Chinese
啊！稀有奇妙之法！圆满诸佛之密藏！ 无生之中生一切，生起之时即无生。啊！稀有奇妙之法！圆满诸佛之密藏！ 无灭之中灭一切，止灭之时即无灭。啊！稀有奇妙之法！圆满诸佛之密藏！ 无住之中住一切，安住之时即无住。啊！稀有奇妙之法！圆满诸佛之密藏！ 无缘之中缘一切，缘取之时即无缘。啊！稀有奇妙之法！圆满诸佛之密藏！ 无去来中去与来，去来之时即无去来。 如是五心发起请问，乃是不共请问之三大论典之延续。 延续之因由：如前三论之次第，父尊执持方便之分，宣说轮回涅槃一切法皆于一坛城自性中成佛之义，故眷属众了悟蕴、界、处所摄一切法皆为胜者之坛城，而见增上世俗谛。母尊执持智慧之分，宣说法界之义，故眷属众了悟四句所摄一切法本自显现成法身，不需从他处寻求果位，而见增上胜义谛。共同由五心之作用发起请问，胜义中一切法皆未染著生灭、住缘、去来等一切戏论，世俗中则无碍显现生等五者，且仅是显现生起之时，即宣说无生等无别之义，故眷属众了悟增上无别真谛，远离行境之义。如是显示师徒见解无别之理，为利他而开解之眷属众，俱生无明未能了悟增上胜义谛本自隐秘之理，遍计无明未能了悟增上世俗谛自性隐秘之理，显现
English
Ah! Wondrous and marvelous Dharma! The secret of all perfect Buddhas! From the unborn, all things arise, In the very arising, there is no birth. Ah! Wondrous and marvelous Dharma! The secret of all perfect Buddhas! From the unceasing, all things cease, In the very cessation, there is no cessation. Ah! Wondrous and marvelous Dharma! The secret of all perfect Buddhas! From the un abiding, all things abide, In the very abiding, there is no abiding. Ah! Wondrous and marvelous Dharma! The secret of all perfect Buddhas! From the objectless, all things are objectified, In the very objectification, there is no object. Ah! Wondrous and marvelous Dharma! The secret of all perfect Buddhas! From the no-going and no-coming, going and coming arise, In the very going and coming, there is no going and no-coming. Thus, the five minds initiate the questioning, which is a continuation from the three great uncommon questioning treatises. The reason for the continuation: As in the case of the previous three treatises, respectively, the Father, holding the aspect of skillful means, spoke of the meaning of all phenomena of samsara and nirvana being enlightened as the nature of a single mandala. Therefore, the retinue realized that all phenomena included in the aggregates, elements, and sources are the mandala of the Victorious One, and they saw the superior conventional truth. The Mother, holding the aspect of wisdom, spoke of the meaning of the expanse. Therefore, the retinue realized that all phenomena included in the four statements are primordially manifest as the Dharmakaya, and there is no need to seek the result from elsewhere, and they saw the superior ultimate truth. Commonly, the questioning was initiated by the action of the five minds. In ultimate truth, all phenomena are untainted by all elaborations such as arising, ceasing, abiding, objectifying, going, and coming. In conventional truth, they appear without obstruction as the five, such as arising. And merely at the moment of appearing to arise, the meaning of inseparability, such as no-birth, is spoken. Therefore, the retinue realized the superior, inseparable truth, the meaning beyond the realm of activity. Thus, showing the manner in which the views of the teacher and retinue became non-different, for the sake of others, the retinue who were opened up did not realize the superior ultimate truth as primordially secret due to co-emergent ignorance. Conceptual ignorance did not realize the superior conventional truth as naturally secret. Appearance
Chinese
由于执着于能所二元对立，未能以无别自性的方式领悟胜义谛的秘密。由于执着于境与有境，未能以远离行境的方式领悟甚深秘密。因此，对于那些能以自性秘密方便调伏的众生，理应通过宣说续部的方式慈悲摄受。如是，莲聚眷属们向导师请教的方式，导师如是开示：唉玛吙！本来即是秘密之法，种种显现，自性秘密，本体自性，极为秘密，非他之处，甚深秘密。此为本续之来由。 那么，这三个引发请问的本续章节又是从何而来呢？是从“如是说之时”的本续而来。其原因在于，为了让未来的弟子们生起坚定的信心，集结者金刚手以教、证、集三种方式，首先阐述了续部产生的五种圆满因缘。其中，导师与集结者的意趣并无差别，时间也并非偶尔，而是以共同与不共的方式，简要地阐述了引发请问的方式，即续部产生的缘起。其中，不共之处在于，为了莲聚眷属，导师亲自迎接并引发请问的方式。父亲引发请问：唉玛吙！金刚蕴的支分，被称为五圆满佛。诸蕴界处，一切皆是菩提萨埵之坛城。地水为眼与嘛嘛嘎（藏文，梵文天城体，मामक，māmakī，我的），火风为白衣与度母，虚空为法界自在母，三有本即是佛土，一切无余皆是法，非佛之外，佛之外的法，非佛所能证得。如是。母亲引发请问：奇哉！十方虚空本即空寂，三有本即是清净刹土，五浊本即是安乐处，五蕴本即是圆满佛，一切皆是胜义精髓，诸佛不于他处寻法，自身之外的法，寻之亦不得。
English
Because of clinging to the duality of subject and object, the ultimate truth is not understood as being inseparable in its essence in a secret way. Because of clinging to the realm and the one who possesses the realm, it is not understood as being extremely secret in a way that is separate from the field of activity. Therefore, it is appropriate to compassionately embrace those who can be tamed by the method of self-secret by teaching the tantra. Thus, the way in which the Lotus Assembly asked the Teacher, the Teacher taught: Emaho! From the beginning, it is the secret Dharma. Various appearances are secret in nature. The essence is extremely secret. It is extremely secret from what is not other. This is the origin of this scripture. So, where did these three sections of the scripture that initiated the questioning come from? It comes from the scripture that says, "At the time when this was said." The reason for this is that in order to give future disciples a firm conviction, the compiler Vajrapani first explained how the five perfect causes for the arising of the tantra were assembled through the three doors of teaching, explanation, and compilation. Among them, the intention of the teacher and the compiler are not different, and the time is not occasional, but rather, by taking the common and uncommon aspects, the way of briefly explaining the basis of discussion is taught, and then the cause of the arising of the tantra is initiated. Among them, the uncommon aspect is that for the sake of the Lotus Assembly, the Teacher personally welcomed and initiated the questioning. The Father initiated the questioning: Emaho! The limbs of the Vajra aggregates are known as the five complete Buddhas. All the sense bases and elements are the mandala of the Bodhisattvas. Earth and water are the eye and Mamaki (藏文，梵文天城体，मामक，māmakī，my), fire and wind are white clothes and Tara, and space is the sovereign mother of the realm of reality. The three realms are originally Buddha lands. All without exception are Dharma. There is nothing other than the Buddha. The Dharma other than the Buddha cannot be attained by the Buddha. Like that. The Mother initiated the questioning: Kyema Ho! The ten directions and empty realms are originally empty. The three realms themselves are pure lands. The five degenerations themselves are places of bliss. The five aggregates themselves are complete Buddhas. Everything is from the essence of the supreme. The Victorious Ones do not seek the Dharma elsewhere. The Dharma that is other than oneself, even if sought, cannot be found by the Victorious Ones.
Chinese
如是。如是说，共同地发起话题：唉玛吙，稀有奇妙之法！圆满佛陀们的一切秘密！从无生中生出一切，生起之时即是无生。唉玛吙，稀有奇妙之法！圆满佛陀们的一切秘密！从无灭中灭尽一切，灭尽之时即是无灭。唉玛吙，稀有奇妙之法！圆满佛陀们的一切秘密！从无住中安住一切，安住之时即是无住。唉玛吙，稀有奇妙之法！圆满佛陀们的一切秘密！从无缘中缘取一切，缘取之时即是无缘。唉玛吙，稀有奇妙之法！圆满佛陀们的一切秘密！从无去来中去和来，去来之时即是无去来。这三段经文就出现了。 “如是说之时”，这段经文又是从何处引申出来的呢？是从“顶礼薄伽梵，吉祥普贤王如来！”这段经文引申出来的。引申出来的理由是：在之前的经文中，秘密主金刚手在结集经藏之时，为了不侵犯本师的权威，展示了顶礼的方式，并以此说明了圆满的续之开端。对于此，采取了不共的立场，进行了简要的阐述；通过续的特殊开端集合的方式，进行了广大的解说；结集者秘密主本身承诺为与五部不分的第六金刚持，并总结了开端之义。在这三者中，对于采取不共立场，简要阐述开端的陈述，就出现了“如是说之时”这段经文。 “顶礼薄伽梵，吉祥普贤王如来！”这段经文又是从何处引申出来的呢？是从“秘密心髓即是真实之体性”这段经文引申出来的。引申出来的理由是：在之前的经文中，根本正文说：“上等者仅示其名，中等者加以分别，下等者则解开字句。”因此，为了这部续，所要调伏的众生有上、中、下三种根器。其中，仅通过指示名称就能领会续之首尾意义的上等根器之士，为了他们的利益
English
Thus it is. Thus it is said, commonly initiating the topic: Emaho, wondrous and marvelous Dharma! The secret of all perfect Buddhas! From the unborn, all arises, in the very arising, there is no birth. Emaho, wondrous and marvelous Dharma! The secret of all perfect Buddhas! From the unceasing, all ceases, in the very ceasing, there is no cessation. Emaho, wondrous and marvelous Dharma! The secret of all perfect Buddhas! From the un abiding, all abides, in the very abiding, there is no abiding. Emaho, wondrous and marvelous Dharma! The secret of all perfect Buddhas! From the unobjectified, all is objectified, in the very objectification, there is no objectification. Emaho, wondrous and marvelous Dharma! The secret of all perfect Buddhas! From the no-going and no-coming, going and coming arise, in the very going and coming, there is no going and no-coming. These three sections of text appeared. From where does this text, "At the time of speaking thus," originate? It originates from the text, "Homage to the Bhagavan, glorious Samantabhadra!" The reason for its origination is: In the previous text, when the secret lord Vajrapani was compiling the teachings, in order not to usurp the authority of the Teacher, he demonstrated the manner of paying homage, and thereby showed the perfection of the beginning of the tantra. Regarding this, taking an uncommon stance, he briefly explained it; through the manner of assembling the special beginning of the tantra, he explained it extensively; the compiler, the secret lord himself, promised to be the sixth Vajradhara, inseparable from the five families, and summarized the meaning of the beginning. Among these three, regarding the uncommon stance taken and the brief explanation of the beginning, the text "At the time of speaking thus" appeared. From where does this text, "Homage to the Bhagavan, glorious Samantabhadra!" originate? It originates from the text, "The secret essence is the certainty of suchness itself." The reason for its origination is: In the previous text, the root text said, "For the best, merely show the name; for the middling, differentiate; for the least, unravel the words." Therefore, for the sake of this tantra, among the beings to be tamed, there are three types of faculties: superior, middling, and inferior. Among them, for the sake of those with the superior faculty who, merely by being shown the name, will understand the meaning of the beginning and end of the tantra
Chinese
由金刚手（Chag na Dorje）结集。 在结集之初，首先展示了与续部意义的本质相符的标题的排列方式，然后为了展示赞颂自己导师的方式，出现了这部经文：“顶礼薄伽梵，吉祥普贤王如来！”。那么，稍微请教一下关于措辞方式的问题。接下来，将要讲解第二个根本章节，即关于讲解方式的部分。其中有三个部分：讲解之前的前行——赞颂；正文——讲解其自身本质；结尾——回向、发愿和吉祥的结尾。现在要讲解的是第一个部分，即讲解之前的前行——赞颂。如经中所说：“无论做什么善业，都要先供养胜者。”又说：“讲述者首先对导师进行赞颂，并非没有意义。是为了对导师和教法生起信心和敬仰。”正如所说，为了使讲解不发生障碍，为了使讲解圆满完成，必须通过对特殊对境进行赞颂来开启语之门。其中，首先要对三世一切诸佛的本体，即我等根本上师大悲尊者进行稍微的赞颂。为什么呢？因为要获得无上菩提的果位，必须进入殊胜的金刚乘甚深捷径。而进入其中的主要助缘必定是殊胜的上师。如《喜金刚本续》所说：“非由他言自然生，何处亦复不能得，上师时机善教导，自之福德所能知。”又如《大圆满续·大威力》所说：“犹如黄金涂抹黑铁之导师，当以无量价值之供养来迎请。”又如瑜伽成就者的教言中所说：“金刚上师即是导师，指路明灯善知识，遣除黑暗之宝灯。”此外，在极其广大的《华严经》中说：“诸佛之子啊！
English
Collected by Vajrapani. At the beginning of the collection, the arrangement of the title in accordance with the essence of the tantric meaning was first shown. Then, in order to show the way to praise one's own teacher, this scripture appeared: "Homage to the Bhagavan, glorious Samantabhadra!" So, let's ask a little about the way of phrasing. Next, the second fundamental chapter, the part about the way of explanation, will be explained. There are three parts: the preliminary of explanation - praise; the main text - explaining its own essence; the conclusion - dedication, aspiration, and auspicious ending. Now, the first part, the preliminary of explanation - praise, will be explained. As it says in the sutra: "Whatever virtuous deeds are done, first offer to the Victorious Ones." It also says: "The speaker first praises the teacher, which is not without meaning. It is to generate faith and reverence for the teacher and the teachings." As it is said, in order to prevent obstacles from occurring in the explanation, and in order to complete the explanation perfectly, it is necessary to open the door of speech by praising special objects. Among them, first of all, it is necessary to offer a slight praise to the essence of all the Buddhas of the three times, that is, our root guru, the great compassionate one. Why? Because in order to obtain the state of unsurpassed enlightenment, one must enter the profound and swift path of the Vajrayana. And the main condition for entering it is definitely the supreme guru. As the Hevajra Tantra says: "Not spoken by others, born together, nowhere can it be found. The teacher's timing is well taught, known by one's own merit." Also, as the Great Perfection Tantra, Great Power says: "The teacher who is like gold smearing black iron, should be invited with offerings of immeasurable value." Also, as the teachings of the accomplished yogis say: "The Vajra master is the guide, the guiding light, the virtuous friend, the protector, the precious lamp that dispels darkness." In addition, in the extremely vast Avatamsaka Sutra, it says: "O sons of the Buddhas!"