Chinese
也不应称之为空。不应称之为二或非二。为了施设的缘故而说。常与无常等四者，在此寂静中哪里有？有边与无边等四者，在此寂静中哪里有？如是说，因此，超越了言语所能表达的范畴。即使说诸法皆是心髓，实际上也一无所成，虽然像虚空一样清净，但也超越了一切行境。然而，从任运成就、无有止息的角度来衡量，也不是像断灭空一样，而是所有人都应证悟的境，那自生智慧的心髓，超越了一切常断、生灭等增益。离戏法界，超越了初始、终结、中间等一切相状的体性，恒常安住于常续之轮中，它既是一切显现的轮涅诸法的生处，又具有智慧的精华，因此不落入有无任何一方，远离了一切执著相状的戏论。第六是：同样，导师普作王，您的身之坛城，譬如由各种珍宝所成的莲花之王或心髓，美丽而悦意，如同眷属、智慧之海般的中央，庄严而巍峨，美丽而令人心悦，见之无有不悦，令人心醉神迷，如是显现。这是赞颂。第七是：此外，导师普作王，您的语是无生义之语，通过显现无量阿底大圆满的法门，无谬地宣说无二自生智慧、无勤任运大圆满、本初即已成佛的密意，因此，使一切乘的所诠心髓得以显明，因此，成为了阐明那些乘的究竟密意的庄严。如是具有伟大功德的法身普作王，您的身语意丝毫没有以相状成立，超越了一切分别念的行境，具有自生无漏功德，无有止息地周遍显现的自性。
English
It should not be called empty. It should not be called two or non-two. It is spoken for the sake of designation. Where are the four, such as permanent and impermanent, in this peace? Where are the four, such as with end and without end, in this peace? As it is said, therefore, it transcends the realm of what can be expressed by speech. Even if it is said that all dharmas are the essence, in reality nothing is accomplished, although it is as pure as the sky, it also transcends all realms of activity. However, if measured from the perspective of spontaneous accomplishment without cessation, it is not like a nihilistic emptiness, but rather the realm to be realized by all, the very essence of self-arisen wisdom, which transcends all imputations such as permanence and annihilation, arising and ceasing. The sphere of reality, free from elaboration, abides eternally in the wheel of continuity in the nature that transcends all characteristics such as beginning, end, and middle, it is both the source of all phenomena of samsara and nirvana as they appear, and also possesses the essence of wisdom, therefore, it does not fall into either the side of existence or non-existence, and is free from all clinging to characteristics and elaborations. Sixth: Similarly, Teacher, All-Creating King, your body's mandala is like the best of lotuses or the essence made of various precious jewels, beautiful and pleasing to behold, majestic and magnificent in the center of the assembly, like an ocean of wisdom, beautiful and pleasing, seeing it is without displeasure, captivating and satisfying, thus it appears. This is praise. Seventh: Furthermore, Teacher, All-Creating King, your speech is the speech of unborn meaning, through the door of manifesting the immeasurable Dharma of Ati Dzogchen, it faultlessly reveals the intention of non-dual self-arisen wisdom, effortless spontaneous Great Perfection, primordially enlightened, therefore, it makes clear the essence of the expressible of all vehicles, therefore, it has become an ornament that clarifies the ultimate intention of those vehicles. Such a Dharmakaya All-Creating King, endowed with great qualities, your body, speech, and mind have no establishment in characteristics whatsoever, transcending all realms of conceptual activity, possessing self-arisen, uncontaminated qualities, the nature of unceasingly and universally appearing.
Chinese
赞颂道：向您顶礼！第八，如导师您所说和授记的那样，勇识金刚我如实证悟了极难证悟之境，即显现的轮涅诸法，无有善恶差别，皆是精华菩提心一自性，本来就是圆满成佛的，因此不需要任何断除、阻止、修习等努力的意义。因此，向示现如此甚深之处的诸佛之祖大怙主法身普贤王如来您顶礼！如此赞颂并宣扬功德。第二，导师宣说分二：何者向何者宣说之方式略说，以及如何宣说之方式广说。第一，如是眷属以功德之门赞颂导师之后，菩提心导师普贤王如来，向王储勇识金刚宣说并赞叹所具有的功德自性，说道：第二，广说分三：宣说眷属之功德，以交付教法之方式安立为摄政，以及劝诫未来具缘者。第一，以对眷属之功德心生欢喜之相，以惊叹之语“唉玛吙”引导，如是王储大菩萨，您是具有不为分别念相所动摇的金刚身者，十方四时一切诸佛之身语意不可思议之宝藏您已获得自在，并且在所有示现此理者之中，您是无上的说法狮子，因为您示现了阿底耶卓大圆满超越取舍断立之义。大菩萨您如实了知了不起的阿底瑜伽无勤之义，因此您是轮回寂静一切之中最为殊胜之自性，具有无误如实证悟诸佛无上秘密之心，并且调伏如是示现殊胜秘密之义的如海续部。
English
Praise: I prostrate to you! Eighth, as the Teacher said and prophesied, the brave and wise Vajra, I, have truly realized the extremely difficult to realize state, that is, all the phenomena of samsara and nirvana that appear, without distinction of good or bad, are all of the essence of the single nature of Bodhicitta, and are originally and completely enlightened, so there is no need for any effort such as abandoning, preventing, or practicing. Therefore, I prostrate to the great father of all Buddhas, the great protector Dharmakaya Kuntuzangpo, who shows such a profound place! Thus praised and proclaimed the merits. Second, the Teacher's proclamation is divided into two: a brief explanation of how and to whom it was proclaimed, and a detailed explanation of how it was proclaimed. First, after the retinue praised the Teacher through the gate of virtue, the Teacher of Bodhicitta, Kuntuzangpo, proclaimed and praised the nature of the qualities possessed by the prince, the brave and wise Vajra, saying: Second, the detailed explanation is divided into three: proclaiming the virtues of the retinue, establishing as regent by entrusting the teachings, and advising future fortunate ones. First, with a look of delight at the virtues of the retinue, guided by the exclamation "Emaho," the prince, the great Bodhisattva, is the one with the Vajra body that is not moved by the discriminating mind. You have mastered the inconceivable treasury of the body, speech, and mind of all the Buddhas of the ten directions and four times, and among all those who show this truth, you are the supreme lion of speech, because you show the meaning of Atiyoga Great Perfection beyond acceptance and rejection. Great Bodhisattva, you truly know the meaning of the effortless meaning of the amazing Atiyoga, therefore you are the most supreme nature among all of samsara and peace, and you have the heart that truly realizes the supreme secret of the Buddhas without error, and you subdue the sea of tantras that show the meaning of such supreme secrets.
Chinese
广说修习之品。 初品分二： 宣说之基础与发起宣说。 初品又分二： 以五圆满之自性显示，于意义之实相安住，以及于意境无二之状态中，金刚萨埵安住之方式。 初品： 如是，于后分续中，以思所成之智慧教导之义圆满后，菩提心普作王，观见并了知以五圆满所象征之一切法，皆融入菩提心之自性，无生之大平等一味中，不发一语，安住于一切戏论寂灭之法界中。 二品： 彼时，非为导师之外的他者，眷属之主尊金刚萨埵亦然。 证悟到基之自生智慧导师普作王，如是安住于戏论寂灭之状态中。 证悟到一切二取之法，皆为无二离念之大法性无生后，不语任何具有分别念之意的思辨之语，安住于无分别自明之状态中，于不作意之自然状态中。 二、发起宣说分三： 大众如何劝请金刚萨埵，金刚萨埵不解词义，如何两次请问导师，导师如何回答。 初品： 其后，从十方前来，汇聚一处之导师普作王眷属之大众们，了知导师与金刚萨埵皆于证悟一切法无生，离思离言之状态中，安住于自显之意境中后。 如下以身恭敬劝请王子金刚萨埵。 以语恭敬真实劝请。 以意恭敬殷重劝请。 如何劝请呢？ 诶！法界无生之状态中。 未开显，无间断之妙力显现。 吙！慈悲之游舞妙力无间断显现之王子金刚萨埵之身语意三密不可思议之功德
English
Explanation of the Extensive Practice Chapter. The first part has two sections: the basis for discussion and the initiation of discussion. The first part has two sections: showing the nature of the five perfections, remaining in equanimity with the meaning of the true state of affairs, and showing how Vajrasattva remains in a state of non-duality of meaning. The first part: Thus, after the meaning of the later tantra, which is taught to the wisdom born of thought, is completely fulfilled, the Bodhicitta Kunjed Gyalpo sees and contemplates that all the dharmas symbolized by the five perfections have become one great equality in the unborn nature of Bodhicitta, and without uttering any words of elaboration, he abides in the state of peace in the sphere of all elaborations. The second part: At that time, Vajrasattva, the chief of the retinue who is none other than the teacher himself, also realizes that the teacher, Kunjed Gyalpo, the self-born wisdom of the ground, is abiding in the state of peace in the sphere of elaboration. Realizing that all dualistic phenomena are the unborn nature of the great non-dual transcendence of mind, he does not speak any words of thought and deliberation of the mind with conceptualization, but abides in the state of non-conceptual self-clarity, in the natural state of non-fabrication. The second, initiating the discourse, has three parts: how the general assembly urged Vajrasattva, how Vajrasattva, not understanding the meaning of the words, asked the teacher twice, and how the teacher answered. The first part: Then, the great assembly of the retinue of the teacher Kunjed Gyalpo, who had come from the ten directions and gathered together, realized that both the teacher and Vajrasattva were abiding in the state of self-arising contemplation, having realized that all dharmas are unborn and beyond thought and expression. They urged the prince Vajrasattva with respectful words, saying: With respectful body, we urge you. With respectful speech, we urge you correctly. With respectful mind, we urge you earnestly. How do we urge you? E! In the state of unborn Dharmadhatu. The unobstructed manifestation of power is not open. Ho! The inconceivable qualities of the three secrets of the prince Vajrasattva, whose playful power of compassion manifests without interruption
Chinese
以美妙奇特的言辞开篇，大菩萨金刚您为了利益聚集在导师普贤王如来面前的眷属们，先前在后根本续中，导师普贤王如来亲自宣说了如何如实证悟一切法之理。如此证悟之义，应如何修习之理，现在是向导师普贤王如来请教之时。再三强调“ निश्चित रूप से समय आ गया है (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”以这种方式劝请后，菩萨金刚开启了向导师普贤王如来请问后后续的开端。第二，菩萨金刚的请问分为两部分：一是请问未领会之义，安住于不可言说的状态；二是请问如何修习圆满的词句之义。第一部分是：如此眷属们劝请菩萨金刚之义，令其心生极大欢喜，带着喜悦之色，对导师普贤王如来显现出极其清净和虔诚的神态，身放光芒，从自己的座位上站起，在导师面前请问了如下甚深之义：啊！导师之导师，法身普贤王如来！在您的面前，我们眷属聚集，对于聚集的眷属们，我们应当了知的甚深之义是什么，我没有领会。导师您如何领会，我们应当了知的意义，请导师您开示。菩提心导师普贤王如来，对于菩萨金刚的请问，为了表示自生智慧法性之义的实相，不住于任何戏论之边，不可言说、不可思议，没有说任何音声词句，而是安住于不可言说的状态，以这种方式用意义回答了。第二部分是：之后，菩萨金刚再次请问如何修习圆满之义的词句，如下说道：啊！导师之导师普贤王如来！法性菩提心之自性，法身无生
English
Beginning with wondrous and amazing words, Great Bodhisattva Vajra, for the sake of benefiting the assembled retinue before the Teacher, the All-Creating King, previously in the Later Root Tantra, the Teacher, the All-Creating One himself, perfectly explained how to realize all dharmas. Now is the time to ask the Teacher, the All-Creating One himself, about how to meditate on such a meaning of realization. Urged repeatedly with emphasis, "Certainly, the time has come," Bodhisattva Vajra opened the opportunity to request this very last of the Later Tantras from the Teacher, the All-Creating King. Secondly, Bodhisattva Vajra's request has two parts: first, requesting the meaning not understood, remaining in an inexpressible state; and second, requesting how to meditate on the actual meaning of the perfect words. The first is: Thus, the retinue's urging of Bodhisattva Vajra himself greatly pleased him, and with a joyful countenance, he manifested an extremely pure and devoted demeanor towards the Teacher, the All-Creating King, emanating the radiance of his body, rising from his seat, and before the Teacher, requested the following profound meaning: O Teacher of Teachers, Dharmakaya All-Creating King! Before you, we, the assembly of the retinue, have gathered, and for that gathered retinue, what is the profound meaning that we should know, which I have not understood? How does the Teacher himself understand, the meaning that we should know, please, Teacher, reveal it. The Teacher, the All-Creating King of Bodhicitta, in response to Bodhisattva Vajra's request, to represent the essence of self-arisen wisdom, the nature of reality, the state of affairs, not abiding in any extreme of elaboration, inexpressible, unthinkable, and unutterable, without uttering any form of sound or words, remained in an inexpressible state, thus answering with meaning. The second is: Again, Bodhisattva Vajra requested the words and meaning of how to meditate on the perfect meanings, saying: O Teacher of Teachers, All-Creating King! The nature of Dharmata Bodhicitta, the Dharmakaya, unborn