Chinese
此后，楞伽之主等持有低劣之身的具种姓菩萨们，对于秘密主自己也不示现密咒因果不二之义感到惊奇，惊叹道：“哎呀，秘密主啊！如诸佛世尊所说，秘密主乃是一切如来之主或自性，金刚萨埵之法性难以证悟故为秘密，远离事物故为殊胜，义如实故不错谬，自性不变故为真如，对于任何事物的所有疑惑，次第或同时断除，是极受赞叹的。然而，他也不示现果之真如，这秘密殊胜之行是极难理解的，简直是不可能的事。我们何时才能获得定解呢？”他们以悲伤的语气说道。以上是第一部分的内容。第二部分有四点：金刚萨埵也因未证悟真如而难以修行，未能获得定解；清净续部的明灯们也因未证悟真如而未能获得定解；补处圣者虽行道，也未能获得定解；为了获得定解而请问回答。第一点，从“秘密的”到“不知道”之间讲述了这一点。秘密主说道：“哎呀，低劣之身的菩萨们啊！一切如来之主，导师金刚萨埵自己，在未证悟密咒之真如前，在因位时，从一劫到无数劫之间，经历了三倍的无数劫的时间，通过共同乘的门径，修持了无数的苦行，但因未能领悟秘密之真如，所以对一切都不知道。”第二部分有两点：直接讲述未能获得定解，以及顺便讲述证悟真如后立即获得定解。第一点有两点：简要指示，详细解释。第一点，从“如何”到“行持”之间讲述了这一点。如何指示其方式呢？由于佛陀在时间上稀有，所以无论时间先后，续部完全
English
Then, the lords of Lanka and other Bodhisattvas who hold inferior bodies were amazed that even the Secret Lord himself did not demonstrate the meaning of the non-duality of cause and effect in the secret mantras. They exclaimed in wonder, saying, "O Secret Lord! As the Buddhas, the Bhagavad-Tathagatas, have declared, the Secret Lord is the master or essence of all Tathagatas. The Dharma-nature of Vajrasattva is difficult to realize, hence it is secret; it is noble because it is free from objects; it is unerring because its meaning is exactly as it is; it is Suchness because its essence is immutable. It is supremely praised for cutting off all doubts, whether successively or simultaneously. Yet, he does not demonstrate the secret, supreme Suchness of the fruit. This is extremely difficult to understand, as if it were utterly impossible. When will we ever attain certainty?" They spoke in a distressed manner. This is the first part. The second part has four aspects: Vajrasattva himself, though practicing austerities, did not realize Suchness and did not attain certainty; all the lamps of the pure tantras also did not realize Suchness and did not attain certainty; the regent, though traversing the path, did not attain certainty; and the request and response for the sake of attaining certainty. The first point is indicated from "Secret" to "did not know." The Secret Lord said, "O Bodhisattvas of inferior bodies! The master of all Tathagatas, the teacher Vajrasattva himself, even before realizing the Suchness of the secret mantras, while abiding in the causal stage, for a period of time from one kalpa to countless kalpas, multiplied threefold to three countless kalpas, practiced immeasurable austerities through the gateway of the common vehicle. However, because he did not comprehend the secret Suchness, he did not know everything." The second part has two aspects: the actual non-attainment of certainty, and incidentally, the attainment of certainty immediately upon realizing Suchness. The first has two aspects: a brief indication and a detailed explanation. The first is indicated from "How" to "conduct." How is the manner indicated? Because Buddhas are rare in terms of time, the tantra is completely
Chinese
清净共同的佛陀安住于普光之地，无数过去已发生，未来也将发生，若未能证悟彼密咒之真实义，则安住于行持苦行与精进之中。第二部分是，从“如此”至“不会改变”之间所阐述的内容。如此，现在这个贤劫，在一千零二化身圆满之后，世界经历坏灭、空虚、形成、安住的过程。在形成之时，没有佛陀降临，也没有神圣的佛法，因此边地的巨大劫数中，行持不善，恶劣的种姓会持续六十年。这仅仅是计算一千个世界中一个化身的空位而已。在那之后，由于从各个方面赞颂功德，在一个名为“具名”的劫中，一万尊佛陀会在一个劫中圆满出现。在那之后，仅仅依靠业力而生活和行事，甚至没有佛法和善良行为的名称，因此会产生八千个恶劣种姓的劫数。在那之后，由于广大而光明且具备佛法，在一个如同星辰散布般的劫中，会出现八千尊佛陀。在那之后，由于没有光明，如同岛屿之间的畜生一般，也没有佛法，因此会出现三百个黑暗劫。在那之后，人们都具有三十二相，在一个名为“美饰庄严”的劫中，会出现八千零八十五尊佛陀。同样，没有尽头地，化身和佛法照亮的明灯劫，以及缺少这两者的黑暗劫，会像永恒的轮转一般持续出现。如此出现时，当现在的劫形成之际，三千大千世界化为大海，出现了一千朵莲花，象征着一千尊佛陀显现，因此上界清净天的众神称之为“贤劫”，因此得名。而且，当一千尊佛陀中的每一尊成佛时，会出现一千个狮子座莲花座，安住在自然落下的地方，其他的莲花座则会飞走消失。如此，在这个贤劫中，会出现一千零二尊佛陀。从这里向上追溯，在这个贤劫之前，是黑暗劫。
English
The pure, common Buddhas abide in the land of all-pervading light, countless have occurred in the past, and will occur in the future as well. Until the definitive meaning of that very secret mantra is realized, they abide in practicing austerities and diligence. The second part is what is taught from "Thus" to "will not change." Thus, in this present Fortunate Aeon, after the one thousand and two emanations are complete, existence undergoes destruction, emptiness, formation, and abiding. During the formation, no Buddhas appear, and there is no sacred Dharma, so in the great kalpa of the borderlands, practicing non-virtue, evil lineages will last for sixty years. This is merely counting the empty space of a single emanation in a thousand worlds. After that, because of praising qualities from all directions, in an aeon called "Renowned," ten thousand Buddhas will appear completely in one aeon. After that, living and acting solely by karma, without even the name of Dharma or good conduct, there will be eighty thousand aeons of evil lineages. After that, because it is vast and clear and possesses Dharma, in an aeon like stars scattered, eighty thousand Buddhas will appear. After that, because there is no light, like animals between continents, and there is no Dharma, there will be three hundred dark aeons. After that, people all have the thirty-two marks, in an aeon called "Beautiful Ornament," eighty thousand and eighty-five Buddhas will appear. Similarly, without end, aeons of lamps illuminated by emanations and Dharma, and dark aeons lacking both, will continuously appear like an eternal wheel. When this occurs, when the present aeon forms, the three thousand great thousand worlds become an ocean, and a thousand lotuses appear, symbolizing the appearance of a thousand Buddhas, so the gods of the upper pure realms call it the "Fortunate Aeon," hence the name. Moreover, when each of the thousand Buddhas attains enlightenment, a thousand lion-throne lotus seats appear, abiding in the place where they naturally fall, while the other lotus seats fly away and disappear. Thus, in this Fortunate Aeon, one thousand and two Buddhas will appear. Counting upwards from here, before this Fortunate Aeon, there was a dark aeon.
Chinese
出现了一百个劫。在那之前，由于功德圆满，在名为圆满具足劫中，出现了一百俱胝佛，最后一位是珍宝吉祥佛。在那过去之前，出现了一百个边地的劫。在那过去之前，由于所化众生具有善缘，在名为善妙庄严劫中，出现了八十四俱胝佛，最后一位是善妙庄严吉祥佛。在那过去之前，出现了五百个黑暗劫。在那过去之前，由于行持十善，在名为见喜劫中，出现了十俱胝佛。在那过去之前，出现了七百个黑暗劫。在那过去之前，由于人们心生欢喜，在名为欢喜劫中，出现了六十千佛。如是等等，在无始无终的过去和未来，黑暗和明灯的劫数交替出现，没有开始和结束。无论过去和未来出现多少明灯佛，在没有证得密咒的真实义之前，即使经历了无数的艰难困苦，也不会完全知晓一切，不能知晓，也不会知晓。第二部分，从“何为密咒”到“将会知晓”之间进行了阐述。因此，在这殊胜的胜者道中，唯一能够证得密咒真实义的人，无论何时何地证得，立即就能获得果位智慧，从而完全知晓一切。现在也能证得果位智慧，从而完全知晓一切。未来也能获得果位智慧，从而完全知晓一切。其中，有从资粮道证得的，也有从加行道证得的，也有从见道到十地依次证得的。而十地圆满就是密咒。第三部分分为两点：在五道上经历两番，以及虽然经历却未证得真实义。第一点分为两点：为自利而从共同道修行，为利他而从殊胜经道修行。第一点分为两点：行者的出现之时，以及本体修道之真实方式。第一点，从“如是”到“称为”之间进行了阐述。因此，
English
There occurred a hundred kalpas. Prior to that, due to the perfection of qualities, in the kalpa called "Perfectly Endowed," a hundred million Buddhas appeared, the last of whom was Jewel Glorious. Before that passing, there occurred a hundred borderland kalpas. Before that passing, because the beings to be tamed had good fortune, in the kalpa called "Excellent Ornament," eighty-four million Buddhas appeared, the last of whom was Excellent Ornament Glorious. Before that passing, there occurred five hundred dark kalpas. Before that passing, because of practicing the ten virtues, in the kalpa called "Seeing Joy," ten million Buddhas appeared. Before that passing, there occurred seven hundred dark kalpas. Before that passing, because people were joyful, in the kalpa called "Joyful," sixty thousand Buddhas appeared. And so forth, in the endless past and future, dark and lamp kalpas alternate, arising and occurring without beginning or end. However many lamp Buddhas have appeared in the past and will appear in the future, until they have not realized the definitive meaning of secret mantra, even if they practice immeasurable hardships, they will not fully know all aspects. They do not know, and they will not come to know. The second [topic] is taught from "Whatever secret mantra" to "will become knowers." Therefore, on this single path of the victorious ones, whoever realizes the definitive meaning of secret mantra, immediately upon realizing it at any time or stage of the path, having previously attained the fruit of wisdom, knows all aspects. Even now, having attained the fruit of wisdom, they know all aspects. In the future, having attained the fruit of wisdom, they will become knowers of all aspects. Moreover, there are those who realize it from the path of accumulation, and from the path of preparation, and from the path of seeing, and sequentially through the ten bhumis. The completion of the ten bhumis is secret mantra. The third [topic] has two parts: traversing the five paths twice, and traversing but not realizing the definitive meaning. The first has two parts: traversing the common path for one's own benefit, and traversing the extraordinary sutra path for the benefit of others. The first has two parts: the time when the person of the path arises, and the actual essence of how the path is traversed. The first is taught from "Likewise" to "is called." Therefore,
Chinese
因此，为了使人相信，已经显示了必须确定地掌握其中的一部分，同样，五种姓通过未证悟和证悟密咒而获得了果位。从最初的发起菩提心到最终的证悟都予以显示。那是说，在时间方面，从过去无数劫中，经过了无数不可衡量、不可思议的劫。在名为“现喜”的大劫中，据说出现了三万三千或一万三千尊佛。在那样出现的时候，就教法和导师而言，按照后来的说法，在已经过去了二万八千九百九十九位佛的教法中，最后一位是名为“普贤”的佛的教法。有五个人想要进入一切智智的果位，也就是从种姓的角度来说，有国王种姓、婆罗门种姓、吠舍种姓、首陀罗种姓和旃陀罗种姓这五种姓出现，从僧团的角度来说也很稀少。从本体的角度来说，出现了五个伟大的殊胜者，即：最初的业行者的名字叫做童子善护，童子扎里达，童子达贝坚，童子雷坚，童子敦布日。最初的五个童子被认为是现在的五部佛。在教法兴盛的时候，出现五个殊胜者的那个时候，佛陀金刚萨埵就是童子善护。在那个时候，佛陀无量寿就是童子扎里达。在那个时候，佛陀宝生就是童子达贝坚。在那个时候，佛陀毗卢遮那佛就是童子雷坚。在那个时候，佛陀不空成就佛就是童子敦布日。为什么说是五个呢？如是说：三世一切诸佛，身语意和功德及，事业之行与自性，由此而生且集于此，故说必定是为五。如是说。第二有五：资粮道，加行道，见道，修道，究竟道。第一是，从“那时”到“未获得”之间所显示的，也就是从发起菩提心开始依次显示的，导师和五个童子
English
Therefore, in order to make people believe, it has been shown that a part of it must be grasped with certainty. Likewise, the five lineages have attained the fruit through not realizing and realizing the mantra. From the initial generation of Bodhicitta to the ultimate enlightenment is shown. That is to say, in terms of time, from the countless eons of the past, countless immeasurable and inconceivable eons have passed. In the great eon called "Abhirati," it is said that thirty-three thousand or thirteen thousand Buddhas appeared. At the time of such an appearance, in terms of teachings and teachers, according to the later statement, in the teachings of the last of the 28,999 Buddhas who have passed away, the last one is the teaching of the Buddha named "Samantabhadra." There are five people who want to enter the state of omniscient wisdom, that is, from the perspective of lineage, there are five lineages: the royal lineage, the Brahmin lineage, the Vaishya lineage, the Shudra lineage, and the Chandalas lineage. From the perspective of the Sangha, they are also rare. From the perspective of essence, five great supreme beings appeared, namely: the name of the first karmic practitioner is called the boy Dekyo, the boy Tralita, the boy Depajin, the boy Lejin, and the boy Dumbura. The first five boys are considered to be the five Buddhas of the present. At the time when the teachings flourished, at the time when the five supreme beings appeared, the Buddha Vajrasattva was the boy Dekyo. At that time, the Buddha Amitayus was the boy Tralita. At that time, the Buddha Ratnasambhava was the boy Depajin. At that time, the Buddha Vairochana was the boy Lejin. At that time, the Buddha Amoghasiddhi was the boy Dumbura. Why are there five? As it is said: All Buddhas of the three times, body, speech, mind, qualities, and, the activity of deeds and self, are born from this and gathered here, therefore it is said that it must be five. So it is said. Secondly, there are five: the path of accumulation, the path of joining, the path of seeing, the path of meditation, and the ultimate path. The first is, from "that time" to "not obtained" is shown, that is, from the generation of Bodhicitta is shown in order, the teacher and the five boys.