Chinese
请到这条路上来！第三，从“我”到“到这条路上来！”之间所讲的是：我是方便之主，是伟大的医生，对于被三界或三城的三毒所折磨的病人，我发誓要清除无始以来的分别念的旧疾，凡是想要无病安乐的人，请到这条路上来！第四，从“我”到“到这条路上来！”之间所讲的是：我是方便的引导者，是道路的专家，对于那些误入歧途而迷失正道的人，我发誓要引导他们走上正确的道路，凡是想要密宗的正确近道的人，请到这条路上来！第五，从“我是慈悲”到“到这条路上来！”之间所讲的是：我是以大慈大悲的观世音菩萨之眼来照看的牧羊人，我发誓要从轮回的敌军——我执和烦恼的恐惧中，救度一切应调伏的众生，凡是想要脱离轮回的恐惧的人，请到这条路上来！第六，从“我”到“到这条路上来！”之间所讲的是：我是大乘之王的金刚堡垒，我发誓要成为一种方便的战场，使众生免受轮回大战中军队所造成的恐惧，凡是想要菩提心之城堡的人，请到这条路上来！第七，从“我”到“到这条路上来！”之间所讲的是：我是方便的宝库守护者，伟大的商人，对于那些无论如何享用五欲也无法满足的人，我发誓要以一个伟大的佛法宝藏来满足他们的一切愿望，凡是想要享用自性之心的宝藏的人，请到这条路上来！第八，从“我”到“到这条路上来！”之间所讲的是：我是方便的照明者，神圣的明灯，对于那些在轮回中与生俱来的黑暗和普遍概念的黑暗中漂泊，并被业和烦恼所困扰的人，我发誓要消除普遍的无明黑暗，凡是想要自明智慧之光的人，请到这条路上来！第九，从“我”到“到这条路上来！”之间所讲的是：我
English
Come to this path! Third, from "I" to "Come to this path!" it is said: I am the lord of skillful means, the great doctor, for the patients who are tormented by the three poisons of the three realms or three cities, I vow to cleanse the old disease of beginningless conceptualization, whoever wants to be free from disease and happy, come to this path! Fourth, from "I" to "Come to this path!" it is said: I am the guide of skillful means, the expert of roads, for those who have gone astray and lost the right path, I vow to guide them on the right path, whoever wants the right shortcut of secret mantra, come to this path! Fifth, from "I am compassion" to "Come to this path!" it is said: I am the shepherd who watches with the eyes of great compassion Avalokiteśvara, I vow to protect all beings to be tamed from the fear of the enemy of samsara - self-grasping and afflictions, whoever wants to be free from the fear of samsara, come to this path! Sixth, from "I" to "Come to this path!" it is said: I am the great vajra fortress of the king of the Great Vehicle, I vow to be a battlefield of skillful means that protects beings from the fear caused by the army in the great battle of samsara, whoever wants the castle of bodhicitta, come to this path! Seventh, from "I" to "Come to this path!" it is said: I am the treasurer of skillful means, the great merchant, for those who can never be satisfied no matter how they enjoy the five desires, I vow to grant them all their wishes with a great treasure of Dharma, whoever wants to enjoy the treasure of their own mind, come to this path! Eighth, from "I" to "Come to this path!" it is said: I am the illuminator of skillful means, the sacred lamp, for those who wander in the darkness born together in samsara and the darkness of universal concepts, and are troubled by karma and afflictions, I vow to dispel the darkness of universal ignorance, whoever wants the light of self-awareness wisdom, come to this path! Ninth, from "I" to "Come to this path!" it is said: I
Chinese
是如意宝珠，能生出一切所欲之物。凡欲获得菩提心如意宝珠者，我发誓如其所愿地满足其愿望，并以教证引导之。凡欲成就功德者，来此道！第十是：我乃，从“我乃”至“来此道”之间所说。我乃开启教言秘密之门的奇妙钥匙，我发誓无误地分辨如教藏之门闩般的秘密口诀，凡欲解开难题而得解脱者，来此道！第十一是：我乃，从“我乃”至“来此道”之间所说。导师我乃阐明教言真实义之论释，我发誓如实解开能仁之语的深奥经卷，即续部和教言之书函，凡欲不错谬地了知者，来此道！第二，有三：劝勉精进于道，劝勉使教法扬名，劝勉莫生忧恼。第一是：清净，从“清净”至“是佛”之间所说。三界于法性中清净，能取所取于二无中清净，以道之勤作皆于此乘中清净，一切差别皆于法界秘密自性中清净，故安住于此大道，必能从轮回根本的道之过患中解脱，因此，无论何人，凡有缘进入此续部、教言、窍诀之大密藏者，其菩提心之宝珠，定将从自心中显现，故当精进于此！如是，此自明菩提心，乃是心之自性光明，是密咒之自性，是诸法之明镜，故如实见之，于显现中明了，即刻从下劣的轮回之身，转为心成佛。正如所说：凡具证悟之慧者，女儿或儿子皆是胜者之子，皮革之座亦是狮子之座，于轮回之身即是佛。如是宣说。第二是：金刚大密，从“金刚大密”至“扬名”之间
English
It is the wish-fulfilling jewel that produces everything desired. Those who wish to obtain the wish-fulfilling jewel of bodhichitta, I vow to fulfill their desires as they wish and guide them with teachings. Those who wish to accomplish virtues, come to this path! Tenth: I am, from "I am" to "Come to this path." I am the wondrous key that opens the secret door of the teachings. I vow to unerringly distinguish the secret oral instructions that are like the bolts of the treasure chests of the teachings. Those who wish to unravel difficulties and be liberated, come to this path! Eleventh: I am, from "I am" to "Come to this path." The teacher, I am the commentary that clarifies the true meaning of the teachings. I vow to truly unravel the profound scriptures of the Sage's words, the books of tantras and oral instructions. Those who wish to know without error, come to this path! Second, there are three: advising to strive on the path, advising to make the teachings famous, and advising not to generate suffering. First: Pure, from "Pure" to "Is Buddha." The three realms are pure in the nature of reality, grasping and apprehended are pure in non-duality, all efforts of the path are pure in this vehicle, all differences are pure in the secret essence of the dharmadhatu, therefore, abiding in this great path, one will surely be liberated from the faults of the path, the root of samsara. Therefore, whoever is fortunate enough to enter this great secret treasury of tantras, oral instructions, and pith instructions, the jewel of bodhichitta will surely arise from their own mind, so strive in this! Thus, this self-aware bodhichitta is the clear light of the nature of mind, the essence of mantra, the mirror of all phenomena, so see it as it is, and realize it clearly in manifestation, and immediately from the inferior body of samsara, the mind becomes Buddha. As it is said: Whoever possesses the wisdom of realization, whether daughter or son, is a child of the Victorious One, a leather seat is also a lion throne, in the body of samsara is Buddha. Thus it is proclaimed. Second: Vajra Great Secret, from "Vajra Great Secret" to "Become Famous"
Chinese
通过它来展示。所有经文的总释，金刚大秘密，诸续之王，秘密口诀之根本，所有口诀之根源，究竟胜义之三宝，此时金刚持我为了调伏的众生，经过商议后清晰地阐述，并将其与大经部的秘密宝藏相结合。这实际上是通过诸佛的意念传承下来的。通过智慧传承给梵天童子和无垢称等持明者，然后依次通过耳朵传承给众生，从而在天人的所有领域广为人知。第三部分，从“天人的”到“声音出现”，展示了：在天人和人类的世界中，由于所有被调伏者的相续中都存在二元无明的黑暗和烦恼的痛苦，因此，通过消除所有这些，心的坛城自然会显现光明，因此你们为何陷入痛苦的黑暗中？因为你们已经脱离了痛苦的根源。如果说是因为佛陀入灭而感到痛苦，那么佛陀就像金刚一样，拥有虚空的身体，没有生灭的戏论，因为法身不变，就像虚空一样，所以产生痛苦是不合理的。如是，从化身的口中发出了秘密的声音，导师亲自赐予了迎接的开场白。第二，按照大疏的观点，导师详细讲述了十七件事的历史，并以提问的方式进行回答。从“神变”到“不可言说”是第一个问题的答案。导师，神变的主人，大秘密主回答说：首先，“我无论如何”等两句是说名字是什么；第二，“以慈悲”等两句是说您是慈悲救护的主人；第三，“空性”等一句是居住地；第四，“金刚”等一句是种姓是什么；第五，“父是”等一句是说父亲；第六，“母是”等一句是说母亲。然后，从第七到第十一是第三个问题“如何出现”的答案：第七，“无始以来”，
English
It is shown through it. The general commentary on all the scriptures, the great secret of the Vajra, the king of all tantras, the basis of the secret precepts, the root of all precepts, the three supreme treasures of ultimate definitive meaning, at this time, Vajradhara, I, for the sake of the beings to be tamed, after deliberation, clearly explain them, and combine them with the secret treasury of the great scripture section. This is actually transmitted through the intention of all the Buddhas. It is transmitted through wisdom to the Brahma youth and the stainless Fame and other vidyadharas, and then successively transmitted through the ears to beings, so that it becomes widely known in all the realms of gods and humans. The third part, from "gods and humans" to "sound arises," shows: In the world of gods and humans, because the darkness of dualistic ignorance and the suffering of afflictions exist in the continuum of all those to be tamed, therefore, by eliminating all of these, the mandala of the mind will naturally manifest light, so why do you enter into the darkness of suffering? Because you have separated from the source of suffering. If it is said that suffering is felt because the Buddha has passed into nirvana, then the Buddha is like a vajra, possessing a body of space, without the elaboration of arising and ceasing, because the Dharmakaya is immutable, like space, so it is unreasonable to generate suffering. Thus, from the mouth of the emanation, a secret sound arose, and the teacher himself bestowed the opening remarks of welcome. Second, according to the view of the great commentary, the teacher narrated in detail the history of seventeen things and answered in the form of questions. From "miraculous manifestation" to "inexpressible" is the answer to the first question. The teacher, the master of miraculous manifestation, the great secret lord, answered: First, "I, in any case," etc., two lines are saying what the name is; second, "with compassion," etc., two lines are saying that you are the master of compassion and protection; third, "emptiness," etc., one line is the place of residence; fourth, "vajra," etc., one line is what the lineage is; fifth, "father is," etc., one line is saying the father; sixth, "mother is," etc., one line is saying the mother. Then, from the seventh to the eleventh is the answer to the third question, "how did it arise": seventh, "from beginningless time,"
Chinese
“感到迷茫”到“之间”是不明白意义的历史；第八，“那时一切”到“在黑暗中徘徊”之间，是知道没有领悟心的意义而经历痛苦的阐述；第九，“应该行走”等两句是讲述因为没有努力修行道而没有找到的历史；第十，“那时我”到“殊胜者滋润”之间，是那时导师金刚萨埵用教导的语言劝诫，如果不明白心的珍宝就在自己身上，就不要迷失的历史；第十一，“那时我”到“是寻获处”之间，是秘密主自己请教如实领悟心的方法时，导师说要从自己身上寻找的历史的讲述，这是对无论如何产生的踪迹，用一个答案来确定的；第十二，用三个问题来显示答案，首先“听到那话后”到“之时”之间，是对第四个问题依靠什么而来的回答，因为听到了密主的话，依靠导师进入大乘之门，通过修行，从轮回的生老病死中解脱，从一切门径归纳，进入大乘之大乘修行，通过寻找，从菩提自证中没有找到而找到，如实获得了没有获得之果而来的；就是依靠上师和胜乘之王，显现了精华菩提本身，是依靠什么而来的；第二，用“那样”一句回答第二个问题从何处而来，本来如是的法性在任何地方都没有成立本身显现，从自显任运成就的状态中而来；第三，化身等两句回答第五个问题到何处而来，在能仁王化身显现的此时，来到这个行善作恶的地方，没有来去；第十三，“我以方便”到“来此道”之间，回答第六个问题为了什么目的而来，为了救度众生，以具有十一种功德的十一种方便，为了使所化众生解脱
English
From "feeling lost" to "between" is the history of not understanding the meaning; eighth, from "at that time everything" to "wandering in the dark" is the explanation of experiencing suffering from knowing that one has not realized the meaning of the mind; ninth, "should walk" and other two sentences are the story of not finding because of not striving to practice the path; tenth, from "at that time I" to "nourished by the supreme one" is the history of the teacher Vajrasattva at that time using the words of instruction to admonish that if you do not understand that the treasure of the mind is in yourself, do not be lost; eleventh, from "at that time I" to "is the place to find" is the secret lord himself asking how to truly realize the mind, the teacher said to seek from himself the story of the statement, which is to determine the trace of whatever happened with one answer; twelfth, use three questions to show the answer, first from "after hearing that" to "time" is the answer to the fourth question of relying on what to come, because hearing the words of the secret lord, relying on the teacher to enter the door of the Mahayana, through practice, liberated from the cycle of birth, old age, sickness and death, summarized from all paths, entered the Mahayana of the Mahayana practice, through searching, from the Bodhi self-realization did not find and found, truly obtained the fruit of not obtaining and came; that is, relying on the lama and the king of the supreme vehicle, manifested the essence of Bodhi itself, relying on what to come; second, use the sentence "like that" to answer the second question from where to come, the original suchness of the Dharma nature itself is not established anywhere, from the state of self-appearance spontaneously accomplished; third, the two sentences of incarnation etc. answer the fifth question to where to come, at this time when the incarnation of the Shakyamuni appears, came to this place of doing good and evil, without coming and going; thirteenth, from "I am with skillful means" to "come to this path" answers the sixth question for what purpose to come, in order to save sentient beings, with eleven kinds of skillful means with eleven kinds of qualities, in order to liberate the sentient beings to be tamed