Chinese
想要如是明晰且不动摇，就像房屋任何地方缝隙中的星空一样。如果考察法与补特伽罗，仅仅因为没有成立而行事。大乘无有能衡量与所衡量二者，所显示的法性金刚密空，从二谛解脱的意义上的实相，不被遮蔽、不被阻碍、未到达之处周遍一切的意义，证悟到此，就像圆满明晰而广大无垠的虚空一样，成就如实隐秘的自性。因此，因果乘并非从地上创造而来，也会被宣说。没有找到这样的把握，对于密咒没有通达要点，现在有些人只是在显宗上下功夫，就进入大乘，还有些人对密咒一窍不通。他们说因果乘与胜义谛的见解也没有差别，仅仅是成就快慢的方便不同，果也没有差别，这就像奴仆不能进入大臣的行列一样，因为愚昧而不能达到大乘的地位，反而使自己的相续堕落。然而，大乘具有如此功德的差别，所以哪怕仅仅是生起信心也不应舍弃。如果有人问：那么，如来果位的功德加持在五道中显现，这不合理吧？答：这没有矛盾。因为如来的功德也是菩提心的功德，五道的功德也是证悟和串习菩提心的功德，所以没有矛盾。因此，为什么说金刚密咒是如来本身显现呢？因为能诠释的教法与所诠释的意义在本质上是无二的。第二部分是从“事业的波涛”到“如同劫末”之间所讲的内容。如果有人想知道事业的意义是什么，那么，以大方便事业的加持，通达了大平等性的要点，烦恼和执着的痛苦得以平息和解脱，没有任何边际可以执着，就像世界毁灭的劫末一样显现。在这种境界中，一切都显现为果位的自性，智慧增长，利益一切众生，使他们心满意足，就像世界形成后安住
English
Wishing to be as clear and unmoving as the sky seen through the cracks in a house, one acts simply because phenomena and persons are not established upon examination. The nature of the Great Vehicle, which shows that there is neither measurer nor measured, is the vajra secret sky of reality, liberated from the two truths. Realizing the meaning of the unobstructed, unimpeded, all-pervading essence is like the vast expanse of the fully clear sky, achieving the nature of secrecy as it is. Therefore, the Vehicle of Cause and Effect is not created from the ground up, and it will also be explained. Such confidence is not found; without grasping the key points of tantra, some people nowadays merely practice sutras and enter the Great Vehicle, while others are ignorant of tantra. They say that the Vehicle of Cause and Effect is no different from the view of ultimate truth, and that there is no difference in the result, only in the means of achieving it quickly or slowly. This is like a servant not being able to join the ranks of ministers; due to ignorance, they cannot attain the level of the Great Vehicle and instead corrupt their own minds. However, the Great Vehicle possesses such qualities that even the slightest faith should not be abandoned. If someone asks, "Then, is it not unreasonable that the blessings of the qualities of the Tathagata's fruition manifest in the five paths?" The answer is that there is no contradiction. Because the qualities of the Tathagata are also the qualities of bodhicitta, and the qualities of the five paths are also the qualities of realizing and familiarizing oneself with bodhicitta, there is no contradiction. Therefore, why is it said that Vajra Secret Mantra is the very manifestation of the Tathagata? Because the teaching that explains and the meaning that is explained are essentially non-dual. The second part is from "the waves of activity" to "like the end of an eon." If one wonders what the meaning of activity is, then, through the blessings of the activity of great skillful means, having grasped the key point of great equality, the pain of thoughts and signs is pacified and liberated, and no limit is fixated upon, appearing like the end of an eon when the world is destroyed. In such a realm, everything appears filled with the nature of fruition, and the expansion of wisdom benefits all beings and satisfies them, just as the world abides after it is formed.
Chinese
就像形成的劫一样显现。一切法皆是无二的自性，因此以不间断的悲悯之门来掌握轮回，以大悲心来衡量意义，因为是合一的缘故，所以显现为世界形成的劫。以空性摧毁事物，以方便摧毁众生，以无分别摧毁分别，因此以证悟之方便的大悲心，将所有成为事物之境，救度到无生之境，这就是显现的行为，就像是世界毁灭的劫一样。或者将前面四个词语作为事业的名称来连接，下面的所有词语不作为比喻，而是作为实际意义来连接也没有矛盾，也可以认为是类似于神变显现。第三部分，从“楞伽”到“应知”之间所阐述的，那些楞伽的主人是功德无尽宝藏的庄严，以及以事业之波所成就的缘故，应知是加持所显现。第三部分总结，从“如是说”到“已证悟”之间所阐述的，导师秘密主如是说，下劣之身的诸大菩萨，对那秘密殊胜的真如，也如实地从加持中显现而证悟。章节的名称是：在《诸佛意集大经》中，阐述了以功德和事业共同的行持，庄严无尽的庄严轮之章节，即第三十五品之解释。通过这些，从殊胜秘密中，大乘必定生起之理，先前出现的圣者以加持压地的五果，显现如圆满升起的太阳般，也会出现，这是讲述决定传承的法印智慧之分别，即第七个讲述生起之理，广说并善说。第八，传承方便之名声的生起之理有三，即生起之理的问答总说，分别解说，以及总结。第一，从“此后又楞伽”到“宣说了真实秘密之义”之间所阐述的，总的来说，这生起之理也是殊胜的
English
It appears like the kalpa of formation. Since all dharmas are of a non-dual nature, they control samsara through the gate of uninterrupted compassion, and measure the meaning with great compassion. Because it is unified, it appears like the kalpa of the world's formation. Emptiness destroys things, means destroy beings, and non-discrimination destroys discrimination. Therefore, with the great compassion of the means of realization, all objects that have become things are liberated into the state of non-birth. This is the act of manifestation, like the kalpa of the world's destruction. Alternatively, the first four words can be connected as the names of activities, and it is not contradictory to connect all the following words as actual meanings rather than as metaphors. It can also be considered similar to miraculous manifestations. The third part, explained from "Lanka" to "should be known," those lords of Lanka are the adornment of the inexhaustible treasury of qualities, and because they are accomplished by the waves of activities, it should be known that they appear from blessings. The third part concludes, explained from "Thus said" to "has been realized," the teacher, the lord of secrets, said thus, and the great bodhisattvas of inferior bodies also truly realized and understood that secret and supreme Suchness from the blessings. The title of the chapter is: In the Great Sutra of the Collection of the Intentions of All Buddhas, the chapter that explains the adornment of the inexhaustible wheel of adornment with the common conduct of qualities and activities, that is, the explanation of the thirty-fifth chapter. Through these, from the supreme secret, the reason why the Great Vehicle will definitely arise, the blessings of the five fruits of the saints who appeared earlier pressing the earth, appearing like a fully risen sun, will also appear. This is the differentiation of the wisdom of the Dharma seal that speaks of the definitive lineage, that is, the seventh explanation of the arising, extensively explained and well spoken. Eighth, the arising of the fame of the lineage means has three aspects: the general explanation of the question and answer of the arising, the separate explanation, and the summary. First, explained from "Then again Lanka" to "declared the meaning of the true secret," in general, this arising is also supreme.
Chinese
秘密预言是如何产生的回答是：特别是技巧抛射产生的果实，精通利他之方便的行为；从续部之存在方式产生续部方便之名声的来由；消除不和之过患的见解，如同清除母老虎的巢穴，或清除花园的毒药一样，对此广为阐述。然后，楞伽的统治者菩萨摩诃萨，向秘密主询问先前出现的十二句中的第八句，即“传承方便之名声也会出现”时，如此这般地彻底提问：‘嘿，秘密主！您所说的大乘秘密殊胜之出现方式，导师释迦牟尼佛授记的讲述之中，所记载的“传承方便之名声也会出现”那句话，是如何传承，又在何处出名的呢？’ 受到提问后，秘密主回答说：‘楞伽的统治者啊！诸佛以其意而传承，通过对具有法眼之人以言语出名的方式传承，从而显现在天界和人界之中。楞伽的统治者啊！如此这般产生的方式所指示的意义是什么呢？就像导师圆满正等觉佛陀，将自己的意之意义，传给清净的法王继承者，那珍宝如水月般传承。那秘密之法的如实性，其自性即是那般。’ 导师法王普贤王如来，对眷属法王继承者五种姓，如秘密大殊胜般确定传承，在三处天界，以及授记之地人间马拉雅，秘密主以各种方式，将秘密至上的意义以言语开示，并思考道：‘对哪位眷属，先前导师住世时，亲自授记并获得，成为五种姓的殊胜之人，那些持有低劣众生之身的菩萨，显现给各自，至今仍然出名。’ 如此这般，为了相信先前出名的历史，那名声又是依靠什么，以何种方式显现在世间呢？
English
The answer to how the secret prophecy arose is: Especially the fruit produced by skillful projection, the deeds of being skilled in methods for the benefit of others; the origin of the fame of the lineage's skillful means from the lineage's mode of existence; the view of eliminating discordant faults, like clearing a tigress's nest, or clearing the poison of a garden, is extensively shown. Then, the lord of Lanka, the Bodhisattva Mahasattva, asked the lord of secrets about the eighth of the twelve verses that had previously appeared, which said, "The fame of the lineage's skillful means will also appear," and asked in this way: 'Hey, lord of secrets! The way in which you say the great vehicle's secret and sacredness arises, in the prophecies spoken by the supreme teacher Shakyamuni Buddha, the statement that says, "The fame of the lineage's skillful means will also appear," how is it transmitted and where is it famous?' Having been asked, the lord of secrets replied and said: 'Lord of Lanka! The Victorious Ones transmit it through their intention, and it becomes visible in the realms of gods and humans by being transmitted through the door of being famous in words to those who have the eye of Dharma. Lord of Lanka! What is the meaning indicated by the way it arises like that? It is like this: The teacher, the perfectly complete Buddha, transmits the meaning of his intention to the pure Dharma king successor, that precious thing is transmitted like water and the moon. That suchness of the secret Dharma, its essence is just that.' The teacher, the Dharma king Samantabhadra, transmits the intention to the retinue of Dharma king successors, the five families, as a great and sacred secret, and in the three heavenly realms, and in the place of prophecy, the human world of Malaya, the great lord of secrets reveals the meaning of the supreme secret in various ways, and contemplates: 'To which retinue, when the teacher previously lived in the world, was directly prophesied and obtained, becoming the noble person of the five families, those Bodhisattvas who hold the bodies of inferior beings, appear to each, and are still famous now.' In this way, in order to believe the previously famous history, what does that fame rely on, and in what way does it appear in the world?
Chinese
在无数劫之又无数劫以前，于先前之贤劫中，有导师，是众生之怙主，殊胜难胜童子金刚藏或金刚萨埵，彼时出现名为黑解脱者，如其所愿地反复轮回，从痛苦之恶趣中解脱，调伏了转为鲁扎者，于可调伏之境使其成熟，安置于菩提之位时，完全成熟之印地眷属与未成熟之未印地之聚集眷属众多，一切处皆聚集，此真实密义大乘之教法，如彼时胜者化身所说，至今亦在宣讲。因此，出现之方式是，虽于一时之境聚集于同一时间，亦无疑惑。二者有三：为使所化成熟而宣说无造作之誓言；宣说誓言之利弊与问答；以历史显示修习之优劣。初者有六：真实显示无造作之誓言；对彼不悦者说应舍弃自己之誓言；显示舍弃誓言之次第；顾及他义而说守护之功德；说如字面般行持之过患；以随顺之语将邪谬之誓言显示为无造作之誓言。初者有三：教诫、请问、回答。初者是，从“楞伽”至“亲近受用”之语，如是教敕之间所显示，此品显示不了义。调伏楞伽之主傲慢者之时，特别是密咒出现之时，导师秘密之主于此时讲述历史是：为使所化之事业未圆满，未完全认识菩提心之法性圆满之子人颅等邪见之眷属安立于正道之目的，完全认识而了知意义之故，导师为进入甚深秘密而对彼眷属进行劝勉，教诫受用誓言。如何劝勉呢？聚集之众
English
In a time countless upon countless eons ago, in the previous Joyous Eon, there was a teacher, the protector of beings, the supreme unconquerable youth Vajragarbha or Vajrasattva, who at that time brought forth what was called the Black Liberation, who, as he wished, repeatedly transmigrated, liberated from the suffering of the lower realms, subdued those who had become Rudras, ripened them in the field of those to be tamed, and when placing them in the state of enlightenment, the fully ripened mudra-holding retinue and the many gathered retinues of the unripened non-mudra-holding, gathered from everywhere, this true secret meaning of the Great Vehicle teaching, as spoken by the victorious incarnation at that time, is still being taught today. Therefore, the manner of its arising is that, although gathered in a single time in a single instance, there is no doubt. The second has three parts: teaching the un fabricated samaya for the purpose of ripening disciples, explaining the benefits and drawbacks of the samaya and questions and answers, and showing the merits and faults of practice through historical accounts. The first has six parts: actually showing the un fabricated samaya, saying that those who are displeased with it should give up their own samaya, showing the order of giving up the samaya, speaking of the benefits of guarding it with other meanings in mind, explaining the faults of practicing it literally, and showing the distorted samaya as the un fabricated samaya with conforming words. The first has three parts: instruction, questioning, and answering. The first is indicated by the words from "Lanka" to "draw near and enjoy," as commanded. This chapter shows the provisional meaning. At the time when the lord of Lanka, the arrogant one, was subdued, especially at the time when the secret mantra arose, the teacher, the lord of secrets, tells the story at this time: in order to establish on the right path the retinue of heretics such as the son human skull, who have not fully completed the work of those to be tamed and have not fully recognized the complete nature of the essence of enlightenment, for the purpose of fully recognizing and understanding the meaning, the teacher exhorts those retinues to enter the profound secret and instructs them to enjoy the samaya. How does he exhort them? The assembled multitude