English
These twelve ways were declared as the meaning of the tantra. Regarding these twelve ways of arising, as stated in the "Compendium of Arising Ways," it should be known that there are five ways of representing them: namely, the arising way of the heart-essence bodhi, the arising way of measuring instructions, the arising way of empowerment methods, the arising way of special skill displays, and the arising way of the tantra's abiding nature. The first is further divided into two: the calculation of the twelve ways in the abiding nature of the heart-essence bodhi, and the combination of the realization way of the heart-essence bodhi. The second is that the noble guru measures the instructions with twelve ways for a disciple who is endowed with karma and fortune. The third is that when the noble guru empowers a worthy disciple, it is combined in the manner of twelve ways. The fourth is the path and the fruit. There are six ways of arising on the path: dispelling the suffering of ignorance and arranging the lamp, these two are the accumulation path. Dispelling the suffering of ignorance is generating bodhicitta before accumulating merit, as stated in the "Small Treatise on the Compendium of Meanings": "To conceal ignorance, generate bodhicitta, transform concepts with wondrous words." Arranging the lamp is the seventh chapter accumulating merit and the eighth chapter accumulating wisdom, which is the actual path. What kind of certainty is attained? The five royal sons' minds merge into the nature of reality, which is the joining path. Determining the heart-essence bodhi is the self-benefit of the upper seeing path and the lower meditation path, as stated in the fifteenth chapter: "In the sky of the nature of reality, spread the sun of wisdom." Determining the explanation of the intention is the other-benefit of the meditation path, explaining the intention of the Victorious Ones as four miracles. When the object to be tamed is ripe, taming the maras with vajra-like antidotes is the ultimate path. There are six ways of arising in the fruit: the appearance of blessings is the five of body, speech, mind, qualities, and activity, which is the accomplishment of self-benefit. There are five activities for the benefit of others: the fame of the lineage's methods is the activity of skillful means. The activity done for what purpose is the activity that accords with the situation. Definitely showing the great meaning is the wondrous and great activity. Completely cutting off the karmic stream is the activity of cutting off the karmic flow. Separately explaining the intention is the activity of teaching the doctrine. La
Chinese
第五个是，如常一样，举例来说，遣除愚昧痛苦的生起之理，是破除无明黑暗的见解如同母子相遇一般。阿努传承根本《意密续》中说： 众生遣除痛苦的生起之理，破除无明黑暗的见解是，譬如母子相遇一般。 又，国王匝的《生起之理阐明》中说： 遣除愚昧痛苦的生起之理是，破除无明黑暗的见解，如母子相遇般宣说。 如是。 安立明灯的生起之理，是智慧自明的见解如同太阳的精华一般。《秘密续》中说： 安立明灯的生起之理，是智慧自明的见解，譬如太阳的精华一般。 又，国王匝说： 完全安立明灯是，智慧自显的见解，如太阳的精华般宣说。 如是。 获得任何决定的生起之理，是不错谬获得意义的见解如同贫女获得宝藏一般。《秘密续》中说： 获得决定的生起是，不错谬意义的见解，如贫女们获得宝藏一般。 又，国王匝说： 获得任何决定的生起之理是，不错谬决定获得的见解，如贫女获得宝藏般宣说。 如是。 精华确定为菩提的生起之理，是真如实相的见解如同虚空的中心一般。《秘密续》中说： 精华确定为菩提，彼之意义的见解是，如虚空般宣说。 又，国王匝说： 精华菩提确定之理，实事物真如之见，如虚空的中心般宣说。 如是。 究竟解释密意的生起之理，是不混杂圆满的见解如同大海的影像一般。《秘密续》中说： 佛陀密意彻底解脱，于不混杂而完全圆满，譬如大海的影像。 又，国王匝说： 究竟解释密意的生起之理是，不混杂圆满的见解，如水中的月亮般宣说。 如是。 所化众生时机成熟的生起之理，是相自寂的见解如同勇士战胜敌人一般。《秘密续》中说： 时机成熟所化之理，相之分别自寂之见，如勇士战胜难调伏者一般。 又，国王匝说： 所化众生时
English
The fifth is, as usual, to illustrate, the arising of dispelling the suffering of ignorance is like the view of dispelling the darkness of ignorance, like a mother and child meeting. In the root of the Anu tradition, the Secret Tantra of Intentions, it says: The way to dispel the suffering of beings arises, the view of dispelling the darkness of ignorance is, for example, like a mother and child meeting. Also, in King Ja's "Clarifying the Origin," it says: The way to dispel the suffering of ignorance is, the view of dispelling the darkness of ignorance, is explained like a mother and child meeting. Thus it is. The arising of arranging the lamp is like the view of self-illuminating wisdom, like the essence of the sun. In the Secret Tantra, it says: The arising of arranging the lamp, is the view of self-illuminating wisdom, for example, like the essence of the sun. Also, King Ja says: Completely arranging the lamp is, the view of self-appearing wisdom, is explained like the essence of the sun. Thus it is. The arising of gaining any certainty is like the view of gaining meaning without error, like a poor woman finding treasure. In the Secret Tantra, it says: The arising of gaining certainty is, the view of meaning without error, like poor women finding treasure. Also, King Ja says: The arising of gaining any certainty is, the view of gaining certainty without error, is explained like a poor woman finding treasure. Thus it is. The arising of the essence being determined as enlightenment is like the view of suchness, like the center of the sky. In the Secret Tantra, it says: The essence is determined as enlightenment, the view of the meaning of that is, is explained like the sky. Also, King Ja says: The way the essence of enlightenment is determined, the view of the reality of things, is explained like the center of the sky. Thus it is. The arising of definitely explaining the intention is like the view of unmixed completeness, like the image of the ocean. In the Secret Tantra, it says: The Buddha's intention is completely liberated, in unmixed and completely complete, for example, like the image of the ocean. Also, King Ja says: The arising of definitely explaining the intention is, the view of unmixed completeness, is explained like the moon in the water. Thus it is. The arising of the disciples being ready at the right time is like the view of the self-pacification of signs, like a hero defeating an enemy. In the Secret Tantra, it says: The way disciples are ready at the right time, the view of the self-pacification of the conceptualization of signs, like a hero defeating the difficult to tame. Also, King Ja says: The disciples
Chinese
产生的地基是：现象自寂的见解，如勇士战胜敌人一样宣说。如是说。加持之显现的产生是：加持产生的见解，如从虚空中出现神变，或如星辰出现在大海中。如秘密续部所说： 胜者的加持显现之方式，任何也无法阻挡是显现，如星辰出现在大海中。如是说。国王匝[匝]说： 加持显现的产生是：加持不间断的见解，如大海的波涛一样宣说。如是说。传承方便名声的产生是：消除不顺之过患的见解，如母虎消除巢穴的过患，或如消除园林的毒害。如秘密续部所说： 传承方便名声的方式，消除不顺之过患，譬如巢穴或其过患消除。如是说。国王匝[匝]说： 传承方便名声的产生是：消除不顺之过患的见解，如母虎消除巢穴一样。如是说。为了何者而作的产生是：解脱义合的见解，如医师精通医术治愈疾病一样。如秘密续部所说： 为了所化有情而作，解脱义合是见解，如医师医治诸疾病。如是说。国王匝[匝]说： 为了何者而作的产生是：解脱义合的见解，如医师医治疾病一样宣说。如是说。大预言 निश्चित 决定之显示的产生是：决定的后来之见解，如大臣有智慧的遗嘱一样。如秘密续部所说： 善逝以预言 निश्चित 决定显示，秘密真言后来的见解是，如智者之言一样。如是说。国王匝[匝]说： 大预言 निश्चित 决定显示的产生是：决定的后来之见解，如大臣种姓的遗嘱一样。如是说。业续完全断除的产生是：习气自清净的见解，或有 सर्व 所有之总投入的见解，如沐浴师精通沐浴一样。如秘密续部所说： 恶业迅速断除相续，有 सर्व 所有之总投入是见解，譬如沐浴师进行沐浴。如是说。国王匝[匝]说： 业续完全断除的产生是：有 सर्व 所有之总投入的见解，如沐浴师进行沐浴一样宣说。如是说。胜解 विभिन्न 分别之辨析的产生是：意义确
English
The arising of the ground is: the view of phenomena being self-pacified, it is proclaimed like a hero conquering enemies. Thus it is said. The arising of the appearance of blessings is: the view of the arising of blessings, like miracles arising from the state of the sky, or like stars appearing in the ocean. As it is said in the Secret Tantra: The way the blessings of the Victorious Ones appear, nothing can obstruct the appearance, like stars appearing in the ocean. Thus it is said. King Dzah said: The arising of the appearance of blessings is: the view of blessings being uninterrupted, it is proclaimed like the waves of the ocean. Thus it is said. The arising of the fame of the lineage's means is: the view of eliminating unfavorable faults, like a tigress eliminating the faults of a nest, or like eliminating poison from a garden. As it is said in the Secret Tantra: The way the fame of the lineage's means is, it eliminates the faults of unfavorable things, for example, eliminating the faults of a nest or that. Thus it is said. King Dzah said: The arising of the fame of the lineage's means is: the view of eliminating unfavorable faults, like a tigress eliminating a nest. Thus it is said. The arising of what is done for the sake of whom is: the view of liberation being meaningful, like a skilled doctor healing diseases. As it is said in the Secret Tantra: What is done for the sake of those to be tamed, liberation being meaningful is the view, like a skilled one healing all diseases. Thus it is said. King Dzah said: The arising of what is done for the sake of whom is: the view of liberation being meaningful, it is proclaimed like a doctor healing diseases. Thus it is said. The arising of the great prophecy being definitely shown is: the view of the definite future, like the testament of an intelligent minister. As it is said in the Secret Tantra: The Sugata definitely showed with prophecy, the view of the later arising of secret mantra is, like the words of an intelligent one. Thus it is said. King Dzah said: The arising of the great prophecy being definitely shown is: the view of the definite future, like the testament of a minister's lineage. Thus it is said. The arising of completely cutting off the karmic stream is: the view of habitual tendencies being self-purified, or the view of the total pouring in of existence, like a skilled bath attendant bathing. As it is said in the Secret Tantra: Quickly cutting off the stream of bad karma, the total pouring in of existence is the view, for example, like a bath attendant bathing. Thus it is said. King Dzah said: The arising of completely cutting off the karmic stream is: the view of the total pouring in of existence, it is proclaimed like a bath attendant bathing. Thus it is said. The arising of analyzing the thoughts differently is: the meaning being certain,
Chinese
就像大臣们集会决定国王的政事一样。在《意密续》中说：‘讨论佛的意旨，必定要确定下来，如同处理国王的政事。’国王匝（ཛཿ）说：‘讨论意旨的来历是，确定真实意义的见解，就像大臣们集会商议一样。’这样，虽然找不到第二个章节作为根本续的过失，但会产生这样的说法：经部等非密宗共同的论典中，化身宣说体性，报身宣说事业，法身宣说三内，因此，如果说第二个章节是化身所说，就会产生不是密宗续部的过失。化身宣说体性等等，只是从某个方面来表示，实际上并没有限制，所以化身宣说密咒也没有矛盾。因为三身无别地存在，在那里，身体显现为法身，宣说了生圆次第三者。从第六品开始：‘不动金刚的最胜心，以慈悲化身的加持，在无量世界中，黑暗显现自生自灭。’化身也宣说了，在《义聚》中说：‘加持四身的教法。’非常广说就可以了。一般来说，经部的宗义中，对于根本和解释有两种观点：预言的法类宗义中，认为此续本身是根本续、后续和后后续三者。第二个章节是确定教言，是根本续；第三个章节以下，是后续和后后续，是解释的续部。《义聚》中说：‘教言预言根本续。’在《来历聚》中说：‘从第三品到第六十五品之间，很好地解释了第二品的根本。’也就是说，从第三品到第六十五品是后续。其中说：‘从第一个意义中产生，所以是后来的；因为阐明了先前的意义，所以后来讲解；因为关联、消除疑惑和解释意义，所以这被显示为续部的后部。’从第六十六品到第七十五品是学习