English
That which does not become the meaning of "na" is harm. "Mind," which is also thought, in the ultimate truth, appears as the self-arisen wisdom of suchness, therefore one does not mistakenly grasp; "speech," in the ultimate truth, is unspeakable, realizing that the Buddha's speech has not abandoned the four faults; "body," in the ultimate truth, is complete, the Buddha's actions have no good or bad. For these, actions are not prevented, there is no bondage or use. The three key instructions for wisdom view are: for the wisdom of hearing as it is, strive to search with special means of reasoning; for the wisdom of thinking, know what is necessary; for practice, by searching in this way, grasp the key points of the view, gain conviction, and thus see the real meaning. The three key instructions for speech, which compensate for meaning with words, will become actions: abandon all false speech; compensate for words with words, and then adjust later; compensate for words with meaning, so that body, speech, and mind are consistent with words. The three key instructions for the discipline of performing actions are: practicing the door of ascetic vows; the door of realizing wisdom; and the door of familiarizing oneself with samadhi. To understand the place of error, the door of entering with effort; the door of accomplishing means; and the door of ultimately completing the fruit. For general understanding, the door of liberation of emptiness; the door of no signs; and the door of no wishes. The later arising secret mantra is a category of names for suchness as it is, the meaning of the letters ཨཱོཾ་ (Tibetan: ཨཱོཾ་, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om), མཱུྃ་ (Tibetan: མཱུྃ་, Sanskrit Devanagari: मुं, Sanskrit Romanization: muṃ, Literal Chinese meaning: Mum), ཧཱུྃ་ (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) is the spontaneously accomplished essence of the Sugata, ཨཱོཾ་ (Tibetan: ཨཱོཾ་, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) itself; Ye མཱུྃ་ (Tibetan: མཱུྃ་, Sanskrit Devanagari: मुं, Sanskrit Romanization: muṃ, Literal Chinese meaning: Mum) is as it is, complete and inseparable in essence; the root ཧཱུྃ་ (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) is the mind of enlightenment, which is beyond the realm of action and difficult to touch with thought. These are the three mantras, for them, do not think or contemplate anything, there is no wavering, in the practice of non-practice, one should practice the non-learning. One should also practice the lineage mantra, secret mantra, and dharani mantra as mentioned in the sutras. By practicing in this way, the place of error and obscuration is the three cities, one must destroy the discriminations of the three doors of body, speech, and mind, the three realms, and the three consciousnesses. So, is it appropriate to call the five sets of three dharmas three key instructions here? Although it seems like fifteen, calling it three is not inappro
Chinese
例如，像第四天或蛇行七步和树叶七片一样。这些是心智狭小者所设的答案。这是对因乘的三个决定的第二个问题的回答。为了阐述第三个问题的答案。然后，导师又提出了第三个问题：“明咒持明者，我所安立的灯。”等等，导师所阐述的文字之灯，具有三种圆满，因为显现为上、中、下三种根器，所以归纳为三藏。其意义的归纳方式是从止观中归纳为三种边。由此，通过调伏权能，归纳为三种知之续流。另一种方式是，一个人也可以将之归纳为阿赖耶识、意、染污意三种。因为进入的根器小，不依赖文字就无法理解，所以归纳为文字的集合，即三藏经卷。由谁归纳呢？为了根器高低不同的人，乘有高低之分，所以声闻乘归纳为邬波离，大乘中观宗归纳为各自的结集者阿难。大小乘的根器，也根据所化众生的意乐，对境、法、见、行有高低之分而宣说。然后，导师提出了第四个和第五个问题，用一个偈颂来回答。为了用一个答案来解决最后两个问题，所以宣说的是：召唤金刚手并加以教诫。导师在涅槃之后宣说密咒，也是在涅槃之前，对未来密咒的出现作了授记。因此，密咒的教法将会出现。金刚手也示现了五位具有劣等根器的具誓愿的菩萨，如国王匝等，然后向他们宣说，他们也各自在与自己相应的处所宣说，并加以阐释，使教法得以彰显。第五个问题的答案是驳斥和制裁邪说。这样宣说就解决了最后两个问题。“诀窍的决定是”，这是对所说五个答案和三个教诫的阐述。这是产生二十三种痛苦的根本原因，所以仅仅是因的因。第二是解释。
English
For example, like the fourth day or the seven steps of a snake and the seven leaves of a tree. These are answers posited by those of small minds. This is the answer to the second of the three determinations of the causal vehicle. In order to explain the answer to the third question. Then, the teacher again posed the third question: "This is the vidyādhara, the lamp that I have established." And so on, the teacher's explanation of the lamp of letters, which has three perfections, is condensed into the three pitakas because it appears as three kinds of vessels: superior, middling, and inferior. The way to condense its meaning is from śamatha and vipaśyanā into three extremes. From that, through the power of discipline, it is condensed into three streams of knowledge. In another way, one person can also condense it into the three: ālaya-vijñāna, manas, and kliṣṭa-manas. Because the capacity to enter is small, one cannot understand without relying on letters, so it is condensed into the collection of letters, that is, the Tripitaka scriptures. By whom is it condensed? For the sake of people with high and low minds, there are high and low vehicles, so the Śrāvakayāna is condensed by Upāli, and the Mahāyāna Madhyamaka is condensed by Ānanda, the respective compilers. The minds of the great and small vehicles are also taught according to the inclinations of the beings to be trained, with high and low objects, dharmas, views, and practices. Then, the teacher asked the fourth and fifth questions, answering with one verse. In order to resolve the last two questions with one answer, what was proclaimed was: summoning Vajrapāṇi and instructing him. The teacher's teaching of mantras after nirvāṇa was also a prophecy before nirvāṇa that secret mantras would arise in the future. Therefore, the teaching of secret mantras will arise. Vajrapāṇi also manifested five bodhisattvas with vows, such as King Jaḥ, who had inferior capacities, and then proclaimed to them, and they also proclaimed in their respective appropriate places, and explained them, making the teachings clear. The answer to the fifth question is to refute and punish heresy. By saying this, the last two questions are resolved. "The determination of the key instructions is," this is the explanation of the five answers and three instructions that were spoken. This is the root cause of the arising of twenty-three sufferings, so it is merely the cause of the cause. The second is the explanation.
Chinese
为了说明随后符合预言的开端之因，彼时彼刻，哪些大人物呢？等等，在那个时候，对于大事有信心的五种圣族等等大菩萨们，以了知持明者无有身之逝去与不逝去之故，于内入于不动之禅定，对于逝去者无有悲伤之苦。对于大事没有信心的声闻罗迦瓦等等，具有见色身生灭之见者们，见到导师逝去而心怀悲伤，发出哀嚎。世间凡夫神人等也如是。从天界以下，草木枯萎，风雨等不悦意显现，具信众生之心识忆念衰退。其他如是。另外，为了其他目的，从那以后过了八年和十二年。等等，导师入灭后二十八年，圣族楞伽之主等等从意之等持中起身，见到导师逝去而发出悲伤的哀嚎。之后，为了持明者们共同讨论和表达悲痛，聚集在玛拉雅，发出了二十三个悲痛的哀嚎，那是什么呢？导师沉没于灯的光芒中。等等，这些也成为共同的因和缘，因为那些菩萨具有神通，所以也实际上敦促了精华菩提之胜者。那是实际的，例如，导师逝去后，请问谁来消除无明的黑暗？请问导师不在，想要进入教法的人的见解不会变成邪见吗？请问导师不在，具有证悟之人向不了解的弟子讲述，能否最终确定？请问导师不在，具有智慧之眼的导师不在，邪力不会增长吗？请问量士之面容不在，教量也会消失，道路之人不会被无明压制吗？等等，如是询问。口与心的呼喊之声响起，表达悲痛。
English
In order to explain the cause of the beginning of the prophecy that follows, at that time, who were the great people? Etc., at that time, the five noble families who had faith in great events, etc., the great Bodhisattvas, knowing that Vidyadharas have no passing away or not passing away of the body, entered into immovable Samadhi within, and had no grief for the departed. The Shravakas Lokava, etc., who did not have faith in great events, who had the view of seeing the birth and death of the Rupakaya, seeing the teacher passing away, felt sad and wailed. Ordinary gods and humans in the world were also like that. From the heavenly realms downwards, the plants and trees withered, and unpleasant things such as wind and rain appeared, and the mindfulness of sentient beings with faith declined. Others are like that. Furthermore, for other purposes, eight and twelve years passed since then. Etc., twenty-eight years after the teacher passed away, the lord of the noble family of Lanka, etc., arose from the Samadhi of intention, and seeing the teacher passing away, uttered sorrowful wails. After that, in order for the Vidyadharas to discuss together and express their grief, they gathered in Malaya and uttered twenty-three sorrowful wails, what were they? The teacher sank into the light of the lamp. Etc., these also become common causes and conditions, because those Bodhisattvas have clairvoyance, so they also actually urged the essence, the Victorious One of Bodhi. That is actual, for example, after the teacher passed away, who will dispel the darkness of ignorance? Please tell me, if the teacher is not present, will the views of those who want to enter the Dharma not become wrong views? Please tell me, if the teacher is not present, will the person with realization explain to the disciple who does not understand, will it be finalized? Please tell me, if the teacher, the one with the eye of wisdom, is not present, will the power of evil not increase? Please tell me, if the face of the Pramana is not present, will the Agamas also disappear, and will the people of the path not be suppressed by ignorance? Etc., they asked like that. The sound of the cry of mouth and heart sounded, expressing grief.
Chinese
这些都已去除。最初是圣者发出悲鸣之章节。因此，这些悲鸣并非孩童所能承受，而是由五种圣族等发出。第三是解脱。如此听闻悲鸣后，为了消除悲鸣而进行讨论。为了显示成为劝请金刚手之缘由的意义。如是说，从悲鸣中：三界众生唯一的亲友。等等，发出这三个根本的悲鸣，是由于慈悲心的力量，无数的菩提心之胜者听闻后，为了劝请密咒之主利益众生，聚集在柳林中。劝请之语的真实内容是：秘密之主，您最初在发起无上菩提心之时，曾誓愿消除众生的痛苦。您是否忘记了穿戴着精进和誓愿的盔甲？如此恳切地劝请。以慈悲心前往人间，思念那些悲鸣，降伏魔和外道的邪恶之众，以融入混合的方法和相应的结合来调伏，以欲望的自因和牵引正直传承的顺应来转变观念，宣说密咒，劝请安住于正确的地上。在那里，秘密之主听闻后，从不动摇中起身，为了显示应允，勇士金刚持国王。等等，具有摧毁魔和邪恶军队的力量，是所有方法中最殊胜的，为了摧毁轮回的敌军，而持有名称调伏。持有获得秘密灌顶之标志，因此被称为金刚持，这显现在被调伏者的面前。显现了许多神变事业的加持，对于朗卡的领主等具有密咒根基者。如释迦牟尼佛授记有缘者将出现密咒一样，现在是宣说密咒的时代。为了显示轮回本身就是菩提心的精髓，以过去诸佛的加持宣说大乘，并且如化身所授记的那样，我将宣说。那么，它的确定地点在哪里呢？名为猛烈之山。等等，山的名称暂且如此。
English
These have all been removed. Initially, it is the chapter of the holy one uttering cries of sorrow. Therefore, these cries of sorrow are not something that children can bear, but are uttered by the five holy lineages, etc. The third is liberation. Thus, having heard the cries of sorrow, they discussed how to eliminate them. In order to show the meaning of becoming the cause for urging Vajrapani. Thus it was said, from the cries of sorrow: The sole friend of beings in the three realms. And so on, these three root cries of sorrow were uttered, and due to the power of compassion, countless victors of the essence of bodhi heard them, and gathered in Janglochan in order to urge the lord of secret mantras to benefit beings. The actual words of urging are: Secret Lord, you initially, when generating the supreme bodhicitta, vowed to eliminate the suffering of beings. Have you forgotten that you have donned the armor of diligence and vows? Thus they urged earnestly. With compassion, having gone to the human realm, contemplating those cries of sorrow, subduing the hosts of demons and heretical extremists, taming them with methods of infusion and mixture and corresponding union, transforming perceptions with the conformity of desire's self-cause and the straight lineage of guidance, proclaiming the secret mantra, and urging them to abide on the correct ground. There, the Lord of Secrets heard this, and arose from immovability, in order to show his acceptance, the hero, the king Vajradhara. And so on, possessing the power to destroy the armies of demons and heretics, being supreme among all methods, and holding the name "Tamer of Harm" in order to overthrow the enemy forces of samsara. Holding the sign of having obtained secret empowerment, therefore called Vajradhara, this appears in the face of those to be tamed. Manifesting the blessings of many miraculous deeds, for the lord of Lanka and others who have the potential for secret mantra. Just as Shakyamuni Buddha prophesied that secret mantras would arise for those who have the potential, now is the time to teach the secret mantra. In order to show that samsara itself is the essence of bodhicitta, by the blessings of the deeds of many past Buddhas, the Mahayana is taught, and as prophesied by the emanation bodies, I will teach. So, where is its definite location? The mountain called "Fierce." And so on, the name of the mountain is, for the time being, such.