English
It is shown by speaking. According to the system of secret mantra Suchness, the ninth Alaya, the nature of mind, clear light, is inherently non-dual, and appears naturally. Therefore, it is not obscured by the end, and is inherently white, free from antidotes. Immediately, the path makes it white as different and one, and there are no sudden sun and moon. Since the darkness of black cannot be found anywhere, there is no other to dispel it, because it is liberated from abandonment and antidote, and will not wander in darkness due to the gathering of clouds of false teachings. By answering in this way, the fourth worry is cleared. Here, in the Derge edition and other manuscripts, there are only two lines, but in the example where the handwriting of Dharma Lord Rinpoche is located and in another manuscript, three lines also appear. According to the wording of the Great Commentary, it seems to be missing. The fifth is shown from "Buddha" to "subdues with power": As explained, it does not have change, so the Buddha's Vajra body will not completely pass into Nirvana. The sacred Dharma spoken from his mouth will not disappear until Samsara exists, because the spontaneously accomplished teachings have no east or west. Therefore, in order to benefit those lazy sentient beings, the manifestations show the aspect of passing into Nirvana, and thereby subdue them. In reality, the extent of not passing away is like the destruction of space itself. At that time, the nature of the Buddha will also pass into Nirvana, because it is the same as being unborn and undying. Those who are inwardly and outwardly malicious, obstinate, have wrong views, and have afflictions, etc., are those who have realized the nature of the two selflessnesses, free from extremes, great emptiness, and the reality of non-duality, and do not pass away from their nature. They are subdued and naturally pacified by the power of view and practice. For example, if the fire of the stove is extinguished, the smoke from the wall cracks will also stop. By answering in this way, the fifth worry is cleared. The sixth is shown from "nature" to "manifests": Without cause and condition, the self-luminous wisdom of nature is appearance and emptiness, and the non-dualistic elaboration. Without abandoning the three, it is the great immovability that is separated, that is, the nature of the five speeches, and the indicated ocean is also the same. How the meaning of the naturally arising wisdom matures
Chinese
以年轻的姿态宣讲佛法，以圆满的雄辩狮子之力，秘密主金刚持以及楞伽等众，使殊胜的教法普遍燃烧和显现，使其广大兴盛。如是回答，第六个痛苦得以消除。第七个是，从“学处”到“执持菩萨”之间所讲的，殊胜的学处珍宝也是大乘自证的殊胜心性，因此，对于追求意义的修行之精华，秘密真言的学处是，明觉执持者以极度秘密的殊胜之地显现和压伏，通过研习这神圣的教言，从力量中后来将出现的众生，身体的伟大菩萨，神圣种姓的楞伽等众将执持。如是回答，第七个痛苦得以消除。第八个是，从“尽头”到“彼作预言”之间所讲的，轮回没有起始和终结的尽头，众生本来就安住于菩提心的根本中，因此，种姓不会改变，必然是如是性中的同一血脉。因此，这奇妙的乘教会对一切不需学习者预言成为无为的佛陀。如是回答，第八个痛苦得以消除。第九个是，从“心性”到“语不言说”之间所讲的，这心性本身并非真实存在，在意义上也没有成立，因此，对于无有共同的二元对立之意义没有分别胜解的中观派等幼稚者，会争论有无等边际。然而，对于意义重大之事的分别胜解之果，精通秘密真言的圣者们，由于本来就远离边际，并执持于此，没有分别，因此远离争论，也不说在有无等之中进行二元分别的言语。如是回答，第九个痛苦得以消除。第十个是，从“我之”到“各别生起”之间所讲的，导师我的秘密真言确定的秘密意义，诸事物的如是性自然成就，这是诸佛的意旨深处，是心之秘密，因此极难测度。无论以何种心智所见
English
Preaching the Dharma in a youthful manner, with the complete power of the eloquent lion, the secret lord Vajradhara and the like, make the excellent teachings universally blaze and appear, making them vast and prosperous. Having answered thus, the sixth suffering was eliminated. The seventh is, from "discipline" to "holding the bodhisattva" as taught, the excellent discipline, the jewel, is also the excellent mind of the Great Vehicle's self-awareness, therefore, for the essence of practice that seeks meaning, the discipline of secret mantra is: the vidyadhara manifests and subdues the supreme secret place, by studying this sacred teaching, the beings who will later emerge from power, the great bodhisattvas of the body, the sacred lineage of Lanka and others will hold it. Having answered thus, the seventh suffering was eliminated. The eighth is, from "end" to "it prophesies" as taught, samsara has no beginning and no end, sentient beings are inherently abiding in the root of the heart of bodhi, therefore, the lineage will not change, it is certain to be the same lineage in suchness. Therefore, this wonderful vehicle will prophesy all who do not need to learn to be non-active Buddhas. Having answered thus, the eighth suffering was eliminated. The ninth is, from "mind itself" to "words unspoken" as taught, this mind itself is not truly existent, nor is it established in meaning, therefore, for the immature Madhyamikas and others who do not have a common duality of meaning, they will argue about existence and non-existence. However, for the fruit of the distinct understanding of the great meaning, the holy ones who are proficient in secret mantra, because they are inherently free from extremes, and hold to this, without distinction, therefore they are free from disputes, and do not speak words that make dualistic distinctions in existence and non-existence and so on. Having answered thus, the ninth suffering was eliminated. The tenth is, from "my" to "separate arising" as taught, the secret meaning of the teacher's secret mantra, the suchness of things is naturally accomplished, this is the secret of the heart, the innermost intention of all Buddhas, therefore it is extremely difficult to fathom. Whatever is seen by the mind
Chinese
那些没有福分的人，无法衡量和理解密咒的深刻含义，因此用其他的共同衡量方式来寻求和推测。这样考察的结果，因为所见不同，所以在确定的秘密中，即使是一个声音，意义也会增多，而且因为观点而产生偏见，但却能如实地见到秘密的含义。用梦境来把握征兆，用智慧来显现规律，用例子来表示意义，最初用温度来衡量，这些都能如实地安住在佛语的意义之中。说完这些回答后，第十个痛苦就消除了。第十一个痛苦是，从“圣洁”到“将被焚烧”之间所阐述的内容。这奇妙的教言，没有虚假和诽谤，是圆满的佛和持明者的无为之道的秘密教诲。那些迷惑的人，因为不了解和没有领悟其中的含义，心生迷惑，被欲望所迷惑，像妓女一样轻浮。他们会用毫无意义的诗歌和掺杂的财物，像毒药一样，来交换殊胜的深奥教言和圣洁的佛法甘露。这些人无论今生来世都会毁灭，像钻木取火的工具一样，两者都将被焚烧，所以要谨慎。说完这些回答后，第十一个痛苦就消除了。第十二个痛苦是，从“全光明”到“如云般不存在”之间所阐述的内容。心性本是大乐的原始空间，不使用任何二元对立的事物，自然显现为智慧大乐，这面大光明镜，是至高无上的大乘之王，为了从一和异中解脱出来，而无杂圆满地显现。在这样的空间中，能仁王也如虚空般，不改变地安住。因此，即使出现不吉祥的伤害，也只是显现在任运自成的空间中，但却无法确定，因为无法把握其本质，例如闪电出现时，乌云的黑暗自然会消除一样，无法造成伤害。或者像没有云就没有闪电一样，没有无明就没有智慧。因此，伤害也会转变为提升证悟的助缘，而没有寻找机会的必要。说完这些回答后，第十
English
Those without merit cannot fathom or understand the profound meaning of mantras, so they seek and speculate using other common means of measurement. As a result of such investigation, because of differing views, even a single sound in the definitive secret will increase in different meanings, and bias will arise from viewpoints, but the secret meaning will be seen as it is. Grasp signs through dreams, manifest principles through wisdom, represent meanings through examples, and initially measure with temperature; these will properly abide in the meaning of the Buddha's words. After giving this answer, the tenth suffering was relieved. The eleventh suffering is indicated by the passage from "holy" to "will be burned." This marvelous teaching, free from falsehood and slander, is the secret instruction of the complete activity-free path of the Buddhas and holy vidyadharas. Those deluded individuals who do not know or understand the meaning of this, become confused and are seduced by desire, behaving frivolously like prostitutes. They will exchange meaningless poetry and mixed-up wealth, like poison, for the supreme profound teachings and the nectar of the holy Dharma. These people will be ruined in both this life and the next, and like the fire-drilling stick and the hearth, both will be burned, so be careful. After giving this answer, the eleventh suffering was relieved. The twelfth suffering is indicated by the passage from "all-clear" to "nonexistent like a cloud." The nature of mind, the vast expanse of great bliss, is the primordial space in which all phenomena encompassed by duality are not employed, but self-illuminates as the great bliss of wisdom. This great mirror of light, the supreme king of vehicles, reveals itself completely without mixture, for the sake of liberation from one and other. In such a space, the King of Sages also abides unchangingly, like the sky. Therefore, even inauspicious harm appears in the spontaneously accomplished space, but is not perceived because its essence cannot be grasped. For example, when lightning flashes, the darkness of the clouds naturally clears, so it cannot harm. Or, just as there is no lightning without clouds, there is no wisdom without ignorance. Therefore, harm also becomes a means of enhancing realization, and there is no need to seek opportunities. After giving this answer, the tenth
Chinese
第二个疑问消除了。第十三个疑问，从“菩提”开始，到“存在”为止所阐述的是：只要菩提的精华，即真如存在，那么，由于它与此不同，作为象征的事物的教法也将存在。这样回答后，第十三个疑问消除了。第十四个疑问，从“最初”开始，到“不存在”为止所阐述的是：珍贵的教法如同时轮般显现，过去出现，现在出现，未来也将出现。然而，就意义而言，由于无法言说最初和最终，它自发显现，因此在三时平等中没有先后。由于从三时的延续中解脱出来，因此是按照事物本来的面目来考虑的，这样回答后，第十四个疑问消除了。第十五个疑问，从“最初”开始，到“将不存在”为止所阐述的是：当神圣的教法最初显现时，也被说成是从无基础事物的本然状态中无来无去地自发产生的，因此最终也脱离了言辞和文字的表达，变得无所执着，自性空性，因为它与本来的基础没有区别。这样回答后，第十五个疑问消除了。第十六个疑问，从“传承”开始，到“不会改变”为止所阐述的是：持有教法传承的种姓，其最初也是未被造作的真如的本性。因此，最终也不会与真如不同，因为在名言中没有变化。这样回答后，第十六个疑问消除了。第十七个疑问，从“从这里”开始，到“自寂”为止所阐述的是：实际上，一切法在真如中自明，虽然没有观察到来去，但只是为了调伏对象而假立。从这个娑婆世界到真如法界，进入到本来未被造作的广大无垠的刹土中，以法身的形式无相地安住。那么，以何种方式安住呢？为了自身，心性的法性，智慧的虚空无边无际，因此在坛城的自性光明中安住。一切法都以自生的智慧，即真如的本性，本来如是地显现，自明。
English
The second doubt was cleared. The thirteenth doubt, from "Enlightenment" to "exists," explains that as long as the essence of enlightenment, the Suchness, exists, then, because it is different from this, the teachings of the signified object will also exist. Having answered in this way, the thirteenth doubt was cleared. The fourteenth doubt, from "Beginning" to "does not exist," explains that the precious teachings appear like the Kalachakra, appearing in the past, appearing now, and appearing in the future. However, in terms of meaning, since the beginning and the end cannot be spoken of, it arises spontaneously, so there is no before or after in the equality of the three times. Because it is liberated from the continuum of the three times, it is considered according to the way things are, and having answered in this way, the fourteenth doubt was cleared. The fifteenth doubt, from "First" to "will cease to exist," explains that when the sacred teachings first appear, they are also said to arise spontaneously from the state of non-substantiality, without coming or going, so that ultimately they are also free from expression in words and letters, becoming without attachment, emptiness by nature, because it is no different from the original ground. Having answered in this way, the fifteenth doubt was cleared. The sixteenth doubt, from "Lineage" to "will not change," explains that the lineage holders of the teachings are also, in their beginning, the nature of unconditioned Suchness. Therefore, in the end, it will not be different from Suchness, because there is no change in name. Having answered in this way, the sixteenth doubt was cleared. The seventeenth doubt, from "From here" to "self-peace," explains that in reality, all dharmas are self-illuminating in Suchness, and although coming and going are not observed, they are only nominally established for the sake of taming beings. From this Saha world to the Dharmadhatu of Suchness, entering into the vast and boundless realm that is originally unconditioned, abiding formlessly in the form of the Dharmakaya. So, in what way does it abide? For one's own sake, the dharmata of mind, the expanse of wisdom is without limit, so it abides in the self-luminous light of the mandala. All dharmas appear as they are, originally, in the self-born wisdom, the nature of Suchness, self-illuminating.