Chinese
哦，奇妙稀有的法！圆满佛陀的一切秘密。究竟而言，一切法无有来去，但在世俗中却显现为来去。在任何地方，仅仅显现为来去之处，实际上，不需寻找，无来去的双运心性自然成就，这便是生起五门事业成就的智慧。如是宣说生起次第和灌顶次第，与会的一切如来父尊和母尊眷属，都体验到究竟光明无别的境界，师徒眷属的证悟无别，充满喜悦。从那不共的开示之后，一切与会的如来及其各自的眷属，为了开启有缘眷属的智慧，宣说了祈请导师慈悲的言辞。如何祈请呢？以对未证悟众生的悲悯之情，发出“唉玛吙”的叹息。由于从一开始就没有证悟二元对立的实相，所以本来就是秘密之法。如何是呢？那显现为各种现象的一切法，也安住于果不穷尽的庄严轮中，却被颠倒的知见所迷惑，不证悟自己的本性，这就是自性本来的秘密。那样的实相，对于境、心等一切二元对立之法，本体上是解脱的，虽然在境上无所作为，但由于没有证悟而如此看待，这是极度秘密的。那也不是心性之外的独立存在，却被二障和习气所遮蔽，明明安住于自身，却向外寻求，这是非常秘密的。眷属们如是祈请四种秘密的含义，导师生起慈悲心。如何生起呢？清净如来的一切身和智慧的显现，以及不清净轮回的显现，无论证悟与否，都是无二的。因为没有造作者，本来就是自性任运成就的佛，是与真谛无别的本体中唯一的体性，所以不可分割，虽然慈悲的意义上没有分别，但众生各自产生分别念的根本是无明，由此产生的结果是众生五道轮回的痛苦。
English
Oh, wondrous and rare Dharma! The secret of all perfect Buddhas. Ultimately, all dharmas have no coming and going, but in conventionality, they appear to come and go. In any place where there is merely the appearance of coming and going, in reality, the spontaneously accomplished union of no coming and going, the very nature of mind, is not to be sought; it is generated as the wisdom of accomplishing the activity of the five gates. Thus, by speaking of the stages of generating the mind and bestowing empowerment, all the Tathāgata fathers and all the assemblies of consort mothers in the assembly together experience the realization of ultimate luminosity and non-duality, and the teacher and retinue become inseparable in their realization, pervaded by joy. From that uncommon discourse, all the Tathāgatas in the assembly, together with their respective assemblies of consorts, spoke these words, urging the Teacher's compassion for the sake of the retinue who were to be initiated. How was it requested? With a sense of sorrow for beings who have not realized, they sighed, "Emaho!" Because the non-dual meaning has not been realized from the very beginning, it is inherently a secret Dharma. How so? All the dharmas that appear in various ways also abide in the inexhaustible wheel of adornment of the result, but are corrupted by inverted knowledge, and not realizing one's own nature is naturally secret. That state of being is also inherently liberated from all dualistic dharmas such as objects and mind, and although there is nothing to be done in the realm of objects, seeing it as such because of not realizing it is extremely secret. That is not something separate from the nature of mind, but is obscured by the two obscurations and habitual tendencies, and seeking what abides in oneself from others is very secret. The retinue requested the meaning of the four secrets in this way, and the Teacher generated compassion. How did it arise? All the appearances of the pure Tathāgata's body and wisdom, and all the appearances of the impure samsaric dharmas, whether realized or not, are non-dual. Because there is no maker, it is inherently the spontaneously accomplished Buddha, the sole essence in the nature of truth that is inseparable, so it is indivisible, and although there is no difference in the meaning of compassion, the root of beings generating their own conceptual thoughts is ignorance, from which the result is the suffering of beings in the five paths of existence.
Chinese
调伏。于不可思议中成熟，具有无有方法执著的大悲，以及了知智慧佛陀之心的广大智慧。从那样的状态中，由于无有止息的如所有智，对所化众生生起悲悯，心想成办利益，因此特别宣说此语。 也就是对于未证悟者，以慈爱的自性发出“唉玛吙”的惊叹。心性本初清净，乃是如来藏的本来面目，由于俱生无明而不了知自性，又因外缘，众生各自产生颠倒的分别念，由遍计所执生起烦恼，造作种种业，以致轮回的无有自性之显现，突然显现。由此，众生显现出种种不同的身体，以及各自所欲之境，如色等受用，还有高低不同的处所，以及冷热等痛苦。有情众生执着“我是”的“我”，以及“这是我的”的“我所”，由于能取和所取而束缚，非常可怜。然而，束缚的施作者谁也没有束缚，也没有任何事物束缚，而所要束缚的，自身也不存在。然而，在世俗中显现为被束缚，乃是自己的分别念执着为我而束缚，除此之外没有其他的束缚者。譬如，有眼翳者即使仔细观察，也会看到空中本不存在的毛发，并且产生想要去除这些毛发的错觉。如果真的有束缚，那么解脱也是可能的。然而，因为没有作为依据的束缚，所以也没有依赖于它的解脱。因此，一切众生本初就安住在无有束缚和解脱的本性中，在身和智慧的坛城中任运成就，并且在圆满的自性中成佛，因此轮回和涅槃是平等一味的法性。为了通过直接或间接的方式，向所化众生展示象征此意义的续部，示现不可思议的六种化身等无有止息的悲悯游舞。如是，为了让成为导师如来之体的眷属们开悟而宣说。秘密心髓，真实不虚。
English
Tuning. Ripening in the inconceivable, possessing great compassion without the attachment of methods, and the great wisdom that knows the mind of the wisdom Buddha as it is. From that state, due to the unceasing all-knowing wisdom, compassion arises for the beings to be tamed, thinking to accomplish their benefit, therefore, this is specially spoken. That is, for those who have not realized, out of the nature of love, the exclamation "Emaho" arises. The nature of mind is primordially pure, which is the very nature of the Sugata-garbha. Due to co-emergent ignorance, one does not know one's own nature, and due to external conditions, beings each produce inverted thoughts, and from the imputed arise afflictions, and by engaging in various actions, the unreal appearance of samsara suddenly manifests. From this, beings manifest various bodies and objects of desire, such as forms and enjoyments, as well as various high and low places, and sufferings such as heat and cold. Sentient beings grasp at "I am" as "I" and "This is mine" as "mine," and are bound by the grasper and the grasped, and are miserable. However, the agent of bondage is not bound by anyone, nor is it bound by any object, and that which is to be bound does not exist in itself. However, in the relative, it appears as if bound, which is bound by one's own conceptual thought grasping at self, and there is no other binder besides this. For example, just as someone with cataracts, even if they look closely, sees non-existent hairs in the sky, and has the illusion of wanting to remove these hairs. If there really were bondage, then liberation would also be possible. However, because there is no bondage as a basis, there is also no liberation that depends on it. Therefore, all beings are primordially abiding in the nature of no bondage and no liberation, spontaneously accomplished in the mandala of body and wisdom, and enlightened in the perfect nature, therefore, samsara and nirvana are the same in the nature of reality. In order to show the tantra symbolizing this meaning to the beings to be tamed, either directly or indirectly, the inconceivable six emanations and other unceasing compassionate displays are shown. Thus, it is spoken for the sake of enlightening the retinue who have become the body of the Tathagata, the teacher. The secret essence is truly definitive.
Chinese
从那以后，这一章清楚地分别展示了，在胜义谛中，寂灭戏论，以及在世俗谛中，由于未能证悟实相而对轮回所作的利益。实际上，两者都不可分割地存在于菩提心的无缚无脱的自性中，因此，这一章展示了发菩提心，其自性是了知轮回与涅槃原本无别地安住。 总之，这一章讲述了在五种圆满具足之时，第二个引发续部意义出现的因缘，即共同与不共同的开端，如章节的段落中所述。第三章分为二：正文和标题。第一部分分为二：广说和总结。第一部分分为二：总的讲述教法生起的开端，以及应当完全了解的见地。第一部分也分为因和自性两种，第一种是：从“此后，如来……”到“出现”。第二种自性分为二：略说和广说。第一种是：从“出现之后……”到“利益”。第二种分为四：以身之大福德调伏，以意之现量调伏，以不可思议之神变调伏，以语之智慧调伏。第一种是：从“诞生等……”到“导师释迦牟尼”。第二种是：从“四个时期到六个……”之间。第三种是：从“处处身……”到“显现”。第四种分为二：略说和广说。第一种是：从“一切也……”到“乘”。第二种分为二：针对对治的意图而进行区分，以及根据根器的差别进行归纳。第一种是：从“无明……”到“宣说”。第二种是：从“这些……”到“究竟”。第二，应当完全了解的见地分为二：讲述所说之历史，以及真实地进行决断。第一种是：从“此后，如来……”等。第二种分为二：考察轮回之法无自性，以及将超越之法决断为不可言说。第一种分为三：所量、理证、宗派，展示于金刚乘中。第一种是：如是等五句，第二种分为共同和不共同两种，第一种共同的真谛理证是：真实如幻等三句，第二种分为二：
English
From then on, this chapter clearly and separately demonstrates the pacification of elaboration in the ultimate truth, and the way of benefiting beings in samsara due to the inability to realize the true nature in the relative truth. In reality, both are indivisible in the nature of bodhicitta, which is without bondage or liberation. Therefore, this chapter demonstrates the generation of bodhicitta, whose nature is to know that samsara and nirvana are originally inseparable. In short, this chapter discusses the second cause for the arising of the meaning of the tantra, which is the uncommon and common beginnings, at the time when the five perfections are complete, as explained in the sections of the chapter. The third chapter is divided into two: the text and the title. The first part is divided into two: detailed explanation and summary. The first part is divided into two: the general introduction to the arising of the teachings, and the view to be fully understood. The first part is also divided into two: cause and nature. The first is: from "Then, the Tathagata..." to "appears." The second nature is divided into two: brief explanation and detailed explanation. The first is: from "After appearing..." to "benefit." The second is divided into four: subduing with the great merit of the body, subduing with the direct perception of the mind, subduing with inconceivable miracles, and subduing with the wisdom of speech. The first is: from "Birth, etc...." to "the teacher Shakyamuni." The second is: from "four periods to six..." in between. The third is: from "everywhere the body..." to "manifests." The fourth is divided into two: brief explanation and detailed explanation. The first is: from "everything also..." to "vehicle." The second is divided into two: distinguishing with the intention of counteracting, and summarizing according to the differences in faculties. The first is: from "ignorance..." to "proclaims." The second is: from "these..." to "ultimate." Second, the view to be fully understood is divided into two: narrating the history of what was said, and truly making a determination. The first is: from "Then, the Tathagata..." etc. The second is divided into two: examining that the phenomena of samsara are without self-nature, and determining that the transcendent phenomena are inexpressible. The first is divided into three: the object to be measured, the reasoning, the tenet, shown in the Vajrayana. The first is: such as five verses, the second is divided into common and uncommon, the first common truth reasoning is: true illusion, etc. three verses, the second is divided into two:
Chinese
何为基础，何为三种清净之理。第一，从“我”等至“自身行持”之间。第二，“我”与“他”等，两句。第二，确定过去之法不可言说有五：将四乘之果显示于无上乘，将一切法显示为无自性之幻化，佛与法虽无转变，却如是显示，显示续之伟大，彼一切仅为假立，显示为自性不可言说。第一，乘为基础等，两句。第二，真实证悟等，两句。第三，佛等，一句。第四，调伏等，两句。第五，诸法等至言说之间。第二，归纳有四：所说之事讲述为历史，归纳之真实，表示密咒之语，归纳之功德。第一，从“彼”等。第二，啊吙世间之根等，两句。第三，如金刚等。第四，如言说之能仁等。第二，章节之名称为秘密等。断除，与之相应的真实正文是：为了谁而承诺宣说？之后如何宣说？从一切如来中，无缘普周自生之大悲显现之加持，名为“时至出现”之心智之智慧所变化，故为明智之士，摧毁业惑之军，故为能仁，随所化之机缘而有六种形象。从何处显现？如来六族之身、语、意无别之金刚中出现。如是显现六能仁之后，所作事业之田，随所化众生之业之差别，或横或竖显示，使众生寂静，或向上或向下显示，使众生上下之世界，器之差别，圆形等四种，与地平齐，无有上下，即以六种不同之自性，遍布十方，不可衡量，故于无边无际之界，如虚空般显现，于三千大千世界中，每一世界皆显现能作利乐之大能仁薄伽梵，身具大福德