English
Because it is not another place, it is not common, it is difficult to realize, it is the secret body. Without abandoning the suffering of the edge, enjoying the two, bliss and emptiness, without distinction, is just that. Third, from the above "all the miracles" to "in the pure land" is said, the perfection of the place is: from realization and non-realization, the manifestation of the complete cycle of samsara and nirvana is shown, especially the place where many manifestations arise. The tip of the vajra and the tip of the secret nose touch, and the essence of the support is reversed from the head, the topknot. With the method of the Chakravartin, surpassing the lower, the profound secret is immeasurable, experiencing the non-dual wisdom, having the taste of the supreme secret, falling into the play of the eighty-two distinctions of great bliss, everything feels joyful. The bhaga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) womb, which corresponds to the meaning of the place where samsara and nirvana arise, is not contaminated by sin, and the heart of the eight-petaled lotus is the stamen at the tip of the root vein. It is the palace where the bodies of all forty-two Buddhas and others are created and manifested. The merit of the place is that for the extremely greedy disciples, the supreme method is used to tame them, and it is the holy path to accomplish the benefit. Due to the control of faults, there is no method, and the basis for sentient beings in the three realms below the guru to arise and mature through karma. It is the support for sentient beings to be extremely greedy and attached to. It is the place where many sentient beings arise. Yogis and sentient beings become the path of samsara and nirvana depending on whether they are grasped by the method or not. Those behaviors that are practiced to tame the disciples are all shown consistently. Because there is no attachment, the pure land called the secret place, the eight-petaled lotus, if realized, is the basis for the arising of all merits, and various different arrangements appear, and it abides there. Fourth, from below "the secret entourage" to "abides in this way" is said, showing the entourage is: the entourage of the secret body, the roots and essence gather, inspired by wisdom, manifesting unspeakable miracles, and again unspeakable, showing immeasurable numbers, such as the entourage.
Chinese
那些也不是外道等的地方，因为证悟了无二的甚深智慧，以勤奋方便的部分，完全清除了烦恼和障碍的蕴聚，并且毫不动摇地专注于密咒的意义，摧毁一切边际，因此成为了勇士。所有人都确信是秘密的勇士，方便的金刚，这是总的名称。特殊的名称是：这些被金刚般的方便所摄持的眷属，不是各自不同的续部，因为被特殊的方便所摄持，金刚的大智慧，密咒的意义立即显现，所以是金刚迅速；又因为刹那间到达正确的地，所以是金刚大迅速；因为安乐而不分别，所以是金刚大锐利，斩断邪恶之网；由此功德的差别自然显现，所以是金刚大生起；使明智之门显现的金刚大放射；因为具有无上的方便，所以是金刚大广大；因为不舍弃低劣，不使用而清净，所以是金刚大宽广；因为方便的意义难以衡量，所以是金刚大深奥；因为不变化的智慧大，无灭地显现，所以是金刚大稳固；因为聚集了所有多少智慧的差别，所以是金刚大多种多样；以及等等，这些包括其他事物，是无法言说的。像这样极其秘密的众多眷属，从莲花心处各自的处所出现而来，进入坛城，回到自己的处所等等。所有眷属的事物，与所依相遇而增长，断除疑惑，返回到各自的处所，断除了疑惑，已经获得了甚深秘密的把握。又从各自的处所，以部分移动，开始融入秘密意义顶端之处，以接近的方式安住。在三处，也可能变成不同续部的自性。那也是从根本处所生起、已经生起和返回到微细处的智慧的次第。这些总的来说，因为汇集到大秘密身的支分差别中，所以是眷属。
English
Those are not places of outsiders, etc., because the profound wisdom of non-duality has arisen. By the part of diligent means, all the aggregates of afflictions and obscurations are completely cleared away, and without wavering, one focuses on the meaning of the secret mantra, destroying all extremes, therefore becoming a hero. All are certain to be secret heroes, the vajra of means, which is the general name. The specific names are: These retinues, seized by the distinction of vajra-like means, are not separate tantras, because they are seized by special means, the great vajra wisdom, the meaning of the secret mantra immediately appears, therefore it is Vajra Swift; and because it goes to the correct ground in an instant, it is Vajra Great Swift; because it does not discriminate in bliss, it is Vajra Great Sharp, cutting the net of evil; from this, the distinctions of qualities naturally appear, therefore it is Vajra Great Arising; the Vajra Great Radiating that makes the door of intelligence clear; because it possesses unsurpassed means, it is Vajra Great Vast; because it does not abandon the inferior, and is pure without use, it is Vajra Great Spacious; because the meaning of the means is difficult to measure, it is Vajra Great Profound; because the great unchanging wisdom arises without ceasing, it is Vajra Great Stable; because it gathers all the distinctions of how much wisdom there is, it is Vajra Great Various; and so on, which includes other things, are those that cannot be spoken of. Such extremely secret numerous retinues, from the lotus heart place, arise from their own places and come, enter the mandala, return to their own places, and so on. All the things of the retinue, meeting with the support, increase, cutting doubts, and returning to their own places, having cut doubts, have already obtained the grasp of the profound secret. And again, from their own places, moving in part, they begin to dissolve into the place at the peak of the secret meaning, abiding in the manner of approaching. In the three places, it is also possible to become the nature of different tantras. That is also the order of arising, having arisen, and returning to the subtle wisdom of the root place. These, in general, because they are gathered into the distinctions of the limbs of the great secret body, therefore they are the retinue.
Chinese
这肯定是圆满的。第二部分分为两类：一是处于独处状态，二是处于心意相通的状态，等待请求。第一部分，从“如此”到“完全显现”之间讲述了：因此，导师四身之基础的自性，以六种圆满的方式显现的道理是这样的：十方所有如来所听闻的方式也是，为了调伏众生的缘故，每一位胜者也显现出四种不同的身，并以六种圆满的方式显现，因此也被称为圆满具足十方的基础。一切事物的自性，如同被分割和不同地显现一样，也没有各自产生的因，因为在圆满自成的明点一味的法界中是平等的。因此，也被称为无方广大平等大性的基础。为了完全消除对边际的执着，所有胜者也从一和异的自性中解脱出来。为了显示自显无别的显现，导师不动摇地安住，处所无遮蔽地明亮，眷属于证悟之境清晰，教法一切意义明朗地显现。或者，法身不动摇地安住，报身自明地显现，秘密身于大乐中清晰，化身明显地从一切方向、一切时处无有先后地不混杂地圆满显现。因此，这个基础的详细意义，应当从全知至尊仁波切的四身论释中了解。这里只是为了在段落中需要而略作引用，如果全部引用则会变得繁多，因此因文字过多而畏惧。第二部分，从“那时”到“不可得”之间讲述了：如是四身宣说之时，秘密主我听闻之时，从道之第三地到第六地以上的瑜伽士和诸佛之间，是天人和大人物的行境。殊胜秘密真言续部，以不共的方便大乘，秘密心髓的集结者，秘密大自在主我，如所说的那样，从导师四身显现中如实听闻，没有错谬地
English
This is definitely perfect. The second part is divided into two
Chinese
不颠倒的深奥广大的秘密要义，是无杂圆满的殊胜意旨。对于持明者、诸佛之子、血脉传承的众多眷属，世尊四身所说之法，如实地研讨和阐述，在此略作开示。即是说，圆满正等觉如来，了知显现于一切诸佛和一切诸法之因，即是远离取舍的自然本性，如实之密咒，于平等性中无一亦无数地显现，并已证悟于心。因此，身平等性安住于显现之名言不可得之状态中。语平等性安住于言说之名言不可得之状态中。意平等性安住于思虑之名言不可得之状态中，即安住于真如自性之中。能依与所依并非所欲。然而，于身语意之状态中，亦无从如实之状态中立即融入自性，或因无他而从此状态中脱离，或甚至显现为极细微之变化的迁变，皆不存在且不可得。第三，从“楞伽”至“支分”之间所开示的内容是：呼唤楞伽之主，即是集结者，此处的开端、论证、来源、预言传承之处以及两位导师，以历史叙述的方式，所显现的深奥事物，即是过去和现在所发生的，通过两种语言的表达方式，所开示的殊胜之处，也显现为二。对此，觉沃拉杰说：加持产生的开端和预言传承的开端，两者随后从喜马拉雅山出现的部分来说，是属于预言传承的开端；而从历史叙述的部分来说，是属于加持产生的开端。此处的要点是：在意义简略的预言传承的章节中，开端等六者，以及四部经、三根本等，应如理地随顺结合。这也从出现的部分来说，是属于预言传承的钥匙；而从历史叙述的部分来说，是属于加持产生的钥匙。如是说。
English
The profound and vast secret meaning that is not inverted is the supreme intention of unmixed completeness. To the assemblies of mostly vidyādharas, sons of the buddhas, and lineage holders, the teachings of the four kāyas of the teacher are thoroughly discussed and explained, and this is briefly shown here. That is, the completely perfect Buddha, the Tathāgata, knows that the cause of appearance in all buddhas and all dharmas is the naturally free from acceptance and rejection, the secret mantra as it is, appearing without one or many in equality, and has realized it in his heart. Therefore, the kāya equality abides in the state of the appearance of the term 'unobtainable'. The speech equality abides in the state of the term 'unobtainable'. The mind equality abides in the state of the term 'unobtainable', that is, abides in the essence of suchness. The support and the supported are not desired. However, in the state of kāya, speech, and mind, there is no appearance of change or transformation, such as immediately entering into self-nature from the state of as-it-is, or deviating from it because there is no other, or even deviating in a very subtle way, and it is neither existent nor obtainable. The third is indicated from "Laṅka" to "limb". Calling the lord of Laṅka, that is, the compiler, the beginning, the reasoning, the source, the place of the prophecy lineage, and the two teachers are shown in the form of historical narratives, the profound things that appear, that is, what happened in the past and present, are shown through the expression of two languages, and the sacred teachings also appear as two. Regarding this meaning, Jowo Lhaje said: The beginning of the arising of blessings and the beginning of the prophecy lineage, the two subsequently arise from the Himalayas, and from the point of view of the prophecy lineage, it belongs to the beginning of the prophecy lineage; and from the point of view of historical narratives, it belongs to the beginning of the arising of blessings. The key point here is: In the section on the prophecy lineage of condensed meaning, the six, such as the beginning, and the four sūtras, the three roots, etc., should be properly combined accordingly. This also, from the point of view of arising, belongs to the key of the prophecy lineage; and from the point of view of historical narratives, it belongs to the key of the arising of blessings. Thus, he said.
Chinese
对此，全知喜饶僧格说，这个意义汇集的钥匙也可以这样理解：一般来说，作为开启之钥匙有六个分支，其中加持生起和预言传承这两个，由于因的分支和根本的分支没有混淆地出现，从关联的分支以下，在确定自性意蕴汇集之时，就成为加持生起之续部的钥匙；从确定作为象征之文字续部的角度来说，就成为预言传承之续部的钥匙。如是宣说，两种教法的意义不混淆而完全显现，是显现所见之难点的关键，有智慧的人应该仔细思考。然而，在第一品中，秘密主听闻了四身，在这个第七品中，秘密主也听闻了四身，因此认为加持生起本身出现了两个论题，似乎是重复了。对此，法主噶托巴说，第一品出现一个论题是过去发生的，而第四十七品的论题是否适合作为历史讲述给后学者呢？如是说，这种揭示深刻要点的讲解方式，也间接成为解释上述根本词句意义的阐明。楞伽之主，这些是续部生起的因的分支，称为论题。意思是说，这个续部生起的因的自性聚集，是论证产生之来源的论题，是秘密真言圣法的分支之一。在此处提到论题，是担心将要成为教法的续部不适合产生，因此没有必要。如果不显现这些产生之来源的论题，那么秘密之主本身也不会成为秘密主，因此在此处提到，能让眷属们首先相信秘密主自己从谁那里听闻的历史，并且在此主要显现人世间，由于续部扰乱的缘故，对行列没有疑惑。行列也与提起论题相一致。然而，对于这个续部出现了六个论题，是否是重复呢？其中五个是加持生起的论题，第一品是关于三身的。三十三
English
Regarding this, Kunkhyen Sherab Senge said, this key of condensed meaning can also be understood as follows: Generally, as a key to open, there are six branches, of which the two, blessing arising and prophecy transmission, because the causal branch and the root branch appear without being confused, from the related branch downwards, at the time of determining the essence of the nature's intent, it becomes the key to the tantra of blessing arising; from the aspect of determining the tantra of letters that symbolize, it becomes the key to the tantra of prophecy transmission. As it is said, the meanings of the two teachings are not confused and are completely clear, which is to reveal the key to the difficulty of seeing, and the wise should think carefully. However, in the first chapter, the secret lord heard the four bodies, and in this seventh chapter, the secret lord also heard the four bodies, so it is thought that two topics have arisen in the blessing arising itself, which seems to be a repetition. To this, Dharma Lord Katokpa said, the one topic that appeared in the first chapter happened in the past, and is the topic of the forty-seventh chapter suitable to be told as history to later scholars? As it is said, this way of explaining, which reveals profound key points, also indirectly becomes a clarification of the meaning of the above root words. Lord of Lanka, these are the causal branches of the arising of the tantra, called topics. It means that the nature of the cause of the arising of this tantra gathers, which is the topic of the source of the argument, and is one of the branches of the sacred mantra Dharma. Mentioning the topic here is to worry that the tantra that will become the teaching is not suitable to arise, so it is not necessary. If these topics of the source of arising are not revealed, then the secret lord himself will not become the secret lord, so mentioning it here will first make the retinue believe the history of who the secret lord himself heard from, and here the appearance in the human world is mainly emphasized, and there is no doubt about the ranks due to the disturbance of the tantra. The ranks are also in accordance with raising the topic. However, for this tantra, six topics have arisen, is it a repetition? Five of them are the topics of blessing arising, and the first chapter is about the three bodies. Thirty-three