Chinese
依靠着有缘者的名号，极其寂静之处是善逝们的心意，是产生密咒大乘之所，具有如此功德。过去和未来的密咒也从这样的地方产生，因此诸佛对这座山极尽赞颂。导师也是从始至终圆满的诸佛，在各自的刹土中宣说密咒之后，调伏者恶害也紧随其后。那些化身刚一逝去，便在劝请出现的时刻，以我的神变宣说密咒，因此也在此宣说，如是承诺。为了商议解除谁的痛苦之品，即诸佛和秘密主商议解除下劣者的痛苦，并由劝请而承诺的第四品之简要阐释。为了宣说预言传承的开端之本质和发起之缘起。从“此后，彼时，彼处”等开始，是追求和引导的承诺以及本质的结合。其中，时间是劝请之时。地点是玛拉雅山本身。导师是恶害调伏者，以承诺之语如是宣说。地点的本质是人间的四大部洲，而此洲的玛拉雅山。关于设定开端之缘起的结合，如所思量。从“于慈悲之地显现化身”等开始，以大慈悲的力量，在轮回之处，身体显现为应调伏者的形象，即是降临。先前承诺的神变是，外在的真实地面震动，以及内在的地面从下往上震动等事业，消除应调伏者的分别和障碍，安置于安乐之中。如此景象最初在谁身上显现呢？从“先前显现的有缘者”等开始，仅仅是能仁的权势者居住时，就已得到将在国王身上出现的预言的有缘者，人身低劣的国王匝的景象，显现为梦兆。为了让眷属们认识导师是谁而提出的问题是什么呢？从“那时，高贵种姓者们”等开始，在国王所在之处出现的时刻，楞伽等对密咒的出现和导师的降临感到欢喜和疑惑。
English
Relying on the name of the fortunate ones, the extremely secluded place is the intention of the Sugatas, the place where the great secret mantra vehicle arises, possessing such qualities. Past and future secret mantras also arise from such places, therefore the Buddhas highly praise this mountain. The teacher is also the Buddhas who are complete from beginning to end. After teaching the secret mantra in their respective fields, the subduer of harm also follows closely. As soon as those emanations pass away, at the moment of urging appearance, I will teach the secret mantra with my miraculous power, therefore it is also taught here, as promised. The chapter on discussing whose suffering to relieve, that is, the Buddhas and the secret lord discuss relieving the suffering of the inferior, and the fourth chapter of brief explanation promised by urging. In order to explain the essence of the beginning of the prophecy transmission and the cause of the initiation. Starting from "Then, at that time, at that place" etc., it is the promise of pursuit and guidance and the combination of essence. Among them, the time is the time of urging. The place is Mount Malaya itself. The teacher is the subduer of harm, speaking with words of promise. The essence of the place is the four continents of the human realm, and Mount Malaya of this continent. Regarding the combination of setting the beginning of the cause, as thought. Starting from "Manifesting incarnation in the land of compassion" etc., by the power of great compassion, in the place of samsara, the body appears as the image of the one to be tamed, which is the arrival. The previously promised miraculous power is the shaking of the external real ground, and the shaking of the internal ground from bottom to top, etc., eliminating the distinctions and obstacles of those to be tamed, and placing them in happiness. On whom did such a sight first appear? Starting from "The fortunate one who appeared earlier" etc., just when the powerful one of the Shakya sage was residing, the fortunate one who had received the prophecy that it would appear on the king, the sight of King Za, whose human body was inferior, appeared as a dream omen. What is the question asked in order for the retinue to recognize who the teacher is? Starting from "At that time, those of noble lineage" etc., at the moment of appearing in the place of the king, Lanka etc. rejoiced and doubted at the appearance of the secret mantra and the arrival of the teacher.
Chinese
询问他是谁，共有六个问题，就像声音一样。然后，导师详细讲述了十七个故事，即以大神通的方式说：等等。秘密主以神通的自性回答，并展示了接近的方法：说了他的名字是什么，是慈悲救护之主，居住地，种姓是什么，父母是谁，无明的历史，知道心的意义却不理解而经历了痛苦，寻找道路却没有找到的历史，当时金刚萨埵导师用语言劝诫说，如果不认识到心之宝就在自己身上，就不要迷失。秘密主本人询问了如实证悟心的方法，导师讲述了从自身寻找的故事。秘密主听闻后，向导师请教，进入大乘之门，通过修行，从轮回的生老病死中解脱。从各个门径汇集，进入大乘之中的大乘，通过修行，从自身证悟菩提，而不是没有找到而找到。如实获得了无法获得的果实，从如实任运成就的状态中，在这个能仁王显现化身的时候，在这个行善作恶的地方，无来无去地来了。说了：我是善于方便的。等等，为了救度众生，以十一种功德的方式，用十一种方法使应调伏者解脱。导师没有被眷属请求，而是主动发起话题，从两个方面，导师主动迎接，就像声音一样。还有，清净大道皆度于此。等等，谁进入这个大乘，果实就会在自身显现，因为努力证悟就是佛，所以要努力。金刚大秘密的秘密。等等，如实存在的自性，诸法的真如，是不作不改，远离因缘的意义，难以见到的是金刚秘密咒，经续口诀的宝藏，成为胜者之母的乘，在这里宣说，因此梵天童子和
English
Asking who he was involved six questions, just like the sound. Then, the teacher recounted in detail the seventeen stories, saying in a manner of great miraculous power: and so on. The secret lord, with the nature of miraculous power, responded and showed the approach: He said what his name was, that he was the lord of compassion and refuge, his place of residence, what his lineage was, who his parents were, the history of ignorance, knowing the meaning of the mind but not understanding and experiencing suffering, the history of searching for the path but not finding it. At that time, the Vajrasattva teacher exhorted with words, saying that if one does not recognize that the jewel of the mind is within oneself, one should not be lost. The secret lord himself inquired about the method of realizing the mind as it is, and the teacher told the story of searching from oneself. Having heard this, the secret lord asked the teacher and entered the gate of the Mahayana, and through practice, was liberated from the cycle of birth, old age, sickness, and death. Gathering from all paths, entering the great Mahayana, through practice, he found enlightenment from his own self-awareness, rather than not finding it. He truly obtained the fruit that cannot be obtained, and from the state of true spontaneous accomplishment, at this time when the King of Sages manifests incarnations, in this place of practicing good and evil, he came without coming or going. He said: I am skilled in skillful means. And so on, in order to liberate beings, with eleven qualities, using eleven methods to liberate those to be tamed. The teacher did not wait to be asked by the retinue, but initiated the topic, from two aspects, the teacher took the initiative to welcome, just like the sound. Also, the pure great path liberates all here. And so on, whoever enters this Mahayana, the fruit will appear in oneself, because striving to realize is Buddhahood, so strive. The secret of the great secret of the Vajra. And so on, the nature of reality as it is, the suchness of all phenomena, is non-doing, non-changing, the meaning of being free from causes and conditions, difficult to see is the Vajra secret mantra, the treasure of tantras, agamas, and instructions, becoming the mother of the victorious ones, is explained here, therefore Brahma Kumar and
Chinese
据说从无母等处前后相传，在天人之地兴盛显现。如“诸天人世间”等，消除这些所化众生的二种无明和痛苦三根等，使自明觉悟到自性的光明。如“为何进入痛苦的黑暗”等，询问具有圣种姓的你，为了什么需要，因二十三种痛苦而在他处寻求，进入忧伤的黑暗？因此，不应为导师的逝去而悲伤，因为他是法身的自性，五身圆满，已获得金刚身，无所谓逝去与不逝去，不要悲伤，这样回答。这些是针对六个问题的回答：第六个及以前是第一个问题的回答。第十二个问题的三个回答是：第二个、第四个和第五个问题的回答。第七个到第十一个问题是第三个问题的回答。第十三个问题是第六个问题的回答。第十四个问题是最后一个问题的回答。第十五个问题是第三个和第五个问题的回答。第十六个和第十七个问题也是最后一个问题的回答，因为出现在《克里乌尔》中，所以要考察意义的深层含义来领会。为了说明恭敬地提问和回答的意义，如“先前出现的种姓者们”等，因为认识到是导师，所以以欢喜之心，以三门恭敬地请求，是勇于发言的方式。如“夜晚黑暗的云层中，闪电划过天空”等，为了请求，从导师男性的名称的类别中做了八种赞颂。首先，赞颂你是秘密意义的主人，身体极其庄严，也是胜者整体意念的主人，这是从十四种方便的功德方面进行赞颂。如“您赞美辩论诸经”等，赞颂您解释一切经典的意图，这是从第十和第十一种方便的功德方面进行赞颂。如“从一切心之坛城中”等，赞颂您使所化众生的整体思想中显现秘密三义，是消除遮蔽黑暗的太阳，这是从第八种方便的功德方面进行赞颂。难调伏的众生无余
English
It is said that it was transmitted successively from places such as 'without a mother', flourishing and appearing in the land of gods and humans. Like 'all gods and humans in the world', it is said that by eliminating the two kinds of ignorance and the three root sufferings of those to-be-tamed beings, they will realize the clear light of their own nature of self-awareness. Like 'Why enter the darkness of suffering?', asking you, who possess a noble lineage, for what need, seeking elsewhere with twenty-three kinds of suffering, have you entered the darkness of sorrow? Therefore, it is not wise to grieve for the passing of the teacher, because he is the nature of the Dharmakaya, the five bodies are spontaneously perfect, having attained the Vajra body, there is no passing or not passing, do not grieve, this is the answer. These are the answers to the six questions: the sixth and earlier are the answers to the first question. The three answers to the twelfth question are the answers to the second, fourth, and fifth questions. The seventh to eleventh questions are the answers to the third question. The thirteenth question is the answer to the sixth question. The fourteenth question is the answer to the last question. The fifteenth question is the answer to the third and fifth questions. The sixteenth and seventeenth questions are also the answers to the last question, because they appear in the 'Kriur', so one must examine the deep meaning to understand. To explain the meaning of respectfully asking and answering questions, such as 'Those of lineage who appeared earlier', because they recognized him as the teacher, they respectfully requested with the three doors with joyful hearts, which is a way of speaking boldly. Like 'In the dark clouds of night, lightning flashes across the sky', for the sake of requesting, eight praises were made from the categories of the teacher's male names. First, praising you as the master of secret meaning, whose body is extremely adorned, and also the master of the Victorious One's overall intention, this is praising from the aspect of the merits of the fourteen methods. Like 'You praise debating all the scriptures', praising you for explaining the intention of all the scriptures, this is praising from the aspect of the merits of the tenth and eleventh methods. Like 'From all the mandalas of the mind', praising you for making the secret three meanings appear in the overall thoughts of the to-be-tamed beings, being the sun that dispels the darkness of obscuration, this is praising from the aspect of the merits of the eighth method. All the difficult-to-tame beings
Chinese
摧伏一切土地，像这样赞颂您能彻底摧毁邪见和持有邪见者，是魔之上的魔，这是对第六种方便的功德的赞颂。如是之性的自性，这些是赞颂您能毫无混杂地完全明示诸法，是法的明镜，这是用第二种方便的功德来赞颂。以摧毁毒药的药之坛城，这些是赞颂您是医治所化众生内在顽疾的药王，这是通过第三种方便来赞颂。因使欢喜满足，这些是赞颂您能如所化众生所愿成办诸事，解除身语意三门之苦，是善知识怙主，这是通过第一、第四和第五种事业来赞颂。因如意满足愿望，这些是赞颂您能完全满足所化众生的心愿，是如意宝珠，这是通过第七和第九种方便的功德来赞颂。像这样以悦意之因请问实际内容是：请与圣者们一致，像这样因为与过去的导师们的事业一致，所以请问我们这些卑劣之身的眷属，化身如何示现涅槃，以及在各个刹土如何安置明灯，以及秘密真言大乘如何出现这三件事，然后恳请并祈祷请为我们讲述秘密真言的续部，以及开示三个具有决定意义的疑问词和如实之义。祈请宣说圣教，就是刚刚所说的。第五品释讫。第三品中，因为解除痛苦，并且宣说了教义的意义，所以为了用鹏鸟般的方式了解暂时引发话题的意义。从“如是祈祷”开始，因为依靠祈祷，秘密主给予回答并关联，即给予回答并教导。思考如何讲述续部，心的坛城即是如是性，这些是通过回答二十三个问题中的第一个问题来解除疑惑，心的坛城自性的光明本体是，从导师那里金刚