Chinese
彼请白言： 导师灌顶，如何宣说？如是功德稀有，具足奇妙之士，勇士金刚汝！ 胜者圆满正觉普贤金刚持大士之心，转生为阐释之士，诞生之理如何，然于如今此清净刹土，化现为导师，希有显现无上者，汝自身！ 未来瑜伽士等生起之父，成为导师普贤之心所生，故为胜者之子。 诸法之自性，即是真如，与真如无二，与诸佛之意成为一体，故为阐释者。 汝以密咒秘密胜妙之教言，广大传承甚深部之法-轮，善为转动，远离邪道，故为清净，以方便近道殊胜之密咒秘密大士，胜妙无上之义。 以不共之语，明晰表示，阐释传承之王传承之精要，无杂和而圆满明晰显现。 如是祈请。 阿霍！ 以欢喜之声而祈请。 第二者，从“朗嘎”至“阿霍”，所示者，赐予后如所说而宣讲佛法之故。 朗嘎之主，如是呼唤集结者，祈请已，即彼时，清净之士勇士金刚自身，导师以灌顶之象征，手中所持金刚交杵，彼即旋转变化。 具足无畏之胆识，故具足威严，具足殊胜无上金刚乘之义，以音声词句表示，导师如是开示，如是宣说。 彼即是何？ 嗡 吽 穆！ 阿霍！ 如是三字已宣说，如传承之义如是灌顶。 彼等亦为聚集之轮，广为宣说，以欢喜之字阿霍二字宣说，表示令无生者欢喜。 第三者，从“胜者之子”至“赐予之意”，所示者，彼金刚持秘密之胜者一切。
English
Then he requested: How does the Teacher empower and speak? O Vajra Hero, a great being of wondrous qualities, possessing rare virtues! How did you, the son of the Victorious One, born from the heart of the complete Buddha Samantabhadra Vajradhara, become a speaker and manifest as a teacher in this pure realm? You are an unparalleled manifestation! You have become the father who generates future yogis, and as you were born from the heart of the Teacher Samantabhadra, you are the son of the Victorious One. Because the nature of all dharmas is Suchness, and you are inseparable from Suchness, and your mind is connected as one with the minds of all Buddhas, you are a speaker. Therefore, by turning the great wheel of Dharma of the profound tantra divisions of the secret mantra, the supreme secret teaching, you are purified by being separated from the wrong path, and you are the supreme secret mantra, the supreme secret great being, the supreme and unsurpassed meaning. Clearly represent it with unique words, explain the essence of the lineage of the king of lineages, and clearly reveal the complete and unadulterated secret meaning. Thus he requested. Aho! He prayed with a joyful voice. The second is shown from "Langkai" to "Aho," because he gave permission and then taught the Dharma as he said. The Lord of Langkai, thus calling the collector, immediately after the prayer, the pure being, the Vajra Hero himself, the Teacher turned and transformed the Vajra cross held in his hand as a symbol of empowerment. Possessing the courage of fearlessness, he is majestic and possesses the meaning of the supreme and unsurpassed Vajrayana, expressing it in sound and words, as the Teacher taught him, and thus he spoke. What is that? Om Hum Mum! Aho! The three letters have been spoken, and the empowerment is according to the meaning of the tantra. Those are also explained in detail as the gathering wheel, and by uttering the two joyful letters Aho, it represents pleasing the unborn. The third is shown from "Son of the Victorious One" to "Intended to bestow," that Vajradhara, the secret Victorious One, all.
Chinese
从其血统中出现的伟大的王子，是无法用言语表达的，因为事物的本质是不可言说的。如此不言说，是因为为了所有的言说而宣说，在所有的教义中都清楚地表明，以深刻而广大的方式宣说和解释，这就是教导。其方式是：任何密咒大乘的本质，那不可言说的法性，执持这远离言说的意义之续，过去的圆满正觉佛陀们也未曾用言语宣说和解释，是不可说和不可言说的。同样，现在的主宰种姓的导师，以及伟大的金刚持，也不愿用言语表达和详细解释，不像化身那样用言语的教导来施教，而是因为拥有自明觉性的教导，以加持的方式，如同向所化眷属的觉性广泛解释意义一样来衡量，通过意传，或者通过意表示现的方式来教法。这以上也是法身和报身的教义。那为什么呢？因为远离因缘，对本体无生法性的意义的正确理解是：本质从未在任何地方出现过，因为没有产生，所以清楚地说明了是所有因果的根源和精华的核心。因此，那未错乱的精华意义的秘密续，那唯一的东西，因为对不可言说的事物进行言说无法达到目的，所以用言语来讲述和解释，认为是可以说和可以言说的，这既不合理也不恰当。因此，详细地阐述言语，反而无法达到事物本来的面目，所以是错误的。圆满正觉的佛陀们也在所有的确定意义的经、续和口诀中正确地阐述了这一点。因为这个理由，导师种姓的主宰金刚国王，也没有用言语表达，而是用禅定来向我等解释，安住于平等性，不为秘密真言意义之海所动摇。第二部分分为两部分：解释必要性，以及解释必要性的必要性。第一部分是：
English
That great prince who appeared in his lineage is unspeakable in words, because the essence of things is inexpressible. Not speaking in this way is because of speaking for all speech, and it is clearly shown in all teachings that it is taught and explained in a profound and vast way, and that is the teaching. The way of this is: Whatever is the essence of the Great Vehicle of Mantras, the nature of Dharma that cannot be expressed in words, holding this continuum of meaning that is free from expression, even the victorious, perfect Buddhas of the past did not speak and explain in words, it is unspeakable and inexpressible. In the same way, the master of the family, the teacher of the present, and the supreme Vajradhara himself, do not wish to express and explain in words, so they do not teach with the speech of words like an emanation body, but because they possess the speech of self-illuminating awareness, in the manner of blessing, they measure it like explaining the meaning extensively to the awareness of the disciples to be tamed, through mind transmission, or teaching the Dharma through the door of mind signs. Beyond that, it is also the teaching of the Dharmakaya and Sambhogakaya. Why is that? Because it is free from causes and conditions, the correct understanding of the meaning of the unborn nature of Dharma is: the essence has never appeared anywhere, because it has not arisen, so it is clearly explained as the root of all causes and effects and the essence of the core. Therefore, that secret continuum of the essence of meaning that is not mistaken, that one and only thing, because speaking about the unspeakable does not reach the goal, so speaking and explaining it in words, thinking that it can be spoken and expressed, is neither reasonable nor appropriate. Therefore, elaborating on the words in detail does not reach the true nature of things, so it is a mistake. The victorious, perfect Buddhas have also correctly explained this in all the sutras, tantras, and oral instructions of definite meaning. For that reason, the master of the family, the Vajra King himself, also did not express it in words, but explained it to me and others through meditative concentration, abiding in equality, unshaken by the ocean of the meaning of secret mantras. The second part has two parts: explaining the need, and explaining the need of the need. The first is:
Chinese
从“意之义”至“需以词诠释”之间所阐述的是：那么意如何传递呢？ 密咒大乘之殊胜续，为了明确诸佛意之究竟义，凡是意念所能清楚阐明和展示的方式，并非通过言词来表达。譬如，如同明镜无垢，影像自然显现一般，诸佛意之精髓，秘密殊胜之义，在聚集者和眷属的清净智慧中，通过加持而自显。那么，难道这也不能用言词来表达吗？并非用声音和言词来表达，而是用意之义来表达。续的本体，不生之法性，远离言说，作为实相心髓之根本，以义自明，因此不能用言词来表达和阐述。虽然本体如此，但显示不一致之处，是为了引导，因此用言词来显示和诠释。那么，哪些应被引导的所化之机呢？那些执着于念头之相，未能从声音、言语和意念中解脱的瑜伽士们，依赖于言词，以前者为基础，后者盲目地附加，最终详细地陈述，虽然称之为精细，但仅仅执着于此，甚至没有看到义的本体的边际，因此对于理解义来说是粗糙的，殊胜之义消失了。因此，由于声音和言词，或者追随于此，念头之识跟随，那些洞察密咒之深的智慧之力量薄弱且能力弱小的人们，为了以密咒的隐秘意图来引导和纠正，以正直的方法用言词来展示，使他们因秘密之义而心满意足，思想开朗，从而看到本体的边际，以便理解义。对于无法诠释且不可见的事物，为了利益众生，以加持的表达方式，用词语和声音的传承，以如此伟大的神变，用言词来展示，从而诠释秘密之义的真如，这是为了如实地理解和熟悉它。第二，从“善逝诸佛”至“需见彼真如”之间所阐述的是：目的的重
English
From "The Meaning of Intent" to "It must be expressed by words" is explained: Then how is the intent transmitted? The supreme tantra of the Great Vehicle of Secret Mantra, in order to clarify the ultimate meaning of the Buddhas' intent, whatever is clearly revealed and shown by intention, is not expressed by words. For example, just as images appear spontaneously in a clear and clean mirror, the essence of the Buddhas' intent, the supreme secret meaning, is blessed in the pure wisdom of the gatherer and the retinue, and arises as self-appearance. Then, can't that be expressed by words either? It is not expressed by sound and words, but by the meaning of intent. The essence of the tantra, the unborn nature of reality, is beyond expression, and as the root of the essence of reality, it is self-evident in meaning, so it cannot be expressed or explained by words. Although the essence is like that, showing the inconsistencies is for the sake of guiding, so it is shown and expressed by words. Then, which disciples should be guided? Those yogis who are attached to the characteristics of thoughts and have not been freed from sound, speech, and mind, rely on words, blindly adding the latter to the former, and ultimately stating in detail, although they call it subtle, they only cling to it, and do not even see the edge of the essence of the meaning, so it is rough for understanding the meaning, and the supreme meaning disappears. Therefore, because of sound and words, or following it, the consciousness of thought follows, those whose power of wisdom to see the depths of secret mantra is weak and whose ability is small, in order to guide and correct them with the hidden intent of secret mantra, to show them in words in a straightforward way, so that they are satisfied with the secret meaning, their minds are open, and they see the edge of the essence, so that they can understand the meaning. For the sake of benefiting beings, for things that cannot be expressed and are invisible, with the expression of blessing, with words and sound lineage, with such great miracles, showing in words, thereby expressing the suchness of the secret meaning, this is for the purpose of truly understanding and becoming familiar with it. Secondly, from "Sugata Buddhas" to "That very thing must be seen" is explained: The importance of the purpose
Chinese
考虑到有什么必要，由于处于不变大乐的状态中，证悟了善逝，实现了证悟的胜者，圆满的佛陀，由于调伏所化之故，以不同的名称而著称，所有这些佛陀的心意秘密智慧难以测度，由于果实自然成就，为了成就心髓之义的自性，无有取舍的殊胜意义，无生平等性即是。名为法身大菩提。安立于此圆满果位，也称为大乘。具有如是特征的无有遮蔽，明亮，周遍一切，润泽的法性自性之显现的意义，一切处于道位者，都应以自证的现量而见到其真如，并且是应当成就，应当获得的自性之故。证悟此真如，乃是必要的必要，究竟之必要。第三，从“我乃三时”到“应开启门”之间所说。我，秘密主，导师圣者我自身乃是。过去，现在和未来三时中安住的善逝胜者一切佛陀的心意秘密智慧之精华，自性光明。因此导师我，未曾在任何边际显现为有相之故，大空性，离边，自性光明周遍之界，自性清净中隐藏的法性，三界无别的实相意义。谁也难以见到的续部之王此续的意义，以不作伪的方式安住的自性，以不同的方式象征，以方便将意义结合的表示，以及以相同和不相同的形式将意义结合的譬喻，以及三种钥匙等能诠示现。无生平等的法性，如实的真言密咒的真实意义，在自明觉性中显现，开启无碍显现之门，因此，如是宣说者称为讲经者。第四，从“隐藏的意义象征”到“如是真如中合理”之间所说。当被问及所说之义是什么时，所有胜者的心意中隐藏，未曾显现，对于执着于常有者而言，是自明的。
English
Considering what is necessary, due to being in the state of unchanging great bliss, the Sugata is realized, the Victorious One who has realized enlightenment, the perfect Buddha, due to taming the trainable, is known by different names, the mind secret wisdom of all these Buddhas is difficult to fathom, because the fruit is naturally accomplished, in order to accomplish the essence of the meaning of the heart, the supreme meaning without acceptance or rejection, the unborn equality is. Called the Dharmakaya Mahabodhi. Establishing in this perfect state, it is also called the Mahayana. The meaning of such a characteristic, unobscured, clear, all-pervading, and moistening Dharma nature self-appearance, all those who are on the path should see its Suchness with the direct perception of self-awareness, and it is the nature that should be accomplished and should be obtained. Realizing this Suchness is the necessity of necessity, the ultimate necessity. Third, from "I am the three times" to "The door should be opened" is explained. I, the secret lord, the teacher, the holy one, myself am. The essence of the mind secret wisdom of all the Sugata Victorious Ones residing in the past, present, and future three times, the self-luminous nature. Therefore, the teacher I, have never appeared in any extreme as having form, the great emptiness, the boundaryless, the essence of clear and pervasive realm, the Dharma nature hidden in the self-pure, the reality of the three realms without distinction. The meaning of this Tantra King, which is difficult for anyone to see, the nature of abiding in an unfeigned manner, symbolized in different ways, the expression of combining meaning with skillful means, and the metaphor of combining meaning with similar and dissimilar forms, and the three keys and other expressions. The unborn equal Dharma nature, the true meaning of the true mantra, appears in self-luminous awareness, opening the door of unobstructed manifestation, therefore, such a speaker is called a preacher. Fourth, from "The hidden meaning symbolizes" to "It is reasonable in such Suchness" is explained. When asked what the meaning of what is said is, it is hidden in the minds of all the Victors, not manifested, and for those who cling to permanence, it is self-evident.