Chinese
是的。那是因为什么呢？因为我说过：“我不会变成不稳定和魔鬼。”就像海市蜃楼的水不会扰乱天空的身体一样，因为海市蜃楼没有水，天空没有身体。天空也不是变成海市蜃楼，因为天空没有自性，海市蜃楼没有赖以存在的地、水、火、风四大元素，因为没有实体，天空不可能变成海市蜃楼。因此，天空也不是从海市蜃楼中产生的。因此，海市蜃楼的自性就是天空，就像它不会变成任何东西一样，金刚萨埵不会被我执、所取、能取的念头所扰乱，也不会被阻碍的法所完全搅乱。金刚萨埵不会变成不稳定和魔鬼。金刚萨埵不是不稳定和魔鬼，因为不稳定和魔鬼的自性就是金刚萨埵。没有需要抛弃和需要修习的法。那么，诸佛为什么要传授教言呢？因为我说过：“我也不会为了使之稳定而教导。”金刚萨埵像金刚一样坚固，所以被称为金刚萨埵。那么，什么像金刚一样坚固呢？就像这样说：“一切众生的心，被称为金刚。因为依靠它，所以被称为萨埵。”就像这样说的，以及“无始无终的菩萨，金刚萨埵如来。”或者说，“菩萨自然坚固，无始无终，所以也被认为是至上的第一。”就像这样说的，心本身就是大乘中普遍宣说的第一种姓的心之自性，从依靠种姓和善知识的力量生起菩提心开始，直到金刚般的等持，作为因位的心的状态和果位的无上佛地所包含的一切，都不会完全改变，这就是金刚萨埵。因此，佛陀在如海般的教法中宣说了如海般的教言，也不是为了使心稳定而传授教言。这就是所要表达的意义。
English
Yes. Why is that? Because I have said, "I will not become impermanent and a demon." Just as the water of a mirage does not disturb the body of the sky, because a mirage has no water and the sky has no body. The sky is also not transformed into a mirage, because the sky has no self-nature and the mirage has no great elements of earth, water, fire, and wind on which to rely, because there is no substance, the sky cannot be transformed into a mirage. Therefore, the sky is also not produced from a mirage. Therefore, the nature of a mirage is the sky, just as it does not change into anything, Vajrasattva is not disturbed by the thoughts of self-grasping, object-grasping, and subject-grasping, and is not completely disturbed by the obstructing dharmas. Vajrasattva will not become impermanent and a demon. Vajrasattva is not impermanent and a demon, because the nature of impermanence and demon is Vajrasattva. There are no dharmas to be abandoned and no dharmas to be practiced. Then, why do the Buddhas impart instructions? Because I have said, "I also do not teach in order to make it stable." Vajrasattva is as stable as a vajra, so he is called Vajrasattva. Then, what is as stable as a vajra? Just as it is said, "The mind of all beings is said to be a vajra. Because it is relied upon, it is called a sattva." Just like that, and "The Bodhisattva without beginning or end, Vajrasattva Tathagata." Or, "The Bodhisattva is naturally stable, without beginning or end, so it is also considered the supreme first." Just as it is said, the mind itself is the nature of the mind of the first lineage widely proclaimed in the Mahayana, from the time of generating the mind of enlightenment relying on the power of lineage and spiritual friends, up to the vajra-like samadhi, the state of mind as the cause and all that is contained in the unsurpassed Buddha-ground as the result, are not completely transformed, this is called Vajrasattva. Therefore, the Buddha did not impart instructions in the ocean-like teachings in order to stabilize the mind. That is the meaning to be expressed.
Chinese
因此，它会变成这样。在何处，主要展示圆满的断证和圆满的智慧，并展示从菩提的种姓和因中想要成就菩提，那时，世尊吉祥释迦牟尼等如来主要展示如来的种姓，金刚持作为侍从来展示，那时，为了使不稳定的众生稳定，也展示诸佛的教诲。在何时，从原始就清净，没有最终的提升，次第地展示，那时，金刚持次第地殊胜并主要地展示。那时，因为自己是金刚萨埵，所以为了使不稳定的稳定而不作教诲，因为秘密而不作教诲，说了各种秘密的乘，也只是为了认识和见到自己的金刚萨埵，才作教诲，因此，无论谁修习自己的本尊，都以殊胜的成就来稳定。这样说了。现在是金刚萨埵。金刚萨埵是自己的快乐。自己的快乐是心的体性。心的体性是众生和佛无二。因为无二，所以为了稳定是金刚萨埵。因此，安住在自己的快乐中，也称为成就金刚萨埵，显现了，也称为第二金刚萨埵，仅仅如此来稳定。这样说。如是，吉祥金刚萨埵所说，世尊一切如来都欢喜，吉祥金刚萨埵善说而赞叹并极度欢喜。誓言主所说的教言，不是普通人的境界，虽然也住着许多智者所说的，但我如是知道，这个续部的共同文字之义，我见到了一部分，愚者的我慢在续部中产生，因为那个原因祈请的缘故，为了略说此义和进入其中，稍微解释而作此。愚者的我慢无论产生什么，或者教言之义颠倒，或者没有允许的障碍等，在梦中。
English
Therefore, it will become like this. Where, mainly showing the perfection of abandonment and the perfection of wisdom, and showing the desire to accomplish enlightenment from the lineage and cause of Bodhi, at that time, the Blessed One, glorious Shakyamuni, etc., the Tathagatas, mainly showing the lineage of the Tathagatas, and Vajradhara is shown as an attendant, at that time, in order to stabilize the unstable beings, the instructions of the Buddhas are also shown. At what time, from the beginning it is pure, without ultimate elevation, gradually showing, at that time, Vajradhara gradually becomes superior and mainly shows. At that time, since I am Vajrasattva, I do not give instructions in order to stabilize the unstable, I do not give instructions because of secrecy, and even if various secret vehicles are spoken, it is only to know and see one's own Vajrasattva that instructions are given, therefore, whoever practices his own deity, stabilizes with supreme accomplishment. Thus it is said. Now it is Vajrasattva. Vajrasattva is one's own happiness. One's own happiness is the nature of the mind. The nature of the mind is that sentient beings and Buddhas are non-dual. Because of non-duality, it is Vajrasattva for stability. Therefore, residing in one's own happiness is also called accomplishing Vajrasattva, and when it manifests, it is also called the second Vajrasattva, and it is stabilized only in this way. Thus it is said. Thus, what was spoken by glorious Vajrasattva, all the Tathagatas of the Blessed One rejoiced, and praised and rejoiced greatly at the well-spoken words of glorious Vajrasattva. The teachings spoken by the Lord of Vows are not the realm of ordinary people, and although many teachings spoken by wise men also reside, I know it as such, the meaning of the common words of this tantra, I have seen a part, the pride of a fool arises in the tantra, because of that reason, due to the request, in order to briefly explain this meaning and enter into it, I have done this by explaining it slightly. Whatever pride of a fool arises, or the meaning of the teachings is reversed, or obstacles without permission, etc., in a dream.
Chinese
莫依于此成覆障，何人若见此书卷，于诸有情作诽谤，所有未生诸有情，莫依于我积诸罪。于彼有者随我行，依此通达正法义，如是此续所授记，愿于无没一切时处住。我亦幸妙大乐者，若以手印善印持，愿与一切善知识，成为金刚持之体性。名为与诸佛陀平等结合空行母幻化安乐之最之作意。名为通达一切之轮大旋转之释，略摄正法义及唯入义之门解说圆满。此乃大译师绒宗却吉桑布所造也。 名为与诸佛陀平等结合空行母幻化安乐之最之续之难解疏。
English
May it not become a covering obstacle through dependence. Whoever sees this book, whoever makes disparaging remarks about sentient beings, may all those who have not yet arisen not accumulate sins by relying on me. May those who follow me attain the meaning of the doctrine by relying on this. As prophesied in this very tantra, may it abide in all directions and times without ceasing. If I, too, the fortunate great bliss, am sealed with the mudra, may I, together with all virtuous friends, become like Vajradhara. The contemplation called "The Supreme Bliss of the Illusory Dakini, United Equally with All Buddhas." The commentary called "The Great Turning of the Wheel of All Realizations," which summarizes the meaning of the text and explains only the gateway to entering the meaning, is complete. This was composed by the great translator Rongzom Chokyi Zangpo. Difficult Commentary on the Tantra Called "The Supreme Bliss of the Illusory Dakini, United Equally with All Buddhas."