Chinese
通过第一、第四和第五种方式来赞美。第八，从“欲望”到“被称为珍宝”之间，通过满足所化众生的愿望，赞美您是珍宝，是如意宝珠。这是通过第七和第九种方法的功德来赞美。第三，实际的请求是，从“圣者们”到“祈请”之间所阐述的。像这样，首先满足了喜悦的因，然后实际的请求是：请您与过去的圣者导师们的意愿和事业相一致。对于我们这些卑劣之身的眷属，如楞伽等持明者，请您说明圣者的化身，释迦牟尼佛是如何隐没并涅槃的。拉杰也认为您，上师，询问了消除愚痴痛苦的来历。请您说明在各个佛土中是如何安置圣者明灯的。拉杰也认为您询问了明灯的安置、获得定解和解释意旨这三点。请您说明伟大的密宗是如何产生的。拉杰也认为您询问了调伏时机成熟、传承方便的声誉和确定地显示伟大教言这三点。像这样，在询问了这三点之后，请您讲述或宣说伟大的秘密，密咒的法门，续部的国王。拉杰也认为您询问了加持显现和意旨的讲述这两点。请您祈请讲述这三个具有确定意义的意旨问题。拉杰也认为您询问了为何而做和断绝业续这两点。请您讲述或展示如实存在的虚空金刚确定的秘密，至高无上的意义。拉杰也认为您询问了确定心髓为菩提的来历。像这样，敦促并恭敬地祈请了三次。品名是：在诸佛意旨汇集的大经中，如前所述，祈请讲述圣教的品第五的阐释完毕。第三，续部的实际意义分为两部分：发誓宣说并劝诫谛听，以及详细阐述续部的实际意义。第一部分是，如是说，到解脱。
English
Praise through the first, fourth, and fifth means. Eighth, from "desire" to "known as a jewel," by fulfilling the wishes and desires of those to be tamed, praising you as a jewel, a precious gem. This is praise through the qualities of the seventh and ninth methods. Third, the actual request is explained from "the holy ones" to "prayed." Thus, having first sent the cause of satisfaction, the actual request is: Please be in accordance with the intentions and deeds of the past holy teachers. To us, the retinue of inferior beings, such as the knowledge holders of Lanka, please explain how the holy emanation, the Lord Buddha himself, disappeared and passed into nirvana. Lhaje also considers that you, the lama, inquired about the origin of dispelling the suffering of ignorance. Please explain how the holy lamps were arranged in each of the Buddha-fields. Lhaje also considers that you inquired about the arrangement of the lamps, the attainment of certainty, and the explanation of the meaning, these three points. Please explain how the great secret mantra, the great vehicle, the holy secret teachings, arose. Lhaje also considers that you inquired about the ripening of the time for taming, the fame of the lineage's skillful means, and the definitive demonstration of the great teachings, these three points. Thus, having inquired about these three, please discuss or explain the great secret, the mantra's vehicle, the king of tantras. Lhaje also considers that you inquired about the appearance of blessings and the discussion of the meaning, these two points. Please pray to discuss these three questions of definitive meaning. Lhaje also considers that you inquired about for what purpose it was done and the cutting of the karmic lineage, these two points. Please discuss or show the true nature, the vajra of space, the certain secret, the supreme meaning itself. Lhaje also considers that you inquired about the origin of the essence being determined as enlightenment. Thus, having urged and respectfully prayed three times. The title of the chapter is: From the Great Sutra of the Union of the Intentions of All Buddhas, the explanation of the fifth chapter, which is the chapter on praying to discuss the holy teachings as just explained, is completed. Third, the actual meaning of the tantra is divided into two parts: vowing to explain and advising to listen, and explaining the actual meaning of the tantra in detail. The first part is, "Thus it is said," to liberation.
Chinese
听着。（由）“听着”之间所表示的，以上面刚提到的那样祈请后，导师秘密主承诺讲述并赐予教诲。导师在未逝世之前出现，以十二种出现的方式，能够为你们讲述密咒方便乘，因此作了授记。轮回众生身体誓言的勇士们，以二十三种苦恼之咒和六个问题一起提出的祈请，因为是幻化的分别念，所以需要解脱，而且也能解脱，因此，如诸佛的教言一样，清楚地讲述并解脱，好好听着并记在心里吧。第二，以十二种出现的方式来表示，其中第一，消除愚昧苦恼有五点：消除二十三种苦恼的答复；劝诫没有产生苦恼的原因，所以不要产生；消除苦恼的功德；消除苦恼的程度；苦恼存在与否的差别。第一点有二十三种：灯不熄灭，黑暗自然消除；所知本身成为量，因此确定；眼睛没有闭合，因此邪力不会增长；日月不陨落，因此不会变成黑暗；导师不会逝世，且顽劣无我，因此调伏；教法由智慧超群者阐明；学处如大地般稳固，后来者会执持；心髓安住在菩提中，因此无需寻找而得到授记；不智者争论，智者不争论；未证悟者以差别来混淆和修饰；愚昧者以佛法和财物交换，因此两者都焚毁；导师的心性没有变迁，因此教法不会有敌人；教法的长久与菩提心髓同在；三时平等，因此没有先后，不会改变；教法的终结将脱离言说；弟子的终结不会脱离如是；从这里前往如是，显现鲜花铺设；为了众生的怙主，如来藏将会到来；在智慧、意念、语言三个方面寻找；将如实真义放在心中并领受；身舍利虽然没有实体，但会为所化众生显现；供养处是对智者和身语意的形象进行；苦恼的替代者将在众生中出现。
English
Listen. (Indicated by) "Listen," after requesting as mentioned above, the Teacher, Lord of Secrets, promised to explain and bestowed teachings. The Teacher appeared before his passing, and prophesied that he would be able to expound the secret mantra method vehicle to you in twelve ways of appearing. The heroes of the samaya of the body of sentient beings, with the twenty-three suffering mantras and six questions, because they are illusory discriminations, need to be liberated, and can be liberated, therefore, like the teachings of the Buddhas, clearly explain and liberate them, listen carefully and keep them in mind. Second, it is indicated by twelve ways of appearing, of which the first, eliminating the suffering of ignorance, has five points: the answer to eliminating the twenty-three sufferings; advising that there is no cause for suffering to arise, so do not let it arise; the merit of eliminating suffering; the extent of eliminating suffering; the difference between the existence and non-existence of suffering. The first point has twenty-three aspects: the lamp does not go out, and darkness is naturally eliminated; knowledge itself becomes the measure, therefore it is determined; the eyes are not closed, therefore evil power will not increase; the sun and moon do not fall, therefore it will not turn into darkness; the Teacher will not pass away, and the wicked are selfless, therefore they are subdued; the teachings are clarified by those with great wisdom; the precepts are as stable as the earth, and later ones will uphold them; the essence abides in Bodhi, therefore it is prophesied without needing to be sought; the unwise argue, the wise do not argue; those who have not realized confuse and embellish with differences; the ignorant exchange Dharma and wealth, therefore both are burned; the Teacher's mind has no change, therefore the teachings will have no enemies; the duration of the teachings is the same as the essence of Bodhi; the three times are equal, therefore there is no before or after, and it will not change; the end of the teachings will be free from expression; the end of the disciples will not deviate from suchness; from here, they go to suchness, and the arrangement of flowers appears; for the protector of beings, the Tathagatagarbha will come; seek in the three aspects of wisdom, intention, and words; keep the true meaning as it is in mind and receive it; although the relics of the body have no substance, they will appear to those to be tamed; the object of offering is to the wise and the images of body, speech, and mind; the substitute for suffering will appear among sentient beings. The first is:
Chinese
从“心之”到“彼除”之间所显示的是：总的来说，此章讲述了究竟之义，无论圣者的化身如何隐没的回答是：特别是从妙力所发出的资粮道生起心，从续部实相中消除愚昧痛苦的产生方式，如不识明暗消除之见，母子相会一般，对此进行了详细阐述。心之坛城自性光明之体性，法性如是性之界，因为显示了彼性，实际上示现者具有金刚身，如无为虚空一般不会隐没，因为密咒的自性本来光明如是显现之义。对此，谁能遮蔽，不去消除流转的黑暗，以寂静调伏的所化众生相续中的黑暗，也唯有以心性自显的方式才能消除，如火与木棉一般，如此回答，第一个问题的痛苦得以消除。第二是，从“量”到“成量”之间所显示的是：佛陀的权力和密咒的体性是从一和多中解脱出来的，因此后来密咒以非共同的方式显现为现量和比量二者，二者也以教证和口诀的量来衡量，无论显现什么，都以菩提心坛城三者的自性来衡量，如此通达之人也能确定意义。所知事物形形色色，一切都变成了密咒的体性。如火自身热且焚烧他物一般，所知也显现为自性的显现，以自己的体性成为量，因此不会变成颠倒。如此回答，第二个痛苦得以消除。第三是，从“善恶”到“不变故”之间所显示的是：虽然导师已逝，但善恶或错误与非错误的根本是无明，而它的体性也是心性本来如是之性。因此，进入到以量二者所显示的确定之基，从而如实证悟彼性，对此没有改变，并且智慧之眼没有闭合，因此能摧毁辩论者，不会增长邪说。如此回答，第三个痛苦得以消除。第四是，从“心之”到“不能消除黑暗”之间
English
From "of mind" to "that itself eliminates" is what is shown. In general, this chapter explains the definitive meaning, and the answer to how the emanations of the holy ones disappear is: In particular, it extensively shows how the arising of the accumulation path of mind generation from the projection of skill, and the manner in which ignorance and suffering are eliminated from the continuum of the nature of reality, like the meeting of mother and child, is like the view that eliminates the darkness of ignorance. The essence of the naturally luminous nature of the mandala of the mind, the suchness of the dharmata, is what is shown, so in reality, the teacher who possesses the vajra body does not disappear like unconditioned space, because the nature of mantra is primordially luminous, appearing as it is. Therefore, who can obscure it? Without abandoning the darkness of wandering, even the darkness in the minds of those to be subdued by peaceful means is eliminated by realizing the self-appearance of the mind itself, like fire and cotton. Thus, the answer was given, and the suffering of the first question was relieved. The second is: From "valid cognition" to "becomes valid cognition" is what is shown. The power of the Buddha and the essence of mantra are liberated from one and many, so later, mantra appeared in a unique way as direct perception and inference, and both are measured by the valid cognition of scripture and oral instruction. Whatever appears is measured by the nature of the three mandalas of bodhicitta, and when a person who understands in this way also ascertains the meaning, all the various objects of knowledge become the essence of mantra. Just as fire itself is hot and burns others, so too, knowledge appears as the appearance of its own nature, and becomes valid cognition by its own essence, so it does not become inverted. Thus, the answer was given, and the second suffering was relieved. The third is: From "good and bad" to "because it is immutable" is what is shown. Although the teacher has passed away, the root of good and bad, or error and non-error, is ignorance, and its essence is the very nature of the mind as it is primordially. Therefore, entering into the basis of ascertainment shown by the two valid cognitions, and thereby truly realizing that very nature, there is no change to it, and the eye of wisdom does not close, so it destroys opponents and does not increase wrong views. Thus, the answer was given, and the third suffering was relieved. The fourth is: From "of mind" to "there is no elimination of black darkness"
Chinese
通过讲述来开示：以密咒真如的宗派，第九阿赖耶识，心之自性光明，本来就是无二的，自然显现，因此没有边际的遮蔽，本来就是清白的，远离对治，立刻以道使之异体和一体般清白，也没有突发的日月。漆黑的黑暗无处可寻，也没有其他可以遣除的，因为从舍弃和对治中解脱出来，不会因为邪说的乌云聚集而徘徊在黑暗中。这样回答，第四个忧虑消除了。这里在德格版和其他手抄本中只有两句，但是法王仁波切的手迹所在的范本和另一份手抄本中也显现三句，根据大疏的文句来考察，似乎有缺失。第五个是，从“佛”到“以威力调伏”之间来开示：如所说般，不具变迁，因此佛金刚身不会完全入灭。从他的口中所说的神圣之法，也直到轮回存在之间都不会隐没，因为任运成就的教法没有东西之分。因此，为了利益那些懒惰的众生，化身们示现入灭之相，以此来调伏。实际上，不入灭的程度就像虚空本身坏灭一样。那时，佛的自性也会入灭，因为与无生无死相同。那些内外恶毒、顽劣、邪见者和烦恼等等，是证悟了无我二性的自性，远离边际，空性大，无二性的实相之后，从本性上不入灭，以见修行持的力量来调伏并自然寂静。例如，熄灭炉灶的火焰，墙缝的烟雾也会停止一样。这样回答，第五个忧虑消除了。第六个是，从“自性”到“显现”之间来开示：没有因缘，自性光明的智慧是显现和空性，以及无二的戏论，没有舍弃三者，是远离的，不动的大，也就是五语的体性，指示的海洋也是如此。自然产生的智慧的意义如何成熟的转