Chinese
所谓的各种国王被邀请，天神为了他人之心而祈请，十方诸佛被劝请而发起谈论。所有人都恳切地劝请金刚萨埵开示教法，说出（ཧ）字等语句。这是通过殊胜的口诀来劝请的。 就像通过发酵和提取谷物而产生酒一样。 为了使果位的传承之义得以显现，发起谈论，因此被确定命名为“发起谈论”。 如果仅仅存在作为原因的谈论基础，而缺乏作为条件的谈论发起，那么果位的传承之义就无法实现，因此发起谈论具有必要意义。 由于作为讲述或谈论的传承之源的五个圆满具足，因此被确定命名为“谈论兴起”作为教法的基础。 例如，争论双方的中间立场和重要观点就像集会一样。 为了使具信之人能够跟随，将结集者视为量士夫，从八千颂的意义总结中，作为具信者进入的支分： 导师、主尊和眷属， 地点和时间也明确指示。 结集者自己作为量， 为了在世间彻底成就。 地点和时间明确表示， 连同证人一起陈述， 说话者随后被认知为量。 正如陈那所说。 通过果位的功德产生喜悦，从而努力获得它的方法，并且为了使具信之人能够进入，说明五个圆满的必要性。 通过时间圆满的方面来陈述谈论的基础，用“此”来表示近处显现的语词，意为在此处宣说。法身无生之义（１），报身表诠之义（１），化身如梵天之音（）。导师象征着导师，导师考虑到眷属而宣说，用“巴”字来表示延续的方式，指的是教法圆满的真实含义。五身的五时如前所述，此处指的是时间尽头的刹那。所说之义为九界，能说之语为两万颂。 结集者获得解脱，在一刹那间领悟，而不是大量涌现的教言。
English
The various kings are invited, and the Lord of Gods prays for the sake of others' minds, urging the Buddhas of the ten directions to initiate discussions. Everyone earnestly urges Vajrasattva to reveal the teachings, uttering words like the syllable (ཧ). This is urged through the supreme oral instructions. Just as wine comes from fermenting and extracting grains. To make the meaning of the lineage of the fruit manifest, initiating discussion is therefore defined as "initiating discussion." If only the basis of discussion as a cause exists, but lacks the initiation of discussion as a condition, then the meaning of the lineage of the fruit cannot be achieved, therefore initiating discussion has a necessary meaning. Because the five perfections are complete as the basis for the source of speaking or discussing, it is defined as "the arising of discussion" as the basis of the teachings. For example, the intermediate positions and important views of the disputing parties are like assemblies. In order for faithful individuals to follow, the compiler is regarded as a valid person. From the summary of the meaning of the Eight Thousand Verses, as a branch for the entrance of faithful individuals: The teacher, the lord, and the retinue, The place and time are also clearly indicated. The compiler himself as a measure, For the sake of complete accomplishment in the world. The place and time are clearly indicated, Speaking with witnesses, The speaker is subsequently recognized as a measure. As Dignāga said. By generating joy through the qualities of the fruit, one strives for the means to attain it, and in order for faithful individuals to enter, there is a need to explain the five perfections. To present the basis of discussion through the aspect of the perfection of time, the word "this" indicates the proximity of manifestation, meaning it is spoken here. The Dharmakaya, the meaning of unborn (1), the Sambhogakaya, the meaning of symbolic intention (1), the Nirmanakaya, like the voice of Brahma (). The teacher symbolizes the teacher, and the teacher speaks considering the retinue. The word "pa" indicates the manner of continuation, referring to the true meaning of the perfection of the teachings. The five times of the five bodies are as previously explained, here referring to the moment at the end of time. The meaning to be expressed is the nine realms, and the words to be expressed are said to be twenty thousand verses. The compiler, having attained liberation, comprehends in an instant, rather than a multitude of emerging teachings.
Chinese
因为稀少所以在瞬间宣说。 另外，没有从他人处传来，我以自己的感官现量，仅仅说“听到”并不能使结集者成为量士夫，所以说“确定是量”就表明了那个转变，并且结集者二者意旨无别，是确定的。 另外，广说等如前所述，在此处也应当知晓。 另外，果续（ང）的意义有体性、方便和果三种。 扰乱的那些依次那样排列，从续的次第来说，上下有的那些那样安排。 因为从因、所依、缘、引发、集合中产生，所以果续的意义确定是所作。 如同所说词句途径的必要，此处也同样一致。 以意义的诀窍来解脱续的意义。 另外，为了使具分别的有情跟随法而进入，所以需要四种关联支分： 另外，菩提心是任运成就三者的自性。 本来就存在，却因为分别念的遮蔽而不明显，比如内外大海的金子底层不明显一样。 自性的显现，是远离言说的对境，那本身就是应当言说的对境。 另外，共同导师释迦牟尼佛已经圆满宣说了有勤作的乘之法。 在涅槃之后，为了具剩余心的天子，天王向十方诸佛祈请，如秘密品第一品一样。 自然显现的智慧大士，因为自性安住于一切法的本体中，如太阳的光芒一样，自显现二身报身，以意义无别的力量策动，那就像名声一样显现。 从那位的意中，自显现的金刚持，因为有消除决定的必要，所以断除了对五部的四种疑惑。 又化现为吉祥喜金刚心子的本体。 将教言和口诀的次第无余地显现出来。 因为无勤作的乘存在，所以必定是真实的。 另外，如果说那是疑惑的对境。 那么一切教言也都是如此。 实际上，暂时生起一点转变的疑惑也是可以的。 一切乘
English
Because it is rare, it was spoken in an instant. Furthermore, without being transmitted from others, I, through my own sensory perception, merely saying "heard" does not make the compiler a valid person. Therefore, saying "definitely a valid source" indicates that transformation, and the compiler and the meaning are inseparable and certain. Furthermore, the detailed explanations, as mentioned before, should be understood here as well. Furthermore, the meaning of the Resultant Continuum (ང) has three aspects: the nature, the means, and the result. Those that are confused should be arranged in that order, and those that are above or below in the sequence of the continuum should be arranged accordingly. Because it arises from the cause, basis, condition, instigation, and collection, the meaning of the Resultant Continuum is definitely named as the action. Just as the necessity of the path of words has been explained, it is consistent here as well. The meaning of the continuum should be liberated by the key instructions of meaning. Furthermore, for the sake of a person with conceptual thought to follow the Dharma and enter, there are four necessary connections: Furthermore, the mind of enlightenment is the nature of the three spontaneously accomplished aspects. It has been present from the beginning, but is obscured by conceptual thoughts, like the golden base of the great ocean, both inner and outer, being unclear. The appearance of self-nature, which is separate from the object of expression, is itself the object to be expressed. Furthermore, the common teacher, Shakyamuni Buddha, has completely taught the Dharma of the vehicle with effort. After his passing into nirvana, for the sake of the gods with remaining minds, the lord of the gods prayed to the Buddhas of the ten directions, as in the first chapter of the Secret Chapter. That great being of spontaneously clear wisdom, because his self-nature abides as the essence of all dharmas, like light from the sun, the two self-appearing bodies, Sambhogakaya, are stirred by the force of inseparable meaning, appearing like fame. From his heart, the self-appearing Vajradhara, because there is a need to eliminate doubts, cut off the four doubts about the five families. Again, he manifested as the essence of the heart-son Garab Dorje. He manifested completely the sequence of teachings and oral instructions. Because the vehicle without effort exists, it is definitely true. Furthermore, if it is said that it is an object of doubt, then all the teachings are the same. In reality, it is reasonable for a slight doubt of transformation to arise temporarily. All vehicles
Chinese
然而宗规并非各异，而是与所说无不成为教诲相合。因此，烦恼和所知二障（１），福德和智慧二资粮（１），证悟（１）圆满（１）后（１１）。以圆满之身欲度越轮回彼岸之人，凭借能诠之词句，依于所诠之义，证悟义之道，于自相续中明晰显现，此道引导其他所化众生乃是所需。从根本之过患痛苦以及道之过患勤作之病中解脱后，究竟大乐之果从自身显现，加持并显现救度一切所化众生之二色身，乃是所需中之所需。实相、道和果，犹如以金块制成之不同物品，其体性皆为金，如是体性以自性一味相联。实（པ）相与能诠（བ）之词句道和所诠（ཕ）之义道，名（པ）相与所诠之名（ཕ）相和能诠（བ）相联。果（ར）与义（ལ）道和道（ཤ）相，与应得（ར）和能得（ལ）和得（ཤ）相联。道之体性（１）与果（１），与从方便（１）生者及其分（１）支之方便相联。错（ཀ）乱之显现乃于非彼执为彼，故以彼自（ཁ）解脱之道而解脱，终（ག）究之果生（ཁ）故，仅作暂时之关联，然究竟体性以一味相联。与下部相应而示，为使具分别念而入此者导向正道而宣说而已。又，为使传承不灭而付嘱，教法衰败之因乃是远离耳传之口诀，不解其义而随逐言语，延缓义之道而遥远，令入此者之心生厌倦，故而教诫并付嘱。秘密品最后云：断除名称之烦恼执着之锁链。如是等语应铭刻于心间，如封死已死之口，如守护命根般守护教法之精要。
English
However, the tenets are not different, but rather in accordance with what is said to be inseparably connected with the teachings. Therefore, the two obscurations of affliction and knowledge (1), the two accumulations of merit and wisdom (1), after enlightenment (1) and completion (1) (11). That person who desires to cross to the other shore of samsara with a perfect body, relies on the expressive words to represent the meaning, and the realization of the path of meaning dawns clearly in his own mindstream. It is necessary that this path leads other disciples. Having been liberated from the suffering of the fundamental faults and the disease of effort in the faults of the path, the ultimate fruit of great bliss arises from oneself, and the appearance of the two form bodies that liberate all disciples is blessed, which is the most important of all needs. The nature of reality, the path, and the fruit, like different objects made from a gold nugget, are all one in essence as gold, and are connected by their nature as one taste. The real (པ) nature and the path of words that show it (བ) and the path of meaning (ཕ), the name (པ) and the nature of the sign (ཕ) that represents it and the sign (བ) are related. The fruit (ར) and the path of meaning (ལ) and the path (ཤ) are related to what should be obtained (ར) and what can be obtained (ལ) and what is obtained (ཤ). The nature of the path (1) and the fruit (1) are related to the means (1) from which it arises and the means of its part (1). The appearance of delusion (ཀ) is to grasp something as something it is not, so it is liberated by the path of self (ཁ) liberation, and since the ultimate (ག) fruit arises (ཁ), only a temporary connection is made, but the ultimate nature is connected as one taste. It is said in accordance with the lower part, only to guide those who enter here with discriminating minds to the right path. Furthermore, in order to prevent the lineage from perishing, the reason for the decline of the teachings is the separation from the oral instructions transmitted through the ears. Without understanding the meaning, following the words delays the path of meaning and makes it distant. It discourages the minds of those who enter here, so it is taught and entrusted. The last chapter of the Secret Chapter says: Cut the chain of attachment to the names of afflictions. Such words should be engraved in the heart, sealed like the mouth of the dead, and guarded like the essence of the teachings as one's life force.
Chinese
交付。过于兴盛则会衰败，因此要严加约束。因为交付给了女性的三位母神，所以，经中说：处所安放在岩石和水中。与此相符的处所中放置经卷。它能使眷属吉祥，寿命长久，成为加持的助缘。因此要好好地认真对待。不认真对待的过失也与上述功德相反。对于下等根器者宣说续部时，续部自己宣说续部，以十种宣说的方法引导，解脱续部的意义，最为珍爱的是解脱自己的智慧之续。以圣言来宣说续部的口诀之续的方法是，以正直的十个词语引导，解脱续部的意义，适合于解脱句子的意义。什么是意义的解释，五种解释是什么呢？是音节之间的解释，字句的解释，比喻意义因果的解释，论证意义的解释，分别的解释和总结的解释。如《十部经》中所说。以五种方式解释续部，以意义、基础、方法、道路、确定、结果来填充续部的框架，以总结意义和分别来划分句子的地界。不留空隙地压实词语的字句，以论证的意义消除疑惑的障碍，以口诀的意义在自己的相续中修持。基础是所知的意义，意义是能知的道路方法，以比喻意义因果的解释，显示相似与否，将该法命名。结果是必定了知。续部的词义显示自性的解释中，将所说的三种差别总结归纳。在《十部经》中，分别的解释是，各自显示自性，将部类和组别进行区分，是划分地界的解释。集合之处不混杂，如原因、条件、结果、必要关联的交付等，粗略地将这些的内部细节一一区分。连接上下之间的关联，音节之间的解释是，不看音节、字句和词语，不看字句的剩余部分。