English
Like the essence of the sun, when hearing words that are truly definitive, at the moment when the essence of understanding the meaning of correct hearing dawns and appears, all the myriad phenomena that emanate from it are clear in the state of equality, like the sky. From the perspective of the Dharmakaya, it is inexpressible in words, and from my clear wisdom, the blessings of praise arise naturally from within, revealing the complete Dharma nature, appearing spontaneously in the mind as it is, clearly and without obstruction, this is hearing. From the secret lord's Sambhogakaya, the teachings of the body, like a mirror-like speech, the symbolic words, at the moment when they are heard, in a way that is in accordance with the views and practices of the beings to be tamed, through the teachings of corresponding union, the non-dual supreme wisdom is revealed, and by those with lineage, the hidden meaning of the pith instructions is expressed as heard, and correctly heard as a means of uprightness. From the secret, profound meaning of the tantric teachings, from the key points, in a rational way, with such verbal expression: At the moment when I, the Vajradhara, correctly hear from the teacher's Nirmanakaya, with the four metaphors and four intentions that are to be explained, considering others, because it is expressed in words, therefore, in a way that combines the meanings, showing in ways such as speaking the words of others with the voice of Brahma, and as an entrance to uprightly introducing meaning, the words of the misled, guided, and transmitted by those with wrong views, as heard, are truly heard as a means of correct guidance. In order to tame the afflictions such as the desire of sentient beings, as a condition for each affliction, in order to act accordingly, the words of great skillful means are shown closely, like this: The speech of the teacher's secret body, with the blessings like a lion, makes that true realization unmixed and only clear, thereby hearing the secret, supreme intention, and at the same moment of certainty, for the actions that have become very greedy, they are not abandoned, for example, just as being burned by fire again after being burned by fire is beneficial, even if one practices desire, one will not fall because of it, but will be correctly guided by the means of liberation, therefore, the attached one takes desire as his own
Chinese
如是听闻，如同所听之言，为了能将秘密引导至确定的法界，听闻到那殊胜之法之王的大门，如同陈述一般。此处的批注是：从厌倦中再次观察，与空性相结合。也有这样说的。这就像按照自己所希望的那样，允许个人使用，之后产生证悟，这是为了生起殊胜之心。这样说。因此，从四身处听闻的教导，是为了使人产生信任。然而，由于超越了言说的对象，所以显示难以言说。殊胜大瑜伽的意义非常深奥，超越了意识的范畴，难以证悟，因为密咒的自性无有分别，如金刚般不可摧毁，远离勤作而普遍存在，如晴朗天空的虚空一般，自证极大的国王，自性不确定的秘密殊胜之义，没有其他可以指示的对象，因为不是言辞的活动范围。因此，言说不能证悟，因为是不可思议的法性，是超越思维、远离言说的伟大之法。具有如此特性的秘密宝藏持有者，我也难以向您讲述，因为无法指示。其理由是：在《智慧圆满》中说：以无二的自性故，有法法性皆非是，以欲之智而结合，仅为劣心而宣说。如是所说。对于下等寻求边际的意识所显现的，例如比喻、量度、理由或随后的推测等智慧，都不能证悟，因为已经说过共同的理由无法到达，这就像盲人用眼睛测量天空一样。然而，秘密的主人以慈悲心考虑而显示要讲述，虽然如此难以讲述，但诸佛都将秘密交付给秘密的持有者，并赐予灌顶，并且为了将外道和下乘等具有邪见和执着相的人们，以秘密的方法引导至意义，并使他们证悟，以及楞伽的主人，您这位劝请者，您的誓言也在劝请讲述密咒，并且具备了先前精进的盔甲。
English
As it is heard, like the words that were heard, in order to guide the secrets to the definite realm of Dharma, it was heard that the supreme door of the king of methods is clear, like a statement. Here, the annotation is: From weariness, re-examining, it is combined with emptiness. It is also said like this. This is like allowing individual use as one wishes, and later realization occurs, this is to generate a superior mind. Thus it is said. Therefore, the teachings heard from the four bodies are for the purpose of creating trust. However, because it transcends the object of expression, it is shown to be difficult to express. The meaning of the great superior yoga is very profound, transcending the realm of consciousness, and difficult to realize, because the nature of mantra is without distinction, like a vajra, indestructible, free from effort and universally present, like the space of a clear sky, the self-awareness of the supremely great king, the meaning of the sacred secret whose nature is uncertain, there is no other object to indicate, because it is not the scope of words. Therefore, speech cannot realize it, because it is the inconceivable nature of Dharma, the great Dharma that transcends thought and is beyond expression. With such characteristics, even I, the holder of the secret treasure, find it very difficult to tell you, because it cannot be indicated. The reason for this is: In the Perfection of Wisdom, it is said: Because of the non-dual nature, neither phenomenon nor Dharma-nature is anything, whatever is combined with the mind of desire, is only spoken to an inferior mind. As it is said. For what appears to the lower, boundary-seeking consciousness, such as analogies, measures, reasons, or subsequent inferences, cannot be realized, because it has already been said that common reasons cannot reach it, which is like a blind person measuring the sky with their eyes. However, the lord of secrets, considering with compassion, shows that he will explain, although it is so difficult to explain, all the Buddhas entrust the secrets to the holder of the secrets and grant empowerment, and in order to guide those with wrong views and attachment to characteristics, such as heretics and lower vehicles, to the meaning by secret methods, and to make them realize, and the lord of Lanka, you, the instigator, your vows also urge the teaching of tantra, and you are equipped with the armor of previous diligence.
Chinese
是由于（过去）的策励吗？或者是，策励者您过去曾发誓要讲授密咒，誓言坚定，所以现在才殷勤策励？而导师我，也以神变之加持，显现于策励者所显现之处，并承诺讲授密咒。由于过去穿戴伟大盔甲的威力，现在也到了讲授的时机。通过这四个原因。用语言的表达很难完全表达事物的真相，但为了让十地以下的下、中、上根器的有情，那些不理解殊胜密咒的意义，处于黑暗境界中的众生，以非共同的方式，仅仅依靠语言的表达，也依赖于名相，从而准确地表达秘密意义的实相，清晰地阐明深奥的意义，使相续解脱，为了将他们安置在圆满正觉的果位，自生任运的殊胜之地，具足二清净，通过传承而正直引导，这种方法的特点会转变为殊胜的秘密。例如，像儿子生儿子一样，认识到这一点，为了成为证得殊胜之地的方便，应当如实地、恰如其分地讨论有情众生的利益以及事物原本的真实面貌。这样，就承诺打开秘密宝藏之门的钥匙并进行讲解。第二部分是，从“自性本初”到“听闻种种讨论”之间所阐述的内容，即一切法的自性，密咒如实之义的本体，心性本初成佛的实相。一般来说，有正确认识而见到，以及没有认识而见不到两种情况。对于低劣的众生和因的乘来说，本初成佛的实相是可以如实见到的。而圆满的佛陀和伟大的持明者们，正确地见到则是完全依赖于殊胜的果乘密宗。因此，也需要进行阐述。一般来说，见到也有两种：一种是密咒如实之义显现，以自证现量见到；另一种是无误地听闻法性本初成佛的意义，以耳根现量听到，从而领会秘密的经文意义。前者是
English
Is it due to the encouragement (from the past)? Or, is it because you, the encourager, had vowed to teach the secret mantra in the past, and your vow is firm, so you are now diligently encouraging? And I, the teacher, also manifest through the blessings of magical transformations wherever the encourager appears, and promise to teach the secret mantra. Due to the power of wearing the great armor in the past, now is also the time to teach. Through these four reasons. It is difficult to fully express the truth of things with words, but in order to allow sentient beings with lower, middle, and upper faculties below the tenth bhumi, those who do not understand the meaning of the supreme secret mantra and are in a state of darkness, in a non-common way, relying only on the expression of words, also relying on terminology, thereby accurately expressing the reality of the secret meaning, clearly elucidating the profound meaning, liberating the continuum, in order to place them in the supreme state of perfect enlightenment, the spontaneously accomplished supreme state, endowed with two purities, guiding them straight through the lineage, the characteristic of this method will transform into a supreme secret. For example, like a son giving birth to a son, recognizing this, in order to become a means of attaining the supreme state, one should discuss the benefit of sentient beings and the true nature of things as they are, appropriately and accurately. Thus, the promise is made to open the key to the door of the secret treasure and explain it. The second part is what is explained from "self-nature from the beginning" to "listen to various discussions," that is, the self-nature of all dharmas, the essence of the meaning of the secret mantra as it is, the reality of the mind-nature being enlightened from the beginning. Generally speaking, there are two situations: correctly recognizing and seeing, and not recognizing and not seeing. For inferior beings and the vehicle of cause, the reality of enlightenment from the beginning can be seen as it is. But perfect Buddhas and great vidyadharas, correctly seeing is completely dependent on the supreme secret mantra of the fruit vehicle. Therefore, it also needs to be explained. Generally speaking, there are also two types of seeing: one is the manifestation of the meaning of the secret mantra as it is, seeing directly with self-awareness; the other is hearing the meaning of the dharma-nature's enlightenment from the beginning without error, hearing it directly with the ear consciousness, thereby understanding the meaning of the secret scriptures. The former is
Chinese
虽然是引导众生的五部佛的果位，但在此，听闻即是见，通过正确地串习而达到究竟，无需再修习，就能使圣佛的意旨显现。因此，凭借殊胜智慧的聪慧和殊胜禅定的瑜伽，以及具备卓越行持者，通过听闻正确的论典，例如宣说四部密续和三句义等甚深秘密功德的经典，就能领悟意义并得见。因此，依靠不可思议的必要，宣说并以语言表达诸佛的秘密意旨。那样的道理是怎样的呢？安住于果位胜妙的密严刹土的无量圆满正等觉佛陀，获得了解脱法身，并在菩提树下自然成就之时，由于超越了一切方所的显现，为了不让色身的显现隐没，而安住于大菩提的境界中，为了使所有应调伏的众生不能完全成熟，所以诸佛也示现事业，为了调伏所化众生，示现化身和圆满报身二种色身，次第或同时以语言表达大乘的法轮，从而真实地宣说和授记。因此，《总集智慧》中说：“善逝诸佛之密意，彼之精华心要义，平等菩提大乘法，明晰阐释以定语，广大聚集之眷属，谛听。”如是说。过去、未来和现在的一切刹土中，所有出现的引导者圆满正等觉佛陀，也在无数的时间里，开示最初无始的五部佛的真实意旨，即甚深意义的心之秘密宝藏，无上大乘法，是如何对眷属们开示并详细讨论的，秘密主我将为聚集的清净眷属们完整地讲述并清晰地阐释。
English
Although they are the five Buddhas who guide beings to the state of fruition, here, hearing is seeing, and through correct habituation, it is brought to completion. Without the need for further cultivation, the intention of the holy Buddhas becomes manifest. Therefore, through the wisdom of supreme intelligence and the yoga of supreme samadhi, and those who possess excellent conduct, by hearing the correct treatises, such as the sutras that explain the profound secret qualities of the four tantras and the meaning of the three statements, one can understand the meaning and see it. Therefore, relying on an extraordinary necessity, this secret intention of all the Buddhas is discussed and expressed in words. How is that principle? The countless perfect Buddhas residing in the supreme and dense realm of the fruition, having attained the liberation Dharmakaya and spontaneously accomplished enlightenment at the Bodhi tree, because they have transcended all appearances of direction, in order to not let the appearance of the Rupakaya disappear, and abiding in the state of great enlightenment, in order to not fully ripen all beings to be tamed, therefore, the Buddhas also show activities, and in order to tame the beings to be tamed, they show the appearance of two Rupakayas, the Nirmanakaya and the Sambhogakaya, and sequentially or simultaneously express the wheel of Dharma of the Mahayana in words, thereby truly teaching and prophesying. Therefore, in the 'Kun Dus Rig Pa' (All-Gathering Awareness), it says: 'The secret intention of all the Sugata Buddhas, the essence of that very heart, the equality of Bodhi Mahayana, clearly explained with definite words, listen to the vast gathering of retinues.' Thus it is said. All the guides, the perfect Buddhas, who have appeared in all the realms of the past, future, and present, also, in countless times, reveal how the true intention of the five Buddhas, who are without beginning, the secret treasury of the heart of profound meaning itself, the unsurpassed Mahayana Dharma, was taught and discussed in detail to the retinues. I, the Lord of Secrets, will completely narrate and clearly explain to you, the pure gathering of retinues.