Chinese
从“确定唯一性”开始，直到“第一个问题的思考完全停止”为止，所显示的是：确定唯一性的秘密真言大乘，会随着智慧大小的时期和教法而变化，因此会产生两种和十种情况，除此之外不可能有其他情况。因此，这十二种情况是时间的本质，在这些情况中发生的，只是这部续部的意义，是所有秘密真言乘的自性。因此，在这个世界，导师释迦牟尼佛也以普遍历史的方式讲述了这些时期会发生的情况，预言了后来会分别讲述，意义会变得清晰。更具体地说，在马拉雅山顶上，那些被愚昧的低劣有情众生所发出的二十三种痛苦，被秘密者消除或去除的时期，也会出现秘密真言。第六品之前的内容显示了这一点。在金刚萨埵的化身净土中，以各种方式调伏众生，完全布置世界的明灯，那些示现教法的化身们，在涅槃之后的时期，也会出现秘密真言。第七品和第八品显示了这一点。圣洁的五童子等，无论谁对秘密真言的意义获得定解，在最后一口气呼出时也会出现，那是贤劫的时期。第九品到第十四品之间显示了这一点。圣洁的士夫难胜童子等，当他们的心髓成熟为菩提，获得定解的时期也会出现，第十五品显示了这一点，与鲁达罗显现的劫相同。所有如来佛的意趣，以四种生来确定解释心髓菩提的意义的时期也会出现。第十六品到第十九品之间显示了这一点。比丘解脱黑鲁达罗，以大威力调伏所化之境，当需要以方便调伏的特殊必要性出现时，也会出现秘密真言。第二十品到第三十一品之间显示了这一点。当从身语意和行为的加持中显现出果报时也会出现。第三十一品到第三十五品之间
English
From "determining the very nature," up to "the consideration of the first question is completely ceased," it shows that: the great secret mantra vehicle that determines the very nature changes with the time of great and small intelligence and the teachings, so it arises in two and ten situations, and there is no other possibility than that. Therefore, these twelve are the nature of time, and whatever arises in them is only the meaning of this one tantra, which is the nature of all secret mantra vehicles. Therefore, in this world too, the teacher Shakyamuni Buddha also said in a general historical way that these times would occur, predicting that they would be explained separately later and the meaning would become clear. More specifically, at the top of Mount Malaya, when those twenty-three sufferings uttered by the ignorant, inferior sentient beings are eliminated or removed by the secret ones, secret mantras will also arise. The meaning of that is shown by the first six chapters. In the pure lands of the emanations of Vajrasattva, those who tame beings in various ways, completely arranging the lamps of the world, and the emanations who teach the Dharma, secret mantras will also arise in the time after Nirvana. Chapters seven and eight show that. When the five holy youths and others gain certainty in the meaning of secret mantras, and the last great breath is exhaled, it will also arise, which is the time of the Bhadrakalpa. Chapters nine to fourteen show that. When the holy person, the invincible youth, and others mature into the essence of Bodhi and gain certainty, it will also arise, which is shown by chapter fifteen itself, and is the same as the kalpa of Rudra's appearance. The time when the intention of all the Tathagatas, the meaning of the essence of Bodhi, is definitely explained by four births will also arise. Chapters sixteen to nineteen show that. When the monk Tharpa Nagpo becomes Rudra and, with great power, tames the field to be tamed, when the special need arises to tame it with skillful means, secret mantras will also arise. Chapters twenty to thirty-one show that. It will also arise when the result is manifested from the blessings of body, speech, mind, and action. Chapters thirty-one to thirty-five
Chinese
已经显示了。秘密主以意和语传承，以善巧方便的差别，通过行持真言的经历，在天人世间广为人知，即使在那时也会出现。第三十六品到第三十八品之间清楚地显示了。为了三个城市，随顺地方而行持四种显现和利益时也会出现。第三十九品到第四十二品之间显示了。诸佛对各自的教法，都曾授记密咒未来会出现，在那时也会出现。第四十三品清楚地显示了。以三乘来调伏三类所化众生的三业之流，以三种调伏方法来完全断除，在那时也会出现。第四十四品清楚地显示了。在马拉雅山，秘密主宣说汇集一切佛陀意趣的大经，在那时也会出现密咒。第四十五品到第五十五品之间清楚地显示了其中的意义。这些在过去一切时，现在一切时，以及未来一切时，在一切刹土中都广为人知。过去已经显现，现在正在显现，未来将会显现。因此，由于三时中圆满了十二种出现的方式，所以密咒的殊胜乘才会出现。现在这个时候，也因为这十二种出现方式的美妙，而得以见到这神圣的教法显现。为什么呢？因为第一种出现的方式，就在这个劫的马拉雅山顶显现了光芒。第二种明灯，也是由能仁在这个刹土安置，因为必须与大乘密咒的出现方式相关联，所以根本续中也清楚地宣说了。第三，五个童子成佛，获得大确定，也是在这个劫。如同心要的开端一样，一和多没有分离，所以要以要点来了解，经文的意趣中也很清楚。第四，五个童子确定心要为菩提，成为众生的亲友，也是在这个时代。第五，确定五个童子或殊胜士夫本身，明确解释其意趣，也是在这个时代，与前面相同，有十
English
It has been shown. The Lord of Secrets, through the transmission of intention and speech, with the distinction of skillful means, through the history of practicing mantras, is widely known in the world of gods and humans, and even at that time it will occur. It is clearly shown from the thirty-sixth chapter to the thirty-eighth chapter. For the sake of the three cities, when performing the four appearances and benefits in accordance with the place, it will also occur. It is shown from the thirty-ninth chapter to the forty-second chapter. The Buddhas have all prophesied that secret mantras will appear in the future for each of their teachings, and that will also occur at that time. The forty-third chapter clearly shows this. By the three vehicles, the three types of beings to be tamed, the three streams of karma, are completely cut off by the three methods of taming, and that will also occur at that time. The forty-fourth chapter clearly shows this. On Mount Malaya, the Lord of Secrets expounds and speaks the great sutra that gathers the intentions of all Buddhas, and at that time secret mantras will also appear. The meaning of this is clearly shown from the forty-fifth chapter to the fifty-fifth chapter. These are widely known to beings to be tamed in all realms in all times of the past, all times of the present, and all times of the future. In the past, it has appeared. Now it has become apparent. In the future, it will appear. Therefore, because the twelve ways of arising are complete in all three times, the supreme vehicle of secret mantra will arise. Even in this present time, this sacred teaching is seen to appear from the beauty of these twelve ways of arising. Why is that? Because the first way of arising, the radiance is clear on the summit of Mount Malaya in this very eon. The second lamp was also placed in this realm by the Powerful One, because it must be related to the way the Great Vehicle secret mantra arises, so it is also clearly spoken from the mouth of the root tantra. Third, the five boys attain enlightenment and obtain great certainty, also in this eon. Like the beginning of the essence, one and many are not separate, so it should be understood by the key point, and it is also clear in the intention of the text. Fourth, the five boys determine the essence as enlightenment, becoming friends to beings, also in this time. Fifth, determining the five boys or the noble person themselves, clearly explaining their intention, is also in this time, the same as before, there are ten
Chinese
第六之上是明晰的。第六，在鲁扎玛拉雅山顶，此时也降临了。第七，加持也是为了鲁扎等获得果实，显示了难以忍受的加持显现，以一和多不分离的方式，也是这个时代。第八，从菩提心的精髓中，通过意念传承的王位继承者，在世间广为人知，也将在此时出现。第九，为了三个城市而做的四种事业，也将在此时进行。第十，胜者释迦牟尼的预言也正是从这里说出的。第十一，以三种事业切断业续，也是为了这个时代。第十二，各自不同的意念，从各自不同的净土中讨论，也在喜马拉雅山顶讨论，以及朗卡劝请，秘密者从四身中听闻的意义进行讨论，也是为了这个时代。因此，一个时代也具备了十二种发生的方式。那么，一个时代为何要说十二种发生的方式呢？一个就足够了，如果这样问，因为需要分别确定，所以一个教法中也会这样发生。这些的理由将在各自章节的集合中非常清楚地阐述。然而，从差别的角度来看，是同时还是不同时呢？说是佛陀所说的同时，方式是不同的。因此，在发生的方式的自性中，有些是同时的，有些是不同的。因此，秘密真言大乘本身，后来在这个时代，在佛陀之后出现，在第七品中，之前佛陀所说的发生方式的预言很清楚，因此确定是其解释的传承，所以第一个疑惑就消除了。佛陀涅槃后立即出现，通过完整地叙述发生的方式，也显示出这三时期的发生都包含在这里。佛陀以这样的方式第一次回答，第一个问题，是否不出现秘密真言的疑惑完全消除，脱离了疑惑，获得了确定。因此，在将此作为根本续部的场合，对于普通的、智慧低下的眷属，显示了真言出现的方式在以后出现，而对于持明等智慧高超的眷属，
English
The sixth is clear above. The sixth, on the summit of Rudramalaya, descends even at this time. The seventh, blessings also for Rudra and others to obtain fruit, showing the manifestation of unbearable blessings, in a manner inseparable from one and many, is also this era. The eighth, also, the regent who is known in the world by the thought transmitted from the essence of Bodhicitta, will also appear at this time. The ninth, the four deeds done for the sake of the three cities will also be done in this era. The tenth, the prophecy of the Victorious Shakyamuni is also spoken from this very place. The eleventh, the lineage of karma is cut off by the three deeds, also for the sake of this era. The twelfth, the different intentions of each, discussed from different pure lands, also discussed on the summit of the Himalayas, and Lanka urging, the secret one discussing the meaning heard from the four bodies, is also for the sake of this era. Therefore, one era also possesses twelve ways of occurring. Then, why mention twelve ways of occurring in one era? If one asks, "One is enough," because it is necessary to determine each separately, so it will happen that way even in one teaching. The reasons for these will be explained very clearly in the collection of the respective chapters. However, from the perspective of difference, is it simultaneous or different? It is said that it is simultaneous as spoken by the Buddha, but the manner is different. Therefore, in the nature of the way of occurring itself, some are simultaneous, and some are different. Therefore, the Secret Mantra Mahayana itself, later in this era, appears after the Buddha, in the seventh chapter, the prophecy of the way of occurring previously spoken by the Buddha is clear, therefore it is determined to be the lineage of its explanation, so the first doubt is eliminated. By fully narrating the way of occurring from the time when one Buddha passed away, it is also shown that the occurrences of these three times are all included here. When the Buddha gave the first answer in such a way, the first question, the doubt of whether the Secret Mantra would not appear, was completely eliminated, and having been freed from doubt, certainty was obtained. Therefore, in the context of making this the root tantra, for the ordinary, less intelligent retinue, it is shown that the way the mantra appears will appear later, while for the more intelligent retinue such as vidyadharas,
Chinese
这十二种方式被作为续部的意义而宣说。关于这十二种生起的方式，如《生起方式总集》中所说，应知有五种表示的方式：即，心髓菩提的生起方式、衡量口诀的生起方式、灌顶方便的生起方式、特殊技能展现的生起方式、以及续部安住方式的生起方式。第一种又分为二：心髓菩提的安住方式中，十二种方式的计算；以及心髓菩提的证悟方式的结合。第二种是，对于具足因缘和福分的弟子，上师以十二种方式来衡量口诀。第三种是，上师对具器弟子进行灌顶时，以十二种方式结合。第四种是，道和果，道有六种生起方式：遣除愚昧之苦和安置明灯，二者是资粮道。遣除愚昧之苦是在积资之前生起菩提心，如《义集小论》中所说：“为隐蔽愚昧而生起菩提心，以奇妙之语转变观念。”安置明灯是第七品积聚福德资粮，第八品积聚智慧资粮，是真正的道。获得何种定解呢？王子五童子智慧融入法性，是加行道。确定心髓菩提是上部的见道和下部的修道的自利，如第十五品所说：“于法性之虚空中，展开智慧之日光。”确定解释意趣是修道的利他，将胜者的意趣解释为四种神变。调伏对境成熟时，以金刚般的对治力调伏魔军，是究竟道。果有六种生起方式：加持的显现是身语意功德事业五者，即自利成就。利他事业有五种：传承方便的名声是善巧方便的事业。为何而作的事业是与处境相符的事业。决定显示大义是奇妙伟大的事业。完全断绝业续是断绝业流的事业。分别阐述意趣是讲经说法的事业。拉