Chinese
《智慧秘密续》希日僧哈之语，色益班德炯丹之注释。 《智慧秘密续》希日僧哈之语，色益班德炯丹之注释。 《智慧秘密续》正文。印度语：Jnana Guhya Nama Tantra。藏语：名为《智慧秘密》之续。因未领悟智慧秘密的自性、界限和形态这三者，故顶礼诸佛之心的精华，一切法的自性。 啊！此地之意义，于梵天之语轮中未曾宣说，于教法末世的刹那。 智慧秘密的自性：本体是一切法所依之境；法性广大，是无边无际、无有偏颇的虚空；界限是无有边际，以及与之相关的无有中心，是超越分别念和以心识衡量之上的本体之境。 于平等之界中，迷乱于自性解脱，故三身任运成就，超越边际和偏颇，轮回涅槃无余而圆满，以五大殊胜而显着，故大本体安住于不变之中。 无有造作，自性之基轮；以不同方式看待自性的次第轮；如实证悟自性的显现；果之轮，此三者如下所示： 坚硬为地，湿润为水，温暖为火，流动为风，无碍为空，以及显现轮回涅槃因果的一切现象。 总集一切因果者，名为瑜伽；瑜伽勤奋者，名为大；菩萨瑜伽取舍者；以及从彼等解脱者，四瑜伽为一切乘之总摄。名为甚深瑜伽。 过去诸佛事业圆满者；持明菩萨和某些众生，未来诸佛；以及现在出现的诸佛，于不同刹土中转法轮；以及示现轮、眷属和处所三者，以无有分别的自性，以无别的悲心，安住于唯一方便之中，从能作和所作中解脱。 于洲渚聚集之后，天王以百俱胝化身之因陀罗，十方之佛具有智慧者
English
Commentary by Sei Bandhe Jungden on the words of Shri Singha of the Tantra of Wisdom Secret. Commentary by Sei Bandhe Jungden on the words of Shri Singha of the Tantra of Wisdom Secret. The Tantra of Wisdom Secret is present. In Sanskrit: Jnana Guhya Nama Tantra. In Tibetan: The Tantra called Wisdom Secret. Because the three aspects of the nature, limits, and forms of the Wisdom Secret are not understood, I prostrate to the essence of the minds of all the Buddhas, the nature of all dharmas. Ah! This meaning was not explained in the wheel of Brahma's speech, but in the moment of the end of the teachings. The nature of the Wisdom Secret: the essence is the place where all dharmas depend; the dharma nature is great, vast, without limit, and without partiality, spreading into the space of the sky; the limit is without end and without a center in relation to it, beyond conceptualization and measurement by the mind, the essence of the house. In the expanse of equality, delusion is liberated in its own place, so the three Kayas are spontaneously accomplished, beyond the limits and biases of the extremes, complete without remainder in samsara and nirvana, distinguished by the five great ones, so the great essence abides in permanence. Without fabrication, the wheel of the basis of nature; the wheel of the order of seeing different aspects of nature; the manifestation of realizing nature as it is; the wheel of results, these three are as follows: Hardness is earth, moisture is water, warmth is fire, movement is wind, unobstructedness is space, and all appearances of samsara, nirvana, cause, and effect. Gathering all those with cause and effect is called yoga; yoga with great effort is called great; Bodhisattva yoga with acceptance and rejection; and liberation from them, the four yogas are the collection of all vehicles. It is called very deep yoga. The Buddhas of the past who have completed their deeds; Vidyadhara Bodhisattvas and some sentient beings, future Buddhas; and Buddhas who appear now, turning the wheel of Dharma in different realms; and showing the wheel, retinue, and three places separately, with the nature of non-duality, with undifferentiated compassion, abiding in one method, liberated from the actor and the act. After gathering on the island, the Lord of the Gods, Indra, with a hundred million emanations, the Buddhas of the ten directions, possessors of wisdom.
Chinese
为了所有没有遗漏的众生的利益，他们这样请求道：所有拥有五种或三种语自在的佛陀们，在宣说了通过努力的八乘之后，您没有宣说无勤的究竟乘，这是因为您没有大悲心吗？因此，因为有具足阿底资格的、具有殊胜心的可调伏者，请宣说无勤任运的圆满大乘。这样请求之后，从那以后，十方诸佛从意之法性虚空中升起了悲智的太阳，以统一的声音，异口同声地说道：向谁说呢？向金刚萨埵佛子说。怎么说呢？以下就是祈请的语言：所有的佛陀都没有分别，那么您所说的三世佛是谁呢？您是利益所有没有遗漏的众生的，大悲自性金刚萨埵。您显现为三世诸佛所有不可思议的事业。语自在的所有佛陀，您是遍知智慧的自性，因此，轮回涅槃的一切法都在您的意念中显现。所有没有遗漏的其余善逝，作为基础和所依的身体的体性，都具有金刚萨埵，因此，法身不可思议的游舞，显现为无有止息的身。所有语自在的主尊，您是传达意义的语言的自性，即使不言说也能与意义相合，因此，智慧之语远离言说。奇妙游舞显现为一切，无论是语言和心识所及还是不及，都显现为一切声音。通过一个词就能领悟的意义，是所有乘道的道果意义无余圆满之方便的自性。请为那些具有资格的所化众生展示珍宝幻化语的心髓之门。因为名称是取之不尽的，所以是珍宝幻化的方便，即具有无量广大善巧方便。为了调伏众生，为了符合他们各自的需求。
English
For the sake of all beings without exception, they requested in these words: All Buddhas who possess the mastery of five or three kinds of speech, after having expounded the eight vehicles with effort, why do you not speak of the effortless ultimate vehicle? Is it because you do not possess great compassion? Therefore, since there are disciples with superior minds who are qualified for Ati, please speak of the Great Perfection, the spontaneously accomplished vehicle without effort. After this request, from then on, all the Buddhas of the ten directions, from the sky of the Dharma-nature of intention, the sun of compassion and wisdom arose, and with a unified voice, unanimously said: To whom should we speak? To the regent Vajrasattva. How should we speak? The following are the words of supplication: All the Buddhas have no distinctions, so who are the Buddhas of the three times you speak of? You are the Vajrasattva, the nature of compassion, who benefits all beings without exception. You appear as the inconceivable activity of all the Buddhas of the three times. O Lord of Speech, all the Buddhas, you are the nature of omniscient wisdom, therefore, all the phenomena of samsara and nirvana are clear in your mind. All the remaining Sugatas without exception, the essence of the body that is the basis and support, is endowed with Vajrasattva, therefore, the wondrous play of the Dharmakaya, the unceasing body, appears inconceivably. O Lord of all speech, you are the nature of speech that communicates meaning, so even without speaking, it meets with meaning, therefore, the speech of wisdom is free from expression. The wondrous play appears as anything, whether it is within the grasp of speech and mind or not, it appears as all sounds. The meaning realized by a single word is the nature of the means to completely perfect all the paths and fruits of all vehicles. Please show the door to the heart essence of the precious illusory words to those disciples who are qualified. Because the name arises inexhaustibly, it is the precious illusory means, that is, it possesses immeasurable vast and skillful means. In order to tame beings, in order to be in accordance with their respective desires.
Chinese
从各种方便之门中，愿能证悟并体验到无有二十四种勤作之河流的本性原始之义。所说之自性觉悟之相，对于心之体性之事物毫无偏颇。虽然远离所有能以言语表达之词语，但对于未能证悟此义之心，通过能诠之词语的途径，愿您之言语之灯能清晰地证悟其义。如是宣说了劝请之语。之后，立即从报身金刚萨埵慈悲化现之右手中，取出自然显现五股金刚，从智慧之心间取出，以智慧摧伏魔军，恒常断除。以炽燃之威力弘扬佛法。作为象征，交付了由珍宝制成、光芒自燃之轮。如是向秘密主宣说了劝请之语。为了证得佛与众生无二无别之自性智慧秘密之义，自然生起之真如，无所作为，不以道勤作，本自成佛。边与中之相状于自处解脱之大中观，非为迂回之见解，而是正直之决定道。愿向聚集于彼之眷属们开示此义。如是宣说了。之后，降伏障碍之秘密主，金刚萨埵向金刚萨埵如是请问：以不退转故为金刚，自明不改故为萨埵，周遍一切故如虚空，无有边际，无有偏袒故为大。因为不是有边际之词语所能表达之境，所以秘密主我以言语来阐述非常困难。然而，为了让未能证悟此义之根器迟钝或具有修习基础之人，通过言语表达之途径，以表征来表示此义并证悟，故应与意义相符，尽其所能地进行阐述。如是宣说了允许阐述之语。之后，为了消除疑惑，金刚萨埵。依靠词语而生起意义之方面，以证悟自心本无生之金刚，在遍布一切之刹土中，压伏自性、造作和依赖之分别念。如其自性般显现
English
From the door of various methods, may you realize and experience the meaning of the primordial nature, free from the twenty-four rivers of effort. The aspect of self-nature enlightenment, which is spoken of, is without bias towards the nature of the mind. Although it is apart from all words that can be expressed, for the mind that has not realized this meaning, through the path of expressive words, may the lamp of your speech clearly realize the meaning. Thus, the words of exhortation were spoken. Immediately thereafter, from the right hand of the Sambhogakaya Vajrasattva, who manifested compassion, he took out a five-pronged vajra that naturally manifested, from the wisdom heart, to subdue the armies of demons with wisdom, and constantly cut them off. To proclaim the doctrine with blazing power. As a symbol, he handed over a wheel made of jewels, with self-igniting rays. Thus, he spoke the words of exhortation to the secret lord. In order to attain the meaning of the secret wisdom of self-nature, where Buddha and sentient beings are non-dual, the spontaneously arising suchness, without anything to do, without striving through the path, one is enlightened from the beginning. The great Madhyamaka, where the signs of edge and center are liberated in their own place, is not a roundabout view, but a straight path of certainty. May you reveal this meaning to the assembly gathered there. Thus, he spoke. Then, the secret lord who subdues harm, Vajrasattva, asked Vajrasattva thus: Because it is indestructible, it is vajra; because it is self-luminous and unchanging, it is sattva; because it pervades all, it is like space, without limit, without partiality, it is great. Because it is not an object that can be expressed by words with boundaries, it is very difficult for me, the secret lord, to explain in words. However, in order to make those who have not realized this meaning, whether they are dull-witted or have a basis for practice, understand and realize it through the path of expressing it in words, by representing the meaning with symbols, one should explain it appropriately and to the best of one's ability. Thus, he spoke the words of allowing explanation. Then, in order to dispel doubts, Vajrasattva. In the aspect of meaning arising from reliance on words, by realizing the vajra of one's own mind, which is unborn, in the realm that pervades all, suppressing the discriminations of nature, fabrication, and dependence. Manifesting as its own nature
Chinese
以三金刚智慧而逝者，因未证悟故名秘密。导师与自性二无分别之眷属安住时，如是请问：心性无刹那生灭，故如金刚般不变异。然生灭显现、生起之义如何？如是请问。如来心性中，无颠倒之所断，于此真实中，无果残留，以圆满离邪见之智慧遍布，故佛金刚秘密如是开示：心之法性于三时中亦不变异，故如金刚。然从因生，以缘和合而灭，此非本性所有。然于虚妄分别中，三界之心及心生之识，生灭显现，此乃发生。名曰不思议之密意。之后，功德自生之南方，以世间之声，具坏灭之法，故世间界乃种姓之义，即以器为主要，心性如意宝，观其所显现。如来不思议，满足希求，以珍宝不移而至足下，珍宝自燃之光所照耀，安住于不变之宝座上。与彼俱生之眷属，无言说且离行境，于秘密功德之生处，以真言无谬误，以彼性而于表诠之门中开示，如是安住。心子金刚如是请问：菩提心任运成就三之自性，乃诸佛未造作、众生未修饰之自性。于如来藏之因上，不以二资粮之缘及补特伽罗之勤作而特意成办。然暂时究竟之功德及果，佛之密意如何显现？如是请问。如来珍宝足如是开示：如发髻上之饰物，天生需要，任运成就般。因果无别，故道之究竟果，从基任运成就而圆满。一切功德不从他得，故自
English
That which has passed away with the three vajra knowledges is called secret because it is not realized. When the teacher abides with the retinue that is inseparable from the self-nature, he is asked thus: Since the nature of mind has no momentary arising or ceasing, it does not change like a vajra. But how does it appear and arise? Thus he asked. In the Thus-Gone One's mind-essence, there is no object to be abandoned by perversion, and in that reality, there is no fruit left behind. Because it is pervaded by the wisdom that is complete and free from wrong views, the Buddha Vajra Secret declared: The Dharma-nature of the mind does not change in the three times, so it is like a vajra. However, arising from causes and ceasing due to conditions and combinations is not inherent in its nature. However, in the false discriminations, the minds of the three realms and the consciousness arising from the mind appear to arise and cease; this occurs. It is called the inconceivable intention. Then, from the south, where merit arises from itself, the world realm is the meaning of lineage because it possesses the Dharma of destruction through the sound of the world, that is, with the vessel as the main thing, the mind-essence is like a wish-fulfilling jewel, appearing as it is viewed. The Thus-Gone One, inconceivable, fulfills hopes, and because the jewel does not move, it reaches the feet. The jewel shines with its own light, and he abides on the unchanging throne. To the retinue born with him, without speech and free from the realm of activity, at the source of secret qualities, with the mantra without error, he reveals that very nature through the door of expression, and thus abides. The mind-son Vajra asked thus: The nature of the spontaneously accomplished three of the Bodhicitta is the nature that the Buddhas have not created and beings have not adorned. On the cause of the Tathagata-garbha, without specifically accomplishing it through the conditions of the two accumulations and the efforts of individuals. But how do the qualities and fruits of the temporary and ultimate, the Buddha's intention, appear? Thus he asked. The Thus-Gone One, Jewel Feet, declared: Like the ornament on the topknot, it is naturally needed, spontaneously accomplished. Because cause and effect are inseparable, the ultimate fruit of the path is perfected from the basis as spontaneously accomplished. All qualities are not obtained from others, so self-