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也完全遍及。因此，以能代表导师的能力智慧和伟大的慈悲，像下面那样去寻找，事情就圆满了，就像日月运行，一切都被光明照亮一样，出现了这样的梦兆。这本身就是第一个终极道，它也看到了第二个终极道中自生智慧光明的征兆。那时，安住于无所事事或无所求的行为中。这里有五种瑜伽，十地有十种三摩地瑜伽，以及所说的三十四种瑜伽，如果将这些结合起来，详细解释各自的发心和地道的本质，似乎很重要，但因为害怕文字繁多，所以聪慧之人可以像《地之灯》中出现三十四或四十种瑜伽那样，结合每一品，从而能够提取出法主丹巴仁波切的口述等许多要点。那么，这里五种姓发心的必要性是什么呢？是为了表明在显宗和密宗两种方式的控制下生起，以及发心的时间、数量和次第上的区别，并且在共同的控制下，通过前后劫的生起次第，从因到果地经历，最终传递到密咒中发心的意义。从五种姓中获得生起，这也从先前所显示的意义中显现出来。像这样，五个童子行道是先前出现的化身道，因为五部如来化身为五个童子。两次经历五道的两个阶段，第一次是从共同的大道中经历，第二次是从阿努瑜伽的非共同自道中经历。此外，据说第一次是为了自己的利益而经历，第二次是为了他人的利益而经历。五道之外有无数劫无法言说，如果说被许多劫隔开是不合理的，那么祖尔的古代大师们说，这是在经历了第一条道路并到达终极道路之后，终极道路的意境持续了无数劫，第十五品中说：因为无数劫。全知噶陀巴大师说：我认为第一条道路是五部如来化身为五个童子，从世俗的八种心中经历，而第二条道路是自
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also completely pervaded. Therefore, with the ability-wisdom and great compassion that represents the teacher, seeking as below, the matter is fulfilled, just as the sun and moon revolve, everything is illuminated by light, and such a dream omen appeared. This itself is the first ultimate path, and it also saw the sign of the self-born wisdom light in the second ultimate path. At that time, abide in action that is without activity or without seeking. Here there are five yogas, ten samadhi yogas on the ten bhumis, and the thirty-four yogas that are spoken of. If these are combined and the essence of each individual's bodhicitta and the bhumis and paths are explained in detail, it seems important, but because of the fear of many words, intelligent people can combine each chapter like the thirty-four or forty yogas that appear in the Lamp of the Earth, so that they can extract many key points such as the oral instructions of Dharma Lord Dampa Rinpoche. So, what is the necessity of generating bodhicitta with the five families here? It is to show that it arises under the control of the two ways of sutra and tantra, and the differences in the time, number, and order of generating bodhicitta, and under the common control, through the order of arising in previous and subsequent kalpas, experiencing from cause to effect, and finally transmitting to the meaning of generating bodhicitta in mantra. Obtaining arising from the five families, this is also evident from the meaning previously shown. Like this, the five boys traveling the path is the previously appeared emanation path, because the five victorious ones emanated as five boys. Experiencing the two stages of the five paths twice, the first time is experiencing from the common great path, and the second time is experiencing from the uncommon self-path of Anu Yoga. Furthermore, it is said that the first time is experienced for one's own benefit, and the second time is experienced for the benefit of others. Beyond the five paths, there are countless kalpas that cannot be spoken of. If it is said that it is unreasonable to be separated by many kalpas, then the ancient masters of Zur said that this is after experiencing the first path and reaching the ultimate path, the intention of the ultimate path lasts for countless kalpas, as it says in the fifteenth chapter: Because of countless kalpas. The omniscient Katokpa master said: I think the first path is that the five victorious ones emanate as five boys and experience from the eight mundane minds, while the second path is sel
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从这条道路行进，像这样通过共同的道路，最终到达道路的中间需要经历许多劫是合理的。正如这其中所说：最初的种姓之子，从获得五种姓的转生之后，也经历了无数不可言说的、无始无终的时间。因此，双五道在自利利他方面非常重要，前者是通过大乘经部的共同因果之道行进，后者是通过大乘经部的自宗不共之道行进，两者相对于果道来说都是共同的道路。真正的果道是所证悟的究竟本质——密咒，必须接受灌顶，自己从中间道开始算作如实的密咒之道，从那之后才能获得密咒的本质，即对空性的定解。一般来说，进入密咒并没有一定的规定，从任何高低道路都可以。如是教诲，与经文的意义完全一致。第二部分分为两点：立宗和它的理由。第一点，从“楞伽”到“不是”，表明即使像这样获得了努力的道路，但由于没有达到最后两个地，因此没有获得如实的密咒本质，即对空性的定解，因为仍然有对境存在。这是根据引导到密咒无勤之道和依于胜者的意旨而说的。第二点，从“那为什么”到“缘故”表明了它的理由。那为什么说这个理由呢？楞伽的主人，那些最初的种姓之子，最终获得第一个道，见到中间的征兆，成为佛的代表时，在美丽的鲜花中是圣者金刚萨埵，在财施持有者中是圣者金刚宝，在月亮美丽光辉中是圣者金刚法，在一切美丽的辉煌中是圣者业金刚，在不可思议的辉煌中是圣者金刚界，在所有无边无际的净土中都广为人知。在一些净土中，被称为五身或五种姓的佛的代表。
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It is reasonable to proceed from this path, and thus, passing through the common path, it takes many eons to finally reach the middle of the path. As it is said in this very text: Those sons of the first lineage, even after taking birth in the five lineages, have also experienced countless, inexpressible, beginningless and endless times. Therefore, the two sets of five paths are very important in terms of self-benefit and benefiting others. The former proceeds through the common cause-and-effect path of the Great Vehicle Sutra tradition, while the latter proceeds through the uncommon path of the Great Vehicle Sutra tradition's own system. Both are common paths in relation to the path of fruition. The actual path of fruition is the ultimate essence to be realized—the Secret Mantra, and it is necessary to receive empowerment. From the intermediate path onwards, one is counted as being on the path of Secret Mantra as it is, and from then on, one obtains the essence of Secret Mantra, which is the definitive understanding of emptiness. Generally, there is no fixed rule for entering the Mantra; it can be done from any path, high or low. Thus, it is taught, and it is exactly in accordance with the meaning of the text. The second part is divided into two points: the proposition and its reason. The first point, from "Lanka" to "is not," indicates that even if one has attained the path with effort, one has not attained the definitive understanding of the essence of Secret Mantra as it is, because one has not reached the last two grounds, and there is still an object to be engaged with. This is said in accordance with guiding to the effortless path of Secret Mantra and relying on the intention of the Victorious Ones. The second point, from "Why is that?" to "reason," indicates its reason. Why is that reason stated? O Lord of Lanka, when those sons of the first lineage finally attain the first path, see the signs of the intermediate path, and become representatives of the Buddhas, they are known in all limitless realms as the holy Vajrasattva in the beautiful flower, the holy Vajraratna in the holder of wealth, the holy Vajradharma in the moon's beautiful splendor, the holy Karmavajra in all beautiful radiance, and the holy Vajradhatu in inconceivable splendor. In some realms, they are referred to as the representatives of the five bodies or five lineages of Buddhas.
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也这样流传。有些人认为，就像转轮王的转世一样，依靠那个所依而获得了大菩提，因此被称为最后有者，并这样流传。有些人则说，是任运成就的持明大地的佛，也被称为清净续部的佛。然而，由于密咒本身与行境相分离，因此无生无灭的佛陀密意，那个秘密的殊胜之处，至今仍未如实体验。因为以密咒为对境的等持存在修与起的阶段，所以没有领会到确定的要点，因为将不可安住之物执为对境，所以必须安住在平等之中。第四部分有四点：请问没有获得定解有什么过失；因为智慧没有领会而有过失，教导要领会；请问领会智慧的方法；对此给予回答。第一点，从“那是什么原因”到“祈请”之间进行了阐述。也就是说，为什么没有证悟如实之胜者的密意呢？因为那些殊胜的补特伽罗，在没有安住于平等之前，经历了漫长的时间，体验了佛陀的密意，为了断除禅定的疑惑，以密咒为对境的正确思维，向最初的、最后的导师，第一位佛陀金刚萨埵，一切佛陀的善知识祈请。世尊，诸佛世尊们，既没有安住也没有不安住，而是遍知一切。我们这五个人，经历了无数劫，共同修持了因果乘的无数苦行，一切都圆满了。但是，在没有安住于平等之前，就无法体验佛陀的密意，这真是太稀奇了！善逝，真是太稀奇了！这样说了两次，因为非常惊奇。这就是“如此祈请”的意思。一般来说，初地以下是化身的眷属，修道者是报身的眷属，最终道者是法身的眷属，也就是普贤王如来的代理人。因此，一切佛陀的善知识，一般来说是法身，为了调伏所化众生，教法不会断绝，因此在开悟的眷属方面是报身。
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It is also said in this way. Some consider it like the rebirth of a Chakravartin, attaining great Bodhi through that basis, and thus it is referred to as the last existence, and it is said in this way. Some say it is the spontaneously accomplished Vidyadhara of the great earth, the Buddha, also known as the Buddha of the pure lineage. However, because the secret mantra itself is separate from the field of practice, the secret, supreme intention of the Buddha, which is without arising or ceasing, has not yet been fully experienced. Because the Samadhi that takes secret mantra as its object has stages of meditation and rising, the definitive point has not been understood, and because what cannot be established is taken as an object, one must abide in equality. The fourth has four parts: Asking what is wrong with not finding certainty; advising that faults are understood by understanding wisdom; asking for the means to understand wisdom; and giving the answer to that. The first is explained from "What is the reason for that?" to "praying." That is, why is the reason for not realizing the intention of the Victorious One as it is? Because those noble individuals, until they abide in equality, experience the intention of the Buddha for a long time, and in order to cut off the doubts of Samadhi, with the correct thought of taking secret mantra as the object, they pray to the first, last teacher, the first Buddha Vajrasattva, the virtuous friend of all Buddhas. Blessed One, the Buddhas, the Blessed Ones, neither abide nor do not abide, but are omniscient. We five individuals have spent countless eons, jointly practicing the countless hardships of the cause-and-effect vehicle, and everything has been completely perfected. However, until we abide in equality, we will not experience the intention of the Buddha, which is very wonderful! Sugata, it is very wonderful! It is said twice because it is very surprising. That is the meaning of "praying thus." In general, those below the first Bhumi are the retinue of the Nirmanakaya, those on the path of meditation are the retinue of the Sambhogakaya, and those on the final path are the retinue of the Dharmakaya, that is, the representatives of Samantabhadra. Therefore, the virtuous friend of all Buddhas is generally the Dharmakaya, and for the sake of taming those to be tamed, the teachings will not cease, so in terms of the retinue of opening the door, it is the Sambhogakaya.
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还说没有相违。第二，从“薄伽梵”到“开示”之间，显示了薄伽梵心子金刚藏开示说：诸位贤善士夫，凡是想要自然成就如来之体性者，对于诸佛之法，无论何时何地，都要使自相和共相的一切体性都圆满具足，并且要使无有执着和障碍的遍知智慧，成为确定无疑的三种殊胜宝藏。你们已经圆满了应该做的一切行为和修行，并且已经完全清净了所守护的三昧耶，但是仍然没有获得以殊胜智慧之见解所确定的巨大把握，因此还没有完全通达。因此，对于密咒外续的法性，从原始以来就是贤善者们的三种无别真如坛城之义，要以智慧完全通达并证悟。如是完全通达之后，就能如实体验贤善者们的意趣，从而现前圆满成佛。如是教诲并开示。第三，从“士夫”到“祈请”之间，显示了贤善士夫们祈请说：唉玛！以惊叹之语引导，称呼导师薄伽梵，然后说：薄伽梵啊，您为我们开示了五种稀有秘密的殊胜来源，显现而无自性，极其稀有，并且超越其他，非常奇妙，意义深邃而无边无际，难以衡量，不确定于一方，产生怀疑，难以确定，心中疑惑是否有其他意义，因此犹豫不决，请您开示并通达此义。既然您已经开示了这些话，那么以见解使智慧完全通达的广大遍布的智慧，诸佛贤善者们的自性如何，所谓的真如到底是什么？为了我等，请您宣说。为了他人，请您宣说善逝之法。如是祈请。第四，从“佛”到“得知”之间，显示了为了断除胜者的疑惑，诸佛的薄伽梵