Chinese
从没有做过开始。精华就像反复提炼的酥油精华一样。就像这种酥油能够消除风、胆、痰的疾病一样，同样，精华意义的续部也能消除众生的三种毒素之疾病。精髓是指凭借什么而获得法性普贤王如来的，那是法性离戏的精髓。国王就像众生中的国王能够压制其他一样，自性大圆满也能压制其他乘，从而显示自显精华之义。因此，这个不共的教法令人信服。而且，它不是像一瞬间或一会儿那样，由于过去、未来和现在三时没有差别，所以说三时是一，没有差别，是平等性，对于时间没有改造，不分别任何见解。所说是指过去诸佛也曾说过，因此，这个精华秘密没有增减地被宣示。说的是现在诸佛也以这个宣说的体性，使不退转信心的众生不离自性大圆满的意义。将要说的是未来时的诸佛也同样，不会超越这个，不可能超越法性自性清净的意义，只会宣说这个。这样宣说了不共的开端之后，现在宣说与共同乘和经文稍微顺应的共同开端，即“如是我闻，一时”等所显示的，集结者自己在眷属中，在自己的论典中陈述开端，即这个宣说最极秘密续部的佛陀薄伽梵第六金刚持，以具足梵天之声的六支妙音对我宣说。我，不是指其他人没有间隔或者像传承那样，而是指集结者亲自以没有颠倒的耳根听闻。而且，这个最极秘密的续部难以出现，所以不是一时，而是从一切到一切都不会出现。
English
From what has not been done. The essence is like the essence of ghee that has been repeatedly extracted. Just as such ghee can cure diseases of wind, bile, and phlegm, similarly, this tantra with the meaning of essence can also cure the diseases of the three poisons of beings. The essence is that by which one obtains the essence of the Dharmata Samantabhadra, which is the essence of Dharmata free from elaboration. The king is like a king among beings who can subdue others, and the spontaneously perfect Great Perfection also subdues other vehicles, thereby revealing the meaning of self-manifest essence. Therefore, this uncommon teaching is convincing. Moreover, it is not like a moment or a short while, because there is no difference between the three times of past, future, and present, so it is said that the three times are one, without difference, it is equality, without altering time, without distinguishing any views. What is said is that the Buddhas of the past have also said it, therefore, this secret of essence is taught without increase or decrease. What is being said is that the present Buddhas also, with this nature of speaking, make beings with unwavering faith inseparable from the meaning of the spontaneously perfect Great Perfection. What will be said is that the Buddhas of the future will also be the same, they will not go beyond this, it is impossible to go beyond the meaning of Dharmata, self-nature purity, they will only proclaim this. Having thus proclaimed the uncommon beginning, now proclaiming the common beginning that slightly conforms to the common vehicle and the scriptures, that is, "Thus I have heard, at one time," etc., which is shown by the compiler himself stating the beginning in his own retinue, in his own treatise, that is, this Buddha Bhagavan, the sixth Vajradhara, who proclaims the most secret tantra, spoke to me with the six-branched melodious voice of Brahma. I, not meaning that others are without interruption or like a lineage, but the compiler himself heard with the unerring faculty of the ear. Moreover, this most secret tantra is difficult to arise, so it is not at one time, but it does not arise from all to all.
Chinese
因此，这是在展示甚深之处。或者说，这不是秘密至上的续部，而是确定心要的续部，是与其他人一起听闻的语句。也就是，因为处所、导师、眷属、所说的法和时间聚集在一起，所以称为圆满。那么，处所的自性是怎样的呢？法性是无为的，完全清净，没有污垢和邪恶，是庄严智慧五种颜色的显现之界，也是智慧的游舞显现为各种各样的不同。没有安排是指没有任何人造作，而是从原始以来就安住于自性的音声中。那如实显现的是，对导师和眷属等任何都不分别而显现。像那样的处所，也是以方便大悲不间断地产生，所以称为宫殿。像那样的处所的差别是，本体、自性和分类。本体是无为的，是所有法产生的地方。自性是不造作的，没有被戏论所戏论。分类是外在的处所鹫峰山和金刚座等。内在的处所是色究竟天和柳树林等，秘密的处所是自己的身体，从产生的蕴中行持的智慧的处所。秘密无上的圆满处所是，指远离一切戏论的法界。因此，既是处所，也是圆满。因为是处所，所以是所有产生的根源；因为是圆满，所以对任何想要的意义都不缺少。像那样的处所，导师是谁呢？调伏者是法身的导师，吉祥普贤王如来，不住于执着五蕴为我，所以调伏了蕴魔。他是如何调伏的呢？就像调伏非天城市辛格拉一样，不住于任何事物而调伏。对他来说，烦恼执着为我的法名不住，所以调伏了烦恼魔，比如火和接触一样，仅仅以对治显现，对任何都不住而调伏。对他来说，不能被世间法的形态所欺骗，所以调伏了天子魔，比如被好朋友欺骗后
English
Therefore, this is showing the profound. Or, this is not the supreme secret tantra, but the tantra that ascertains the essence, the words that were heard together with others. That is, because the place, the teacher, the retinue, the Dharma to be taught, and the time are gathered together, it is called perfect. So, what is the nature of the place itself? The Dharma nature is unconditioned, completely pure, without defilement or evil, the realm of the appearance of the five colors of the ornaments of wisdom, and the play of wisdom appears as various differences. Unarranged means that no one has made it, but from the very beginning it has dwelt in the sound of its own nature. That which appears correctly is that it appears without distinguishing anything such as the teacher and the retinue. Such a place also arises without interruption from the means of great compassion, so it is called a palace. The distinction of such a place is essence, nature, and classification. The essence is unconditioned, the source of all dharmas. The nature is uncreated and not elaborated by elaborations. The classification is the external place Vulture Peak and Vajra Seat, etc. The inner place is Akanishta and the grove of willows, etc. The secret place is one's own body, the place of wisdom that practices from the aggregates that arise. The secret, unsurpassed, perfect place is the Dharmadhatu, which is free from all elaborations. Therefore, it is both a place and perfect. Because it is a place, it is the source of all that arises; because it is perfect, it lacks nothing of any desired meaning. In such a place, who is the teacher? The Vanquisher is the teacher of the Dharmakaya, glorious Samantabhadra, who does not abide in clinging to the five aggregates as self, so he vanquishes the demon of the aggregates. How does he vanquish? Just as he vanquished the city of the Asuras, Singala, he vanquishes without abiding in anything. For him, the name of the Dharma of afflictions clinging to self does not abide, so he vanquishes the demon of afflictions, like fire and touch, he vanquishes without abiding in anything, merely by the appearance of the antidote. For him, he cannot be deceived by the form of worldly things, so he vanquishes the demon of the son of the gods, like being deceived by a good friend
Chinese
如无遗漏般摧毁。如是的导师，其智慧安住于自显生灭无有的意义中，故摧毁了死主的魔军。譬如勇士心脏中箭，无法返回般摧毁。果位法身的导师，诸法皆无相，故具足空性之智慧；诸法皆明亮且无损减，故具足如镜之智慧；诸法安住于无二且无别，故具足平等性之智慧；诸法种种戏耍无碍显现之义，故具足辨别智；诸法安住于无有作为和勤奋，故具足成所作智；诸法安住于无有边际和中心之义，故具足无所住之智慧。这些如何具足呢？譬如天空云雾消散，日月星辰自然清净显现般具足；如美女以装饰点缀般美丽具足；如勇士以盔甲武器装饰般威猛，亦无有般具足；如天人脱离堕落般，不执着于边际而具足；如完成工作的士夫般，不住于前后念而具足；如彻底知晓的士夫般，不去往任何地方而具足。又不住于前后念，故超越了诸多动摇；不住于前后念的分别，故超越了诸多分别念；不住于相和入，故超越了诸多执着于境。如是的薄伽梵，世间的欲望自然而生，故成为执着世间者之光辉；佛陀的智慧对诸多功德感到满意，故成为超越世间的光辉。彼自身一切功德显现，故名为普贤。其中，世间错乱的显现不住，故名为贤善。续部是，基续连词句也不成立，自性续遍布且明亮于一切显现声响，道续明亮于一切象征的基础，果续超越了作为和勤奋，词句续成为种种戏论的来源，故为一切。
English
Destroyed as if without omission. Such a teacher, whose wisdom abides in the meaning of self-appearing, without birth or death, thus destroys the armies of death's demons. Like a warrior pierced in the heart by an arrow, unable to return, he destroys. The teacher of the fruition Dharmakaya, all dharmas are without characteristics, thus possessing the wisdom of emptiness; all dharmas are clear and without diminution, thus possessing mirror-like wisdom; all dharmas abide in non-duality and non-separation, thus possessing the wisdom of equality; all dharmas are the meaning of various plays appearing without obstruction, thus possessing discriminating wisdom; all dharmas abide without action or effort, thus possessing the wisdom of accomplishing activities; all dharmas abide in the meaning of without beginning or end, thus possessing the wisdom of non-abiding. How are these possessed? For example, like clouds clearing in the sky, the sun, moon, and stars naturally appearing in their own purity; like a beautiful woman adorned with ornaments, beautifully possessed; like a warrior adorned with armor and weapons, fearsomely, and also without, possessed; like a deva free from falling, without clinging to extremes, possessed; like a man who has finished his work, without abiding in past or future thoughts, possessed; like a man who knows thoroughly, without going anywhere, possessed. Also, not abiding in past or future thoughts, thus transcending many movements; not abiding in past or future thoughts of discrimination, thus transcending many discriminations; not abiding in appearance and entry, thus transcending many grasping at objects. Such is the Bhagavan, the desires of the world arising spontaneously, thus becoming the glory of those who cling to the world; the Buddha's wisdom being pleased with many qualities, thus becoming the glory that transcends the world. That itself, all qualities appearing and manifesting, is called Samantabhadra. Among these, the deluded appearances of the world do not abide, thus it is called Good. The tantra is, the ground tantra not even established in mere words, the nature tantra pervading and illuminating all appearances and sounds, the path tantra illuminating as the basis of all symbols, the fruition tantra transcending action and effort, the word tantra becoming the source of various elaborations, thus it is all.
English
Now, let's begin. Kyi (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) signifies guidance. Because these tantras reside in the heart of the teacher, he is regarded as the possessor of all teachings. Like that, the treatise by whichever teacher is the source of all qualities is called a jewel. The method of taming is to combine all dharmas with the distinctions of beings, observing with the pure nature of reality, equality, and impartial eyes, without bias. The teacher's compassion, endowed with special qualities, shines impartially on everyone. This is divided into the teacher's essence, nature, and mode of abiding. The essence is unbroken, with impartial compassion shining everywhere. Not falling to any side, the unattached awareness is naturally liberated. Because there is no coming or going, it is clear in the wisdom that constantly abides in one place, surpassing all times, never exceeding the essence of the equality of the three times. The nature is that nothing is abandoned and nothing is established anywhere. The mode of abiding is that method is inexhaustible, and wisdom shines impartially, abiding inseparably in clarity and emptiness. If distinguished, the external teacher, all appearances and sounds, arise as the teacher of reality. The inner teacher, the bliss of the channels, winds, and bindus, arises spontaneously. The secret teacher is meeting when the lineage manifests. The supreme teacher, appearances arise as the play of the Great Perfection. Because there is no teacher beyond that, all of samsara and nirvana do not go beyond the self-sound of reality. Because it is complete, no matter what the Ati yogi does, it is impossible to go beyond reality. That is the teacher. What are the characteristics of the retinue? Beings are gods, humans, asuras, animals, pretas, and hell beings. Among them, especially gods and humans, etc., whose minds are naturally pure. The sentient being, the teacher, the Buddha Bhagavan, the inseparable world, transcends self. From Orgyen Garab Dorje, etc., various forms appear to tame beings. Similarly, dakinis and kinnaras, etc., whose self-continuums are purified by nature and faith, do not abide in either the birth or death side of samsara's happiness and suffering, but are the path beyond suffering—secret mantra.