English
Also, he said there is no contradiction. Secondly, from "Bhagavan" to "bestowed teachings," it shows that the Bhagavan Bodhisattva Vajragarbha bestowed teachings, saying: O virtuous noble ones, those who wish to spontaneously accomplish the nature of the Tathagata, for all the Buddhas' teachings, at all times and in all places, must completely perfect all the characteristics of self and other, and must make the omniscient wisdom, free from attachment and obstruction, into the three definitive and supreme treasures. You have already perfected all the actions and practices that should be done, and have completely purified the samaya that should be protected, but you have not yet obtained the great certainty determined by the view of supreme wisdom, so you have not yet fully understood. Therefore, for the Dharma nature of the outer tantras, from the beginning, the meaning of the three indivisible suchness mandalas of the noble ones, you must fully understand and realize with wisdom. Just as you fully understand it, you will experience the intention of the noble ones as it is, and you will become manifestly and perfectly enlightened. Thus he advised and bestowed teachings. Thirdly, from "person" to "requested," it shows that the virtuous noble ones requested: Emaho! Leading with a word of wonder, calling the teacher Bhagavan, and then saying: Bhagavan, you have revealed to us the supreme source of the five wondrous secrets, appearing but without inherent existence, extremely rare, and surpassing others, very wonderful, with profound and limitless meaning, difficult to measure, not fixed in one direction, giving rise to doubt, difficult to ascertain, doubting whether there is another meaning, therefore hesitating, please reveal and understand this meaning. Since you have spoken these words, then what is the vast and pervasive wisdom that makes wisdom fully understood by view, what is the nature of the Buddhas and noble ones, what is called suchness? For our sake, please explain. For the sake of others, please explain the Sugata's Dharma. Thus they requested. Fourthly, from "Buddha" to "became known," it shows that in order to dispel the doubts of the Victorious Ones, the Bhagavan of all the Buddhas
Chinese
已逝。由于密咒的真如显示和导师无二无别，如是者如是宣说。 诸位贤士的真如是： 不寻而得成就，烦恼为道，安乐为方便，方法殊胜。 任何事物都不排除舍弃，能容纳一切方法，所以门路宽广。 不费吹灰之力，成果为道，所以省力。 三界在智慧上师处成就，最终产生究竟的果实，所以意义重大。 不依赖时间，一悟即足，在自身圆满，无需前往，所以距离近。 自性与智慧完全融合，没有触及，与意义的使用对象分离，所以难以测度。 未证悟时，如声音般分析，则堕入九门等处多，歧途多，所以危险。 执着难以使自性不从那里动摇。 超过根本和支分，则会迷失，所以难以守护。 由于根器稀少，难以理解，或者由于与知说分离，难以表达。 超过目标，难以理解，所以我以何种方式才能不颠倒地向您指示呢？极其困难。 像这样，以不公开显示的方式，用方法实际象征。 如是宣说后，那些贤士领悟了导师不公开显示秘密的关键，针对意义难以理解和难以显示之处，悲痛欲绝地为自己哭泣。 为了他人，极其悲痛地哭泣，密咒之门开启，秘密之义在智慧中显现，轮回在自身解脱，证悟真如大乐，最终把握了中道，压倒了法性的地基，完全知晓了所有法在刚说完的密咒的八种事物中存在的特征。 品的名称是： 在诸佛意合的大经中，从清净血统的五位国王的刹那传承中，显示圣者生源的品第十一的解说完毕。 第四，呼吸并获得确定的真实有三： 近示口诀，广说，结尾。 第一是：从“那时”到“为何”之间显示，此品简要显示了确定之义。
English
Passed away. Due to the non-duality of the suchness of secret mantras being shown and the teacher, the Thus-gone-one spoke thus: O noble ones, this suchness is: Achieved without seeking, with afflictions as the path, bliss as the means, the method is supreme. Without excluding or abandoning anything, it accommodates all methods, so the gate is wide. Without expending effort, the result is made into the path, so it is effortless. The three realms are accomplished in the wisdom of the lama, and ultimately the ultimate fruit arises, so it is meaningful. Without depending on time, it is sufficient upon realization, complete in oneself, without needing to go, so it is near. The essence is completely united with wisdom, without touching, separated from the object of meaning's use, so it is difficult to fathom. If analyzed like sound without realization, there are many places to fall into the nine gates, etc., and many wrong paths, so it is dangerous. Attachment makes it difficult for the essence not to waver from there. If it exceeds the root and branches, it will be lost, so it is difficult to protect. Due to the rarity of vessels and the difficulty of understanding, or because it is separate from knowing and speaking, it is difficult to express. Because it exceeds the object of aim, it is difficult to understand, so how can I show you this without reversing it? It is extremely difficult. In this way, by acting as if not showing clearly, it is actually symbolized by means. After speaking thus, those noble ones understood the key of the teacher not showing the secret openly, and focusing on the difficulty of understanding and showing the meaning, they wept for themselves with unbearable grief. For the sake of others, they wept very bitterly, and the door of secret mantras was opened, and the meaning of the secret arose in wisdom, and samsara was liberated in itself, and realizing the great bliss of suchness, they ultimately grasped the middle path, and pressing down on the ground of dharmata, they fully knew the characteristics of all dharmas existing in the eight objects of the secret mantra just spoken. The name of the chapter is: In the great sutra of the union of the intentions of all Buddhas, the explanation of the eleventh chapter, which shows the lineage of the noble ones on the grounds and paths from the momentary lineage of the five pure lineage regents, is completed. Fourth, there are three aspects to exhaling and gaining certainty: showing the instructions closely, explaining in detail, and concluding. The first is: from "Then" to "Why" is shown, this chapter briefly shows the meaning of certainty.
Chinese
哦。然后，如来一切色身的自性，三身无别的薄伽梵佛陀圣众的自性或本体，即金刚萨埵，对那五个圣人这样说道： 喂，圣人们，不要哭泣！不要因为期望果实而努力而产生痛苦的折磨！你们本来就具有，为什么哭泣呢？这样开示了不哭泣的方法。 一般来说，最后的道路上说了三种瑜伽，在通达广阔虚空的瑜伽之时，有无所执的见解。当光明觉性的禅定达到究竟时，就是法身佛的眷属。要知道，它的道理详细地出自大圆满的《任运解脱续》，但简略地在第五十六品《显现清净的行境》中阐述。由于它的力量，大经的开端与五身的结合，也是在三身之上安立密身和法身，次第没有决定，这是此时预言传承的教法强大的意义。 第二部分有六点： 请问如何呼吸。 因为有不证法性的例子，所以劝诫不要产生痛苦。 对此生起信心，向金刚萨埵请教，断除疑惑。 请问本体的真实。 作为回答，开示本体的真实。 如此证悟的功德。 第一部分是：从“然后”到“祈请”之间所表示的。 然后，诸如来的薄伽梵，金刚萨埵的本体真实，那些圣人这样祈请道： 薄伽梵，请问用什么方法才能不哭泣？我们从因的方面追求果实，无论多少次都耗尽了精力，徒劳无益地烦恼和疲惫，难道不是遭受了损失吗？ 薄伽梵，我们的智慧如何才能证悟真谛？ 请您做我们的殊胜善知识。 我们在无数劫中，从因的方面行持了无数的苦行，如果想要圆满证得果实，但现在
English
O. Then, Vajrasattva, the very nature or essence of the Tathagatas, the possessor of all forms, the indivisible three kayas, the Blessed Buddhas, spoke thus to those five noble beings: "Hey, noble beings, do not weep! Do not generate the torment of suffering by hoping for fruit and striving! Why do you weep when you inherently possess it?" Thus, he taught the method of not weeping. Generally, it is said that there are three yogas on the final path. In the context of the yoga of realizing vast space, there is the view of non-attachment. When the samadhi of luminous awareness is perfected, it is the retinue of the Dharmakaya. One should know that its details are extensively explained in the Great Perfection's "Self-Liberation Tantra," but it is briefly explained in the fifty-sixth chapter, "The Sphere of Activity of Pure Appearances." Due to its power, the combination of the five kayas, which is the basis of the great sutra, is also the establishment of the secret body and the Dharmakaya on top of the three kayas. The order is not fixed, and this is the meaning of the powerful teachings of the prophesied lineage at this time. The second part has six points: Asking how to breathe. Because there is an example of not realizing the nature of reality, the advice is not to generate suffering. Having faith in this, asking Vajrasattva to cut off doubts. Asking about the reality of the essence itself. In response, showing the reality of the essence itself. The qualities of realizing it in this way. The first part is: From "Then" to "Prayer" is what is shown. Then, the Blessed Ones of the Tathagatas, the very essence of Vajrasattva, those noble beings prayed thus: Blessed One, how and by what means can we not weep? We have exhausted ourselves in seeking to attain the fruit through the path of causality, and have we not become afflicted and exhausted in vain, thus incurring losses? Blessed One, how can our intelligence realize the meaning? Please be our noble spiritual friend. We have practiced immeasurable austerities through the path of causality for countless eons, and if we wish to fully attain the fruit, but now
Chinese
如果说很难不颠倒地显示密咒的自性，相对于佛来说，连听闻其名的机会都没有，就像无计可施一样，那么现在应该如何行事，应该依止于什么不错谬的方法呢？这样祈请之后，第二部分是从“如是”到“赐予”之间所显示的。之后，一切如来之薄伽梵，金刚萨埵，即彼自性，赐予教言说：五位贤士们，不要这样说。密咒不是声闻、独觉和菩萨，包括十地等一切所共有的。如是说：方法广大难以衡量，超离思虑分别，不是下劣者的境界，是殊胜者的境界，远离殊胜，不是共同的，无与伦比。如是，彼自性的体性是，成为唯一佛金刚萨埵的行境的殊胜意趣，本体空性，远离所说和所诠，不可言说，远离对境且无有自性，远离一切道者的所有思虑分别，无法用譬喻或言辞来表示“决定就是这个”，无法用意识去衡量事物来寻求意义，难以衡量，远离譬喻，难以用言辞来近似显示，因为什么都是，所以在任何处都不确定，远离言辞之道，远离能说的名言，与菩提心在一切方面、一切方向上都不相同，因此远离譬喻。那么，虚空也不能比喻吗？因为自明空性和无明空性的差别，秘密没有包含在虚空的范畴内，所以虚空的比喻也不能在一切方面都适用。远离事物，因此无量，没有边际，因此没有限量，因为对法性没有确定的执著，所以不是共同的现量和比量，也不是遮止四句，以及缘起等的理证，或者以自利和他利而言，对于因隐蔽和自性隐蔽进行推测，都无法衡量，无法认知。因此，五位士夫，因为不是你们的境界，所以就像你们不知道、没有听过那样，安住在何者相续完全清净的普贤佛中。
English
If it is said that it is difficult to show the essence of the secret mantra without reversing it, relative to the Buddha, there is not even the opportunity to hear its name, like being without any means, then how should one act now, and what infallible method should one rely on? After praying like this, the second part is what is shown from "Thus" to "bestowed." After that, the Bhagavan of all Tathagatas, Vajrasattva, that very essence, bestowed the teaching, saying: Five noble men, do not say such things. The secret mantra is not common to the Shravakas, Pratyekabuddhas, and Bodhisattvas, including the ten bhumis and everything else. As it is said: The method is vast, difficult to measure, beyond thought and discrimination, not the realm of the inferior, the realm of the superior, free from the superior, not common, unsurpassed. Thus, the nature of that very essence is the noble intention that has become the object of the sole Buddha Vajrasattva, the essence is emptiness, free from what is said and what is to be expressed, unspeakable, free from objects and without nature, free from all thoughts and discriminations of all paths, unable to be represented by example or words as "definitely this," unable to measure things with consciousness to seek meaning, difficult to measure, free from example, difficult to show approximately with words, because it is everything, therefore it is not certain anywhere, free from the path of words, free from the expressions that can be spoken, dissimilar to Bodhicitta in all aspects and in all directions, therefore free from example. Then, can't space be used as a metaphor? Because of the difference between self-aware emptiness and ignorant emptiness, the secret is not included in the category of space, so the metaphor of space cannot be applied in all aspects. Free from things, therefore immeasurable, without end, therefore without limit, because there is no definite clinging to the nature of reality, it is not the common direct perception and inference, nor is it the reasoning that prevents the four extremes, and dependent origination, etc., or in terms of self-interest and the interest of others, it is impossible to measure and impossible to know by inferring from hidden causes and hidden nature. Therefore, five men, because it is not your realm, just as you do not know and have not heard, abide in the Samantabhadra Buddha whose continuum is completely pure.