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不见圆满报身等。据说如此。认为智慧如琉璃珠，闭眼则不明，无日则不明，无外缘则不明，这是极大的不确定性。这仅仅是显示自己对金刚顶道非常熟悉的见解。对于“等”之类的词语，也不应执着于最高的禅定。认为它们是经验的糠秕，应该抛弃以获得解脱，这种说法是不对的。因为在印度和西藏出现的时轮金刚的所有智者和成就者，都珍视具备一切殊胜相的空性。因为那个智慧是不可摧毁的，所以，如同瓶子坏了，虚空不会毁灭一样，心虽然坏了，智慧也不会毁灭。如同《灌顶略说》中所说：如同铜的污垢，通过精华的调和而消失，那样的无与伦比的智慧，无垢的自性真实存在。这里以点金术的比喻说明了真实的智慧不会消失。此外，听闻解脱和系缚解脱等，都是诸佛善巧方便的甚深之门，新旧两派都有。例如，佛的名号和特殊的陀罗尼咒等是听闻解脱。各自的索索布朗玛的法轮和觉沃的城市度脱法轮等是系缚解脱。胜乐轮根本续中说：仅仅吃了它，就能成为具有三时智慧的人。在《二观察续》中说：仅仅吃了它，就能在一瞬间行于虚空。这表明许多续部中都说了七世的利益和肉丸的修法等是尝解脱。以顶髻尊胜佛母赞叹的熏香和咒语等是嗅解脱和触解脱等，这些在新派中广为人知。经部中说：文殊，四大是从虚空的宝藏中产生的。同样，一切法都从诸佛的意宝藏中产生，所以要懂得运用宝藏的意义。龙王请问经中说：三宝的种姓不绝的无尽大宝藏，以及对法的广大思辨的无量大宝藏，以及令众生喜悦的大宝藏，以及虚
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Not seeing the complete enjoyment body, etc. It is said thus. Thinking that wisdom, like a crystal bead, is not clear when the eyes are closed, not clear without the sun, and not clear without external conditions, is a great uncertainty. This merely shows one's own view of being very familiar with the Vajra Peak path. For signs like "etc.," one should not cling to the supreme samadhi either. Thinking that they are the husks of experience, and should be discarded to attain liberation, is not correct. Because all the wise and accomplished ones of the Kalachakra who appeared in India and Tibet cherished the emptiness that possesses all excellent aspects. Because that wisdom is indestructible, therefore, just as when a vase is broken, space is not destroyed, likewise, although the mind is destroyed, wisdom is not destroyed. As it is said in the "Summary of Empowerment": Just as the impurities of copper are removed by the combination of essence, that incomparable wisdom, the stainless nature, truly exists. Here, the analogy of alchemy is used to explain that true wisdom does not disappear. Furthermore, hearing liberation and binding liberation, etc., are all profound doors of skillful means of the Buddhas, which both the new and old schools have. For example, the names of the Buddhas and special dharani mantras, etc., are hearing liberation. The wheels of Sosobrahmā and the city-liberation wheel of Jowo, etc., are binding liberation. In the root tantra of Chakrasamvara, it is said: Just by eating it, one becomes a being with the wisdom of the three times. In the "Two Examinations Tantra," it is said: Just by eating it, one instantly travels in space. This shows that many tantras speak of the benefits of seven lifetimes and the practice of meat pills, etc., as tasting liberation. The incense praised by Ushnishavijaya and mantras, etc., are smelling liberation and touching liberation, etc., which are well-known in the New School. In the Sutra, it is said: Manjushri, the four elements arise from the treasures of space. Likewise, all dharmas arise from the mind-treasure of the Buddhas, so you should know how to use the meaning of treasure. In the Sutra Requested by the Dragon King, it is said: The inexhaustible great treasure of the unbroken lineage of the Three Jewels, and the immeasurable great treasure of vast contemplation of the Dharma, and the great treasure of pleasing sentient beings, and the
Chinese
如同虚空般的无尽宝藏，这四者是无尽的宝藏。如是仅示宝藏之体性或自性。现在，于现证佛陀安住之三摩地经中云：我完全涅槃后四千年，此三摩地将于赡部洲行用，广弘。其后将入于地穴中。又，于彼末世后五百岁，成为末世之后五百岁时，圣法将坏灭，沙门将坏灭，圣法将被舍弃，有情将坏灭，王政将混乱，具戒者衰损之时到来，破戒者增长之时到来，圣法之方衰损之时到来，非圣法之方增长之时到来，衰败之时到来时，何有情为听闻如是之经藏，善根炽燃，于往昔之胜者作事业，增长善根，成熟善根，播下种子之有情等乃少许出现，为如是有情之义，如是，以佛之威力，此三摩地从地穴中出，将于赡部洲行用，广弘。如是说。我于后时涅槃之时，身舍利一切皆作广大，善持此等佛陀菩提，书写成文字，装入匣中后，于佛塔、土地、岩石、山等，以及天和龙之手中，放置经藏后，为令彼等如天之行仪而行。彼等后世各自之族类，舍弃一切后，再次降生后，善持此等佛陀菩提，将如其所愿而行。彼等以欲求此法故，于处处将寻得此善妙经藏。寻得后，心将极喜，无有依赖而施予众多众生。如是说。八比丘以及北方，完全受持且持法欢喜，
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Like the inexhaustible great treasure of space, these four are inexhaustible great treasures. Thus, only the nature or essence of the treasure is shown. Now, in the Samadhi Sutra where the manifested Buddha abides, it says: For four thousand years after my complete Nirvana, this Samadhi will be practiced and propagated in Jambudvipa. After that, it will go into a hole in the ground. Also, in the last five hundred years of that final age, when it becomes the last five hundred years of the final age, the sacred Dharma will be destroyed, the ascetics will be destroyed, the sacred Dharma will be abandoned, sentient beings will be destroyed, the kingdom will be in turmoil, the time will come when those with morality will decline, the time will come when those who break morality will increase, the time will come when the side of the sacred Dharma will decline, the time will come when the Dharma of the non-sacred side will increase, when the time of decline comes, for any sentient being who hears such a sutra, the roots of virtue will blaze, having done deeds for the victorious ones of the past, increasing the roots of virtue, maturing the roots of virtue, the sentient beings who have planted seeds will appear only a few; for the sake of such sentient beings, thus, by the power of the Buddha, this Samadhi will emerge from the hole in the ground and will be practiced and propagated in Jambudvipa. It is said. When I pass into Nirvana in the future, all my relics will be made vast, and these Buddhas and Bodhisattvas will be well-held, written in letters, and placed in boxes. After placing the sutras in stupas, lands, rocks, mountains, and in the hands of gods and nagas, they will go to make them like the conduct of gods. Those future generations, having abandoned all their respective lineages, will be reborn again, and will hold these Buddhas and Bodhisattvas well, and will act as they wish. Because they desire this Dharma, they will find this excellent sutra everywhere. Having found it, their minds will be exceedingly joyful, and they will give it to many beings without reliance. It is said. Eight monks and also in the northern direction, completely receiving and rejoicing in holding the Dharma,
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想要土地利益世界且慈爱者啊！为了获取，将会出现很多。（译者注：此处“想要土地利益世界且慈爱者”可能指地藏菩萨等） 以及，在《集一切福德经》中说：无垢光荣啊！以这个名称，你应当知道，对于那些渴求佛法的菩萨摩诃萨们来说，如来永远不会涅槃，正法也不会隐没。这是为什么呢？无垢光荣啊！那些渴求佛法的菩萨摩诃萨，具有圆满的意乐和恭敬心，即使住在其他世界，诸佛世尊也会显现尊容，他们也能听闻佛法。无垢光荣啊！那些渴求佛法的菩萨摩诃萨们的法藏，被放置在山里、山谷里、树木中，它们将成为陀罗尼和无量法门的经卷。无垢光荣啊！那些渴求佛法的菩萨摩诃萨们，过去见过佛的诸神会帮助他们增长智慧。 以及，同样地，诸佛和诸神的寿命和力量会增长，他们会以加持力让我活到我想要的时候，并消除衰老和疾病，增长记忆和理解力，增长智慧，消除邪见，增长正见，并且一切来自他人的损害都不会发生。 以及，此外，菩萨的清净意乐，一切教言和随教都仅仅从自己的意愿中产生。 以及，如果获得了对意义的确定把握，心中就会涌现成千上万的法藏。 以及，在《息法续》中说：我所宣说的佛法经典，从心中藏到心中，或者藏于大地的精华中。为什么外道秃头会扰乱究竟的意义呢？因此，不要切断水和风的流动。 以及，在《胜乐第一续》中说：续和续之王，金刚手你亲自从宝藏中取出并赐予。如是说。在《妙吉祥根本续》中说：比丘名声
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Those who desire land, benefit the world, and are loving! For the sake of obtaining, many will arise. And, in the Sutra of Gathering All Merits, it says: O Immaculate Glory! By that name, you should know that for those Bodhisattva-Mahasattvas who desire the Dharma, the Tathagata will never pass into Nirvana, and the sacred Dharma will not disappear. Why is that? O Immaculate Glory! Those Bodhisattva-Mahasattvas who desire the Dharma, possessing perfect intention and reverence, even if they reside in other world realms, the Buddhas, the Bhagavat, will show their faces, and they will also hear the Dharma. O Immaculate Glory! The Dharma treasures of those Bodhisattva-Mahasattvas who desire the Dharma, placed in mountains, valleys, and inside trees, will become Dharanis and scriptures of limitless Dharma gates. O Immaculate Glory! The gods who have seen the Buddhas in the past will help those Bodhisattva-Mahasattvas who desire the Dharma to increase their wisdom. And, similarly, the life and power of the Buddhas and gods will increase, and by their blessings, I will live as long as I desire, and they will eliminate old age and disease, increase memory and understanding, increase wisdom, eliminate wrong views, increase right views, and all harm from others will not occur. And, furthermore, the pure intention of a Bodhisattva, all instructions and subsequent instructions arise solely from the desire of one's own mind. And, if one obtains a firm grasp of the meaning, a hundred thousand Dharma treasures will burst forth in the mind. And, in the Pacifying Tantra, it says: The Dharma teachings that I have taught, hide them from heart to heart, or make them the essence of the earth. Why would the bald-headed heretics disturb the ultimate meaning? Therefore, do not cut off the flow of water and wind. And, in the Supreme First Tantra, it says: Whatever is the Tantra and the King of Tantras, Vajrapani, you yourself took it out from the treasure and bestowed it. Thus it is said. In the Manjushri Root Tantra, it says: Bhikshu Grag
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萨巴从一个好的宝瓶中取出任何想要的经等法。据说，从贤愚中，一位居士的柱子上取出了八支斋戒的例子。此外，尼拉班·拉克提塔比丘从托噶地方取出了许多大乘经。龙树从龙界迎请了广大的《十万颂般若经》。曼达玛特里帕从一座佛塔的黄色部分取出了《宝性论》和《法性分别》。从西方邬金地方，萨拉哈取出了《佛颅》，龙树取出了《座基》，拉里塔取出了《怖畏金刚七支》，库库日巴取出了《摩诃摩耶》等。从尸陀林吉祥星辰嬉戏处，帕当巴迎请了《息法》等，各自的历史都很清楚。在西藏，曼达玛尔巴迎请了圆满次第气脉无别。金刚座巴和瓦日译师迎请了狮面空行母的修法。年译师迎请了咕噜咕咧的修法。觉沃杰迎请了拉萨目录。喇嘛香和觉丹衮却扎迎请了一些利害业集。藏巴嘉热迎请了六味平等。敦措热巴迎请了《如意宝心要引导》。年巴尼玛协饶迎请了财神。拉尊绛曲沃迎请了普扎的修法。玛吉的断法由衮邦尊哲僧格取出。据说，在子嗣的护法殿中，敦那巴·贝丹桑布隐藏的一些法王的事业法集，由大成就者桑结嘉措取出。特别是，至尊宗喀巴大师也取出了法螺等各种物质宝藏。尤其通过洛扎堪钦传承，听取了胜乐金刚圆满次第的答复甘露妙药。萨钦从毗瓦巴处听取了道果和文殊道四离贪。萨班从世亲处听取了俱舍论的讲解。第五世达赖喇嘛的二十五大誓言等清净显现近传承，以及伏藏传承，在新旧印度和西藏都无差别地存在。这些的分类描述已经在其他地方说过了，所以在这里用文字来描述会令人畏惧。以前的大学者和成就者索洛巴等的详细回答都在其中。后来的一些分别者
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Sapa extracted whatever sutras and teachings were desired from a good vase. It is said that from the wise and foolish, an example of the eight-limbed observance was extracted from the pillar of a householder. Furthermore, many Mahayana sutras were extracted from the land of Togar by the monk Niravan Raktita. Nagarjuna invited the extensive Hundred Thousand Verses Prajnaparamita from the Naga realm. Lord Maitripa extracted the Uttaratantra and the Dharmadharmatavibhanga from a yellow portion of a stupa. From the western land of Oddiyana, Sarahah extracted the Buddha Skull, Nagarjuna extracted the Seat Basis, Lalita extracted the Seventh Chapter of Vajrabhairava, Kukkuripa extracted the cycle of Mahamaya, and so on. From the charnel ground where the auspicious stars play, Padampa brought forth the Pacification teachings, and so on, as their individual histories make clear. In Tibet, Lord Marpa brought forth the indivisibility of the completion stage of wind and mind. The Vajrasana and Bari Lotsawa brought forth the practice cycle of Simhamukha. Nyan Lotsawa brought forth the cycle of Kurukulle. Jowo Je brought forth the Lhasa Catalogue. Lama Zhang and Jodan Konchok Drak brought forth some cycles of beneficial and harmful actions. Tsangpa Gyare brought forth the Six Tastes of Equality. Dungtsho Repa brought forth the Mind Training Wish-Fulfilling Jewel. Nyalpa Nyima Sherab brought forth Vaishravana. Lhatsun Jangchub Od brought forth the practice cycle of Putri. Machik's Chod cycle was extracted by Kunpang Tsondru Sengge. It is said that some of the Dharma Raja's action cycles, hidden by Dulnakpa Palden Zangpo in the Gonkhang of the Son Lineage, were extracted by the great lineage holder Sangye Gyatso. In particular, Je Tsongkhapa himself also extracted various material treasures such as Dharma conches. Especially through the Lhodrak Khenchen lineage, he heard the nectarous supreme medicine of the Vajravarahi completion stage's answers. Sachen heard the Lamdre from Virupa and the Manjushri Path of Four Separations from Attachment. Sapen heard the commentary instructions on the Abhidharmakosha from Vasubandhu, and so on. The Fifth Dalai Lama's Twenty-Five Great Vows and other pure visions and close lineages, as well as the treasure lineages, exist without difference in both new and old India and Tibet. A categorized description of these has already been stated elsewhere, so describing them here in writing would be daunting. Detailed answers from previous great scholars and siddhas such as Sogzlogpa are contained therein. Some later analysts