Chinese
对于预言传承的珍贵教法，大密宗经部的所有经文要义，以完全明晰的方式进行讲解，这是无与伦比的奇妙之处。因此，如果能领悟到这两者最终意义在于汇归同一要点的道理，从而获得智慧的入门，那么就能不混杂地完整看到大经大续所有深奥的真实教义，并且精通于断除秘密的共同界限。如果具备七种伟大，就能如实地理解这部汇集了诸佛意旨的伟大经部，从而拥有法眼，通晓所有续部、口传和诀窍的意旨，并与意义的宝藏——殊胜的显现相遇。唉玛！这部经续法之明镜，因为确定是所有教言的精华，所以十方诸佛五身之导师，以及此刹土之明灯布让辛巴之教言，大密宗秘密深奥宝藏之主，摄政传承之导师金刚持，他为了具种性的化身王子，充分讨论了确定的意义之精华。往昔，如同佛陀的预言一样，显现并清晰地阐述了对法王预言金刚的预言。在此地，努钦·扬旺·杰尼亲自将其弘扬开来，解开了金刚的束缚。如同无与伦比的双尊和印度、西藏的智者成就者们的教规一样，全知噶陀巴在康区的土地上铺设了佛法的广场。证得了无漏虹身的持明者们相继出现。然而，暂时由于所化众生的福报不足，无法承受，解释的范本也隐没了。那时，班禅曲吉嘉措取出了范本宝藏，开启了秘密的宝藏之门。他以无有偏颇、不分宗派的方式，以不混杂的方式完整地阐述了经文的要义。如果以理智和口传的衡量标准在此进行阐述，那么如果以如理的智慧之眼能够清楚地看到，就一定会亲见居住在三城之地的怙主，殊胜的显现童子，并在法界之家中与方便智慧的父母相遇， निश्चित地享受大乐之荣耀。这被称为中间的偈颂。那么，这是否与第二品重复呢？不重复，因为第二品中的祈请者是
English
The precious teachings of the prophecy lineage, all the essential meanings of the great tantra scriptures, are explained in a completely clear manner, which is an unparalleled wonder. Therefore, if one can understand the principle that these two ultimately converge on the same essential point, thereby gaining entry into wisdom, then one can see completely and without confusion all the profound and true teachings of the great sutras and tantras, and become skilled in cutting through the common boundaries of secrets. If one possesses the seven greatnesses, one can understand completely and as they are this great sutra that embodies the intentions of all the Buddhas, thereby possessing the eye of Dharma, understanding the essence of all tantras, oral transmissions, and instructions, and encountering the treasure of meaning—the supreme appearance. Ema! This sutra and tantra, the mirror of Dharma, because it is determined to be the essence of all teachings, the teacher of the five bodies of Buddhas in the ten directions, and the teachings of Buram Shingpa, the lamp of this realm, the master of the great secret, the secret and profound treasury, the regent, the teacher of the lineage, Vajradhara, for the sake of the incarnate prince of noble lineage, fully discussed the essence of the definitive meaning. In the past, like the prophecy of the Buddha, it appeared and clearly explained the prophecy to the Dharma King Prophecy Vajra. In this land, Nubchen Yangwang Gyer himself propagated it extensively, untying the bonds of the vajra. Like the teachings of the unparalleled dual ones and the Indian and Tibetan scholars and siddhas, the omniscient Kathokpa spread the square of Dharma in the land of Kham. The vidyadharas who attained the rainbow body of no outflow appeared in succession. However, temporarily, due to the lack of merit of the disciples to be tamed, they could not bear it, and the example of explanation also disappeared. At that time, Panchen Chokyi Gyatso took out the example treasure and opened the door to the secret treasury. He explained the essential meaning of the scriptures completely and without confusion, in an unbiased and non-sectarian manner. If one elaborates on this with reason, scripture, oral transmission, and valid means, then if one can see clearly with the eye of proper wisdom, one will surely meet the protector residing in the three cities, the supreme appearance child, and in the realm of Dharma, meet with the father and mother of skillful means and wisdom, and definitely enjoy the glory of great bliss. This is called the intermediate verse. So, does this repeat the second chapter? It does not repeat, because the petitioner in the second chapter is
Chinese
智慧持明之王是班杂拉，回答者是导师释迦牟尼佛未涅槃之时。此品中，提问者是楞伽之主，回答者是秘密主在导师涅槃后八年又十二年时回答，是讲述以前的历史。第二部分分为二：金刚萨埵的奇妙显现，以及其根本秘密真言自性。第一部分分为二：提问和回答。第一部分，从“楞伽”到“提问”之间表明，此品既显示了不了义，也显示了了义。 楞伽之主又说：唉玛！秘密主，虽然没有从能仁处听闻，但从秘密主您那里听闻，我所听闻的是殊胜的，没有颠倒地听闻。因为深刻地领悟，所以听闻了听闻中的殊胜。秘密主，因为断除了第一种方式的疑惑，所以完全的愚昧痛苦就像是消失了一样，第二种方式灯火完全陈设时也会出现。以何种方式完全著名呢？在这个娑婆世界的世间界中，现在完全涅槃的这位，会变成名为灯火陈设吗？这位涅槃者，娑婆世界的这个世间界，是像燃烧的灯火一样，佛陀涅槃了吗？或者在所有世间界中，有多少刹土的灯火陈设的佛陀涅槃了？这样提出了三个问题。第二部分分为：简略地指示，详细地解说，总结。第一部分分为四：是哪个刹土的化身，是哪个佛陀的化身，能仁的词义，显示化身的分类。第一部分，从“秘密的”到“一样观看”之间表明，秘密主说：作为第一个问题的回答，楞伽之主您是怎么想的？能仁涅槃的这位也叫做灯火，因为是通过一个化身来调伏的方法。作为第二个问题的回答：现在导师涅槃了，不要说所有刹土的佛陀，就算观看亿万俱胝的赡部洲的佛陀也不要说。虽然其他人说千百万俱胝，但这里是一个赡部洲的一尊佛陀。
English
The king of vidyadharas is Kuñjara, and the respondent was the teacher Shakyamuni Buddha himself, before his passing away. In this chapter, the questioner is the lord of Lanka, and the respondent is the lord of secrets, who answered eight and twelve years after the teacher's passing away, which is the telling of past history. The second part has two: the wondrous display of Vajrasattva, and its basis, the very nature of secret mantra. The first part has two: the question and the answer. The first part, from "Lanka" to "from the question" indicates that this chapter shows both provisional and definitive meanings. Again, the lord of Lanka said: Emaho! Lord of secrets, although I have not heard it from the Powerful Sage, but having heard it from the Lord of Secrets himself, what I have heard is supreme, I have heard it without inversion. Having deeply understood it, I have heard the best of hearing. Lord of secrets, because the doubt of the first way is cut off, the suffering of complete bewilderment is like clearing away, and the second way, when the lamp is completely arranged, will also appear. In what way is it completely famous? In this world realm of the Sahā world, will this one who has now completely passed away become known as the arrangement of lamps? This one who has passed away, is this world realm of the Sahā world like a burning lamp, has the Buddha passed into nirvana? Or in all the world realms, how many buddhafields of the arrangement of lamps have passed into nirvana? Thus, three questions were asked. The second part has: brief indication, detailed explanation, and conclusion. The first part has four: which buddhafield's emanation it is, which buddha's emanation it is, the meaning of the word "Powerful Sage", and showing the divisions of emanation. The first part, from "Secret" to "look the same" indicates that the Lord of Secrets said: As an answer to the first question, what do you think, Lord of Lanka? This one who has passed away, the Powerful Sage, is also called a lamp, because it is a method of taming through one emanation. As an answer to the second question: Now that the teacher has passed away, let alone the Buddhas of all buddhafields, let alone even looking at the billion trillion Jambudvipa Buddhas. Although others say hundreds of millions of trillions, here it is one Buddha of one Jambudvipa.
Chinese
请安住于完全的寂灭中。那是什么缘故呢？因为这个娑婆世界，是化身佛释迦牟尼独一的刹土的缘故。第三个问题的回答：同样，大千世界的娑婆世界的明灯是释迦牟尼，不可思议的佛陀有多少，在不可计量的世间界中做着明灯的事业。此刹土的导师释迦牟尼逝世后，在其他地方做明灯，那些是怎样的呢？就像那样，化身佛如微尘数，在各自的刹土中，涅槃和做明灯的方式也应当那样看待。那么，释迦牟尼的刹土是一个三千大千世界，还是一个赡部洲呢？如果像前者那样，所有刹土的佛陀且不说，就算亿万赡部洲的佛陀且不说，一个赡部洲的独一佛陀安住于寂灭，这样就相违背了。如果像后者那样，三千大千世界的娑婆世界，被称作佛陀释迦牟尼，这样就相违背了，如果这样问。那应当这样理解：在一个三千大千世界中，化身的基础释迦牟尼独一安住于此，对于所化众生的显现方式来说，在每个赡部洲都安住或逝世一个化身，这样看待是没有相违背的。例如，虚空中只有一个太阳，但在不同的水中，太阳的影像显现为不同。那也是出自这里：如同太阳的轮廓，在不可测量的宫殿中没有移动，但在不同的水中显现影像一样，佛陀金刚萨埵（藏文：རྡོ་རྗེ་སེམས་དཔའ，梵文天城体：वज्रसत्त्व，梵文罗马拟音：Vajrasattva，汉语字面意思：金刚萨埵）本身没有移动，但在不可思议的刹土中，显现为无量的佛陀。就像这样。第二，从“那时”到“安住于寂灭”之间所表示的：那时，楞伽的统治者菩萨摩诃萨问道：秘密主，娑婆世界的刹土，一个赡部洲的独一化身佛陀寂灭，这应当被认为是哪位佛陀的化身呢？秘密主说道：楞伽的统治者，这是金刚萨埵（藏文：རྡོ་རྗེ་སེམས་དཔའ，梵文天城体：वज्रसत्त्व，梵文罗马拟音：Vajrasattva，汉语字面意思：金刚萨埵）
English
Please abide in complete Nirvana. Why is that? Because this Sahā world is the sole realm of the emanation body Buddha Shakyamuni. In answer to the third question: Likewise, Shakyamuni is the lamp of the Sahā world of the great thousand worlds. How many inconceivable Buddhas are there, doing the work of lamps in immeasurable world realms. After the teacher Shakyamuni passes away in this realm and does the work of lamps elsewhere, how are those? Just like that, even emanation Buddhas as numerous as dust particles, in each individual realm, the way they pass away and do the work of lamps should be viewed in the same way. So, is Shakyamuni's realm one great trichiliocosm or one Jambudvipa? If it is like the former, let alone the Buddhas of all realms, let alone even billions of Jambudvipa Buddhas, it contradicts the statement that the sole Buddha of one Jambudvipa abides in Nirvana. If it is like the latter, it contradicts the statement that this Sahā world of the trichiliocosm is taught as the Buddha Shakyamuni, if you ask. That should be understood as follows: In one trichiliocosm, the fundamental basis of emanation, the sole Shakyamuni resides. From the perspective of how disciples see it, there is no contradiction in seeing one emanation body residing or passing away in each Jambudvipa. For example, although there is only one sun in the sky, the reflections of the sun appear differently in different waters. That is also from this very text: Just as the shape of the sun's disc does not move from the immeasurable palace, but reflections appear in different waters, likewise, the Buddha Vajrasattva (藏文：རྡོ་རྗེ་སེམས་དཔའ，梵文天城体：वज्रसत्त्व，梵文罗马拟音：Vajrasattva，汉语字面意思：Diamond Being) himself does not move, but appears as infinite Buddhas in immeasurable realms. Like that. Secondly, what is indicated from "Then" to "abide in Nirvana": Then, the lord of Lanka, the Bodhisattva Mahasattva, asked: Lord of Secrets, the sole emanation Buddha of one Jambudvipa of the Sahā world realm, which Buddha should this passing away be regarded as an emanation of? The Lord of Secrets said: Lord of Lanka, this is Vajrasattva (藏文：རྡོ་རྗེ་སེམས་དཔའ，梵文天城体：वज्रसत्त्व，梵文罗马拟音：Vajrasattva，汉语字面意思：Diamond Being).
Chinese
请仅仅专注于不可思议的化身中的一个化身。第三，从“说”到“闻名”之间所展示的内容是：说：秘密之主，如果在这个世界被称为释迦牟尼，那应该如何理解呢？说：楞伽之主，那是金刚萨埵的化身之精华。楞伽之主，那是因为，有多少不可思议的金刚萨埵的化身，为了永远摧毁自他的不可思议的轮回军队，所以被普遍称为大雄。第四，从“如何”到“闻名”之间所展示的内容是：也是如何以调伏的力量，在六道轮回的每一个地方的十方，以相同的名称也被称为大雄。例如，在天界，大雄帝释天统治着天界的王位，或者以执掌佛法的政权而闻名，被称为执政雄。在非天界，大雄被称为善战或战场上彻底胜利者。在人界，大雄在释迦族中无畏地宣讲佛法，因此被称为释迦狮子。在畜生界，大雄被称为狮子，其誓言坚定或以力量彻底压制。在饿鬼界，大雄被称为口燃或如意显现。在地狱界，大雄被称为阎罗王之子或法王。第二部分有七点：化身之净土，化身之事业，化身之装束，展示各种装束的必要性，名称的差别，讲经方式，寿命和受用之量。第一部分有两点：简略地展示，详细地解释。第一点是，从“嘿，楞伽”到“例如”之间所展示的内容是：嘿，楞伽之主，不仅是这个世界的六道轮回的六个雄者，而且，正如那样，在三千大千世界的娑婆世界的六道轮回的十方，六雄之灯完全显现，就是那样。
English
Focus solely on just one emanation from the inconceivable emanations. Third, what is shown from "Said" to "Famous" is: Said: Lord of Secrets, if in this realm he is known as Shakyamuni, how should this be understood? Said: Lord of Lanka, that is merely the essence of the emanation of Vajrasattva. Lord of Lanka, why is that? Because, how many inconceivable emanations of Vajrasattva are there, in order to forever destroy the inconceivable armies of samsara of self and others, he is therefore universally known as the Great Hero. Fourth, what is shown from "How" to "Famous" is: Also, how, by the power of taming, in each of the six realms of existence, in the ten directions, with the same name, he is also known as the Great Hero. For example, in the realm of the gods, the Great Hero Indra reigns over the kingdom of the gods, or, by holding the reign of Dharma, he is known as the Holder of Power. In the realm of the Asuras, the Great Hero is known as Good Fight or Completely Victorious in Battle. In the realm of humans, the Great Hero fearlessly teaches the Dharma from the Shakya clan, therefore he is known as the Shakya Lion. In the realm of animals, the Great Hero is known as the Lion, whose vow is firm or who completely subdues with strength. In the realm of the pretas, the Great Hero is known as Burning Mouth or Wish-fulfilling Manifestation. In the realm of hell, the Great Hero is known as the Son of Yama or the King of Dharma. The second part has seven points: the pure land of emanation, the activity of emanation, the attire of emanation, the necessity of showing various attires, the difference in names, the way of teaching the Dharma, and the measure of life and enjoyment. The first part has two points: briefly showing, and explaining in detail. The first point is, what is shown from "Hey, Lanka" to "For example" is: Hey, Lord of Lanka, not only are there the six heroes of the six realms of this world, but, just as that is, in the ten directions of the six realms of the Saha world of the three thousand great thousand worlds, the lamps of the six heroes are fully manifest, just like that.