Chinese
因此，如果问如何成为譬喻的回答，那就是截取相似、不相似和仅在某些方面一致的例子，并将其作为意义的譬喻，为了断除疑惑。召唤集结者，以如同灯笼的方式，近距离地展示身之事业，例如“如何成为金刚萨埵的化身”等等，在前面的第七品中所说的那些化身，使所化众生得以成熟，这就是其本质。因此，“为了谁”等等，是为了所化众生，心、语、身的业和化身以及方法非常多且相关联，因为不一定确定是一个，所以从一个和多个中解脱出来，其本质并非如此确定，而是根据众生的智慧和意愿来确定，如果不是这样的话。确定了。那为什么呢？这个理由是：因为众生的想法各不相同，方法途径也很多。兰卡的持有者是哪位圣者？这些都是通过遍知一切的智慧，像清澈湖泊中的星星一样，无论有多少种类，都远离了行为的领域，因此在不作意的情况下也能知晓。从一切到一切，在所有时间和场合，圆满地成就了胜利者的心，就像其本性一样，特征不混杂，完全圆满地显现，因此，凭借超越一和异的理由，什么的心髓在菩提中是不动摇的，并且是不作意的？等等。哪位胜利者的意念本来就存在于法中，就像其本性一样，没有生灭的处所，在不动摇中显现，远离一切概念，并且是不作意的。三界的众生，甚至包括安住在芝麻粒中的众生，由于道路的改变而存在差异，但本质上没有区别，因此远离远近。虽然在迷惑中显现为各自不同，但意义相同，因此没有一和异，并且在那唯一的真如中，没有油的多少，凭借显明的理由，安住在平等的法界中没有差异，因此可以被知晓，是不混杂的显明智慧。这些都是身的利他事业。第四十二品解释完毕。第九品讲述完毕。之后，兰卡的统治者菩萨摩诃萨，这些是关于提问出现方式的。秘密的主人说：兰卡的持有者，你的提问很好。等等。
English
Therefore, if asked how to become an answer of simile, it is to cut off examples that are similar, dissimilar, and only consistent in some aspects, and take them as similes of meaning, in order to cut off doubts. Summoning the compiler, in the manner of a lamp, closely showing the deeds of the body, such as "How to become an incarnation of Vajrasattva," etc., those incarnations mentioned in the previous seventh chapter, which cause the beings to be matured, that is its essence. Therefore, "For whom," etc., is for the sake of the beings to be tamed, the deeds of mind, speech, and body, and the incarnations and methods are very many and related, because it is not necessarily certain to be one, so it is liberated from one and many, its essence is not so certain, but is determined according to the wisdom and wishes of beings, if it is not so. It is determined. Why is that? The reason is: because the thoughts of beings are different, and there are many ways of methods. Who is the holy holder of Lanka? These are all through the wisdom of omniscient, like the stars in a clear lake, no matter how many kinds there are, they are far away from the field of action, so they can be known without conceptualization. From all to all, in all times and occasions, the heart of the victor is perfectly accomplished, just like its nature, the characteristics are not mixed, completely and perfectly manifested, therefore, by the reason of transcending one and different, what is the essence of Bodhi that is unshakeable, and is non-conceptual? and so on. Which victor's intention originally exists in the Dharma, just like its nature, without a place of arising and ceasing, manifesting in the unshakeable, away from all concepts, and is non-conceptual. The beings of the three realms, even including the beings dwelling in the sesame seed, exist differently due to the change of the path, but essentially there is no difference, so they are far from near and far. Although they appear separately in delusion, the meaning is the same, so there is no one and different, and in that only Suchness, there is no large or small amount of oil, by the reason of clarity, dwelling in the equal Dharmadhatu without difference, therefore it can be known, it is the unmixed clear wisdom. These are the altruistic deeds of the body. The forty-second chapter is explained. The ninth chapter is finished. After that, the ruler of Lanka, Bodhisattva Mahasattva, these are about asking how they appeared. The secret master said: The holder of Lanka, your question is very good. and so on.
Chinese
当化身导师被提问时，给予了很好的回答。那也是一个问题。很好，以前的国王已经预言过，现在释迦牟尼佛也已经预言过，所以才如此详细地说明。这也适用于三时。接下来，简要地展示其意义的特征：在无始无终的轮回世界中，在无始无终的时代里，由于导师的无数化身，那些显现为调伏对象的导师们，直到他们的身体未入涅槃之前，都只以引导之道的法门来利益任何调伏对象，并通过放弃各自行为的一个方面来帮助他们，即使创造和接受了地的次第，也没有通过完全圆满的觉悟成佛的方法，因此，正如密咒的殊胜方法，云网所说的那样，通过按照各自的意愿来调伏，无论喜欢放弃烦恼的行为还是放弃行为，都以无偏颇的方法，将他们安置在完全圆满的地上。这些事业，任何化身明灯都没有亲自宣说和实行。因此，通过方便之道的调伏，与思想方向一致，通过伟大的密咒之道来调伏，是他们的誓言。因此，预言了密咒在后来身体入灭后会出现在世间，并且事业会显得不同，这在所有领域都广为人知。然而，任何化身都没有将显现为他们意念行为对象的因道，以及所有密咒方便之道的门径显现出来，因为这个理由，说化身宣说秘密就像盲人走在路上一样。为什么呢？因为化身在许多教言中，都处于放弃贪欲的姿态。因为身体和教法一致，是为了调伏对象。如果事先宣说完整的预言，那是不合适的，会变成许多过失。还有《楞伽经》的作者。那个预言是怎样的呢？就像这样。这些是对先前和现在预言的简要展示：就像这样，由于无法说完轮回和时代无始无终的化身预言，所以只说了一个方面，即化身所作的预言
English
When the emanation teacher was asked, he gave a good answer. That too is a question. Very well, the former kings have prophesied, and now Shakyamuni Buddha has also prophesied, so it is explained in such detail. This also applies to the three times. Next, the characteristics of its meaning are briefly shown: In the endless cycle of samsara, in the time of endless kalpas, due to the countless emanations of the teacher, those who appear as teachers of the beings to be tamed, until their bodies have not entered nirvana, only benefit any beings to be tamed with the method of the path of guidance, and help them by abandoning one aspect of their respective actions, and even if they create and accept the stages of the earth, there is no method to attain complete and perfect enlightenment, therefore, as the supreme method of secret mantra, as the net of clouds says, by taming according to their respective wishes, whether they like to abandon the actions of afflictions or abandon actions, they are placed on the ground of complete and perfect enlightenment with an impartial method. These deeds, no emanation lamp has personally spoken and practiced. Therefore, the taming through the path of skillful means, in accordance with the direction of thought, the taming through the great path of secret mantra, is their vow. Therefore, it is prophesied that the secret mantra will appear in the world after the body has passed away, and the deeds will appear different, which is widely known in all realms. However, no emanation has revealed the causal path that appears as the object of their intentional actions, and all the gates of the path of secret mantra, because of this reason, saying that the emanation speaks secrets is like a blind person walking on the road. Why is that? Because the emanation, in many teachings, is in the posture of abandoning desire. Because the body and the teachings are consistent, it is for the sake of taming beings. If the complete prophecy is declared in advance, it is inappropriate and will become many faults. Also, the author of the Lankavatara Sutra. What is that prophecy like? It's like this. These are brief displays of the previous and present prophecies: It's like this, since it is impossible to finish speaking about the endless cycle of samsara and the prophecies of the emanations of the kalpas, only one aspect is spoken of, that is, the prophecies made by the emanations.
Chinese
以清净之语立誓，披上铠甲，劝汝谛听。如是教诲。 “于一切劫之起始”一句，其“清净”二字，意义如其字面。 “于百数之末调伏”一句，意为诸佛逝世后，历经如是时日方出现。 此外，“谛听伟大之劝请”一句，意义亦如其字面。“于百数之中，意义显现转变”一句，此处似与导师之时代相符。 此处，“猛烈者”之意为，于彼时，亦由秘密主尊，金刚手亲自宣说。 “复谛听劝请之铠甲”一句，意义亦如其字面。“于百数之十五之际”一句，意为导师逝世后一千五百年出现，众生之寿命亦如是。 “调伏损害”一句，意为彼时亦由金刚手宣说。 如是，自始至终，唯有金刚手与楞伽宣说，故对密咒之汇集，不应有所怀疑。 因此，善严佛陀逝世后五十年，密咒方才出现。胜宝佛陀逝世后八十二年出现。释迦牟尼佛逝世后八十二年出现，或二十八年出现。 三处天界，即自在庄严殿、兜率天、三十三天。 “名为猛烈者之部族”等语，意为导师并非化身，而唯有金刚手。 第四十三章，总释竟。 于大预言之确定中亦有记载，如是，诸佛于各自预言之时出现，此处亦于释迦牟尼佛预言之时出现。 因此，出现之方式，即使仅以此处所言亦无不可，然因如前所述之必要，故宣说了十二种。于无始劫之每一阶段，所有密咒之出现，其出现方式之必要条件亦皆具足，此为第十种。 其后，楞伽之主，大菩萨彼，如是请问，此为请问出现方式之第十一种。 秘密主答言，调伏业续之所化有三：以五欲焚烧，如薪柴般混乱行事，耽著于欲望之所化；以根器之优劣，决定从轮回中解脱之所化；以及前二者
English
Having vowed with pure words, donned the armor, and advised you to listen attentively. Thus he taught. The phrase "At the beginning of all kalpas," the word "pure" means exactly as it sounds. The phrase "Subduing at the end of hundreds" means that it appears after the Buddhas have passed away for that long. Furthermore, the phrase "Listen to the great exhortation" also means exactly as it sounds. The phrase "In the hundreds, the meaning appears to change" seems to coincide with the time of the teacher here. Here, "the fierce one" means that at that time, the lord of secrets, Vajrapani himself, will teach it. The phrase "Listen again to the armor of exhortation" also means exactly as it sounds. The phrase "When it becomes fifteen hundred" means that it will appear fifteen hundred years after the teacher has passed away, and the lifespan of beings will be the same. The phrase "Subduing harm" means that Vajrapani will also teach it there. Therefore, from beginning to end, only Vajrapani and Lanka speak, so there should be no doubt about the collection of secret mantras. Therefore, secret mantras appeared fifty years after the Buddha Good Ornament passed away. They appeared eighty-two years after the Buddha Jewel Glory passed away. They appeared eighty-two years after the Lord of Sages passed away, or twenty-eight years. The three heavenly realms are the Free and Majestic Palace, Tushita, and the Thirty-Three. The words "The tribe called the fierce one," etc., mean that the teacher is not an emanation body, but only Vajrapani. Chapter Forty-Three, the summary explanation is complete. It also appears in the determination of the great prophecy. Thus, the Buddhas appear at the time of their respective prophecies, and here it also appears at the time of the prophecy of Shakyamuni Buddha. Therefore, the way of appearance, even if it is only as stated here, is not impossible, but because of the necessity as mentioned before, twelve kinds are explained. In each stage of beginningless kalpas, the necessary conditions for the way of appearance of all secret mantras are also fully present, this is the tenth. Then, the lord of Lanka, the great Bodhisattva, asked, this is the eleventh question about the way of appearance. The lord of secrets replied, the disciples to be tamed by cutting off the karmic lineage are also three: those who are burned by the five desires, who act chaotically like firewood, disciples who are attached to desires; disciples who are certain to be liberated from samsara by the difference between sharp and dull faculties; and the former two.
Chinese
对于未调伏者，以猛烈的异熟难以调伏的猛烈所化机有三种。以何种技巧和方法来提升和引导那些断绝业续的众生呢？也有三种：如轮般恒常出现的常续乘，将欲妙果视为究竟道的乘，以及从无生中幻化，以神变佛陀之身猛烈显现的乘。这些都是本来圆满自性的胜者意密，是殊胜的密咒，因此，这三种乘也因加持而显现为胜者的事业。如何提升的方法等，如果总集不可思议的利生方式，则有三种：显现的自性，即第一乘以自性或生命力来调伏；中间以对治烦恼的方法来调伏；最后以断绝邪执业续来调伏。为了分别阐述这些，首先想到的是什么呢？轮涅常续显现也有五种，从原始以来，被称为五佛的胜者，为了调伏所化之义，显现为五大，并以五种方式显现于所化众生前，从而调伏和解脱众生，那么方式如何呢？生养与依靠的，因与缘和住处是，等等，调伏一切众生的生因，滋养的受用之缘，以及作为依靠的住处，这些调伏也是大智慧，不执著于所作之事，而是以本来自成的力量，五种欲妙圆满显现，以方法、因缘等三种，利益从自身所生的众生。这些因虽然无有实体，却在过去、现在、未来三时中无有增减地显现，并成就三种事业，即因、缘、所依。什么是这三种事业呢？轮涅常续之乘的显现，即何者的法界与现前，大自在即是，等等，在法界中成佛的伟大，现前成佛的伟大，以及大自在成佛的伟大，即是。