Chinese
如果脱离这三者，必定会变得非常糟糕。之后，哪位圣人会如实地遵循教诲呢？（对此）感到悲伤并提问。第八，从“导师”到“在哪里？”之间所阐述的内容是：导师，慈悲的主人不住世之后，导师的众多弟子中，有些是证悟的圣者，有些是仍有烦恼的凡夫，对于这些不同的人，在何处、由谁来清晰地宣说与他们各自相应的预言呢？（对此）感到悲伤并提问。第九，从“教法”到“不会改变吗？”之间所阐述的内容是：珍贵的教法如同虚空般没有偏颇，但人们会根据各自不同的喜好而产生偏见，执着于自己的宗派，排斥其他宗派，各自坚持自己的观点，争论不断，难道不会变得混乱吗？（对此）感到悲伤并提问。第十，从“真如”到“不会改变吗？”之间所阐述的内容是：教法的真如必定是大乘密法，本来是同一体性的，但无知的人们会执着于不同的宗派，从而产生不同的行为，将同一体性安立为不同的名称，各种宗派会被外道等玷污和篡改，难道不会这样吗？（对此）感到悲伤并提问。第十一，从“价值”到“不会改变吗？”之间所阐述的内容是：无价之宝的圣法，被那些虽不精通却获得了导师地位的人所利用，由于他们被自身的烦恼和欲望所驱使，会将珍贵的法换成具有剧烈异熟的、如同毒药般的财物，难道不会这样吗？（对此）感到悲伤并提问。第十二，从“法的”到“不会改变吗？”之间所阐述的内容是：法王，具有十力自在的导师，在过去住世并亲自传法的时期，尚且有魔和外道等恶人对教法进行迫害。如果导师不住世，那么教法难道不会被凶残而不驯服的外敌所侵害吗？（对此）感到悲伤并提问。
English
If separated from these three, it will surely become extremely bad. Afterwards, which noble person will uphold the teachings as they are? (To this) feeling sorrow and asking. Eighth, from "Teacher" to "Where?" what is explained is: After the Teacher, the lord of compassion, is no longer present, among the many disciples of the Teacher, some are noble ones who have attained realization, and some are ordinary beings with defilements. For these different individuals, where and by whom will the prophecies that clearly arise in accordance with each of them be taught? (To this) feeling sorrow and asking. Ninth, from "Doctrine" to "Will it not change?" what is explained is: The precious doctrine is impartial like the sky, but people will develop biases according to their different preferences, clinging to their own systems and rejecting others. Holding onto separate aspects of affirmation and negation, disputes will increase and everything will become chaotic, will it not? (To this) feeling sorrow and asking. Tenth, from "Suchness" to "Will it not change?" what is explained is: The suchness of the doctrine is definitely the Great Vehicle, the Secret Mantra, which is of one essence. But ignorant people will cling to different systems and practice differently, establishing one essence with different names, and the various lineages will be corrupted and altered by non-Buddhists and others, will it not? (To this) feeling sorrow and asking. Eleventh, from "Value" to "Will it not change?" what is explained is: The priceless, precious, holy Dharma itself, is used by those who have attained the position of teacher without being skilled. Because they are tormented and led by their own afflictions and desires, they will exchange the precious Dharma for material possessions that are like poison, with intensely ripening results, will they not? (To this) feeling sorrow and asking. Twelfth, from "Of the Dharma" to "Will it not change?" what is explained is: The Dharma King, the Teacher, the lord of the ten powers, even when he was alive in the past and personally teaching the Dharma, there were evil ones such as demons and non-Buddhists who harmed the doctrine. If the Teacher is not present, will the doctrine not be harmed by cruel and untamed external enemies? (To this) feeling sorrow and asking.
Chinese
这是关于提问世系的章节。 第十三，从“在此”到“将住留”之间，指的是：现在这个时候，这珍贵的佛法出现的地方，将住留多久？这是提问世系。 第十四，从“在此”到“如何变”之间，指的是：现在这个时候，这珍贵的佛法出现的地方，在过去已经发生的时代是如何出现的？现在，先前已经发生的事情的意义是如何显现的？未来，当佛法衰落并出现其他事物时，它将如何变化？这是提问世系。 第十五，从“导师的”到“会如何”之间，指的是：导师的佛法在末法时代，一定会衰落还是不会衰落，将会如何？这是提问世系。 第十六，从“学处”到“会如何”之间，指的是：持有三种和十种学处的弟子们，在末法时代将会如何？这是提问世系。 第十七，从“从这里”到“宣说什么”之间，指的是：导师从这里涅槃之后，以何种方式前往何处调伏众生，成为谁的导师？他住在哪个方向的净土，并在那里宣说何种神圣的佛法？这是提问世系。 第十八，从“现在来”到“谁会变”之间，指的是：即使导师不住世，现在来到这个世间，谁会成为无依无靠众生的怙主和救护者，成为国王的代表？这是提问世系。 第十九，从“幻化的”到“从何寻”之间，指的是：如果像珍贵幻化镜子一样的口诀的根本，安住在寂静中，用智慧清晰地看到，却丢失了神圣的建议而无法找到，那么，利益众生的智慧和建议应该从哪里寻找？这是提问世系。 第二十，从“确定的”到“抓住谁”之间，指的是：通过口诀可以领悟的、确定的意义的精华，这神圣的秘密，对于不信仰和犹豫不决的
English
This is the chapter on questioning the lineage. Thirteenth, from "Here" to "Will remain," it refers to: How long will this precious Buddha Dharma, which appears in this present time, remain? This is questioning the lineage. Fourteenth, from "Here" to "How will it change," it refers to: How did this precious Dharma, which appears in this present time, appear in the past? How does the meaning of what has already happened manifest now? In the future, when the Dharma declines and something else appears, how will it change? This is questioning the lineage. Fifteenth, from "The teacher's" to "How will it be," it refers to: In the degenerate age, will the teacher's Dharma definitely decline or not decline, how will it be? This is questioning the lineage. Sixteenth, from "Disciplines" to "How will it be," it refers to: How will the disciples who hold the three and ten disciplines be in the degenerate age? This is questioning the lineage. Seventeenth, from "From here" to "What will he proclaim," it refers to: After the teacher passes away from here, in what way and where will he go to tame beings, and become the teacher of whom? In which direction of the pure land does he reside, and what kind of sacred Dharma does he proclaim there? This is questioning the lineage. Eighteenth, from "Now come" to "Who will change," it refers to: Even if the teacher does not remain, who will come to this world now, become the protector and refuge of the helpless beings, and become the representative of the king? This is questioning the lineage. Nineteenth, from "Illusory" to "Where to seek," it refers to: If the root of the precious illusory mirror-like instructions, residing in stillness, clearly seen with wisdom, but the sacred advice is lost and cannot be found, then where should the wisdom and advice that benefit all beings be sought? This is questioning the lineage. Twentieth, from "Certain" to "Grasp whom," it refers to: The essence of the certain meaning, which can be realized through instructions, this sacred secret, for those who do not have faith and are hesitant,
Chinese
如果我因懒惰而无法确定，现在应该抓住哪个甚深意义呢？这样悲痛地询问。第二十一条是，从“供养处”到“变为何如”之间所表示的，如果作为供养处和心生欢喜的所依，导师众生怙主本身不住世，那么作为福田的舍利子会产生还是不产生，会变成什么样呢？这样悲痛地询问。第二十二条是，由“以后供养处该如何做”所表示的，如果舍利没有产生，以后恭敬地供养处该如何做呢？这样悲痛地询问。第二十三条是，从“现在”到“发出”之间所表示的，现在此刹土中，导师逝世之后，能够代替导师的王位继承者的圣人会出现吗？这样询问并祈请，发出“唉玛哦，奇呼德，唉玛哦，布隆”的悲痛之声。章节的名称是：在诸佛的意旨汇集的大经中，对于秘密真言尚未广为人知时最初宣说的续部的开端之因，因为卑劣者无法胜任，所以圣者发出悲痛之声的章节，即第三品，如是分别解说。第二部分分为二：诸佛劝请金刚手，金刚手承诺。第一部分分为三：听闻悲痛后聚集于金刚手菩萨处，以先前誓言的方式劝请消除悲痛，转变共同的认知并劝请安住于真言。第一部分是，从“如是说”到“聚集于处所”之间所表示的，此章节显示了真实的意义，像这样听闻悲痛后，为了消除悲痛而进行商议，为了成为劝请导师金刚手的因缘，因此如是说，发出悲痛之声，从三有的一切众生中，对于利益具有唯一亲友般的十方诸佛，因为数量众多而无法衡量，如大海般的诸佛听闻后，以慈悲三者无分别的自性显现，慈悲之主们全部，在究竟的意义上，秘密音声续部中说：从那以后，金刚手菩萨的处所，由普眼遍照如来。
English
If I cannot ascertain due to laziness, what profound meaning should I grasp now? Thus, he asked with grief. The twenty-first is indicated by the passage from "object of offering" to "how will it become?". If the protector of beings, the teacher himself, who is the object of offering and the basis of devotion, does not reside, then will relics, the field of merit, arise or not? How will it become? Thus, he asked with grief. The twenty-second is indicated by "What shall we do for the object of offering in the future?". If relics do not arise, what shall we respectfully do for the object of offering in the future? Thus, he asked with grief. The twenty-third is indicated by the passage from "Now" to "uttered". Now, in this realm, after the teacher's passing, will a holy being, a successor to the teacher's throne, who can replace the teacher, arise? Thus, he asked and requested, and uttered the grief of "Emaho, kyi hud, emaho, blong." The title of the chapter is: From the Great Sutra of the Gathering of the Intentions of All Buddhas, the chapter on the utterance of grief by the holy one, because the inferior cannot presume to be the cause of the beginning of the tantra first spoken when the secret mantra had not yet become widely known, that is, the third chapter, is thus explained. The second part has two parts: the Buddhas urging Vajrapani, and Vajrapani's acceptance. The first part has three parts: hearing the grief and gathering at Janglochan, urging the elimination of grief through the door of previous vows, and urging the transformation of common perception and abiding in mantra. The first part is indicated by the passage from "Having spoken thus" to "gathered at the place". This chapter shows the direct meaning, and having heard the grief in this way, they deliberated on eliminating it, and in order to become the cause of urging the teacher Vajrapani, therefore, having spoken thus, and having uttered the grief, from all the beings of the three realms, the Buddhas of the ten directions, who are like the only friend for benefiting, because they are numerous and immeasurable, like the ocean, having heard, with the manifestation of their own nature inseparable from the three kinds of compassion, all those lords of compassion, in the ultimate sense, in the Secret Sound Tantra, it says: From then on, the place of Vajrapani, by the all-seeing Vairochana.
Chinese
如果掌握了这个，就能成熟五种姓。虽然如是说，但从究竟意义上讲，没有声闻，调伏了身穿蓝色衣服的夜叉，前往柳树的宫殿，聚集在秘密主居住的地方。第二，从“巨大的劝请”到“消除的种类”之间讲述了这些。之后，十方诸佛对秘密主进行了巨大的劝请，这样说道：秘密主啊，您在最初发起无上菩提心的时候，曾发誓要消除众生的痛苦，难道忘记了先前穿戴的盔甲吗？因此，您难道不知道世界的痛苦吗？您应该穿戴精进和誓言的盔甲。这样从根本上劝请，慈悲的主人您降临到赡部洲的人间土地喜马拉雅山，讨论密咒，消除世界和神圣种姓之人的痛苦。第三，从“各自的”到“劝请”之间讲述了这些。为了调伏魔和外道的邪恶群体，根据所调伏对象各自的种姓特点，金刚部调伏寻香，珍宝部调伏阎魔等等，所有凶猛之徒都通过方便掺杂和相符的结合来调伏。通过委婉的意图结合，以及欲望的自身条件和引导的途径，按照各自的意愿引导，为了确定究竟意义，用语言的明灯和词语的秘密来象征，将方便掺杂的事业部分与相符的融入行为和方式相配合。改变所调伏者的相续认知之后，讲述密咒胜乘的教诲，如实地理解意义，并将其应用于正确的意义，密咒的道路和果实上，这是最殊胜的方法。如是诸佛如来劝请道。第二部分分为两部分：如化身所预言的那样答应宣说，以及在喜马拉雅山像之前的诸佛一样劝请时答应。第一部分，从“勇士”到“将要讨论”。
English
If you grasp this, you will mature into the five families. Although it is said like that, in the ultimate sense, there are no Shravakas, and by subduing the yakshas wearing blue clothes, they went to the palace of the willow tree and gathered in the place where the Lord of Secrets resides. Secondly, from "great exhortation" to "the kind of elimination" is shown. After that, the Buddhas of the ten directions made a great exhortation to the Secret Lord, saying: Lord of Secrets, when you first generated the supreme Bodhicitta, you vowed to eliminate the suffering of beings. Have you forgotten the armor you wore before? Therefore, do you not know the suffering of the world? You should wear the armor of diligence and vows. Thus, from the root, you are urged to descend to the human land of Jambudvipa, the Himalayas, and discuss the secret mantras to eliminate the suffering of the world and the sacred lineages. Thirdly, from "each" to "exhortation" is shown. In order to subdue the evil groups of demons and heretics, according to the characteristics of each of the beings to be subdued, the Vajra family subdues the Gandharvas, the Ratna family subdues Yama, and so on. All the fierce ones are subdued by means of expedient admixture and compatible combination. Through subtle intention combination, and the path of desire's own conditions and guidance, they are guided according to their own wishes. In order to determine the ultimate meaning, the lamp of speech and the secrets of words are used as symbols, and the part of the action of expedient admixture is combined with the corresponding behavior and manner. After transforming the continuum cognition of the being to be subdued, the teachings of the supreme vehicle of secret mantra are taught, and the meaning is understood as it is, and it is applied to the correct meaning, the path and fruit of secret mantra. This is the most excellent method. Thus, the Buddhas exhorted. The second part is divided into two parts: promising to speak as prophesied by the incarnation, and promising when exhorted like the previous Buddhas in the Himalayas. The first part, from "hero" to "will be discussed."