Chinese
由此使心认知乐空并修习。第二是，以乐空心增盛六识之显现，由此使六识之所有显现皆显现为安乐。第四，旁述之义，经历幻化三者，即显现幻化、梦幻化、中阴幻化三者。第一是，观想我与所有显现于大幻化（梵文：Mahāmāyā）之坛城中，此一切皆为自心之显现，虽显现却空无真实，如幻如化，如是猛厉修习幻化之意乐。第二，关于梦，有执取梦境、修习梦境、合一梦境。第一是，于喉间观想四瓣红色莲花之莲心有嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），四瓣莲花上安布四无上瑜伽，或者观想莲花之莲心有黑色明点，以蓝色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字标示，如是猛厉生起今晚必能抓住梦境之意乐。第二是，一旦抓住所梦之梦境，则于今晚做梦之时，应猛厉修习将所有显现转化为大幻化之坛城之意乐，如是于醒时将所有显现观想为坛城，即使生起梦中错乱之显现，亦于生起之当下修习此观想，则能转化为坛城。第三是，于白日思惟今晚入梦时，修习咒之瑜伽与法之瑜伽，如是猛厉生起令梦境融入光明之意乐。由此于夜晚生起梦境之时，忆念此诀窍，修习心间明点等，则梦境之显现消失，光明显现，其后修习法之瑜伽，则能长久维持光明。第三，又分执取、修习、合一三者。第一是，猛厉修习此所有显现皆是中阴之意乐。于入睡前亦反复修习，现在即将入梦，应于中阴中认知之意乐。若于彼之梦中恒常出现抓住中阴善行，则安立为抓住中阴之名言。第二是，于白日修习中阴之意乐后，思惟将此中阴错乱之显现转化为本尊身，如是观想自身为黑汝嘎（梵文：Heruka）父母，所有外器为宫殿，所有内情
English
Having thus recognized the mind as bliss and emptiness, one meditates. The second is that the mind of bliss and emptiness expands the appearance of the six aggregates, which causes all the appearances of the six aggregates to appear as bliss. Fourth, the additional meaning is through the three illusions: the illusion of appearance, the illusion of dreams, and the illusion of bardo. The first is to meditate on oneself and all appearances in the mandala of Mahāmāyā, thinking that all of this is just one's own appearance. Although it appears, it is empty of truth, like an illusion. Thus, one intensely trains in the intention of illusion. Secondly, with regard to dreams, there is grasping dreams, training in dreams, and uniting with dreams. The first is to visualize at the center of a four-petaled red lotus at the throat the syllable Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡). On the four petals, arrange the four Anuttara yogas and focus on them. Or, focus on a black bindu marked with a blue A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) at the center of the lotus. One should generate the strong intention to seize the dream tonight. The second is that once the dream has been seized, one should strongly train in the intention to transform all appearances into the mandala of Mahāmāyā when dreaming tonight. By meditating on all appearances of the waking state as the mandala, even if a confused appearance of a dream arises, as soon as it arises, meditating on this object will transform it into the mandala. The third is that during the day, when dreaming tonight, one should meditate on the yoga of mantra and the yoga of dharma, and generate the strong intention to enter the clear light of the dream. When a dream arises at night, remembering this instruction and meditating on the bindu in the heart, etc., the appearance of the dream will vanish and the clear light will appear. Then, by meditating on the yoga of dharma, one will be able to maintain the clear light for a long time. Thirdly, there are again three aspects: grasping, training, and uniting. The first is to intensely train in the intention that all these appearances are bardo. Before going to sleep, one should repeatedly train in the intention to recognize it as bardo when a dream arises right now. If the virtuous practice of bardo is always grasped in that dream, then the term 'grasping bardo' is applied. The second is that after training in the intention of bardo during the day, one should think of transforming this confused appearance of bardo into the form of a deity, visualizing oneself as Heruka father and mother, all outer contents as palaces, and all inner contents
Chinese
应当忆念一切大幻化父续母续或者上师父续母续。此处也极重要的是要强烈修习无实有的意念。第三，依靠此梦和中阴的教导，使一切睡眠都融入光明，如此一来，某时就能辨认出死亡光明。如此，通常的引导方式就是那些。其他零散的圆满次第，口诀噶 ছয়（藏文），以及六种禅定事业，各自都有生起次第和圆满次第的诀窍。还有其他的入城等行为，从“混合转移中出现”这句话引申开来，也宣说了如转移和入城这二者。现在修习的幻化三传承，是对最初行者的幻身和光明而言的。依靠此，瑜伽士的那些会在相续中生起。这些相续的如何展示的程度是，通过“阿 আলি（藏文，梵文天城体，āali，阿 আলি）嘎 আলি（藏文，梵文天城体，kāali，嘎 আলি）共同做”，等等六句来讲述轮咒瑜伽，以及“善妙文字的珠鬘”，等等讲述明点咒瑜伽的上下，以及“变成球状的光”，讲述在明点身中观修于中央，以及“最初文字的结合”，等等与金刚念诵相关联的，以及“生命和勤奋被耗尽”，通过这个，瓶气次第禁止，以及“双眼和”，等等强制禁止，以及“任何感官的道路”，等等讲述法的瑜伽，以及“瑜伽睡眠和真实具备”，以及“如何给予三身殊胜”，等等讲述幻化三传承的口诀，以及形状的瑜伽在三个章节中都有详细的讲述，以及下门咒瑜伽也在前后零散地多次展示。在幻化三传承的支分中，也显现了四种广大断除的结合，如果想要了解其相，就应该查阅《密集金刚黑引导》的旧文本，或者我所编纂的早期次第仪轨的引导文，它非常准确和清晰，应该那样去了解。 此处说：此殊胜精华之极好奇妙道，法之智慧名号持明黑汝嘎，彼之传承持有者珍宝七传承等，金刚持
English
One should remember all Mahamaya Father Tantra and Mother Tantra or Guru Father Tantra and Mother Tantra. Here, it is also extremely important to strongly cultivate the thought of non-reality. Third, relying on this instruction of dream and bardo, all sleep is made to merge into luminosity, so that one can recognize the luminosity of death at some point. Thus, the usual way of guiding is just those. Other scattered Completion Stages, the oral instructions of the Six Commands, and the six activities of meditation each have the key instructions of the Generation Stage and Completion Stage. There are also other actions such as entering cities, and from the phrase "arising from mixed transference," it also teaches the two, such as transference and entering cities. The practice of the Three Illusory Lineages that is currently being practiced is for the illusory body and luminosity of the first practitioner. Relying on this, those of the yogis will arise in the continuum. The extent to which these continuums are shown is, by "doing Ali আলি (Tibetan, Sanskrit Devanagari, āali, Ali আলি) Kali কালি (Tibetan, Sanskrit Devanagari, kāali, Kali কালি) together," etc., six verses to explain the Chakra Mantra Yoga, and "the garland of auspicious letters," etc., to explain the upper and lower Bindu Mantra Yoga, and "that light that has become a ball," to meditate in the center of the Bindu body, and "the combination of the first letters," etc., related to Vajra recitation, and "life and effort are exhausted," through this, the vase-like gradually prohibits, and "the two eyes and," etc., forcibly prohibits, and "whatever path of the senses," etc., to explain the Dharma Yoga, and "Yoga sleep and truly endowed," and "how to give the three bodies supreme," etc., to explain the key instructions of the Three Illusory Lineages, and the Yoga of Form is explained in detail in all three chapters, and the Lower Gate Mantra Yoga is also shown many times in a scattered way before and after. In the branch of the Three Illusory Lineages, the combination of the four vast severances also appears, and if you want to know its aspect, you should consult the old text of the Guhyasamaja Black Guidance, or the guidance text of the early order ritual that I have compiled, which is very accurate and clear, and should be understood in that way. Here it is said: This excellent and wonderful path of supreme essence, the wisdom of Dharma, the name-holder Heruka, the holders of his tradition, the precious seven lineages, etc., Vajradhara.
Chinese
诸位尊者使之兴盛。 如今无偏行持的瑜伽士， 达热纳塔乃我心乐之源。 对于自诩贤者之辈尚且名声不显， 对于心胸狭隘、傲慢自大者更不必说。 是否总有卑劣且饶舌之徒， 做出乖张行为的某些江河？ 见到水泡般的幻化行径后， 有识之士便趋入谨慎之道。 此乃极其难得之珍宝， 完全知晓其无价之值后， 以纯净之意勤加守护， 达热纳塔所造即是此。 校订完毕。 善妙增盛！ 那摩 咕噜 布达 菩提萨埵 贝雅（藏文，梵文天城体：नमो गुरु बुद्ध बोधिसत्त्वेभ्य，梵文罗马拟音：Namo Guru Buddha Bodhisattvebhyaḥ，汉语字面意思：顶礼 गुरु 上师，बुद्ध 佛陀，बोधिसत्त्व 菩萨）！ 吉祥续部之王《大幻化网》之广释，名为《真实性之明灯》。 顶礼上师与吉祥黑汝嘎无别，以及金刚空行母众。 吉祥殊胜大乐，慈悲之力量， 如虚空般广大，心髓之智慧， 善于展现无边幻化之嬉戏， 唯一至高无上之殊胜本尊。 双手捧满鲜花， 以低下的头颅敬献双足， 乃至无尽轮回之际， 以一切事物敬献顶礼。 续部之王如意宝， 如胜幢般满足众生之愿， 为生起悦意于他者， 以词句之鲜花鬘供养。 于此，吉祥大幻化网续之王，此乃从广大续部中精选而出之简略续部，虽词句极少，然意义却极为广大。 此外，因金刚语之义难以分别，对于如我等孩童般之智者而言，虽非行境，然已善闻上师之口诀，并听闻已成为金刚乘之量之成就师之语流，且依仗诸大金刚持者所造之释论，故当尽己所能，以契合自身智慧之方式进行辨析。 对此，首先需了解续部总体的纲要，并善知续部的现观，之后方可进入续部的词义之中。首先是其他
English
May the noble ones cause it to flourish. Now, the yogi who practices without bias, Taranatha is the source of my mind's ease. If even the name is not known to those who boast of being wise, What need is there to speak of those who are small-minded and arrogant? Are there not always base and garrulous ones, Some rivers that engage in erratic behavior? Having seen the illusory conduct like water bubbles, The knowledgeable ones then embark on the path of mindfulness. This extremely rare jewel, Having fully understood its priceless value, With pure intention and diligent care, Taranatha has composed this. Proofread. May virtue and goodness increase! Namo Guru Buddha Bodhisattvebhyaḥ (Tibetan, Devanagari: नमो गुरु बुद्ध बोधिसत्त्वेभ्य，IAST: Namo Guru Buddha Bodhisattvebhyaḥ, Literal meaning: Homage to the गुरु Guru, बुद्ध Buddha, बोधिसत्त्व Bodhisattva)! The extensive commentary on the glorious King of Tantras, the Great Illusion, called "The Lamp of Suchness." I prostrate to the Lama inseparable from glorious Heruka, together with the assembly of Vajra Dakinis. Glorious and supreme bliss, the power of compassion, Like the sky, the wisdom of the essence, Skilled at displaying the boundless play of illusion, The sole, supreme, and exceedingly great deity. Filling my palms with flowers, Bowing my head low, I pay homage to your feet, Until the end of endless samsara, I prostrate with all things. The King of Tantras, the wish-fulfilling jewel, The victory banner that fulfills the hopes of beings, In order to generate delight in others, I offer a garland of flowers of words. Here, the King of Tantras, the Great Illusion Tantra, this concise tantra extracted from the extensive tantra, although the collection of words is very few, the meaning is particularly extensive. Furthermore, because the meaning of the Vajra words is difficult to distinguish, although it is not the realm of practice for those like me who are like children, I have well received the oral instructions of the holy Lama, and heard the stream of speech of the accomplished masters who have become the measure of Vajrayana, and relying on the commentaries made by the great Vajra holders, I will try to analyze as much as possible in accordance with my own intelligence. For this, one must first understand the general outline of the Tantra class, and well know the Abhisamaya of the Tantra, and then enter into the meaning of the words of the Tantra. The first is others.
Chinese
也应当知晓。第二，对于无上瑜伽续部的共同证悟，需对三续部的含义获得定解。特别是，对于生起次第的体性、分类、定义、顺序、解脱之因、以及具体生起次第中的三摩地三者、近修四支、四种瑜伽、六支瑜伽，以及它们的所断、能断、断果等，都要有所了解。对于圆满次第，要了解所击打的关键之处，即作为基础的脉、作为运动的风、以及作为布置的菩提心。对于圆满次第的体性，要了解风心融入中脉的方法，以及融入后的作用。对于二次第获得暖相后，如何通过修行与果位连接的方式，以及五道十地的安立，都需要获得定解，这些也应当在其他地方学习。对于此续部独有的证悟，需要确定其属于哪个藏经，了解其独有名称的必要性，了解由谁传入人间，了解续部的总义，以及三续部的自性之安立，共五个方面。第一，在经和续二者中，属于续部的法，在续部四部中，属于无上瑜伽部，在无上瑜伽部中，又属于父续和母续二者中的母续，也称为智慧续或瑜伽母续。如是说：“觉知三界中，汝与我等者，更无有。” 此《大幻化网续》的明咒，据说是佛母空行母的明咒。此咒即是天女的种姓咒，坛城和事业的仪轨都依此咒而行。因此，如果对瑜伽母续进行分类，则有六种姓，其中属于种姓之主嘿汝嘎的种姓。又从母续之主的角度而言，《金刚帐续》中说：“如是空行母众与海众，与虚空，以及金雨与大乐能食，以及大乐妩媚与秘密悦意，续部即是。”