Chinese
第二部分有四点：过失的根源从何而来，造了什么业，如何受生，如何转为咒语的因。第一点是：从“秘密主”到“祈请”之间所讲的，这一章讲述了真实义。之后，秘密主回答说：那么，积聚猛烈助缘的时间是什么时候呢？ 兰卡的清净者啊，这些如下所示：也就是积聚因的时间和本体两个方面。在忆念无数劫之前，过去发生的事情是：通过劫和教法来显示导师的功德，即导师名为不动佛，在名为皆悦劫，于名为显悦的刹土中出现的教法中，有一位具足出家形象的比丘，名为难胜童子，他通达秘密咒语的意义，能如实无误地按照所化众生的意乐，转动秘密咒语大乘的法轮。从一切时到一切处，安住于不改造、不掺杂心之自性的见修行瑜伽中，他被确定为殊胜之人，证悟了佛的境界。他将一切众生视为佛子，并仅仅致力于劝勉他们获得解脱，使他们成熟。那时，在那个时候，轮回无始无终，无始无终的业和无数的受生是无法言说的，本体也不圆满。在此，在最初造业的时候，对上师生起怎样的心，以及如何背离教法，如果以一次造业来执取积聚猛烈业力的一部分受生，那么就像这样：在难胜的附近，有一位婆罗门种姓的施主，名叫给吾嘎亚，他有一个儿子名叫黑解脱。这个儿子有一个仆人名叫丹帕。那时，在那个时候，有些人从比丘难胜童子那里学习殊胜的瑜伽咒语之道，所有人都安住于真实的意义之道，并修持瑜伽。那时，在那个时候，黑解脱这样思索：比丘难胜童
English
The second part has four points: where the root of the fault comes from, what karma was done, how rebirth was taken, and how it becomes the cause of mantra. The first point is: from "Secret Lord" to "request", this chapter explains the definitive meaning. Then, the Lord of Secrets replied: So, when is the time to accumulate the powerful contributing cause? O pure one of Lanka, these are as follows: that is, the time and essence of accumulating the cause are two aspects. In the past, when countless eons were remembered, what happened before was: showing the qualities of the teacher through the eon and the teachings, that is, the teacher named Buddha Akshobhya, in the eon called Joyful, in the teachings that appeared in the pure land called Manifest Joy, there was a monk with the appearance of a renunciant, named the Youth Difficult to Conquer, who possessed the meaning of secret mantras, and who, according to the inclinations of the minds of those to be tamed, turned the wheel of the Dharma of the Great Vehicle of secret mantras without error. From all times to all places, abiding in the yoga of view, meditation, and action, without altering or adulterating the nature of the mind, he was determined to be a supreme person, having attained the state of enlightenment. He saw all sentient beings as sons of the Buddhas, and was only devoted to urging them to attain liberation and to ripen them. At that time, at that time, samsara is without beginning or end, and the beginningless and endless karma and countless rebirths are beyond words, and the essence is not complete. Here, at the time of the first karma, how the mind arises towards the guru, and how one deviates from the teachings, if one takes a portion of rebirth that accumulates powerful karma by a single act, then it is like this: near the Difficult to Conquer, there was a householder of the Brahmin caste named Keukaya, who had a son named Black Liberation. That son had a servant named Danpak. At that time, at that time, some people learned the supreme yoga mantra path from the monk Youth Difficult to Conquer, and all abided in the path of the true meaning and practiced yoga. At that time, at that time, Black Liberation thought like this: Monk Difficult to Conquer
Chinese
听闻那个人能按照每个被调伏者各自的意愿来教导，于是黑解脱首先想到，是否会有像随心所欲行事的道路一样的法？他又问了其他人，所有人都认为，考虑到见解的证悟，确实会有这样的事。之后，他带着仆人前往那位比丘所在的地方，到达后，怀着良好的意愿祈请道：听说大比丘您善于以与所有人行为方式相同的方式来指引道路，这确实是这样吗？他这样祈请后，比丘回答说：善男子，考虑到见解的证悟和行为的开放性，确实有可能这样。听了这话，黑解脱和他的仆人欣喜若狂，说道：请您接受我和我的仆人遵从您的教诲。我也想从您这里接受一种不阻止任何事物的道路，并安住于瑜伽之中，请您务必接受我成为一个圣者。他这样请求后，比丘答应了，说道：你是一个听从教诲的人。安住于瑜伽之中是很好的。因此，就这样做吧。这样给予了祝福后，黑解脱出家成为了一名神圣的比丘，并拜他为师。当时，丹帕被置于居士的戒律之中，作为比丘解脱的仆人。之后，黑解脱向比丘请教道：比丘大能者，那个所有事物都如其本然的殊胜道路是什么呢？回答说：如果证悟了作为基础的法性如其本然的坛城，即自心本性的光明，并安住于不造作之中，那么安住并享用轮回的事物、五种享用、五种接受、五种不舍弃、五种欲妙这四种事物，其意义也是法性如其本然，例如天空中的云彩自然生起并寂灭一样。像这样习惯，就是殊胜瑜伽士的至高秘密之道。听了这话，解脱随心所欲地理解了邪道。丹帕理解了意义的基础。解脱和他的仆人都感到满意，说道：唉玛！即使享用轮回之法也能获得果实，真是善巧方便啊！确实如此！是的！赞叹！
English
Hearing that this person teaches according to the inclinations of each individual to be tamed, Black Liberation first thought, "Could there be a Dharma that has a path like acting as one pleases?" He also asked others, and everyone thought that considering the realization of view, it would indeed be so. Then, with his servant, he went to where that monk was, and upon arriving, with good intention, he requested: "Great monk, I have heard that you are skilled in guiding the path in the same way that everyone behaves, is that indeed so?" After he made this request, the monk replied: "Noble son, considering the realization of view and the openness of conduct, it is indeed possible that it will be so." Hearing this, Black Liberation and his servant were overjoyed and said: "Please accept me and my servant to abide by your teachings. I also wish to receive from you a path that does not obstruct anything, and to abide in yoga, please be sure to accept me as a holy one." After he made this request, the monk agreed and said: "You are one who listens to teachings. It is good to abide in yoga. Therefore, let it be done." After giving this blessing, Black Liberation renounced and became a sacred monk, and took him as his teacher. At that time, Danpak was placed in the precepts of a layperson, as a servant of the monk Liberation. Then, Black Liberation asked the monk: "Great powerful monk, what is that supreme path where all things are as they are?" He replied: "If one realizes the mandala of the nature of reality as it is, which is the luminosity of one's own mind, and abides in non-fabrication, then even if one abides in and enjoys the things of samsara, the five enjoyments, the five acceptances, the five non-abandonments, and the five objects of desire, the meaning is the nature of reality as it is, just as clouds naturally arise and subside in the sky. To become accustomed to this is the supreme secret path of the supreme yogi." Hearing this, Liberation understood the wrong path as he pleased. Danpak understood the basis of the meaning. Liberation and his servant were both satisfied and said: "Emaho! Even by enjoying the Dharma of samsara, one obtains the fruit, how skillful! It is certain! Yes! Praise!"
Chinese
哦，是的。我们两个完全安住于此。这样祈请之后，第二部分是，声音如其本身。从“完全超越”之间所显示的内容来看，之后主人和仆人两人以声音如其本身的方式，通过观看正确与否，以颠倒与不颠倒的方式进行实践。解脱比丘没有获得智慧的定解，从无上不舍的誓言中退失，只偏向声音。因此，近取因是与此处一同行事的因，以及共同的缘，即交合解脱，粗暴的语言，谎言，粗恶的言语，即五种应实践之事，五肉，五誓言物，即五种应接受之事，五烦恼，五妙欲，即只执着于五组的四种事物，没有理解意义而追随文字，将身体置于清净比丘的装束中，心却走向了邪恶的恶趣之路。仆人丹帕获得了声音基础意义的定解，即使实践也不执着，因此与清净的智慧相连。只偏向于证悟二元对立的见解，只实践如实显现而不执着，执着于习惯而完全安住，见修行混合，对真实生起智慧，将身体置于居士的下劣装束中，心却走向了确定清净之路。之后，解脱与仆人的见解不一致，说道：我们两个侍奉同一个主人，在这同一个声音中出现，为何会如此不一致？丹帕说道：我只是听闻到现在安住于见解状态中的这个定解，除此之外没有听闻过其他的。说道：已经变成了没有理解意义的言辞，我也同样获得了这样的定解，除了实践之外没有听闻过其他的。这样说完之后，由此产生了巨大的争论。这样见解不一致的争论是积累无间罪的因，与仆人各自隔离，发誓不见面不相遇，将仆人驱逐到遥远的地方而抛弃，因此对进入正道者来说，慈爱的誓言也破灭了。之后，解脱比丘生起了傲慢的邪见之山，向主人祈请与自己和仆人的见解一致，各自获得定解。
English
Oh yes. We two completely abide in this. After praying like this, the second part is, the sound as it is. From what is shown between "completely transcended," afterwards, the master and servant both practiced in the way of sound as it is, through watching whether it is correct or not, in the way of being inverted and not inverted. The monk Tharpa did not obtain the definitive understanding of wisdom, retreated from the vow of unsurpassed non-abandonment, and only leaned towards sound. Therefore, the proximate cause is the cause of acting together here, and the common condition, namely the union liberation, rough language, lies, harsh words, namely the five things to be practiced, the five meats, the five vow substances, namely the five things to be accepted, the five afflictions, the five objects of desire, namely only clinging to the four things of the five aggregates, not understanding the meaning and following the words, placing the body in the attire of a pure monk, but the mind went towards the evil path of bad destinies. The servant Danpak obtained the definitive understanding of the basic meaning of sound, even if practicing, he does not cling, therefore he is connected with pure wisdom. Only leaning towards the realization of the non-dual view, only practicing what appears as it is without clinging, clinging to habit and completely abiding, the view and practice are mixed, wisdom arises for the real, placing the body in the inferior attire of a layperson, but the mind went towards the path of determining purity. Afterwards, Tharpa's view did not agree with the servant, and he said: We two serve the same master, appearing in this same sound, why is it so inconsistent? Danpak said: I have only heard this definitive understanding of now abiding in the state of view, I have not heard anything else other than that. He said: It has become words without understanding the meaning, I have also obtained such a definitive understanding, I have not heard anything other than practice. After saying this, a great dispute arose from this. Such a dispute of inconsistent views is the cause of accumulating uninterrupted karma, separating from the servant, vowing not to see each other, banishing the servant to a distant place and abandoning him, therefore for those who enter the right path, the vow of loving-kindness is also broken. Afterwards, the monk Tharpa gave rise to the mountain of arrogant wrong views, praying to the master to agree with his and the servant's views, each obtaining definitive understanding.
Chinese
比丘图卡（Thub Dka）年轻时，以未加修饰、未受污染的真实方式行事，不虚伪，说话坦率。因此，他被告知并被训斥说他像一只丹帕（Dan Phag）猪一样。塔巴（Thar Pa）非常生气，他愤怒地抛弃了他的老师，并说道：“如果看起来像个主人，那就两个都一样！”他毫不犹豫地这样说。他确信自己受到了贬低和驳斥。他发誓说：“我也要让这位主人不属于这个领域，我要让这些人属于我的领域。”他生起了巨大的傲慢，把他的主人远远地赶走并完全抛弃，从而违背了尊重上师的誓言。因此，违背无间罪的根源也是一起行动的原因和条件。然后，塔巴（Thar Pa）被与黑暗相似的无明所遮蔽，这种无明与一起产生的因素有关。由于如来所说之门的数量众多且范围广泛，因此，由于难以衡量一切导师，他没有理解秘密的含义，也就是说，他没有完全理解，也没有认识到隐藏的秘密。他没有用经文和口头传承这两个深刻的衡量标准来衡量和确定应该用逻辑来衡量的事物。塔巴（Thar Pa）被他自己的错误观念所驱使，认为这是可以接受的衡量标准，他采取了偏袒的态度，进行了不公正的裁决，并依赖于隐藏的秘密，从而违背了不泄露秘密含义的誓言。他将秘密传播给他人，并以错误的方式转变所有应该被调伏的人。他自己也进入了错误的海洋，并虚假地说自己没有迷失在颠倒的道路上，因此他从菩萨戒中堕落了。他未能保持真言和手印的连续性，从而堕落了。他从事错误的苦行和伟大的错误行为，这是一起行动的条件。他从墓地里捡起人类尸体来吃，剥下皮肤来做衣服和享受。他还奉行杀害其他生命的黑豺狼的行为，如跳跃踢腿、熊掌拍打、杀害掠食鸟类、秃鹫和食尸猪等。他依靠许多活生生的生物，杀害一切生物，并享受血肉。他聚集了许多妓女，享受巨大的欲望。他犯下了四种共同的罪行：妄语、不予而取、邪淫和杀生。