Chinese
从通过这种方式必定产生大乘的道理来说，在必定显示大预言时，也出现讲述名为“出现”的故事的，对法印智慧进行辨析，也就是对第十个出现方式的阐释和详细解说。像这样，每一位胜者在预言的那个时候出现，这里也是释迦牟尼佛在预言的时候出现的。那么，像这样讲述的根本续部，是否可以认为是释迦王佛所宣说的十二种出现方式呢？不是这样的，因为在预言传承的珍贵教法的情况下，根本解说是这样确定的。其他，如果与加持产生的教法自身的情况相符，那么，由于有“被称为三处天界的，教法的心髓殊胜者”这样的预言，所以放在总集根本续部中，就像诸佛所宣说的那样，它的意旨的心髓殊胜者，也在现在的这个时候详细地辨析并清楚地宣说，因此，将意旨汇集的这个放在解释续部中，也确定是经文的意旨。因此，出现方式即使只是在这里所说的，也好像没有不容许的，但是就像所说的那样，由于需要，所以说了十二种，在没有开始和结束的每一个时代，对于所有出现的密咒心髓的教法，出现的必要也圆满地出现，最终所有这些也都知道是诸佛的意旨，没有混杂三种词语，完全汇集在一起。第十一，从完全断除相续的出现方式来说，有三种：简略地显示，详细地解说，总结。第一，从“此后”到“仅仅断除业相续”之间显示，这一品既显示了不了义，也显示了了义，是对于辨析三种词语意旨的回答。特别是，从能力投射来说，是断除果的业相续的事业，从相续的实相来说，是完全断除业相续的出现方式，就像有经验的沐浴者沐浴一样，对自性清净的见解进行详细地显示。此后，楞伽的自在菩萨摩诃萨，对于先前出现的十二词语的第十一
English
From the perspective of the way in which the Great Vehicle necessarily arises, when a great prophecy is definitely shown, there also appears the wisdom of the Dharma seal that speaks of the story called "Appearance," which is the explanation and detailed explanation of the tenth way of appearance. In this way, each Victor appears at the time of prophecy, and here too, Shakyamuni Buddha appears at the time of prophecy. So, is the root tantra explained in this way to be considered only the twelve ways of appearance proclaimed by Shakya King Buddha? It is not so, because in the case of the precious teachings of the prophecy lineage, the root explanation is determined in this way. Others, if it is in accordance with the situation of the teachings that arise from blessings, then, because of the prophecy such as "The essence of the teachings, the supreme one, called the three heavenly realms," it is placed in the collection of root tantras, just as all the Buddhas have proclaimed, its meaning, the supreme one of the heart essence, is also analyzed in detail and clearly proclaimed at this time, therefore, placing this collection of meanings in the explanatory tantra is also definitely established as the meaning of the scripture. Therefore, even if the way of appearance is only what is said here, it seems that there is nothing that is not allowed, but as it is said, because of the need, twelve kinds are said, and in each era without beginning and end, for all the teachings of the secret mantra heart essence that appear, the necessity of appearance also appears completely, and ultimately all of these are also known to be the intention of the Buddhas, without mixing the three words, completely gathered together. Eleventh, from the way of appearance of completely cutting off the continuum, there are three: briefly showing, explaining in detail, and summarizing. First, from "Then" to "only cutting off the karma continuum" is shown, this chapter shows both the provisional meaning and the definitive meaning, and is the answer to the analysis of the meaning of the three words. In particular, from the projection of ability, it is the activity of cutting off the karma continuum of the fruit, from the reality of the continuum, it is the way of appearance of completely cutting off the karma continuum, like an experienced bather bathing, the view of self-nature purity is shown in detail. After that, the Bodhisattva Mahasattva, the lord of Lanka, for the eleventh of the twelve words that appeared earlier,
Chinese
为了那个意义，所有的问题都被问及。 秘密主啊，当您讲述大乘秘密圣法出现的经过时，其中记载说“断绝业续也会发生”，这到底是以什么样的方式显现和发生的呢？ 这样提问后，导师秘密主回答说： 楞伽主，你所问的问题是这样的： 凡是以殊胜方便来提升的对象，对于断绝业续的所化众生，也必定会显现三种情况，即： 贪恋五欲，受其煎熬，行为散乱，只求生存的食物、依赖的住所、友好的朋友的所化众生，以及因根器上中下的不同，而希求菩提，决心脱离轮回的所化众生； 嗔恨如火般燃烧，愚痴如黑暗般浓厚，贪欲如菜园和歌舞般执着，对于以上两种人难以调伏，因此要用猛烈的异熟果报之法来调伏的所化众生，这三种。 以诸佛的事业来断绝业续，并且以何种方便来引导和提升这些众生的大乘殊胜调伏方便的三种大威力是： 五大如轮般周转，直至每一劫都不会断绝相续，因此是轮常相续的乘； 以九乘的次第，必定能毫不欺骗地获得各自所愿的殊胜果报，因此是真实决定的乘； 在劫末之时，从无生之性中显现，散发愤怒的慈悲的威猛神变，因此是神变显现的乘。 这三种乘，因为自性本来就是诸佛的心意，是秘密咒语的殊胜法性，是自显现的缘故，所以也是以加持来显现诸佛的事业。 像这样，所有引导和提升的方便，总集起来的大约定是： 不可思议的三种显现，即： 第一乘以出生的因缘，生存的食物，依赖的住所来自然而然地调伏； 第二乘以断除烦恼的对治方便来调伏； 第三乘以
English
For the sake of that meaning, all questions were asked. O Lord of Secrets, when you recounted the circumstances of the arising of the Great Vehicle's secret and sacred Dharma, it was recorded that "the cutting off of the karmic lineage also occurs." In what manner does this actually manifest and occur? After this question, the Teacher, the Lord of Secrets, replied: Lord of Lanka, the question you ask is as follows: Those who are to be elevated by supreme methods, and for those trainees who sever the karmic lineage, three aspects are certain to appear: Those trainees who are tormented by attachment to the five desires and engage in chaotic behavior, desiring only sustenance, a place of refuge, and friendly companions; those trainees who, due to differences in their faculties (superior, middling, and inferior), desire enlightenment and are determined to escape samsara; and those whose hatred burns like fire, whose ignorance is as thick as darkness, and whose attachment is as firm as a garden and dance offering—these first two are difficult to tame, so they must be tamed by the method of intense ripening results. These are the three. The three great powers of the supreme vehicle's methods of taming, which sever the karmic lineage through the actions of the Buddhas and guide and elevate beings by whatever means, are: The five elements revolve like a wheel, continuing without interruption through each kalpa, thus it is the vehicle of the continuous wheel; through the sequence of the nine vehicles, one will certainly and infallibly obtain the supreme fruit desired by each, thus it is the vehicle of definitive meaning; at the time of the destruction of the kalpa, it arises from the state of no-birth, radiating the fierce transformation of wrathful compassion, thus it is the vehicle of manifest transformation. These three vehicles, because their nature is primordially the mind of the Buddhas, the sacred Dharma-nature of secret mantra, and self-arisen, are also blessed to manifest the actions of the Buddhas. Thus, all the methods of guiding and elevating are gathered into one great agreement: The inconceivable three aspects that appear are: The first vehicle naturally tames through the causes of birth, the food for sustenance, and the place of reliance; the middle vehicle tames through the antidotal methods that sever afflictions; and the last vehicle tames through
Chinese
仅仅是通过三种方式转变邪见，断除业力之流来调伏。第二部分有三个方面：以持续的法轮来调伏对欲望执着的所化众生；以证悟真谛的法门来调伏决心出离的所化众生；以神变示现的法门来调伏难以调伏的刚强众生。第一部分有三个方面：总的阐述，详细的解释，总结。第一部分是从“持续的法轮”到“无尽的三种方式”之间的内容。如果有人认为应该分别阐述这些内容，那么首先要思考的是：就像这样，劫的法轮不间断地持续显现。正如《普贤大根本续》中所说：“无生之前，没有佛和众生的名字。五种元素的佛是诸佛之王。”因此，从原始以来，被称为法性界佛的五大元素，以其调伏一切应调伏之众生的方法，从各方面解脱一切，因此所化众生也成为五大元素的自性，化现为五种众生，而调伏者也显现为五大的五种佛，调伏的方法也必定是通过五大元素的显现，以五种欲望的功德的幻化来调伏和完全解脱。如前所述：“五大是母的界，从母所生是佛子。”以及“五大是般若波罗蜜多，通过五大的聚合，展示了法界的嬉戏。通过了悟空性的意义，以确定的智慧阐明五大，以具足方便的加持，这些仅仅是五大的显现，实际上并没有如此的阐述。”那么，这是什么样的道理呢？所有众生得以出生的ཨན་ད་༔པྱ་༴ས་ ྃལྦང་༅ཨལྦས་ལྷན་ ྀཾཨས་ཻཾབ་༠འཨ་ཤ༅ས་ཨཱཿ༈་འ༑ཐྲད་ཡཐྲན་ཀནལྦ་དང་འབྱངལྦུ་བུལྡ་ལྔ་ཉཨ༑་ག་ཚདྲགས་སུ་གང་ནས་ཐ༢ས་ག༈མ་གྱཨ༈་དཐྲ༴་བྱུཔྱད་༠འང་ཐུ དཔྱ་དག་༅ཨ་ྉྥའཨ་རང་༢ཞཨན་ཐཔྱར་ཟག་པའཨ་ངཐྲ་བཐྲ་མཔྱལྦད་པར་དབྱཨངས་ཀྱཨ་ངང་ལལྦ་ཅིༀ་ཡྃ་མ་གྲ༢་བཞུཨན་ད་དས་༅སམ་༄༅༴་ཏ་མཨལྦ་ཟལྦདུ་པར་རྒྱ་རྐྱཔྱན་རྟཔྱན་༅ནས་྄མལྦ་པ་གསམལྡ་ད་འཕེལ་འགྲཨ༢་མ
English
It is solely through transforming wrong views by three means and severing the stream of karma that beings are tamed. The second part has three aspects: taming beings attached to desire through the vehicle of the continuous wheel; taming beings determined to renounce through the vehicle of definitive truth; and taming difficult-to-tame, wrathful beings through the vehicle of miraculous manifestations. The first part has three aspects: a general presentation, a detailed explanation, and a conclusion. The first part is indicated from "the continuous wheel" up to "the three inexhaustible aspects." If one wonders why these should be explained separately, consider this: just as the wheel of time continuously appears without interruption, according to the Tantra of the Great All-Good One, "Before the unoriginated, there were no names of Buddhas or sentient beings. The Buddhas of the five elements are the sovereign lords of all Buddhas." Therefore, from the very beginning, the five great elements, known as the Buddhas of the Dharmadhatu, liberate all beings to be tamed through methods that tame all, and thus the beings to be tamed also arise as the nature of the five great elements, manifesting as five types of beings, while the tamers also appear as the five Buddhas of the five great elements. The methods of taming also necessarily tame and completely liberate through the arrangement of the five great elements, the five forms of illusion of the qualities of desire. As mentioned earlier, "The five elements are the realm of the mother; the sons of the Buddhas are born from the mother." And, "The five elements are the Prajnaparamita; through the aggregation of the five elements, the play of the Dharmadhatu is shown. Having realized the meaning of emptiness, clarifying the elements with definitive knowledge, through the blessings endowed with skillful means, these are merely manifestations of the elements; in reality, there is no such explanation." So, what is the principle? The ཨན་ད་༔པྱ་༴ས་ ྃལྦང་༅ཨལྦས་ལྷན་ ྀཾཨས་ཻཾབ་༠འཨ་ཤ༅ས་ཨཱཿ༈་འ༑ཐྲད་ཡཐྲན་ཀནལྦ་དང་འབྱངལྦུ་བུལྡ་ལྔ་ཉཨ༑་ག་ཚདྲགས་སུ་གང་ནས་ཐ༢ས་ག༈མ་གྱཨ༈་དཐྲ༴་བྱུཔྱད་༠འང་ཐུ དཔྱ་དག་༅ཨ་ྉྥའཨ་རང་༢ཞཨན་ཐཔྱར་ཟག་པའཨ་ངཐྲ་བཐྲ་མཔྱལྦད་པར་དབྱཨངས་ཀྱཨ་ངང་ལལྦ་ཅིༀ་ཡྃ་མ་གྲ༢་བཞུཨན་ད་དས་༅སམ་༄༅༴་ཏ་མཨལྦ་ཟལྦདུ་པར་རྒྱ་རྐྱཔྱན་རྟཔྱན་༅ནས་྄མལྦ་པ་གསམལྡ་ད་འཕེལ་འགྲཨ༢་མ
Chinese
梭德ra 炯贤昂丹泽巴嗡阿丹特。 嘉玛九拉塔阿觉列特 擦姆杰布嘉威敦丹巴嗡塔。 刚杰嘎ra贝敦丹巴当 嘎嘉威杜耶苏敦觉威当萨杰让热贤夏耶达阿特。 贤贝桑巴特嘎德巴策觉贝丹泽嗡欧萨尔德。 根- 达瓦昂波切瓦让拉内巴雷 炯瓦耶嘉瓦达巴。 炯瓦诶内纳阿纳康拉 炯瓦诶嘉尼萨贤埃特。 炯瓦诶朗特特梅恰杰。 吽班匝阿玛鲁拉扬诺。 炯瓦诶策涅塔达巴梅。 炯威让贤德玛杰。 炯瓦诶哲布达玛嘎巴梅。 炯巴热诶彦丹嘎昂达。 炯威敦拉嘉瓦杰。 哲涅昂雷 根炯瓦。 玛杰炯威炯瓦切。 炯威让贤丹梅。 突觉炯瓦刚波切。 贤敦塔。 玛杰炯瓦昂耶。 炯瓦千贝敦多。 塔杰切威嘉波嗡班匝。 切威热哲觉如扬。 达涅特贝觉扬达热雷。 特巴拉昂达奥耶。 热达贝觉拉扬 萨热萨拉耶。 策吉怎达内巴哲。 永森昂贝贝拉 贤拉萨达阿刚。 贤拉达巴吽安达芒哦。 涅巴拉涅杰 玛塔德巴 嘉巴秀德。 当波尼 刚嘎央当 贤巴内 扬桑杰梅。 杰贝瓦嘉根德巴 嘉达德巴萨杰丹泽贝丹塔本萨策达切瓦昂那贤那。 昂切丹昂吉嗡贤耶内 贝切嗡嘎吉瓦吉瓦切瓦尼南巴塔当丹巴杰 丹吉央吉萨萨杰贝切瓦当 昂努萨达桑杰贝切瓦当 贝涅昂内班贝萨杰贝切瓦当 嘉瓦央巴桑杰贝切瓦昂纳。 萨丹内塔杰达拉扬桑- 杰巴杰贝切瓦。 涅巴拉昂杰 丹热昂苏萨桑杰贝切瓦 昂萨贝桑杰贝切瓦 达涅千贝
English
Svad ra jung zhen ang dan dze pa om a dan te. Jar ma gu la ta a jö le te Tsam je bu jya wai dun den pa om ta. Gang je ga ra be dun den pa dang Ga jya we du ye su dun jö we dang Sa je rang shyen shag ye da a te. Shyen be sang ba te ga de pa tse jö be dan dze om o sal de. Gen- Da wa ang po che wa rang la ne ba le Jung wa ye jya wa da ba. Jung wa e ne na a na kang la Jung wa e jya ni sa shyen e te. Jung wa e lang te te me cha je. Hum benza a ma ru la yang no. Jung wa e tse nye ta da ba me. Jung we rang shyen de ma je. Jung wa e je bu da ma ga ba me. Jung ba re e yen dan ga ang da. Jung we dun la jya wa je. Che nye ang le Gen jung wa. Ma je jung we jung wa che. Jung we rang shyen dan me. Tu jö jung wa gang po che. Shyen dun ta. Ma je jung wa ang ye. Jung wa chen be dun do. Ta je che we jya po om benza. Che we re je jö ru yang. Da nye te be jö yang da re le. Te ba la ang da o ye. Yong sen ang be be la Shyen la sa da a gang. Shyen la da ba hum an da mang o. Nye ba la nye je Ma ta de pa Jya ba shyu de. Dang po ni Gang ga yang dang Shyen ba ne Yang sang je me. Je be wa jya gen de ba Jya da de ba sa je dan dze be dan ta ben sa tse da che wa ang na shyen na. Ang che dan ang ji om shyen ye ne Be che om ga ji wa ji wa che wa ni nam pa ta dang den pa je Den ji yang ji sa sa je be che wa dang Ang nu sa da sang je be che wa dang Be nye ang ne ben be sa je be che wa dang Jya wa yang ba sang je be che wa ang na. Sa dan ne ta je da la yang sang- Je ba je be che wa. Nye ba la ang je Den re ang su sa sang je be che wa Ang sa be sang je be che wa Da nye chen be