English
O. Chapter three, telling of suffering, is the real cause. Chapter four, urging to eliminate suffering and promising to eliminate it, is the origin of the topic. The first half of chapter five is the essence of the topic itself. The second half of chapter five is the arising of the cause for the topic. From chapter six onwards, there are twelve ways in which the meaning of the tantra arises. The venerable lamas also hold this view. If combined with other sutras and tantras, the Gongdü itself can be understood as the root tantra and the explanatory tantra. "Thus I have heard, at one time," this is a verse composed by the Lord of Lanka, and there are six terms here. "Thus heard, neither added nor subtracted," indicates that there is no addition or deletion. "Thus spoken, heard by oneself, not transmitted from others," indicates that the compiler is reliable. "I have heard thus, others have heard thus," indicates that the transmission of the Buddha's words has not been interrupted. "At one time" has three meanings: heard only once, not repeatedly asking, indicating that the appearance of the Buddha's words is rare. Hearing these at this time, hearing others at other times, indicates that the compiler has extensive hearing. Hearing these and others at the same time indicates that the compiler is sharp-witted. Furthermore, previously, the intention of the four bodies of the teacher was spoken in this way, at the time when the Lord of Secrets heard it. Also, later, the intention of the teacher, the Lord of Secrets himself, was spoken in this way, at the time when I, the Lord of Lanka, heard it. "Even after passing away," if it is said that the teacher's teaching is after passing away, then when the Buddhas residing in the five families and pure lands hear it, there is a saying of after passing away. If it is the Dharmakaya and the Buddhas residing in impure lands, and when Shakyamuni Buddha hears it, there is no saying of after passing away, then there will be faults in explaining these separately at the same time. Also, if the Sambhogakaya is Nirvana, because the retinue of the Sambhogakaya is not tamed by passing away, the Sambhogakaya will not pass away. Also, if it is said that the Nirmanakaya is the five families in the attire of the Sambhogakaya, then if it is said that the body has passed away, then the Nirmanakaya resides in the pure lands of the five families, resides in the impure lands, and Shakyamuni Buddha himself, the Nirmanakaya has eight origins of topics.
Chinese
如果这样，报身没有讨论的基础就会出现过失。现在一定要放在哪里呢？一般来说，法身的坛城中有很多报身的坛城，报身的坛城中有很多化身的坛城。所以，化身去世后，金刚手会为他的眷属说法。还有，释迦牟尼佛在世的时候，有没有讲密法？如果讲了，在第二品中说：“没有完全讲述决定的（或：究竟的）大乘。”以及在第四十三品中，有“预言密法以后会出现”的内容。如果没有讲，在第一品中说：“心的坛城光明，是密法的本体。听自己的导师讲法，并为自己的近侍说法。”这样就产生了矛盾。因此，没有为大多数的眷属讲密法，而是预言了以后会出现，所以与第二品不矛盾。为眷属中的持明者和特殊的菩萨们，不按照其他人的想法，而是讲了密法，所以与第一品不矛盾。还有，三恶趣的地方，有没有正法？如果有，就不会去没有闲暇的地方。如果没有佛法，那么第一品中说，各自用自己的语言、符号和意愿，听自己的导师释迦牟尼佛讲法，这样就矛盾了。如果这样问，那么，没有解脱之法，如见解、禅修和行为等等，就会去没有闲暇的地方。地狱里只有回忆前世和后世。饿鬼道里只有通过施舍才能满足。为畜生只讲授细微智慧的佛法，所以说是听释迦牟尼佛讲法。如果说，那细微的佛法不算作密宗的教法，那么，那是为小根器的人次第讲授密法。为金刚手等具有特殊智慧的人们，一下子就讲授了密法。第七品中说：“密法的本体，不颠倒地次第和一下子讲授。”这样说的。十三五部的眷属，根本上可以归纳为五道，只是表现方式不同而已。例如，对五个人，从帽子的角度来说，可以称为戴毡帽的五个人。从衣服的角度来说，可以称为穿丝绸衣服的五个人。从地域的角度来说，可以称为后藏的五个人。从听法的角度来说，可以称为五个僧人。这和（五部）眷属是相似的。如果把身和数量结合起来，那么，资粮道、加行道、见道者是化身的眷属
English
If so, the fault of not having a basis for discussing the Sambhogakaya will occur. Now, where should it definitely be placed? In general, within the mandala of the Dharmakaya, there are many mandalas of the Sambhogakaya, and within the mandala of the Sambhogakaya, there are many mandalas of the Nirmanakaya. Therefore, after the Nirmanakaya passes away, Vajrapani will teach the Dharma to his retinue. Also, when Shakyamuni Buddha was alive, did he teach the secret mantra or not? If he did, in the second chapter, it says, "The definitive Great Vehicle was not fully taught." And in the forty-third chapter, there is the content of "prophesying that the secret mantra will appear later." If he did not teach it, in the first chapter, it says, "The mandala of the mind is clear light, which is the essence of the secret mantra. Listen to your own teacher and teach the Dharma to your own attendants." This creates a contradiction. Therefore, the secret mantra was not taught to most of the retinue, but it was prophesied that it would appear later, so it does not contradict the second chapter. To the Vidyadharas and special Bodhisattvas in the retinue, without following the opinions of others, the secret mantra was taught, so it does not contradict the first chapter. Also, in the three lower realms, is there the sacred Dharma or not? If there is, one will not go to a place without leisure. If there is no Dharma, then the first chapter says that each person listens to their own teacher, Shakyamuni Buddha, with their own language, symbols, and various inclinations, which is contradictory. If you ask this, then, without the Dharma of liberation, such as view, meditation, and conduct, one will go to a place without leisure. In hell, there is only the memory of past and future lives. In the realm of the hungry ghosts, there is only satisfaction through offerings. To animals, only the Dharma of subtle wisdom is taught, so it is said to be listening to Shakyamuni Buddha teaching the Dharma. If you say that the subtle Dharma is not considered a teaching of the secret mantra, then it is teaching the secret mantra gradually to those with small faculties. To Vajrapani and others with special wisdom, the mantra was taught all at once. The seventh chapter says, "The essence of the mantra is taught gradually and all at once, without inversion." This is what it says. The thirteen five-fold retinues can be fundamentally summarized into the five paths, but they are taught with different expressions. For example, for five people, from the perspective of hats, they can be called five people wearing felt hats. From the perspective of clothes, they can be called five people wearing silk clothes. From the perspective of region, they can be called five people from Tsang. From the perspective of listening to the Dharma, they can be called five monks. This is similar to the (five) retinues. If we combine the body and number, then the Sambhogakaya retinue are those on the path of accumulation, the path of preparation, and the path of seeing.
Chinese
哦热。将第二品作为根本续部，找不到其他的过失。会这样说：经部等论典的化身宣说了名相，报身宣说了事业，法身宣说了内三事。如果说因为第二品被认为是化身所说，所以会有不是密咒续部的过失，那么化身宣说名相等，只是从某一方面来表示，实际上没有限制。实际上，化身宣说密咒也是合理的，因为三身无别，或者在那里，自身显现为法身而说法。如《意集经》第六品所说：不动金刚心之最胜，以慈悲化身的加持力，于无量世界中，黑暗显现自生自灭。如是。关于化身宣说密咒，《义集》中说：加持四身的教法等。修道者是报身的眷属，最终道者是法身的眷属。这也是就大多数情况而言，实际上并没有限制。这是第一品的开示。第二品中说，密咒产生的方式有十二种。如果将第二品作为根本续部，那么对于一般的、智慧较低的眷属，会显示密咒产生的方式在后来出现；而对于持明等智慧较高的眷属，这十二种产生方式就是作为续部的意义来宣说的。这十二种产生方式，要了解有五种表示方式，即在产生方式的归纳中：心要菩提的产生方式，口诀测度的产生方式，灌顶方法的产生方式，特殊能力展现的产生方式，以及续部存在方式。第一，心要菩提的产生方式有两种：心要菩提的体性，十二种产生方式的计算方式；以及心要菩提的证悟方式的结合。口诀测度的产生方式是：对于具备因缘和福报的弟子，上师以口诀测度的方式来计算十二种产生方式。灌顶方法的产生方式是：上师为具器弟子灌顶时，有十二种产生方式，详细内容应从其他地方了解。特殊能力展现的产生方式是：道路和果
English
Oror! No other fault is found in considering the second chapter as the root tantra. It may be said that the incarnate body of the Sutras and other scriptures expounded the characteristics, the Sambhogakaya expounded the activities, and the Dharmakaya expounded the three inner aspects. If it is said that since the second chapter is considered to be spoken by the incarnate body, there will be the fault of not being a mantra tantra, then the incarnate body expounding the characteristics and so on is only representing from one aspect. In reality, there is no limitation. In reality, it is also reasonable for the incarnate body to expound secret mantras, because the three bodies are inseparable, or there, the self appears as the Dharmakaya and speaks the Dharma. As it is said in the sixth chapter of the Gongdü: "The supreme mind of Akshobhya Vajra, through the blessings of the compassionate incarnate body, in countless realms, darkness appears, arising and subsiding on its own." Thus. Regarding the incarnate body expounding secret mantras, it is said in the Dondü: "The teachings of the blessings of the four bodies, etc." The path of meditation is the retinue of the Sambhogakaya, and the final path is the retinue of the Dharmakaya. This is also spoken in terms of the majority, but in reality, there is no limitation. This is the explanation of the first chapter. In the second chapter, it is said that the way mantras arise is in twelve ways. If the second chapter is taken as the root tantra, then for the ordinary, less intelligent retinue, it will be shown that the way mantras arise occurs later; while for the intelligent retinue such as vidyadharas, these twelve ways of arising are taught as the meaning of the tantra itself. These twelve ways of arising should be understood as having five ways of representing them, namely, within the summary of the ways of arising: the way of arising of the essence of bodhichitta, the way of arising of measuring the instructions, the way of arising of the method of empowerment, the way of arising of special abilities, and the way of the existence of the tantra. First, the way of arising of the essence of bodhichitta has two aspects: the nature of the essence of bodhichitta, the way of calculating the twelve ways of arising; and the combination of the way of realizing the essence of bodhichitta. The way of arising of measuring the instructions is: for a disciple who is endowed with karma and fortune, the guru calculates the twelve ways of arising by measuring the instructions. The way of arising of the method of empowerment is: when the guru empowers a worthy disciple, there are twelve ways of arising, the details of which should be learned elsewhere. The way of arising of special abilities is: the path and the fru
Chinese
地道，在道上的生起方式有六种。遣除愚昧之苦和，安立明灯二者是资粮道。遣除愚昧之苦是，在集合之前生起菩提心。那也是在小略义中说，为了隐藏愚昧而发心，改变奇妙词语的认识。如是说。安立明灯是，第七品福德资粮等，第八品智慧资粮等。获得何者的定解是，由王位继承者童子五智入于法性，是加行道。心要确定为菩提是上面见道，下面修道的自义。第十五品中说，于意趣法性的虚空中，展开解释智慧的太阳。如是说。意趣确定地解释是，修道利他，将胜者的意趣解释为四神变。所化机缘成熟是，以金刚般的对治力降伏魔军是究竟道。在果上的生起方式有六种。加持的显现是，噶瓦匝的五种事业，是自利成就。利他事业有五种，传承方便的声誉是，善巧方便的事业。为了谁而作是，与处境相符的事业。大论确定地显示是，稀有伟大的事业。断绝事业相续是，断绝业续的事业。意趣分别剖析是，讲说教法的事业。相续实相的生起方式是，如其本然，如果结合比喻，遣除愚昧痛苦的生起方式，遣除无明黑暗的见解如母子相遇。安立明灯的生起方式，智慧自明的见解，如太阳的精华。获得何者定解的生起方式，不谬乱获得意义的见解，如贫女获得宝藏。心要确定为菩提的生起方式，如实之性的见解，如虚空。意趣确定地解释的生起方式，不混杂圆满的见解，如大海的影像。所化机缘成熟的生起方式，自性无相的见解，如勇士战胜敌人。加持显现的生起方式，加持产生的见解，如虚空之中出现神变。传承方便的声