Chinese
以刹那间的智慧摧毁了习气和执着，虽然圆满具备功德，但超越一切边际的导师，秘密身，秘密咒之王，虽然遍及一切，但难以理解，所以是秘密至上的主宰，轮回与涅槃无别的自性，没有任何现象的那本身。因为因的乘不理解，所以是秘密的处所，因为罪过不沾染，所以称为莲花者，以方便至上的金刚顶的轮，斩断执着的轮，以自在乐空的奇迹，所有化身所住的子宫，秘密至上的宫殿中。在永恒的刹那间安住而说法，那时那刻。他的眷属，自性的圣士，金刚迅速等无数众多。在金刚顶端一同出生的自性，那本身就是秘密殊胜的意义，对于先前没有获得确定的疑惑，以四喜之门斩断，并且，如结合的论典一样，现在从金刚道中完全融化，并且，从脉轮处摇动，现在才开始融化聚集，并且，因为智慧生起，疑惑断除后，再次回到脉轮处，具有而圆满受用大乐的秘密殊胜方便的圆满确定时。第二是，从“我即是那个眷属”开始，到“这样禀告”之间的开示。在那时，结集者秘密的主尊金刚手我，聚集在秘密身的眷属中，于是，世尊秘密身对我说：“这样祈请”。陈述祈请是，一般来说，五个问题中，这里需要的是为了利益他人而提问疑惑和不了解之处。那么，为何此时只对秘密身提问呢？因为是否具有方便，是轮回与涅槃二者的根本。也就是，世尊。这样称呼导师后。眷属我们。伟大的意义，菩提的精华，被称为轮回与涅槃一切法的根本的那本身。因为无明遮蔽而无法理解，所以没有见到自性。没有像这样观察到。因为作为对境而没有真正找到。没有毫无疑惑地确定。因为深奥且难以衡量，所以用智慧去追求也无法到达。
English
With a moment's wisdom, he destroys habits and attachments, and although he is perfectly endowed with virtues, he is the teacher who transcends all limits, the secret body, the king of secret mantras, although he pervades all, he is difficult to understand, so he is the lord of supreme secrets, the nature of indivisibility of samsara and nirvana, that itself in which no phenomenon appears. Because the vehicle of cause does not understand, it is a secret place, because it is not stained by faults, it is called the lotus one, with the wheel of the supreme diamond peak of means, the wheel that cuts off attachment, with the miracle of mastering bliss and emptiness, in the womb where all manifestations dwell, in the palace of supreme secrets. Abiding and teaching the Dharma in the eternal moment, at that time and at that moment. His retinue, the holy beings of self-nature, Vajra Swift and so on, are countless. The nature of being born together at the top of the vajra, that itself is the meaning of the secret and supreme, for the doubts that have not been determined before, are cut off by the door of the four joys, and, like the treatises of union, now completely melt from the vajra path, and, shaking from the chakras, now begin to melt and gather, and, because wisdom arises, after the doubts are cut off, they return to the chakras again, possessing and being certain of the perfection of the secret and supreme means of great bliss. The second is, the teaching from "I am that retinue" to "thus requested". At that time, the collector, the secret lord Vajrapani, I, gathered in the retinue of the secret body, and then, the Bhagavan secret body said to me, "Thus I pray." Stating the prayer is, in general, of the five questions, what is needed here is to ask about doubts and things not understood for the benefit of others. So, why is it that only the secret body is asked at this time? Because whether or not it has means is the root of both samsara and nirvana. That is, Bhagavan. After calling the teacher in this way. The retinue, we. The great meaning, the essence of Bodhi, that itself which is called the root of all dharmas of samsara and nirvana. Because it is obscured by ignorance, it cannot be understood, so the nature is not seen. It is not observed like this. Because it is taken as an object, it is not truly found. It is not determined without doubt. Because it is profound and difficult to measure, it cannot be reached even by pursuing it with wisdom.
Chinese
啊，即使行走也无法完全覆盖，那么这位于何处？在何地寻找？是何种姓氏？做什么样的本质？在何处消失？这样提出了十一个问题。世尊啊，请您开示通过方便之门生起智慧的时刻。请您恳切地、再三地开示善逝。为了自己和他人，（您）这样说了。像这样，用语言祈请，用三摩地祈请，用手势祈请，用方便祈请，从最后两种祈请中，等等。如果认为这既是因明，又成为秘密身的开端，似乎有矛盾，一般来说，虽然大乘佛教普遍流传，但在这里，在秘密道中，如果生起俱生智，就能成佛；如果陷入共同的贪欲，就会显现轮回。同样的道理，阿赖耶识如果被证悟，就能成佛，如果不被证悟，就会显现轮回。因此，伟大的密宗方便法门，是至高无上的秘密之门，甚至超越了摩诃瑜伽等一切。第二部分，从“世尊”到“这样说道”之间，讲述了总的来说，对于黑暗的行境，有两种分科方式。如果按照拉杰您的分科方式，分为经、广、入、摄三部分。广说又分为两部分：黑暗的开端，一切法根本的问答；以及黑暗的问答。第一部分又分为两部分：提问和回答。提问是：楞伽的主人，也就是世尊，秘密之主。从“请您开示善逝”这样祈请。回答分为两部分：简要回答是：世尊这样说道：大菩萨菩提心。从“应当了知与黑暗的界限为一体”到“这样说道”。详细回答是：混乱的组合。在两个章节多一点的下面，世尊说道：大菩萨，应当了知黑暗和光明所包含的一切法的根本，是无根无基的结合。直到“为了愚笨的人而了解”。黑暗的问答分为经和广
English
Ah, even if one travels, it cannot be completely covered. Where does this reside? Where should it be sought? What is its lineage? What kind of essence does it possess? Where does it disappear? Thus, eleven questions were asked. Oh, Bhagavan, please reveal at this very moment the instant of the arising of wisdom through the door of skillful means. Please earnestly and repeatedly reveal the Sugata. For the sake of both oneself and others, (you) said this. Like this, requesting with words, requesting with samadhi, requesting with gestures, requesting with skillful means, from the last two kinds of requests, and so on. If one thinks that this is both Hetu-vidya and becomes the beginning of the secret body, it seems contradictory. Generally, although the Mahayana is widely spread, here, in the secret path, if co-emergent wisdom arises, one can become a Buddha; if one falls into common desire, samsara will appear. Similarly, if the Alaya-vijnana is realized, one can attain Buddhahood, and if it is not realized, samsara will appear. Therefore, the great tantric skillful means, the supreme secret door, is even superior to all Mahayogas and others. The second part, from "The Bhagavan" to "Thus he spoke," explains that in general, for the realm of darkness, there are two ways of categorization. If categorized according to the way of Lharje, it is divided into Sutra, Extensive, Entrance, and Summary. The Extensive is further divided into two parts: the beginning of darkness, the question and answer of the root of all dharmas; and the question and answer of darkness. The first part is further divided into two parts: the question and the answer. The question is: the lord of Lanka, that is, the Bhagavan, the lord of secrets. From the request, "Please reveal the Sugata." The answer is divided into two parts: the brief answer is: The Bhagavan said thus: Great Bodhisattva, the essence of Bodhi. From "One should know that it is one with the realm of darkness" to "Thus he spoke." The detailed answer is: a confused combination. Below the two chapters and a bit more, the Bhagavan said: Great Bodhisattva, one should know that the root of all dharmas contained by darkness and light is a combination without foundation or basis. Up to "Understand for the sake of the foolish." The question and answer of darkness is divided into Sutra and Extensive.
Chinese
པའོ。总而言之，这个也这样完全显现。支分经和根本，是开显和解释及生起。如是说。广说有三，即开显黑暗的六支分，解释的四经和生起的三根本。其中，作为基础的经在阿赖耶识中，有提问、回答和结尾。提问是上面所说的我这样禀告。世尊，这个黑暗从何处产生？等等提问了十五个意义。回答是在下面错乱地，楞伽的主人，对于他，基础的经是这样，从那里开始回答。其中，应该作为过失的是，在阿赖耶识中，提问者也是秘密主，回答者也是秘密主，这样不合理，如果这样说。那是秘密主提问后，以前出现过的导师，秘密主中最殊胜者以意义回答，后来依次秘密主对具德种姓者所说。导师回答如何显现呢？如是秘密主中最殊胜者所说。这样就显现了。按照一种科判的方式，上面没有错乱地，对于黑暗的基础，一切法的根本的提问回答，有提问和回答。对于黑暗的提问回答，有提问和回答。那里也是将十五个问题归纳为十二个回答，根本是什么？和根本在哪里集中？回答为一个。支分在哪里？和差别在哪里？回答为一个。为什么称为黑暗？和为什么这个昏暗？回答为一个。在阿赖耶识经中，阿赖耶识经中总说，从下面的开始，黑暗也从那里产生。黑暗的自性本体和，体相支分根本和，处所和障碍差别法，在哪里，以什么，为什么，什么？那些要以此来区分。这样向上提取，总说。广说即，楞伽的主人，对于他，基础的经是这样，基础是孩童这样认为。从那里开始以十五个来显示。然而这里是按照一切智者至尊仁波切所造的略义，导师世尊秘密主中最殊胜者这样说道。回答也是，以加持来回答和，意
English
Pa'o. In short, this also appears completely in this way. The limbs are the sutras and the root, which are the opening, explanation, and arising. Thus it is said. The extensive explanation has three parts: the six limbs that open up darkness, the four sutras of explanation, and the three roots of arising. Among them, the basic sutra is in the Alaya, with questions, answers, and conclusion. The question is what I mentioned above, saying, "Lord, from where does this darkness arise?" and so on, asking fifteen meanings. The answer is given confusedly below, saying, "Lord of Lanka, for him, the basic sutra is like this," and from there the answer is given. Among them, the fault to be pointed out is that in the Alaya, the questioner is also the Secret Lord, and the answerer is also the Secret Lord, which is unreasonable. If you say so, it is because after the Secret Lord asked, the teacher who appeared in the past, the most supreme of the Secret Lords, answered with meaning, and later in sequence, the Secret Lord spoke to those of noble lineage. How does the Teacher's answer appear? It appears as the most supreme of the Secret Lords said. Thus it appears. According to one way of categorization, without confusion above, for the basis of darkness, the root questions and answers of all dharmas, there are questions and answers. For the questions and answers of darkness, there are questions and answers. There, too, the fifteen questions are summarized into twelve answers, such as, "What is the root?" and "Where is the root concentrated?" The answer is given as one. "Where are the limbs?" and "Where are the differences?" The answer is given as one. "Why is it called darkness?" and "Why is this obscure?" The answer is given as one. In the Alaya Sutra, the Alaya Sutra generally states, starting from below, "Darkness also arises from there. The nature and essence of darkness, and its characteristics, limbs, root, place, obscuration, differentiated dharmas, where, by what, why, what? Those should be distinguished by this." Thus, taking it upwards, it is a general statement. The extensive explanation is, "Lord of Lanka, for him, the basic sutra is like this, the basis is what children think." From there, it is shown with fifteen. However, here it is according to the condensed meaning made by the omniscient and venerable Rinpoche, the Teacher, the Lord, the most supreme of the Secret Lords, said thus. The answer is also given with blessings and,
Chinese
以手势回答，以言语回答，以方法和手势回答等共同的方式中，这里总的来说明以问答断除疑惑，也接近于讲解和讲说的问答。因此，这里最后开示说，称呼为大菩萨，名为法性菩提心要者，一切法之大根本的意义，唯一的菩提心明点，是这样最初的回答，因为不认识自己的本面，被无明遮蔽而没有见到。然后依次结合，因为无法成为行境而没有观察到，因为深邃而没有找到真实的意义，因为难以用思维衡量而没有确定地了解。菩提心的自性非常迅速，无法通过努力到达，而且意义本身没有边际，因为广大而无法用思维涵盖。因此，这本身存在于轮回世间黑暗的境界中，如果想要证悟而寻求意义，就在三城中寻找。这类的自性是什么呢？就是六支、四句和三根本。它的本体是一切法的法性，就是真如。在哪里遗失呢？遗失在无明执我的黑暗境界中。大菩萨，这样称呼后，因为这样的理由，为了以回答的意义方式消除无明之根本，要精通这自性，并如实地证悟其相状。为了指示证悟的方法，同样地，阿赖耶识、染污意、意识、五根和四种智慧的每一个也结合起来，要精通黑暗的本体、它的相状、黑暗的支分、存在的期限、它的作用、黑暗的名称和象征的比喻等，以及消除这黑暗的方法途径的法相。要努力确定这些没有错误。这也是为了遣除在其他地方寻求意义的执着。那些执持小乘，认为黑暗境界的应成派和唯识派所希求的黑暗境界，与菩提心的本体是同一部分而了解。