Chinese
是为了考虑要做的事情。因此，虽然导师已经完成了因的三个乘的事务，但由于之前没有讲过关于没有确定的密咒见修行取舍，以及自然圆满果的特殊方法，所以首先献上了请求开示的请求；请求将胜者的甚深意旨三个词牢记于心；请求三藏宝藏的意义本质是什么？归纳。基础是什么？归纳。由谁来归纳？请求导师涅槃后，由谁在世间宣说佛法？请求由谁来摧毁攻击教法的邪见者？总共提出了五个请求。为了明确地回答这些问题，世尊说道。等等，这是昆扎向导师提出的请求，并得到了实际的许可。为了消除第一个问题的疑惑，就像这样，那个确定的真如大乘。等等，之前没有开示的密咒大乘，会出现在十二个阶段，除此之外不可能存在。无论何时消除愚昧的痛苦，也会出现。等等，这是时间的本质，出现是唯一心意汇集的续部的意义，是所有密咒乘的自性。这些时间，释迦牟尼佛通过讲述一般的历史，在常续的轮回中出现。这里所说的，因此也提到了预言未来也会在这个地方出现。在马拉雅山顶，那些具有劣等预言的人们提出了二十三个痛苦，在秘密者消除这些痛苦的时候，密咒也会出现。其意义由第一品到第六品为止阐述。金刚萨埵的化身净土各自安置，宣说佛法的明灯们在涅槃之后也会出现，其意义由第七品和第八品两品阐述。圣洁的五童子等获得了密咒的确定意义，甚至在最后一口气的时候也会出现，那是吉祥劫的时代，其意义由第九品到十四、六品之间阐述。圣洁的难胜童子等在证得心髓菩提的时候也会出现。这由第十五品本身阐述。
English
It is for the sake of considering what needs to be done. Therefore, although the Teacher has completed the affairs of the three vehicles of cause, since he had not previously spoken about the special method of no definite mantra view, practice, acceptance, or rejection, and the naturally perfect fruit, the first request to speak was offered; a request was made to keep the profound intention of the Victorious One in mind with three words; a request was made regarding what is the essence of the meaning of the three precious collections? Summary. What is the basis? Summary. By whom is it summarized? A request was made regarding who will teach the Dharma in the world after the Teacher's passing? A request was made regarding who will destroy the heretics who attack the teachings? A total of five requests were made. In order to clearly answer these questions, the Blessed One said. Etc., this is the request made by Kunjara to the Teacher, and actual permission was granted. In order to dispel the doubt of the first question, it is like this, that definite Suchness Mahayana. Etc., the Great Mantra Vehicle, which had not been taught before, will appear in twelve stages, and it is impossible for it to exist otherwise. Whenever the suffering of ignorance is relieved, it will also appear. Etc., this is the nature of time, and the appearance is the meaning of the single mind-gathering tantra, it is the nature of all mantra vehicles. These times, Shakyamuni Buddha, by telling the general history, appears in the continuous cycle. What is said here is, therefore, it is also mentioned that it is prophesied that it will also appear in this place in the future. On the top of Mount Malaya, those with inferior prophecies raised twenty-three sufferings, and when the secret ones eliminate these sufferings, mantras will also appear. Its meaning is explained from the first chapter to the sixth chapter. The Emanation Pure Lands of Vajrasattva are arranged separately, and the lamps that teach the Dharma will also appear after Nirvana, its meaning is explained by the seventh and eighth chapters, two chapters. The holy five children, etc., obtained the definite meaning of the mantra, and will appear even at the last breath, that is the time of the Auspicious Aeon, its meaning is explained from the ninth chapter to the fourteenth and sixth chapters. The holy, difficult-to-defeat youth, etc., will also appear when they attain the essence of Bodhi. This is explained by the fifteenth chapter itself.
Chinese
也是在如扎显现的劫中。菩提心之义由四生解释之时，即第十六品至第十九品之四品之间所示。当调伏堕落为黑如扎之比丘之时，也出现甚深密咒，即由第二十品至第三十一品之间的十二品所示。身语意和行为的加持显现之时也出现，即由第三十一品至第三十五品之间的四品所示。秘密主以意和语传承，在天人中显扬之时也出现，即由第三十六品至第三十八品之间的三品清楚地显示。为了三座城市而行四种事业显现和成办意义之时也出现，即由第三十九品至第四十二品之间以四品显示。诸佛对各自的教法预言以后会出现密咒之时也出现，即由第四十三品清楚地显示。三乘断除三业之流之时也出现，即由第四十四品清楚地显示。在玛拉雅，秘密主宣讲和讲述意之经时也出现，即由第四十五品至第五十五品之间以三十一品清楚地显示。这些是先前一切的，现在一切的，未来一切的。等等十二种意义，为了调伏众生的面容，从先前到后来，在整个世间显示之时，先前和现在和后来显现，显现了，将要显现。因此，由于三时中圆满了十二种出现方式而出现，所以现在这个时代也以十二种出现方式的美妙来衡量所显示的。那为什么呢？第一种出现方式也是在此劫玛拉雅山顶消除了痛苦。第二种明灯也是由能仁于此刹土安置。第三个童子成佛，获得大决定也是此劫。第四个童子确定了菩提心，成为众生的亲友也是此时。第五个童子解释意也是此时，与上述相同，从第十六品开头清楚地显示。第六个如扎也是在此时降临到玛拉雅山顶。第七个加持
English
It also occurs in the kalpa when Rudra appears. The meaning of the essence of enlightenment is explained by four births, as shown in the four chapters from the sixteenth to the nineteenth. When the time comes to tame the monk who has fallen into black Rudra, the secret mantra also appears, as shown in the twelve chapters from the twentieth to the thirty-first. When the blessings of body, speech, mind, and action appear, it also occurs, as shown in the four chapters from the thirty-first to the thirty-fifth. When the Secret One transmits through intention and words and becomes famous among gods and humans, it also occurs, as clearly shown in the three chapters from the thirty-sixth to the thirty-eighth. When the four deeds are performed for the sake of the three cities, it also occurs, as shown in the four chapters from the thirty-ninth to the forty-second. When the Buddhas prophesy that secret mantras will appear later in each of their teachings, it also occurs, as clearly shown in the forty-third chapter. It also occurs when the three vehicles cut off the stream of the three karmas, as clearly shown in the forty-fourth chapter. It also occurs when the Lord of Secrets recites and speaks the sutra of intention in Malaya, as clearly shown in the thirty-one chapters from the forty-fifth to the fifty-fifth. These are all of the past, all of the present, and all of the future. And so on, the twelve meanings are shown to the faces of those to be tamed, from the past to the future, in the entire world, at that time the past, present, and future appear, have appeared, and will appear. Therefore, since it occurs due to the completion of the twelve ways of appearing in the three times, the present time is also measured by the appearance of the teaching from the beauty of the twelve ways of appearing. Why is that? The first way of appearing is also in this kalpa, the suffering was eliminated at the peak of Malaya. The second lamp was also placed in this realm by the Lord of Sages. The third, the five boys became Buddhas and attained great certainty, is also in this kalpa. The fourth, the five boys ascertained the essence of enlightenment and became friends of beings, is also at this time. The fifth, the boys explained the intention, is also at this time, and is clearly shown from the beginning of the sixteenth chapter, as above. The sixth, Rudra also descended on the peak of Malaya at this very time. The seventh, the blessings
Chinese
而且，为了获得如鲁扎等果实，能胜者加持显现光明也是这个贤劫。第八，从心髓菩提处以意传承的国王后裔在世间闻名也是在这个时期出现。第九，为了三个城市而做的四种事业也是在这个贤劫做。第十，胜者能胜自在的授记也是从这里说的。第十一，以三种事业断除业续也是为了这个贤劫。第十二，最后各自的意旨从各自的刹土宣说，也是在次第拉亚的顶端宣说，以及朗迦劝请后，秘密主从四身听闻的宣说也是为了这个贤劫。因此，一个贤劫也具足十二种出现的方式。如果有人问，一个贤劫何必说十二种出现的方式，一种就足够了，答：为了各自的需要，才会有同一种教法如此出现。这些各自的理由会在章节汇集中阐明。因此，密咒后来在这个贤劫示现的追随者出现，在第七品中清楚地预言了出现的方式，所以第一个疑惑就消除了。一位导师涅槃后立即出现的十二种出现方式的完整叙述也表明，这在三时中都是圆满的。然后，导师回答了第二个问题，被称为“导师开示第二个问题”等等，是为了回答第二个问题而说的。向眷属开示三种共同教言的意义是什么呢？首先，对于应该学习的事物，通过修习，要具备寂止和智慧。通过精通智慧，对于无生之义，要变得敏锐、迅速、深刻、广博和精细，从而获得如实之义的见解，并通过胜观的见解来做出决断。在如此决断之后，要以不为动摇的意念和禅定相结合的方式，以方便摄持的行为来行事。另一方面，作为智慧的教言也是合理的。什么是持戒的行为的三种教言呢？结合共同和不共同，心的三门没有虚伪，语没有增减，如实说出想法，以及身体的自他
English
Moreover, for the sake of attaining fruits such as Rudra, the blessings manifested by Thub Dka also occurred in this very fortunate eon. Eighth, the regent who is renowned in the world, transmitted through intention from the essence of Bodhi, also appears in this very era. Ninth, the four deeds done for the sake of the three cities are also performed in this eon. Tenth, the prophecy of the Victorious One, Thubpai Wangpo, is also spoken from this very source. Eleventh, the cutting of the karmic lineage through the three deeds is also for the sake of this eon. Twelfth, the final discussions of individual intentions from individual realms, such as the discussion at the summit of Laya in order, and the discussion heard by the Secret One from the four bodies at the urging of Lanka, are also for the sake of this very eon. Thus, even a single eon is complete with twelve modes of occurrence. If asked, "Why is it necessary to mention twelve modes of occurrence in a single eon when one would suffice?" The answer is that the same teaching occurs in this way for the sake of individual needs. The individual reasons for these will be clarified in the collected chapters. Therefore, the Secret Mantra later appears as a follower who demonstrates in this very eon, and the mode of occurrence is clearly prophesied in the seventh chapter, thus resolving the first doubt. The complete enumeration of the twelve modes of occurrence that arise immediately after the passing of a single teacher also reveals that this is complete in all three times. Then, the Teacher answered the second question, referred to as "The Teacher bestowed the second question," and so forth, which was spoken to answer the second question. What is the meaning of teaching three common instructions to the retinue? First, one must cultivate tranquility and wisdom by training in what is to be learned. By mastering wisdom, one must become sharp, swift, profound, vast, and subtle in the meaning of non-arising, thereby gaining confidence in seeing the meaning as it is, and making decisions through the insights of higher vision. After such a decision, one must act with conduct that is embraced by skillful means, combined with unwavering mind and meditative stabilization. Alternatively, it is also reasonable as an instruction of wisdom. What are the three instructions for the conduct of vows? Combining common and uncommon, the three doors of the mind are without deceit, speech is without exaggeration, speaking thoughts as they are, and the self and others of the body
Chinese
不是成为“那”的意义，而是损害。“心”也即是念头，在胜义谛中，显现为本然自生之智慧，因此不会错误地执著；“语”在胜义谛中，是不可言说的，了悟到佛陀的语言没有断除四种过失；“身”在胜义谛中，是圆满的，佛陀的事业没有好坏之分。对于这些，行为不会被阻止，没有束缚和使用。智慧见解的三个窍诀是：对于如实听闻的智慧，努力用特殊的方便之理进行探寻；对于思惟的智慧，要知道有什么必要；对于修习，通过这样探寻，把握见解的要点，获得定解，从而见到实义。用语言来弥补意义的语言窍诀有三个，它们会成为行为：舍弃一切虚假的言说；用语言来弥补语言，之后再进行调整；用意义来弥补语言，使身语意三门与语言相一致。进行行为的修学窍诀有三个：实行苦行的誓言之门；证悟智慧之门；串习禅定之门。为了了解错误之处，努力进入的门；成就方便之门；最终完成果之门。为了普遍了解，空性的解脱之门；无相之门；无愿之门。后来出现的密咒，是如实本然之名的类别，文字 ཨཱོཾ་ （藏文ཨཱོཾ་，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵）, མཱུྃ་（藏文མཱུྃ་，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：哞）, ཧཱུྃ་（藏文ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的意义是自性任运成就的如来藏 ཨཱོཾ་（藏文ཨཱོཾ་，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵）本身；耶 མཱུྃ་（藏文མཱུྃ་，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：哞）是如实圆满且本体不可分割的；根本 ཧཱུྃ་（藏文ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是菩提心，是远离行境且难以用思维触及的。这些是三个咒语，对于它们，什么也不要想，也不要思考，没有动摇，要在不修的修行中，进行无学的修学。也要修学经部中所说的种姓咒、秘密咒、陀罗尼咒。这样修习，错误之处和障碍就是三座城市，要摧毁身语意三门、三界和三种意识的分别念。那么，这里将五组三法称为三个窍诀可以吗？虽然看起来有十五个，但由于根本的原因，称为三个并没有不