be found in the commentary of the treatise. Fourthly, for what purpose was it created? As this treatise itself says, "For the noble lineage of Dama, and those who are fortunate in the future, etc." Therefore, the teacher Sangye Sangwa created it for his own retinue, the five people of noble lineage who sought tantra, and for future individuals with the eye of Dharma, who have karma and fortune. Fifthly, how to understand the meaning of the beginning and the end? One should understand the meaning of the head, the meaning of the treatise, and the meaning of the tail. The meaning of the treatise itself also has two aspects: the container and the contents. The contents are divided into three aspects: the basis, the path, and the result. The basis is the wisdom abiding in itself, the path is realizing and familiarizing oneself with the self-abiding, and the result is the self-abiding manifesting the Buddha's intention. Among them, the path has the cause-wisdom.
Chinese
地的体性见，缘起入的体性是等持，暂时的果是无漏的持明。那个等持也有，资粮道四瑜伽，加行道是成簇积聚。那么这些是由哪一品来宣说的呢？基智自住第一品宣说，因是知之体性见第二品，资粮道四瑜伽中，大空性瑜伽第三品，大悲瑜伽第四品，一印品第五品，印戏品第六品，成簇积聚第七品，四持明由第八品宣说，果究竟由第九品宣说。这样以总义概括之后，正文的科判和，词义的寻索这两个，是与所说正文实际的章节相关的。这样只是说了一个概括的提纲，广说则在幻化大瑜伽续部，佛的说法方式，班智达量论师们，依靠它而造作诀窍的方式，这些法以三种传承来传承的方式，以及阐述它们的方法，从诀窍要点把握而宣说的方式有很多种，因为担心文字繁多，所以这里没有列出。所说正文实际的章节中，以三种方式来阐述总义，即进入诀窍造作的支分，即开头的意义，以及为了使一切法都融会贯通，正文的意义和，结尾的意义是回向善根和发愿。第一部分有三，为了遣除障碍并圆满资粮而顶礼，以及，顶礼的对境金刚萨埵。对此的分类解说中，有四种总义，即体性，词义，相和自性。体性有两种，即义金刚萨埵的体性和，相金刚萨埵的体性。实相是本体的基，三谛无别，远离一切系缚解脱的那个本身，第二是，在所化众生的显现中，以智慧幻化的身相和好相庄严的，金刚萨埵显现在终道者的显现中。第二是词义，经中说。
English
The view of the nature of the ground, the nature of entering conditions is Samadhi, the temporary result is the stainless Vidyadhara. That Samadhi also has, the four yogas of the accumulation path, the joining path is the accumulation of clusters. Then, which chapter explains these? The first chapter explains the self-abiding base wisdom, the second chapter explains the view of the nature of the cause of knowing. Among the four yogas of the accumulation path, the third chapter explains the yoga of great emptiness, the fourth chapter explains the yoga of great compassion, the fifth chapter explains the one mudra, the sixth chapter explains the mudra elaboration, the seventh chapter explains the accumulation of clusters, the eighth chapter explains the four Vidyadharas, and the ninth chapter explains the ultimate result. Thus, after summarizing the general meaning, the outline of the main text and the search for the meaning of the words are related to the actual chapter of the subject matter to be explained. Thus, only a brief outline is mentioned, but in detail, the tantra of the Magical Great Yoga, the way of the Buddha's teachings, the logicians of Pandita, the way of composing instructions based on it, the way these teachings are transmitted through three lineages, and the methods of explaining them, there are many ways of explaining by grasping the key points of the instructions, but because of the fear of many words, it is not listed here. In the actual chapter of the subject matter to be explained, the general meaning is shown in three ways, namely, the branch of entering the composition of instructions, that is, the meaning of the head, and in order to make all the teachings understood, the meaning of the text and the meaning of the conclusion are the dedication of the roots of virtue and the aspiration prayer. The first part has three, namely, paying homage in order to eliminate obstacles and complete the accumulation, and, the object of homage is Vajrasattva. In the explanation of this classification, there are four general meanings, namely, essence, definition, characteristic, and nature. There are two essences, namely, the essence of the meaning Vajrasattva and the essence of the symbol Vajrasattva. Reality is the basis of the essence of being, the three truths are inseparable, and that itself is free from all bondage and liberation. The second is that in the appearance of the beings to be tamed, Vajrasattva, adorned with the body, signs, and marks of wisdom illusion, appears in the appearance of the ultimate path practitioner. The second is the definition, as stated in the sutra.
Chinese
楞伽的主宰，如实的那样，从一切到一切都没有对立，没有变异，不生不灭的金刚。那就是真如，心性本身，自证即是心，示现各种神变，因为没有实体所以被摧毁为自性。故名金刚萨埵。这仅仅是通过经文的词句来理解意义。第三个是体性：远离生灭的边际。在三次第中说：体性完全脱离一切边际，所以无法执取任何事物。这就是了。第四个是自性：金刚萨埵的自性与轮回涅槃的一切法无有分别。这样总义就结束了。正文的意义是：吉祥，在印度梵语中被译为Śrī（梵文天城体：श्री，梵文罗马拟音：Śrī，汉语字面意思：吉祥），在藏语中，被称为一切美好功德的基础的，就叫做吉祥。对此进行区分，有共同的吉祥和特殊的吉祥两种。第一种是：世间的安乐圆满叫做财富，下乘的自地果也叫做吉祥。其中有两种：证悟自我的吉祥和慈悲他人的吉祥。也就是，从阿罗汉到色究竟天以下，证悟法性的一部分意义是证悟自我的吉祥，也就是法身。由此对所化众生做一部分利益，是慈悲他人的吉祥，也就是色身二种。第二种是不共的吉祥：因为比上面的共同吉祥更为殊胜，所以叫做吉祥的吉祥。《广大》中说：我是普遍无上的吉祥，被认为是无过失方便之王。这样说的。对此进行区分，叫做第三个。第一个是自性任运成就的吉祥：轮回涅槃显有的一切总摄之法，本体平等一味，安住于一切有情，永不分离，五身任运成就，本自具有成佛的自性，这叫做基础自性任运成就的吉祥。第二个是觉性自显现的吉祥：证悟并究竟了如是自性任运成就的实相，因为自我利益的圆满，所以证悟自我的吉祥就是法身。第三个是大悲自然而然