Chinese
证悟，极度欢喜而投入。从其他处生起贪恋者，彼时被贪欲所束缚。莲花舞自在幻化，以贪欲安乐之道，无言之众生现前证悟。之后安乐贪恋者们，因懈怠而多有退失，恶劣之心扰乱世间。化现为骏马之王，使众生安住于精进之地。盗贼、窃贼、敌人等，各自以其方式显现化身，使一切安住于金刚之位。以精进之行种种，极其愤怒暴戾凶残者，大放光芒化现为黑汝嘎，喜悦于猛烈杀戮。罗刹、夜叉、生灵、鬼怪，摧毁邪魔，以明咒，以及药物、武器、幻轮，甚至以医药摧毁一切。为了平息嗔恨的凶猛，再次于大乐怙主，从未来时融入，是为解脱之神圣坛城。此处是胜义谛和世俗谛，圆满受用和化身，其他则是因和果，如是宣说二种解脱。此处亦是胜义谛两种，大乐和其自性。世俗谛两种，世间和坛城，暂时安立。如是宣说。此外，吉祥一切佛陀平等和合空行母幻化胜乐轮续，以及金刚空行母等所说，应如是了知。于此应作观察，名称赞颂中说：过去诸佛所说。等等，如是宣说三世一切佛陀宣说密咒，以及密集金刚等中，密咒我等之导师作为殊胜之处宣说，有诸多不同之处，彼等应如何衡量？于诸佛子圣者们，以及天龙夜叉等眷属之坛城中，三世之化身一切皆宣说密咒，于人间世间，除具足殊胜祈愿之我等导师等少数之外，一切佛陀之教法中，密咒并非生起。其中一些化身宣说密咒，以及释迦狮子
English
Enlightenment, extremely joyful and engaged. Those who develop attachment from others, at that time are bound by desire. Emanating as the Lotus Dance Empowerment, through the path of desire and bliss, the unspeakable beings manifestly awaken. Later, those attached to pleasure, due to laziness, greatly decline, and evil minds disturb the world. Emanating as the king of steeds, establishing beings in the place of diligence. Thieves, robbers, enemies, etc., each manifesting in their own way, establishing all in the vajra position. With various diligent actions, those who are extremely wrathful, violent, and cruel, radiating greatly, emanate as Heruka, delighting in fierce killing. Rakshasas, yakshas, spirits, demons, destroying the mamos, with vidya mantras, as well as medicines, weapons, magic wheels, and even with medicine, destroying all. In order to pacify the fierceness of hatred, again, into the Great Bliss Lord, entering from the future, this is the sacred mandala of liberation. Here are the ultimate truth and the conventional truth, perfect enjoyment and emanation, others are cause and effect, thus the two liberations are taught. Here also are two ultimate truths, great bliss and its essence. Two conventional truths, the world and the mandala, are temporarily established. Thus it is said. Furthermore, the glorious union of all Buddhas, the Dakini Illusion, the Chakrasamvara Tantra, and the Vajra Dakini, etc., as stated, should be understood. Regarding what should be examined here, in the Name Praise it says: Spoken by the Buddhas of the past. etc., thus it is said that all the Buddhas of the three times spoke the secret mantra, and in the Guhyasamaja etc., the secret mantra is taught as a special characteristic by our teacher, there are many differences, how should these be measured? In the mandala of the sons of the Buddhas, the noble ones, and the retinues of gods, nagas, yakshas, etc., all the emanations of the three times speak the secret mantra, but in the human world, except for a few such as our teacher who possesses excellent special prayers, the secret mantra does not arise in the teachings of all Buddhas. Some of these emanations speak the secret mantra, and Shakya Simha.
Chinese
对于“宣说了密咒”这个词产生误解，没有区分“示现坛城并进行讲解”这种说法，而是认为具有无染之相的化身宣说了密咒等等，应当知晓这是愚昧的示现。第二，在人类世界中，在律藏之前也宣说了密咒乘，如降伏魔众之时，据说宣说了《阎魔敌续》十万颂。此外，我等导师在身寿的初、中、后等各种情况下都宣说了密咒，其中，事部诸续，如经部所说，在天人和人类各自的处所宣说，行部续和瑜伽部续，也在色究竟天、他化自在天、须弥山顶等处宣说，这可以从经部中了解。而无上瑜伽部续大多很少在天人和人类世界宣说，而是在佛陀亲自加持的智慧自显所成的明妃的莲花法生处，或者说在法界中宣说的。那样的法生处，也不应认为是佛陀自显所摄的刹土色究竟天致密严饰之外的地方。有些无上续，也在邬金金刚处、三十三天处、吉祥米聚（哲蚌寺）宣说。如是，导师宣说了所有密咒乘之后，最终交付于秘密主金刚手，或国王因扎菩提大王。因此，密咒乘的续部集结者，正是秘密主。天、龙、夜叉等大威力者所居住的地方，也有广大的续部存在。吉祥集聚一切真实等许多瑜伽内外续部，据说从天界来到人间。而大多数无上续，是从邬金金刚处，自生嘿汝嘎的寺庙中成就的上师们迎请来的。时轮金刚等一些续部，也是从香巴拉迎请来的。那么，这个密咒乘在何时兴盛起来呢？
English
There is a misunderstanding of the term "secret mantra was spoken." Without distinguishing the statement that "the mandala was manifested and explained," it is thought that the emanation body with the aspect of detachment spoke the secret mantra, etc., which should be understood as a manifestation of ignorance. Secondly, in the human world, the secret mantra vehicle was also spoken before the Vinaya Pitaka. For example, when subduing the demons, it is said that the hundred thousand verses of the Yamantaka Tantra were spoken. Furthermore, our teacher spoke the secret mantra in various situations at the beginning, middle, and end of his life. Among them, the Kriya tantras, as stated in the introductory texts, were spoken in the respective abodes of gods and humans. The Carya tantras and Yoga tantras were also spoken in Akanishta, Paranirmita-vasavartin, the summit of Mount Meru, etc., which can be understood from the introductory texts. However, most of the Anuttarayoga tantras were rarely spoken in the worlds of gods and humans, but rather in the lotus-like dharma-source of the consort, which is the self-manifestation of wisdom blessed by the Buddha himself, or in the Dharmadhatu. That kind of dharma-source should not be thought of as being other than the Akanishta dense array, the pure land gathered by the Buddha's self-manifestation. Some Anuttara tantras were also spoken in the Vajra Place of Oddiyana, the Place of the Thirty-Three, and Glorious Drepung. Thus, after the teacher spoke all the secret mantra vehicles, he finally entrusted them to the Lord of Secrets, Vajrapani, or the Great King Indrabodhi. Therefore, the collector of the tantras of the mantra vehicle is none other than the Lord of Secrets. In the places inhabited by powerful beings such as gods, nagas, and yakshas, there also exist vast tantras. Many inner and outer Yoga tantras, such as the Glorious Compendium of Reality, are said to have come from the realm of the gods to the human realm. And most of the Anuttara tantras were invited by accomplished masters from the self-arisen Heruka temple in the Vajra Place of Oddiyana. Some tantras, such as the Kalachakra, were also invited from Shambhala. So, when will this secret mantra vehicle flourish?
Chinese
如果这样想，那么在此（指）举行第三次结集之前，大乘的经续只有少许流传，并不明显兴盛。在那之后不久，天、龙、夜叉、乾闼婆、罗刹等居住的地方，无数的大乘经续存在，无需抄写等努力，而是以化身的方式同时出现在世间。行续和事续与大乘兴盛的时期相同，前面所说的从天界出现的内外瑜伽续部也是在那个时期兴盛的。般若十万颂等一些经部和一些密咒的续部是从外部逐渐兴盛起来的，所有这些最后出现的是时轮金刚。第二，详细阐述了所修持的修行对象——意义的续部，其中分为解释安立四部续的理由和解释它们的道次第两个部分。第一部分，对于此，早期的大德们说，为了调伏四种宗派、四种外道续部、圆满等四种时期、四种种姓等等，与他们相符而宣说了四部续，这在大多数情况下并非不合理，但也不能仅仅以此来区分。如果将他们作为所化众的主要对象，那是不行的。特别是，将行续中示现愤怒的续部用于调伏是不合适的。因此，自己的宗派安立是：虽然四种种姓和四种宗派等有随顺其意愿的必要，但四部续所调伏的主要对象仅仅是进入大乘道的人。其中，欲界有四种不同的贪欲：如《俱舍论》所说：“二二相拥和手牵，嬉戏和观视即为淫。”与此相似，通过四种行道的方式进行区分，以及四种天瑜伽的差别进行区分。第一，事续是将观视的乐作为道，也就是在不空绢索的详细仪轨中说：“应将薄伽梵的面容转向愤怒的皱纹。”并且，
English
If one thinks like that, then until the Third Council was held, the Mahayana sutras and tantras were only slightly prevalent and not clearly flourishing. Soon after that, in the places inhabited by gods, nagas, yakshas, gandharvas, and rakshasas, countless Mahayana sutras and tantras existed, without the need for writing or other efforts, but appeared simultaneously in the world as emanations. The Kriya and Charya tantras arose at the same time as the flourishing of Mahayana, and the inner and outer Yoga tantras that arose from the heavenly realms mentioned above also flourished at that time. Some sutras, such as the Hundred Thousand Verses of the Perfection of Wisdom, and some tantras of secret mantra, gradually flourished from the outside, and the last of all to appear is said to be the Kalachakra. Second, the object of practice, the meaning of the tantras, is explained in detail, which is divided into two parts: explaining the reasons for establishing the four classes of tantras and explaining their path stages. In the first part, the earlier lamas said that the four classes of tantras were taught in accordance with the four philosophical schools, the four non-Buddhist tantras, the four ages such as the Age of Perfection, and the four castes, in order to subdue them. This is mostly not unreasonable, but it is not possible to distinguish them only by that. It is not right to make them the main objects of taming. In particular, it is not appropriate to use the tantras that show anger in the Charya tantras to subdue them. Therefore, the establishment of one's own system is that although there is a need to accord with the wishes of the four castes and the four philosophical schools, the main objects to be tamed by the four classes of tantras are only those who have entered the Mahayana path. Among them, there are four different kinds of desire in the desire realm: As the Treasury of Knowledge says, "Embracing in pairs, holding hands, playing, and looking are sexual acts." Similarly, they are distinguished by the four ways of practicing the path, and by the differences of the four divine yogas. First, the Kriya Tantra is to take the pleasure of looking as the path, that is, in the detailed ritual of the Amoghapasha, it says, "The face of the Bhagavan should be turned to a wrathful frown." And,
Chinese
在右边，度母以羞涩的姿态弯曲身体，眼睛应注视于施予胜妙的印契。在左边，莲花种姓的美丽女子也带着羞涩，与密咒的仪轨相符，眼睛应注视于不空绢索。如是说。在《金刚顶经》中说：坛城中的所有天神，都安住在白色的布上，男子看着女子，女子也看着男子，这样来描绘。等等，这些都是在所有作密部的详细仪轨中讲述的。行密部是将放逸的快乐作为道，在《现观庄严论》中说：应如描绘伟大的毗卢遮那佛王，带着些许微笑。又说：在他的右边是女神，名为佛眼，女神带着些许微笑，光芒的坛城有一寻长，无与伦比的身体极为清澈，她是释迦牟尼的母亲。又说：观世音自在勇士，安住在白莲花座上，如海螺和白睡莲，又如明月，头上住着无量光佛，应描绘成带着些许微笑。在他的右边是女神，名为度母大名，善良且能消除怖畏。等等，都已清楚地说明。瑜伽部是将手印的快乐作为道，虽然在其他经典中没有详细说明，但在《金刚顶经》中已清楚说明。即彼经中说：女神摇动金刚铃，拥抱自己的女神，头靠在她的胸前，带着微笑四处观看，抓住世尊的手。又如《吉祥胜初续》中说：在他的旁边有伟大的金刚，努力拉弓，以柔软的手臂紧紧拥抱，并竖起持戒的胜幢。如是说。无上瑜伽部是将双运的快乐作为道，在自己的续部经典中多次宣说。也就是，在《吉祥密集》中说：应观想如来佛母等，二根和合，能获得佛的成就。又如《桑布扎续》中说：与无我者一同双运，以喜乐的二二平等进入，具有无波浪的自性。如是说。第二，作密部，于前方迎请本尊。
English
On the right side, the goddess Tara, with a shy demeanor and body bent, the eyes should be fixed on the mudra of bestowing the supreme. On the left, a beautiful woman of the Padma lineage, also with shyness, in accordance with the secret mantra tradition, the eyes should be fixed on the Amoghapasha. Thus it is said. In the Vajrasekhara Sutra, it says: All the deities of the mandala constantly reside on a white cloth, the male looks at the female, and the female also looks at the male, thus it is depicted. And so on, all these are explained in all the detailed rituals of the Kriya Tantra. The Charya Tantra takes the bliss of indulgence as the path, as it is said in the Abhisambodhi of Vairochana: The great King Vairochana should be depicted as slightly smiling. And it says: To his right is the goddess, called Buddhalochana, the goddess with a slightly smiling face, a circle of light a fathom wide, an incomparable body utterly clear, she is the mother of Shakyamuni. And it says: Avalokiteshvara the hero, sits on a white lotus seat, like a conch and a white water lily, and like the moon, with Amitabha residing on his head, he should be depicted as slightly smiling. To his right is the goddess, called Tara the Great Fame, virtuous and dispelling fear. And so on, it is clearly stated. The Yoga Tantra takes the bliss of hand-holding as the path, although it is not explained in detail in other texts, it is clearly explained in the Vajrasekhara. That is, it says in that very text: The goddess shakes the vajra bell, embracing her own goddess, with her head leaning on her chest, looking around with a smile, grasping the hand of the Bhagavan. And as it says in the Shri Paramadya Tantra: Beside him is the great vajra, striving to draw the bow, embracing tightly with soft arms, and raising the victory banner of morality. Thus it is said. The Anuttarayoga Tantra takes the bliss of union as the path, which is repeatedly proclaimed in its own tantric texts. That is, in the Shri Guhyasamaja it says: One should contemplate the consort of the Tathagata, such as the eyes, etc., by the union of the two organs, one will attain the siddhi of the Buddha. And as it says in the Sambuta Tantra: Uniting together with the selfless one, entering equally into the joy of two and two, possessing a nature without waves. Thus it is said. Secondly, the Kriya Tantra, inviting the deity in front.