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成为了意之顶峰的祖尔琼寺，成为了怙主的顶峰的僧人贝匝麦汝。拉吉果琼巴。以上题为“贡东八”的注释者有：顿尼雅亚扬刚喇嘛、准提觉夏、斯兰释迦桑。曲果玛托江巴内桑吉吉亚。却僧江吉许吉达扎纳南吉努顿巴玛。扎姆布的江，夏桑，拉杰擦巴，拉杰热辛，由卫藏人获得。巴拉宣说，如日月般著名。四位心子都对拉杰尼雅日巴宣说。拉杰的弟子无数，但近侍有达顿达尔和，恰顿，3 尼顿和努顿两人。普遍知名的获得者有四顿和四纳，祖尔纳廓洛，尼雅纳沃波，泽嘉纳。拉杰达纳嘉瓦多巴。四顿之中，普顿卡拉辛波被宣说。他向儿子班玛巴瓦宣说。他向若宣说。他向我宣说。第二，显示了比其他更大的方式：是所有乘的顶峰的伟大之处，犹如到达山王须弥山的顶峰。确定是所有教法的来源的伟大之处，犹如四种元素在天空中显现。确定是所有续部的国王的伟大之处，犹如光芒四射的太阳。确定是所有圣教的共同解释的伟大之处，犹如水和水滴流入大海。确定是所有口诀的精髓的伟大之处，犹如精炼的酥油。确定是所有意义的归宿的伟大之处，犹如获得农业的利益。确定是所有正法的镜子的伟大之处，犹如无垢的幻化之镜。确定是所有如来心意的深处的伟大之处，犹如国王的独子。确定是所有果实的归宿的伟大之处，因此确定是伟大的，犹如获得国王的印玺。确定是过去所有如来逝去的足迹的伟大之处，犹如王道和桥梁。确定是现在居住和未来瑜伽士的道路的伟大之处，犹如王位之路或空地。第三，显示了什么人的行境是器皿的方式：比精细的心识还要精细，是比深奥还要深奥的行境，因此所有
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Zurchung Monastery, which became the pinnacle of intention, and the monk Betza Meru, who became the pinnacle of the protector. Razi Gokchumba. The commentators mentioned above as "Gongdung Eight" are: Tön Nyak Ya Yang Geng Lama, Juntik Jo Shak, Slan Shakya Zang. Chukyok Mathok Jangbar Ne Sangkyi Kya. Chö Seng Janggi Shükyi Drak Drak Nanamgyi Nü Tön Bakma. Drambü Tsang. Shak Zang. Lhaje Tsalpa. Lhaje Rakshing. Obtained by the people of Ü-Tsang. Pala is explained, famous like the sun and moon. All four heart-sons explained to Lhaje Nyariwa. Although Lhaje's disciples are countless, the close attendants are Datön Dar and, Khyaptön, 3 Nyöntön, and Nubtön two. The universally known recipients are four Töns and four Naks, Zurnak Khorlo, Nyanak Wöpo, Tsegya Nak. Lhaje Darnak Jawadokpa. Among the four Töns, Phuptön Khara Syingpo is explained. He explained to his son Pema Barwa. He explained to Rok. He explained to me. Second, showing the way of being greater than others: The greatness of being the pinnacle of all vehicles, like reaching the peak of Mount Meru. The greatness of being certain to be the source of all teachings, like the four elements appearing in the sky. The greatness of being certain to be the king of all tantras, like the blazing sun. The greatness of being certain to be the common commentary of all scriptures, like water and raindrops flowing into the great ocean. The greatness of being certain to be the essence of all instructions, like refined butter. The greatness of being certain to be the conclusion of all meanings, like obtaining the benefits of agriculture. The greatness of being certain to be the mirror of all dharmas, like a flawless magic mirror. The greatness of being certain to be the innermost intention of all Tathagatas, like the only son of a king. The greatness of being certain to be the destination of all fruits, therefore it is certain to be great, like obtaining the king's seal. The greatness of being certain to be the footprints of all past Tathagatas, like the royal road and the bridge. The greatness of being certain to be the path of present and future yogis, like the throne road or the empty space. Third, showing whose field of experience is the way of the vessel: More subtle than subtle minds, it is a field of experience more profound than profound, therefore all
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是不共的。第四，讲述续部的方式是：对于上等根器者，通过指示名称就能理解，例如医生耆婆童子通过诊脉就能诊断出身上的疾病；对于中等根器者，通过对意义进行分类就能理解，如同药品的说明书；对于下等根器者，通过一两个字也能理解，如同通过气味和颜色等多种方式来确定一种药物。第一，对于上等根器者指示名称是：识别声音，翻译名称，组合名称，解释名称，这些都要详细了解。对于中等根器者，如果对意义进行分类，则有四种：根据其他教典，与所化众生的意义相结合进行解释；与秘密总论相结合进行解释；与基础、道、果相结合进行解释；特别是与自己的论典相结合进行解释。这有四种意义：续部产生的因是话题的基础，缘是引发话题，需要完全了解的是续部的实物产生的方式，在问答中赞颂续部和导师。第一，话题的基础是：在《义类》中说：续部的意义有三种，来源和续，本体。因此有三种：第一是：共同的基础，总的续部。因此，第一品是共同基础的话题基础。第二品是：选择预言根本的续部，称为话题总的续部。因此，话题总的续部或续部的续是确定口诀的品。眷属聚集等，第三品的二十三种痛苦，最初圣者显示痛苦的品是：因是实物。劝请和应允等，第四品中，为了消除痛苦而叙述的，三世如来劝请金刚手消除痛苦，金刚手应允消除，这是话题基础的缘。第五品的上半部分是话题基础自身的圆满，导师是秘密主，教法是意合等秘密咒语的续部，眷属是五种圣族，地点是马拉雅山顶，时间是释迦牟尼佛逝世后二十八年，结集者是具慧方便者。祈请前往圣地。第五品的下半部分，引发话题的缘有两种：导师迎接并
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is uncommon. Fourth, the way to explain the tantra is: For those with superior faculties, understanding comes from indicating the name, like the physician Jivaka Kumarabhuta diagnosing the body's illness by examining the pulse; for those with middling faculties, understanding comes from classifying the meaning, like the instructions on a medicine label; for those with inferior faculties, understanding comes from one or two words, like determining a medicine through various means such as smell and color. First, indicating the name for those with superior faculties is: identifying the sound, translating the name, combining the name, and explaining the name, all of which should be understood thoroughly. If the meaning is classified for those with middling faculties, there are four: according to other scriptures, explaining in conjunction with the meaning for those to be tamed; explaining in conjunction with the secret general treatise; explaining in conjunction with the ground, path, and fruit; and especially explaining in conjunction with one's own treatise. There are four meanings to this: the cause of the tantra's arising is the basis of the topic, the condition is the instigation of the topic, what needs to be fully understood is the way the substance of the tantra arises, and in questions and answers, praising the tantra and the teacher. First, the basis of the topic is: In the Compendium of Meanings, it says: The meaning of the tantra has three aspects, source and continuum, essence. Therefore, there are three: The first is: the common foundation, the general continuum. Therefore, the first chapter is the topic basis of the common foundation. The second chapter is: the root tantra of selection and prophecy, called the general continuum of the topic. Therefore, the general continuum of the topic or the continuum of the continuum is the chapter called establishing the definitive instructions. The assembly of retinue, etc., the twenty-three sufferings of the third chapter, the chapter in which the initial holy one shows suffering is: the cause is the substance. Entreating and accepting, etc., in the fourth chapter, in which it is narrated to eliminate suffering, the Tathagatas of the three times entreat Vajrapani to eliminate suffering, and Vajrapani accepts to eliminate it, this is the condition of the topic basis. The upper part of the fifth chapter is the perfection of the topic basis itself, the teacher is the secret lord, the teaching is the secret mantra tantra such as the union of intentions, the retinue is the five holy lineages, the place is the peak of Mount Malaya, the time is twenty-eight years after the passing of Shakyamuni Buddha, and the compiler is the wise and skillful one. Praying to go to the holy land. The lower part of the fifth chapter, the condition for instigating the topic has two aspects: the teacher greets and
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我请问，眷属恭敬地提问并讨论。第三，阐述续部的实物产生的方式：菩提心产生的方式十二种；灌顶方便产生的方式十二种；口诀传授方便的；特殊技艺超胜的；续部安住方式的产生方式十二种。续部安住方式的十二种产生方式有：名称十二种；见解十二种；譬喻十二种。又是，将这些结合起来讲述。第一，消除愚昧痛苦的产生方式，消除无明黑暗的见解，譬如母子相遇般地阐述，有一品，即第六品名为消除愚昧痛苦。第二，灯完全布置的产生方式，智慧自住的见解，如太阳的精华般阐述，有两品，即第七品和第八品，金刚萨埵的幻化布置，阐述了两种密咒的体性。第三，以何获得确定的产生方式，显现意义获得的见解，如贫女获得宝藏般阐述，有六品，即第九品，阐述金刚萨埵的真如之品；第十，殊胜神圣的品；第十一，续部清净的种姓坚固的品；呼气的第十二品；第十三品，士夫与获得灌顶的；第十四品，神圣士夫获得灌顶的，这些阐述了。第四，心髓菩提确定为真如的产生方式，真如的见解，如虚空般阐述，即第十五品阐述了确定为真如之义。第五，与定解相关联的产生方式，不杂糅完全圆满的见解，如日月星辰的影像显现在大海中般阐述，有四品，第十六，幻化神通的品；第十七，法显现的品；第十八，一切言说的品；第十九，完全圆满的幻化品。第六，所化机缘成熟而产生的产生方式，相自寂灭的见解，如勇士战胜敌人般阐述，有十二品，即从第二十品到第三十一品阐述。第七，加持产生的见解，加持的显现方式如大海。第二十品，阐述不净续部；第二十一品，过去往昔的；第二十二品，达如扎旋转
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I request, and the retinue respectfully asks and discusses. Third, explaining how the substance of the tantra arises: Twelve ways in which the essence of enlightenment arises; twelve ways in which the method of empowerment arises; of the method of bestowing instructions; of the particularly excellent skill; twelve ways in which the system of the tantra's abiding arises. The twelve ways in which the system of the tantra's abiding arises include: twelve names; twelve views; twelve examples. Furthermore, explaining by combining these. First, the arising of dispelling the suffering of delusion, the view of dispelling the darkness of ignorance, explained as like a mother and child meeting, there is one chapter, the sixth, which teaches what is called dispelling the suffering of delusion. Second, the arising of the complete arrangement of lamps, the view of wisdom abiding in itself, explained as like the essence of the sun, there are two chapters, the seventh and eighth, the arrangement of the magical display of Vajrasattva, which teaches the essence of the two secret mantras. Third, the arising of how certainty is attained, the view of manifestly attaining meaning, explained as like a poor woman finding treasure, there are six chapters: the ninth chapter, which teaches the suchness of Vajrasattva; the tenth, the particularly sacred chapter; the eleventh, the chapter on the lineage of pure tantra being firm; the twelfth on exhaling breath; the thirteenth on the individual and obtaining empowerment; the fourteenth on the sacred individual obtaining empowerment, these teach. Fourth, the arising of the essence of enlightenment being certain as suchness itself, the view of suchness, explained as like the sky: the fifteenth chapter teaches that the meaning is certain as suchness itself. Fifth, the arising of being connected to certainty in intention, the view of unmixed complete perfection, explained as like the reflections of the sun, moon, and stars appearing in the ocean, there are four chapters: the sixteenth, the chapter on the magical display of miraculous power; the seventeenth, the chapter on the appearance of phenomena; the eighteenth, the chapter on all expression; the nineteenth, the chapter on the completely perfect magical display. Sixth, the arising of the time being right for those to be tamed, the view of characteristics being self-pacified, explained as like a hero conquering an enemy, there are twelve chapters, from the twentieth to the thirty-first, which teach. Seventh, the view of blessings arising, the way in which blessings appear is like the ocean. The twentieth chapter, which teaches the impure tantra; the twenty-first, of the past, former; the twenty-second, Tarutra turning
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展示财富等的用途。第二十三，激发神通。第二十四，口头传授。第二十五，口头传授的截断。第二十六，以金刚橛固定。第二十七，完全降伏魔众。第二十八，医生展示痛苦。第二十九，净化衰败。第三十，劝请意旨。第三十一，授记之章。以伟大的浪潮般展示的有四章。第三十二，意之智慧显现庄严。第三十三，身完全显现的圣者。第三十四，语无尽庄严之轮的转动者。第三十五，行无尽庄严之轮的安置者。第八，所有传承以方便而闻名的来历。消除不协调过失的见解，如消除虎穴或如消除自他的毒树般展示的有三章。第三十六，消除愚昧的辨析之光芒解脱。第三十七，谁的提问断除疑惑。第三十八，讲述往昔的故事传承。第九，为了谁而造的来历，解脱义之光芒的见解。如医生般医治疾病般展示的有四章。第三十九，意之事业完全圆满。第四十，语之事业完全圆满。第四十一，方便之事业完全圆满。第四十二，身之事业完全圆满。第十，大预言确定展示的来历。确定后来的见解。如聪明大臣的教诲般展示的，以第四十三章展示。第十一，完全断绝业流的来历。自性清净的见解。如聪明沐浴者沐浴般展示的，有一章，即第四十一章展示神通往昔。第十二，意旨分别解脱的来历。分别辩论意旨的见解。如导师们集会治理国王的政事般展示的，以三十一章展示。其中也有两种分科。以十种法类辩论意旨，以及与十种戒律相结合而辩论意旨。以十种法类辩论意旨是，从第四十五章的中间开始。进入圣者们的意旨，在经续中，应进入宝藏。不改造自性地。