English
Subduing all lands, praising you in this way for completely destroying wrong views and those who hold wrong views, you are the demon above demons, this is praise for the merit of the sixth means. The very nature of suchness, these are praises for you who can completely and clearly show all dharmas without any mixture, you are the mirror of dharma, this is praise using the merit of the second means. With the mandala of medicine that destroys poisons, these are praises that you are the king of medicine who heals the chronic diseases within the beings to be tamed, this is praise through the third means. Because of making joyful and satisfied, these are praises that you can accomplish all things according to the wishes of the beings to be tamed, relieving the suffering of the three doors of body, speech, and mind, you are the spiritual friend and protector, this is praise through the first, fourth, and fifth deeds. Because of fulfilling desires like a wish, these are praises that you can completely fulfill the wishes of the minds of the beings to be tamed, you are the wish-fulfilling jewel, this is praise through the merits of the seventh and ninth means. In this way, the actual content of the request due to the cause of pleasing is: Please be in harmony with the holy ones, in this way, because it is in accordance with the deeds of the past teachers, therefore we, the retinue of inferior bodies, ask how the incarnate body showed nirvana, and how the lamps were placed in each of the buddha-fields, and how the secret mantra mahayana appeared, and then request and pray that you tell us the tantra of secret mantra, and reveal the three definitive question words and the meaning of as-it-is. Praying to expound the holy teachings is exactly what was just said. The fifth chapter is finished. In the third chapter, because of relieving suffering and because the meaning of the teachings themselves was spoken, therefore, in order to understand the meaning of temporarily raising the topic in a garuda-like way. Starting from "Thus he prayed," because of relying on prayer, the secret lord gives an answer and relates, that is, gives an answer and teaches. Thinking about how to tell the tantra, the mandala of the mind is suchness itself, these are to dispel doubts by answering the first of the twenty-three questions, the luminous essence of the nature of the mandala of the mind itself is, vajra from the teacher
Chinese
具有身体者，以如实密咒之义显现，答复未舍弃遣除行者之黑暗，故而清净了最初的痛苦。答复也应结合如实发出的声音。以二量所衡量者，是指能仁王和密咒以一异解脱之体性，后来密咒分为不共的现量和比量二者。二者也显现为经和诀窍之量。证悟此者，也能确定意义，故不致颠倒，从而清净了痛苦。善恶之根本也是此，是指导师逝世后，为了断定正确与否，依仗二量而入于教法，从而制伏论敌。心之自性光明，是指密咒自性之宗义，第九阿赖耶识本来自显现为无二之真谛，未被边际所遮蔽，立即以道遣除异体和一体，远离对治，故而无有错谬之处。如云佛陀不入涅槃等等，如所说般，不具变迁，故而任运成就之教法无有东西。因此，对于所化众生，如声音般显现者，是因逝世而产生的所化众生之显现。本体如同虚空，以无二之义遣除邪见。自性光明离戏论，是指无有因缘之智慧，乃是未舍弃三戏论之离，不变之大性即是五语之体性。通达彼义者，以威严之姿态宣说佛法的秘密主，以及朗卡等使殊胜教法得以弘扬和发展。增上之学即是心性，是指增上之学乃是大乘自证，故是求义之殊胜，即是密咒。此为有情之身，由朗卡等所执持。无有边际之有情众生，是指无始轮回之有情众生，本住于精华菩提心，故而种姓不会改变。因此，此稀有之乘将授记为无为之佛。心性是有还是没有，是指任何不共之
English
Having a body, appearing as the meaning of the secret mantra as it is, answering without abandoning the darkness of the practitioners, thus purifying the initial suffering. The answer should also be combined with the sound that arises as it is. What is measured by the two valid cognitions refers to the King of Sages and the secret mantra with the nature of being liberated from one or many, later the secret mantra was divided into the uncommon direct perception and inference. Both of them also appear as the valid cognitions of scripture and instructions. Those who realize this can also determine the meaning, so they will not be reversed, thus purifying the suffering. The root of good and evil is also this, which means that after the teacher passed away, in order to determine what is correct and incorrect, relying on the two valid cognitions to enter the Dharma, thereby subduing the opponents. The nature of mind is clear light, which means that according to the doctrine of the secret mantra itself, the ninth Alaya is inherently self-arisen as the non-dual truth, not obscured by the limits, immediately eliminating heterogeneity and homogeneity by the path, free from antidotes, so there is no mistake. As it is said that the Buddha does not enter Nirvana, etc., as it is said, without change, so the spontaneously accomplished doctrine has no east or west. Therefore, for the beings to be tamed, what appears like sound is the appearance of the beings to be tamed caused by death. The essence is like the sky, eliminating wrong views with the meaning of non-duality. The self-nature is clear light, free from elaboration, which means that the wisdom without cause and condition is the great immutable nature that has not abandoned the three elaborations, which is the essence of the five speeches. Those who understand its meaning, with a majestic posture, preach the Dharma, the secret lord himself, and Langka and others make the special teachings flourish and develop. The higher learning is the mind itself, which means that the higher learning is the self-realization of the Great Vehicle, so it is the supreme of seeking meaning, which is the secret mantra. This is the body of sentient beings, held by Langka and others. Sentient beings without end, refers to the sentient beings in beginningless samsara, who inherently dwell in the essence of bodhicitta, so the lineage will not change. Therefore, this rare vehicle will prophesy the uncreated Buddha. Whether the mind is existent or non-existent, refers to anything uncommon
Chinese
那些不区分宗派的中观派等，还在争论有边无边。而区分宗派的果位者们，因为对本来离边之体也没有执着和证悟。我的秘密真言秘密是，这些是万事万物的本性自然成就。诸佛总集的密意深不可测，没有福报亲见的人们，用两种共同的比量来寻求，这样考察所见各异，所以一个词会衍生出多种含义，产生执着。圣人们的秘密教言是，对于这些殊胜的、没有诽谤的教言，没有找到意义的人，会像贪婪而轻浮的妓女一样，将殊胜的教言和诗歌的法义混淆，就像钻木取火一样。一切显明的大光明镜是，大乐的自性，不需另寻大乐，在二元对立中解脱，自然显现。从一和异中解脱，所以能仁也如虚空般安住。因此，不驯服的自性也是显现而不执着，所以无法把握其本质。直至菩提心存在，这些都显示了菩提心的本性存在，因为无有差别。没有开始也没有结束，这些都显示了教法如时间之轮般显现，出现，将会出现。实际上，从本来无始以来，自发显现，从三时因果中解脱，是对事物本性的领悟。说从无有开始中产生，这些都显示了从事物本性中，教法无来无去地显现，所以终结也与事物本性无异。传承的最初也是如此，这些都显示了持有教法传承的人们，也是本性的体现，所以在名言上没有变化。从这里到那里，这些都显示了在法性中没有来去，只是为了调伏众生而安立。在本来未造作的自性中，没有显现色身，安住在觉性的自性中，是自生智慧的本性。
English
Those Madhyamikas who do not distinguish between sects still argue about whether there is an end or not. However, those who have attained the fruit of distinguishing between sects do not grasp or realize the very nature of being free from extremes. My secret mantra secret is that these are the spontaneously accomplished true nature of all things. The innermost meaning of the totality of the Buddhas is extremely difficult to fathom, so those who do not have the fortune to see it directly seek it with two common measures. Because what is seen through such investigation is different, one word will generate multiple meanings and give rise to attachment. The secret instructions of the holy ones are that those who have not found the meaning of these extraordinary, unblemished teachings will, like a greedy and frivolous prostitute, confuse the extraordinary teachings with the meaning of poetry, like rubbing wood to make fire. The all-illuminating great mirror of light is that the very nature of great bliss does not require seeking great bliss separately, and is self-illuminating by dissolving duality. Because it is liberated from one and other, the Sage also abides like the sky. Therefore, the untamed nature is also apparent but unattached, so its essence cannot be grasped. Until the essence of enlightenment exists, these show that the essence of enlightenment exists, because there is no difference. Because there is no beginning and no end, these show that the teachings appear like a wheel of time, arising, arising, and will arise. In reality, from the beginningless beginning, it arises spontaneously, liberated from the three times of cause and effect, it is the realization of the nature of things as they are. Saying that it arises from the absence of a beginning, these show that from the nature of things as they are, the teachings appear without coming or going, so the end is also no different from the nature of things as they are. The beginning of the lineage is also the same, these show that those who hold the lineage of the teachings are also the embodiment of that nature, so there is no change in name. From here to there, these show that there is no coming or going in the Dharmata, but it is established only to tame sentient beings. In the very nature of the uncreated, there is no appearance of the body, abiding in the very nature of awareness, it is the very nature of self-arisen wisdom.
Chinese
为了清晰的缘故。因为那之后不明白意义，所以用身体调伏就像声音一样。那么，像那样生起和融入的显现存在吗？答：已显示从显现和空性的边解脱。能仁的法则就是那样，而且出现了多少不同的化身呢？就像魔术师的物品一样，身体去世后，不像以前的名号和身体那样，显现如何调伏而行事。因此，导师金刚萨埵，仅仅是他的化身，在多少世界中也是自显现，也像去世和显现一样等等，为了将那些一个和多个化身解脱，导师的血统，不执著于具有生起和融入的法。无生智慧本身的界限。等等，不执著于任何自性，遮蔽就是菩提心，如对那个圆满的自性所说，就像眼睛看不见眼睛一样，也是怙主救怙，因为没有胜过自己本然的自性。诸佛的密意三句话。等等，是坛城三和真言三的意义，自性就像声音一样，智慧和主意长久的三个意义，在道者的面前，是智慧和禅定以及那二者无别，因为那是瑜伽士的行境，从自己身上寻找就会找到。诸佛的一切心意融入。那些是所有事物的法理的法性，因为远离生起和融入的时间，对于那个意义什么也不想就是安住于心，因为如此。一切法如同虚空的体性。等等，所有法显现而不成立，没有不尽和不可知，空性与一切生起的相一致，因为如是之故。具有无边智慧的诸佛之身，因为远离显现和不显现二者，所以没有舍利生或不生，如果对舍利有信心，那么任何圆满的加持，舍利大小如芥子等等，调伏的方法就出现了。大小将要讲述。那么，寻找它会生起和找到吗？答：不希求的加持，以不同的欲望寻找是找不到的，就像文字的声音一样。色相显现深奥宣说具有心要。等等，众生的仪轨
English
For the sake of clarity. Because after that, the meaning is not understood, so subduing with the body is like sound. So, does the appearance of arising and entering like that exist? Answer: It has been shown to be liberated from the extremes of appearance and emptiness. The way of the Sage is like that, and how many different emanations have appeared? Like the magician's objects, after the body has passed away, unlike the previous name and body, it appears how to subdue and act. Therefore, the teacher Vajrasattva, merely his emanation, in how many worlds is also self-appearing, also like passing away and appearing, etc., in order to liberate those one and many emanations, the teacher's lineage does not cling to the Dharma that has arising and entering. The realm of unborn wisdom itself. Etc., not clinging to any nature, obscuration is the heart of Bodhi, as said about that perfect nature, just as the eye cannot see the eye, also the protector and savior, because there is nothing better than one's own natural self. The three words of the Buddhas' intention. Etc., is the meaning of the three mandalas and the three mantras, the nature is like sound, the three meanings of wisdom and long-lasting intention, in front of the path-goers, it is wisdom and meditation and the inseparability of those two, because that is the realm of yogis, searching from oneself will find it. All the minds of the Buddhas merge. Those are the Dharma nature of the Dharma principles of all things, because it is free from the time of arising and entering, not thinking anything about that meaning is abiding in the mind, because of that. All dharmas are like the nature of space. Etc., all dharmas appear but are not established, there is no inexhaustible and unknowable, emptiness is consistent with the sign of all arising, because it is as it is. The body of the Buddhas with boundless wisdom, because it is free from the two of appearance and non-appearance, so there is no relic arising or not arising, if there is faith in the relics, then any complete blessing, the relics are the size of mustard seeds, etc., the method of taming appears. The size will be told. So, will searching for it arise and find it? Answer: The blessing without desire, searching with different desires cannot be found, just like the sound of letters. Form appearance profound proclamation has essence. Etc., the rituals of beings.