English
Now, if it is an emanation, the previous holy lamas held it this way: if it is only a self-existent one and not an emanation, there will be four faults contradicting the scriptures, five faults contradicting reason, and six faults contradicting the common teachings. Among them, the four contradictions with the scriptures are: starting from the twenty-first verse, "Appearing previously in the manner of beings." And starting from the twenty-second verse, "Because he is the lord of the supreme secret." And starting from the twenty-second and twenty-fifth verses, it is said that the supreme of the Hearers, Shakyamuni, and Hayagriva could not subdue him. And from the thirtieth verse, "I have been empowered in the manifestation of the Vajra, all Buddhas today empower me, the supreme of all Blessed Ones is me." These are the four. The contradiction with reason is: Rudra cannot see the face of the Buddha without accumulating merit and purifying obscurations. The contradiction with the common teachings is: In the Nirvana Sutra, it says, "Son of good family, at that time, at that moment, do not think that the evil Mara is someone else." Therefore, Mara is not a self-existent one either, but is considered an emanation of the Blessed One himself. Therefore, Rudra is not a self-existent one either, but exists as an emanation of the Buddha himself. Furthermore, if it is only an emanation and not a self-existent one, there will be six faults. The four contradictions with the scriptures are: starting from the twentieth verse, "The chapter showing the impure origin." And starting from the twenty-first verse, "Placing the three realms on the wrong path." And from the twenty-sixth verse, "The cause comes from the mountain of darkness, the condition comes from the intense asceticism of the reversed secret mantra command, the result ripens into a mountain of suffering, the lineage belongs to the inferior lineage, the Chandala, the lineage of ghosts and pretas, the karmic conduct is to confusedly enjoy the four objects of samsara. If this one is not subdued, there will be the fault that the essence of enlightenment of sentient beings will sink for a long time." And starting from the twenty-ninth verse, "The source comes from me, the root is cut from me, grasping at self, thinking it is mine, with reversed power and diligence, acting as a guide to take to bad places." These are the four. The contradiction with reason is: if there is no self-existent Rudra, then the emanation becomes meaningless, because there is no object to be subdued, so there is no need for a subduer.
Chinese
以前没有自生者，但现在担心以后会出现而说是化身，那么，三界众生中，鲁扎自生者以前没有出现过，现在也不会出现，因为没有特殊的因缘。如果说理由不成立，那么，因三界众生以前就存在。缘秘密咒语没有领悟，而是错误的教诫，以前也发生过。现在以前鲁扎没有出现，那么现在也不会出现，因为没有特殊因缘的理由成立。那么，像众生的心一样，以前没有成佛，那么现在也不会成佛，因为没有特殊的因缘。如果这样抬杠，那么，这并不周遍，一般来说，三界众生也有成佛的因，也有殊胜的法的缘，所以以前也出现过佛。像我这样的人也有心性，如果以道的缘完全调伏，那么成佛是合理的。因此，理由不相同，所以不能抬杠。因此，鲁扎以前没有在众生中出现过，所以现在也不会出现。与共同教诫相违背的是，如果鲁扎仅仅是化身，那么，三恶趣也会变成化身的过失。如果认为已经变成化身，那么，如果三恶趣仅仅变成化身，那么善恶业的异熟就会变成虚假的过失，所以说与共同教诫相违背。因此，鲁扎被认为是自生者和化身两者。对此，全知喜饶僧格说：我不否认鲁扎化身的存在，但如果将这个段落理解为自生者，那是合理的。这样说，是经论的真实意图。那么，如果仅仅是上述的自生者，那么所说的六种过失会产生吗？回答是，与经文相违背的四种不会出现，正如古代的经论大师所解释的那样，已经清楚地说明了，所以能够确定。与理不违背，因为鲁扎对普贤的教法发愿等，确定已经进入了道。然而，在贤劫时期，由于秘密语言的教诫错误，通过错误的业力，经历了恶趣，大多数的业障通过经历的力量而耗尽。最终，以猛烈的业力成熟为鲁扎时，也通过诸佛的善巧方便，次第地清净了业障，并与慈悲相关联，因此到了可以调伏的阶段。
English
If there were no self-arisen ones before, but now, fearing that they will appear later, it is said to be an emanation, then, among the sentient beings of the three realms, Rudra, the self-arisen one, has never appeared before, so he will not appear now either, because there are no special causes and conditions. If it is said that the reason is not established, then, the cause, the sentient beings of the three realms, has always existed. The condition of not understanding the secret mantra, but the wrong precepts, has also happened before. Now, if Rudra has not appeared before, then he will not appear now either, because the reason that there are no special causes and conditions is established. Then, like the mind of sentient beings, it has not become a Buddha before, so it will not become a Buddha now either, because there are no special causes and conditions. If you argue like this, then, this is not pervasive, because in general, sentient beings of the three realms also have the cause of becoming a Buddha, and there is also the condition of the holy Dharma, so Buddhas have appeared before. People like me also have mind-essence, and if they are completely tamed by the condition of the path, then it is reasonable to become a Buddha. Therefore, the reasons are not the same, so you cannot argue. Therefore, Rudra has never appeared among sentient beings before, so he will not appear now either. What contradicts the common teachings is that if Rudra is only an emanation, then the three lower realms will also have the fault of becoming emanations. If you think that they have already become emanations, then if the three lower realms only become emanations, then the ripening of good and bad karma will have the fault of becoming false, so it is said that it contradicts the common teachings. Therefore, Rudra is considered to be both self-arisen and an emanation. On this, Omniscient Sherab Senge said: I do not deny the existence of Rudra's emanation, but if this passage is understood as self-arisen, it is reasonable. This is the true intention of the scriptures. Then, if it is only the above-mentioned self-arisen one, will the six faults that were mentioned arise? The answer is that the four that contradict the scriptures will not appear, as the ancient masters of scriptures have explained, it has been clearly explained, so it can be determined. It does not contradict reason, because Rudra has made aspirations for the teachings of Samantabhadra, etc., and it is certain that he has entered the path. However, in the age of Bhadrakalpa, due to the wrong precepts of the secret language, through the wrong karma, he experienced the lower realms, and most of the obscurations were exhausted by the power of experience. Finally, when he matured into Rudra through violent karma, he also gradually purified the karmic obscurations through the skillful means of the Buddhas, and was associated with compassion, so he reached the stage where he could be tamed.
Chinese
既然如此，凭借四种事物的教法，如同应调伏的对象一般，与所有殊胜秘密方便的特点相符，行持不可思议的教敕事业，与得见佛颜等极为合理，如共同的圣教所确定。与共同的教敕不相违背。因为“种姓之子，在那时那刻”，通过词语的力量等，以正理量成立。因此，虽然在此处说是自续派的根据，但一般认为有鲁扎的化身。因此，上述两者成为相同的观点和想法，显现了经续圣教共同要点深广的殊胜语之秘密，即使非常广说也可以。这些是大乘必定产生的道理。在应调伏者时机成熟之时，讲述调伏鲁扎的故事，是对法印智慧的分别思择。即是第六显现方式的阐释，是真实宣说的。第五品结束。第七品是加持所显现的生起次第有三种：略说、广说、结尾。第一，从“此后，又在楞伽”到“应作那显现本身”。总的来说，这个生起次第是回答谁的提问，注释者们没有理解，但拉杰，您的上师认为是秘密续部的辩论的回答。特别是，从功用投射中，成果自利成就，从续部实相中，加持生起的见解，如同大海的波涛，或者如同天空的幻化一般，广为宣说。因此，将六个请问的回答与十二个生起次第一一对应，经部的柱子也是如您上师所认为的那样，由圣者仁波切所安置的。注释者们没有这样说的。这如同中间的说明，因此要知道前后所有的章节。此后，又是集结者楞伽的主人，菩萨摩诃萨，向导师秘密主，完全提问了先前出现的十二句中的第七句，加持所显现的显现中也出现，这样问道：秘密主啊，您的大乘秘密
English
Since this is the case, by means of the teachings of the four objects, like those to be tamed, in accordance with the characteristics of all supreme secret methods, acting in accordance with the wondrous activities of the command, meeting with seeing the face of the Buddha, etc., is extremely reasonable, as determined by the common scripture. It does not contradict the common command. Because "Son of the lineage, at that time, at that moment," through the power of words, etc., it is established by valid reasoning. Therefore, although it is said here as the basis of the Svātantrika school, it is generally accepted that there is an emanation of Rudra. Therefore, the above two become the same view and thought, revealing the profound and vast common key points of the tantras and scriptures, the supreme secret of speech, and it is permissible to speak very extensively. These are the ways in which the Great Vehicle will definitely arise. When the time is ripe for those to be tamed, telling the story of taming Rudra is a distinct contemplation of the wisdom of the Dharma seal. That is, the explanation of the sixth manifestation, which is the true explanation. The fifth chapter ends. The seventh chapter, the arising of appearance through blessing, has three aspects: brief explanation, detailed explanation, and conclusion. The first is from "Then again, in Lanka" to "It should be done to that appearance itself." In general, the commentators did not understand whose question this arising of appearance is answering, but Lharje, your lama, considers it to be the answer to the debate of the secret tantra. In particular, from the projection of function, the fruit of self-benefit is achieved, and from the reality of the tantra, the view of the arising of blessings is like the waves of the ocean, or like the illusion of the sky, and is extensively taught. Therefore, the answers to the six questions are matched one by one with the twelve ways of arising, and the pillars of the sutra are also arranged by the noble Rinpoche, as your lama believes. The commentators do not say this. This is like an intermediate explanation, so it should be understood in all the preceding and following chapters. Then again, the collector, the lord of Lanka, the Bodhisattva Mahasattva, asked the teacher, the lord of secrets, the seventh of the twelve sentences that appeared earlier, saying that it also appears in the appearance blessed by blessings, asking: O Lord of Secrets, your Great Vehicle secret
Chinese
当讲述莲花生大士降生故事的预言时，即使在加持显现中也会出现。请问这是如何显现和流传的？当被这样询问时，大秘密主回答说：楞伽之主啊！当调伏的时机成熟时，就像找到五个孩子一样，或者完全解脱了傲慢等需要调伏的事物，从而证得圆满正等觉。那些调伏的圣者，如难胜、丹帕金刚藏和金刚手，他们共同的加持完全显现的地方，就是那个真如。第二部分分为两类：总的阐述和详细的解释。第一部分分为三类：简要的阐述、详细的解释和总结要点以确定其本质。第一部分，从“说”到“完全显现”之间进行了阐述。再次说到：秘密主啊！当调伏的时机成熟时，那些圆满的圣者，共同的加持在何时何地以何种方式完全显现？在被这样询问后，秘密主这样回答说： 楞伽之主啊！那些需要调伏的，完全解脱了傲慢等，以及难胜、丹帕金刚藏和金刚手，那些真正圆满证得正等觉的圣者的共同加持是：从一切时处到一切刹土，从无生之法性中无有间断地，为了身语意功德事业的甚深秘密之义而无碍地完全显现，因此对任何法都没有取舍。第二部分，从“询问”到“显现于一切法中”之间进行了阐述。 楞伽之主再次询问：秘密主啊！它的本体是如何完全显现的？大秘密主回答说： 楞伽之主啊！那些圣者们，从诸法之法性本然如是的无二状态中，而不是从其他地方。从那个伟大的状态中，有意的加持是智慧，身体的加持是神通和各种化现的显现，以及从那里产生的语言的加
English
When prophesying the story of Padmasambhava's birth, blessings also appear in the manifestation. How does that appear and become known? When asked this, the Great Secret One said: Lord of Lanka! When the time for taming comes, just as finding five children, or completely liberating from pride and other things to be tamed, thereby attaining perfect complete enlightenment. Those who tame, such as the Invincible One, Danpak Dorje Nyingpo, and Vajrapani, where their common blessings fully appear, that is the very suchness. The second part has two aspects: a general explanation and a detailed explanation. The first part has three aspects: a brief explanation, a detailed explanation, and summarizing the points to identify the essence. The first part is explained from "said" to "will fully appear." Again, it is said: Lord of Secrets! When the time for taming comes, where and how do the blessings of the perfect holy beings fully appear? Having been asked this, the Lord of Secrets said this: O Lord of Lanka! The common blessings of those who need to be tamed, who are completely liberated from pride and so on, and the Invincible One, Danpak Dorje Nyingpo, and Vajrapani, those holy beings who have truly and completely attained perfect enlightenment, are: from all times and places to all realms, from the nature of unborn, without interruption, for the sake of the profound secret meaning of body, speech, mind, qualities, and activities, without obscuration, they fully appear, therefore there is no acceptance or rejection of any dharma. The second part is explained from "asked" to "appears in all dharmas." Again, the Lord of Lanka asked: Lord of Secrets! How does its essence fully appear? The Great Secret Lord said: O Lord of Lanka! Those holy beings, from the non-dual state of the nature of all dharmas as they are, not from elsewhere. From that great state, the blessing of mind is wisdom, the blessing of body is miracles and the manifestation of various emanations, and from that, the blessing of speech is the