English
The second is to explain clearly. Alas, it is the treasury of all tantras, agamas, and instructions. It is the supreme essence of the teachings, the root great tantra that gathers the vast agamas. Now, with reliable instructions, the ultimate secret meaning of the scriptures is clearly explained. The moon's rays illuminate the white lotus's stamen. Possessing infinite light, a hundred-petaled white lotus blooms. With clear teachings and reasoning, the mirror of Dharma is explained. May those of supreme wisdom who desire profound meaning be filled with joy. Thus it is said. Second, the explaining tantra has three aspects: the cause, the basis of discussion; the condition, the instigation of discussion; the actual meaning of the tantra. The first aspect has three: the cause of the basis of discussion, the condition of the basis of discussion, the nature of the basis of discussion itself. The first aspect has three: the distinction of the retinue having or not having sorrow, the faults of the teacher's passing away, and actually expressing sorrow. The first is: what is expressed from "At that time" to "always weeping greatly." This chapter speaks of the provisional meaning, and the cause of the basis of discussion is explained in accordance with the way of explanation. It explains that at the time of passing away after leaving instructions, at that time, those beings who have great merit and realization due to their faith in the meaning, such as the five great noble families, great bodhisattvas, and vidyadharas, because they know that the teacher's body has birth and death, but the mind does not have birth and death, they are completely without sorrow and abide in unwavering samadhi within. Those ordinary beings such as shravakas and worldly people who do not have faith in the great meaning, because they see the form body as having birth and death, they see the teacher's passing away and their minds are filled with sorrow. They become frightened, their hair stands on end, they become bewildered, and because they have lost their memory, they are very ignorant, always uttering laments and weeping greatly. The second aspect has two: worldly people and Buddhists being overcome by sorrow, and other sects proclaiming their own words. The first is: what is expressed from "Worldly people" to "became black." Some ordinary worldly people are on the verge of death due to extreme sorrow. Some faint from crying and falling, and some become unconscious from falling without crying. Some lose their minds, the radiance of their bodies disappears, and they become like corpses. Similarly,
Chinese
周围的声闻弟子们，都像许多孩子死了父亲一样，口中发出“ཀྱི་ཧུད་ཀྱི་ཧུད་”的声音，被痛苦折磨。诸天及世间，器世间如同干枯的树木，刮风下雨等，变得不悦意。有情众生中，对导师有信心的那些人，心的坛城变得昏暗，不清晰，变得模糊。与佛法背道而驰的那些人，因为不高兴而脸色发黑。第二，从“魔的眷属”到“发出声音”之间讲述了：喜欢佛陀逝世的千百万魔的眷属以及其他外道宗派的人们，心中高兴，脸庞变得白皙。所有人都说，乔达摩金刚身逝世后，教法就像火灭后的烟雾一样。他们以邪见说不中听的话，发出“བཅས་ཀའམ་ཡ་ཀའི་”的声音。第三部分分为两部分：略说和广说。第一部分，从“此后八年”到“就像这样”之间讲述了：此后过了二十八年，具有高贵血统的楞伽之主等大菩萨们，从入定的甚深禅定中起身，看到世间导师涅槃，想到没有导师，教法将如何，如何行持度化众生的事业，为了利益他人，从各自的国土悲伤不已，大多数都哭了。之后，所有持明者为了表达悲痛和辩论，各自凭借神通，在楞伽地区的城镇海岛上，功德圆满、显着高耸的喜马拉雅山，在有天铁的山顶上，看到金刚手菩萨宣说密咒，他们以入地升空的幻化神变事业，显着地聚集在一起。完全聚集后，所有聚集者，以发菩提心和语言一致，异口同声地发出极其悲伤的声音，忆念诸佛，发出了二十三个哀号，就像这样。第二部分有二十三个。
English
All the Shravaka disciples around also made sounds of "kyi hud kyi hud" from their mouths, like many children whose fathers had died, tormented by suffering. The world with the gods, the containers were like dried plants, and with wind and rain, etc., became unpleasant. Among sentient beings, those who had faith in the teacher, the mandala of their minds became dim, unclear, and became blurred. Those who were against the Buddha's teachings became unhappy and their faces turned black. Secondly, from "the retinue of demons" to "proclaimed" is taught: Those who rejoice at the passing away of the Buddha, billions of demons and other heretical sects, their minds were happy and their faces turned white. Everyone said that after the Vajra body of Gautama passed away, the teachings became like smoke from a extinguished fire. They spoke unpleasant words with wrong views, proclaiming the words "beas ka'am ya ka'i". The third part has two parts: brief explanation and detailed explanation. The first part, from "Then eight years" to "like this" is taught: Then, after twenty-eight years had passed, great Bodhisattvas such as the lord of Lanka with noble lineage, arose from the Samadhi of profound contemplation in which they were truly absorbed, and seeing that the teacher of the world had passed away, they thought about the absence of a teacher, how the teachings would be, and how to accomplish the work of taming beings. For the sake of others, they were extremely saddened from their respective countries, and most of them cried. Then, all the Vidyadharas, in order to express their grief and debate, each with their own clairvoyance, on the island of the city of Lanka, on the peak of Mount Malaya, which is manifestly high with many qualities, with the sky-iron, saw Vajrapani teaching the secret mantra. They manifestly gathered together through the activity of magical transformations of entering the earth and going into the sky. Having completely gathered, all those gathered, with the generation of Bodhicitta and unified speech, with a single voice, with an extremely distressed sound, remembering the Victorious Ones, uttered twenty-three lamentations, like this. The second part has twenty-three.
Chinese
灯熄灭了，谁来消除黑暗？悲痛地询问。具有量度之面容已逝，是否已入寂灭？悲痛地询问。智慧之眼闭合，邪恶势力是否不会增长？悲痛地询问。日月西沉，是否不会在黑暗中徘徊？悲痛地询问。谁来调伏恶人？请问。谁来阐明教法？请问。谁来守护戒律？请问。如何给予弟子预言？请问。争端是否不会增长？悲痛地询问。教诲是否会被篡改而不纠正？悲痛地询问。是否会用世俗财物交换佛法？请问。教法是否不会被敌人侵扰？请问。请问教法住世的期限。请问时代将如何变迁。请问教法的终结将如何。请问弟子的终结将如何。请问从这里去往何处，住在哪里。请问现在谁将成为世间的怙主。请问从何处寻求智慧。请问应坚持何种究竟之义。请问圣体将如何处理。请问以后应向何处进行供养。悲痛地询问，是否会出现导师的继承者。第一部分，从“唉玛唻（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”到“谁来消除？”之间所表达的内容是，这些也可能变成共同的因和缘，因为那些菩萨具有神通，所以实际上也是在敦促具精华菩提的胜者。为了自己的利益，发出痛苦的声音“唉玛唻（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） ཀྱི་ཧུད་”，为了他人的利益，因为失去了记忆，发出悲痛的哀嚎“唉玛唻（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） བློང་”。如果导师释迦牟尼的灯光熄灭，那么从外部来说，谁将消除世间无明的黑暗，谁将消除教法和导师呢？一般而言，导师有四种：如摄政传承的导师弥勒菩萨；加持化身的导师，即六位能仁；引导者自生导师释迦牟尼佛；福田所依的导师有三种：身和意的形象；语的甚深经典；以及毫不增减地阐释意义的具法眼者，这里指的是第三种。第二部分，从“具有量度之面容”到“会改变的”之间所表达的内容是，因为真实不虚的量度之面容已不在世，所以您以量度所宣说的珍贵教法
English
When the lamp goes out, who will dispel the darkness? They asked in grief. Since the face of validity is gone, have you passed into peace? They asked in grief. With the eyes of wisdom closed, will the power of wrong not increase? They asked in grief. With the sun and moon setting, will we not wander in darkness? They asked in grief. Who will subdue the wicked? They asked. Who will clarify the teachings? They asked. Who will uphold the discipline? They asked. How will predictions come to the disciples? They asked. Will disputes not increase? They asked in grief. Will the teachings be corrupted and not corrected? They asked in grief. Will Dharma and wealth not be exchanged? They asked. Will enemies not rise against the teachings? They asked. They asked about the duration of the teachings' existence. They asked how the times will change. They asked how the end of the teachings will be. They asked how the end of the disciples will be. They asked where you have gone from here and where you reside. They asked who will now come as the protector of the world. They asked from where to seek wisdom. They asked what definitive meaning to hold. They asked how the relics will appear. They asked to whom offerings should be made in the future. They asked in grief whether a successor to the teacher will arise. The first part, from "Emaho" to "Who will dispel?" indicates that these can also become common causes and conditions, because those Bodhisattvas have clairvoyance, so in effect, they are also urging the victorious ones of essential Bodhi. For one's own benefit, the sound of suffering is "Emaho kyi hud," and for the benefit of others, because memory is lost, the wail of grief is "Emaho blong." If the light of the lamp of the teacher, the powerful one, Shakyamuni, has set, then from the outside, who will dispel the darkness of ignorance in the world, and who will dispel the teachings and the teacher? In general, there are four kinds of teachers: such as the regent lineage teacher, Maitreya; the blessing emanation teacher, the six Thupas; the guide, the self-arisen teacher, Shakyamuni; and the merit support teacher, of which there are three: the forms of body and mind; the profound volumes of speech; and those with Dharma eyes who teach the meaning without addition or subtraction, of which this refers to the third. The second part, from "The face of validity" to "will change," indicates that because the face of validity, which is true and not deceiving, is no longer present, the precious teachings spoken by your validity
Chinese
那些想要正确进入正道的人们，如果不能如实理解见地，而陷入颠倒，难道不会迷失吗？那些以量士夫自居，具有法眼的弟子们，为了帮助那些尚未获得定解的学子，在阐释导师的教言时，又怎能如实地确定下来呢？这是悲痛地发问啊！第三个问题是，从“善恶”到“不会改变吗？”之间所表达的是：导师具有如实辨别善恶差别的智慧之眼，如果闭上而不存在，那么外道等或生起邪见的傲慢，从而轻视教言，以邪见达到过失的顶峰，就像头脚颠倒一样，邪恶势力难道不会增长吗？这是悲痛地发问啊！第四个问题是，从“邪恶的”到“不会改变吗？”之间所表达的是：导师作为量士夫如果不在世，那么从解脱道颠倒而来的恶劣教法的乌云就会覆盖，教法的意义，如二谛的日月般沉没，那么那些寻求正道的人们，也会被无明所压制，在黑暗中徘徊，难道不会这样吗？这是悲痛地发问啊！第五个问题是，从“导师”到“谁能调伏？”之间所表达的是：导师具备四无畏的功德，在涅槃之后，对于损害教法的内外魔障、罗刹、外道、夜叉、鬼神和非人等凶恶的恶势力，以后谁能以力量来调伏呢？这是悲痛地发问啊！第六个问题是，从“无垢”到“会照亮”之间所表达的是：如果这自性清净且是对治迷惑的无垢教法甘露，一旦隐没，那将是极其糟糕的。那么，谁能以智慧的力量，使之光明照耀，普照一切呢？这是悲痛地发问啊！第七个问题是，从“学”到“会做”之间所表达的是：智慧、禅定和戒律的殊胜珍宝之学
English
Those beings who desire to properly enter the right path, if they cannot truly understand the view and fall into inversion, will they not be lost? Those disciples who claim to be reliable individuals, possessing the eye of Dharma, how can they truly ascertain the meaning of the teacher's teachings in order to benefit other students who have not yet gained certainty? This is a sorrowful question! The third question, from "good and bad" to "will it not change?" expresses that if the teacher, who possesses the eye of wisdom that truly distinguishes the differences between good and bad, is no longer present, then will not the evil forces increase as heretics and others, or those who give rise to the arrogance of wrong views, thereby disparaging the teachings, reaching the peak of faults with wrong views, like being upside down? This is a sorrowful question! The fourth question, from "evil" to "will it not change?" expresses that if the teacher, as a reliable individual, is not in the world, then the clouds of evil teachings, inverted from the path of liberation, will cover it, and the meaning of the teachings, like the sun and moon of the two truths, will sink. Then, will not those who seek the right path also be oppressed by ignorance and wander in darkness? This is a sorrowful question! The fifth question, from "teacher" to "who will subdue?" expresses that after the teacher, who possesses the qualities of the four fearlessnesses, passes into nirvana, who will subdue the fierce evil forces of the inner and outer demons, rakshasas, heretics, yakshas, spirits, and non-human beings that harm the teachings? This is a sorrowful question! The sixth question, from "immaculate" to "will illuminate" expresses that if this great nectar of the immaculate teachings, which is naturally pure and the antidote to delusion, were to disappear, it would be extremely terrible. Then, who with the power of wisdom will make it shine brightly and illuminate everything? This is a sorrowful question! The seventh question, from "learning" to "will do" expresses that the excellent and precious learning of wisdom, samadhi, and discipline