Chinese
而且，那种证悟，也不视其为具有胜义谛和世俗谛的对境，因为没有取舍，所以是智慧的大境界。从一切烦恼和清净的法无有差别，于同一时间结合并摧毁，所以是智慧的大事业。大方便中的大方便是，方便与智慧相结合，不执着于任何两种边际的方便。在此，以方便善巧、没有方便困难、方便众多和方便迅速而超胜。也就是说，即使享用十不善业和五无间罪，也不会沾染自身，而是引导众生，所以是方便善巧。不以苦行和戒律来折磨，身体和心如何安乐和欢喜，都有使自他解脱的方便，所以没有困难。不像下乘那样认为不善是不可行的，门径狭窄，而是安住于各自执着的行为中，以方便的行为来摄持，所以有解脱的方便，所以是众多。不是像需要长期修持那样，而是有迅速成就现见之法等的方法，所以是方便迅速。那也是以所缘和行为而迅速，其中，以所缘完全清净而意念迅速是，能够迅速地逆转无碍的戏论习气之流，能够逆转业的异熟，产生广大的福德资粮，并且自性地使智慧融入法性平等性。从行为的方面来说，不以苦行和戒律来折磨，所以意念变得堪能，与平等性相符的行为，以头陀行来压制不平等的意念，在聚集法行之门上行持，一个不障碍另一个，不将仪轨的残缺视为过失，所以不会生起疑惑的障碍，像那些一样，所以称为方便迅速。现在，从各种乘门的角度来展示不可思议的法门，也就是，略微讲述归纳为五种宗派的道理，也就是说，有些宗派认为显现为所取和能取的外部依缘而生
English
Moreover, that realization does not regard itself as having objects of ultimate truth and conventional truth, because there is no acceptance or rejection, so it is the great realm of wisdom. From all defilements and purified dharmas, there is no difference, and at the same time, they are combined and destroyed, so it is the great activity of wisdom. The great of the great means is that the combination of means and wisdom is a means that does not abide in any of the two extremes. Here, it is superior because of skillful means, no difficult means, many means, and quick means. That is, even if one enjoys the ten non-virtuous deeds and the five heinous crimes, one is not tainted by oneself, but guides beings, so it is skillful means. Not tormenting oneself with asceticism and vows, how comfortable and joyful the body and mind are, there are means to liberate oneself and others, so there is no difficulty. It is not like the lower vehicle, which considers non-virtue to be impossible and the gate is narrow, but abiding in one's own clinging behavior, it is grasped by the behavior of means, so there are means of liberation, so it is many. It is not like having to practice for a long time, but there are methods to quickly accomplish the Dharma of direct perception, etc., so it is quick means. That is also quick through object and behavior, in which, quick thought through the complete purification of the object is that it is able to quickly reverse the unobstructed flow of habitual tendencies of elaboration, able to reverse the ripening of karma, generate a great collection of merit, and naturally make wisdom enter into the equality of Dharma. From the aspect of behavior, not tormenting oneself with asceticism and vows, so the mind becomes workable, behavior that is in accordance with equality, using the behavior of ascetic practices to suppress unequal thoughts, practicing on the door of gathering Dharma practices, one does not obstruct the other, not regarding the incompleteness of rituals as a fault, so the obstacle of doubt does not arise, like those, so it is called quick means. Now, from the perspective of various vehicles, an inconceivable Dharma gate is shown, that is, to briefly explain the reason for being summarized into five philosophical tenets, that is, some philosophical tenets consider the external dependent arising that appears as the object and the subject
Chinese
是这样的，就像从种子到果实那样包含，以及内部的缘起，就像从无明到老死那样包含，这并不是在心之外存在的，而是因为自己的心迷惑的缘故，显现为能取和所取二者，并执着于能取和所取的实物，这样来教导。这就像瑜伽行派和瑜伽行中观派那样。第二种观点是，善业和非善业，以及不动业等成熟的果报，以及增上果，即使在地狱、天堂和清净的刹土中也不会浪费，而是存在的，但它们不是心和心所，这样来教导。这就像声闻分别说部、经部和经部中观派那样。第三种观点是，业和业的果报，以及迷惑显现的力量，虽然不能否认，但是通过持明咒和秘密咒使本尊欢喜的方便，以及菩提心，和具备这三者的行者，这些业和果报不会沾染他们，这样来教导。这就像事部、行部和外瑜伽的续部论典的持有者那样。第四种观点是，业本身就是智慧，痛苦本身就是菩提，烦恼本身就是大解脱的自性，怎么会认为这些会被沾染呢？不会被沾染，这样来教导。这就像大瑜伽续部的论典的持有者那样。第五种观点是，痛苦和菩提等一切法，从原始以来就是大平等自性，无二无别，自然成就，谁用什么来修持，又能成就什么呢？这样来教导这种无有处所的观点，这是所有宗义的终极。这就像吉祥金刚萨埵的幻化网续的论典，吉祥秘密藏那样。因此，从体性和续部的一切教言的总集，秘密藏的自性中，一切都无余地散发出来，并阐述了那些转法轮的方式，即总的迷惑轮的方式，以及语的法轮。
English
It is like this, appearing as if contained from the seed to the fruit, and the internal dependent arising, appearing as if contained from ignorance to old age and death, this is not something that exists apart from the mind, but because of the delusion of one's own mind, it appears as the two, the grasper and the grasped, and one clings to the grasper and the grasped as real entities, thus it is taught. This is like the Yogacara and the Yogacara Madhyamaka schools. The second view is that the ripened results of virtuous and non-virtuous actions, as well as unwavering actions, and the dominant result, even in the states of suffering, the states of higher realms, and the completely pure realms, are not wasted, but exist, but they are not mind and mental factors, thus it is taught. This is like the Sravaka Vaibhashika, the Sautrantika, and the Sautrantika Madhyamaka schools. The third view is that although one cannot deny actions and the results of actions, and the power of deluded appearances, through the means of pleasing the deities with knowledge mantras and secret mantras, and the mind of enlightenment, and those who possess these three, these actions and results do not taint them, thus it is taught. This is like the Kriya Tantra, the Charya Tantra, and the holders of the outer Yoga Tantra texts. The fourth view is that action itself is wisdom, suffering itself is enlightenment, affliction itself is the nature of great liberation, how could one think that these are tainted? They are not tainted, thus it is taught. This is like the holders of the Maha Yoga Tantra texts. The fifth view is that all phenomena, such as suffering and enlightenment, from the very beginning are the nature of great equality, indivisible, spontaneously accomplished, who meditates on what, and what will be accomplished? Thus, teaching this view of no place, this is the ultimate of all tenets. This is like the text of the Magical Net of Vajrasattva, the Glorious Secret Essence. Therefore, from the essence of the Secret Essence, the general collection of all the statements of characteristics and tantras, everything is completely emanated, and it explains the way those wheels are turned, that is, the general way of the wheel of delusion, and the wheel of speech.
Chinese
应当知晓，通过各种乘宣说的各种宗派，此乃其果之殊胜者。然诠释一切续部的门径与方式虽多，然为易于理解故，略而言之，当知总与别之续部之名，以及续部之分类、量、事物与必要关联等，已包含详尽阐释之所有内容。非于讲经之时，仅于宣说续部之名时，若以事物、自性、分类、词义与量等方式宣说，则语句将连贯。此处乃讲经，故首先应宣说其名，即通常所说，显现为音声之自性即是续之义。是诸导师一切之大自性，由往昔之愿与大悲等之加持，以及所化众生清净习气之因，显现佛之身语意之幻化，故显现为音声之自性被认为是续。其亦为瑜伽大自在之所学，以宣说坛城等事物而作区分，然不应执取波罗蜜多之理等。其中，续之语词解释为：tantra pravanta，意为，密咒之续部与寂静等之细微事业之修法仪轨，以及现量与神变等共同成就之大修法仪轨，以及解脱不住涅槃之修法仪轨之差别，根与心要等之密咒，以及彼等密咒之坛城、手印、供养、火供、事业与苦行等，以关联宣说各种仪轨故，称之为续。此乃一切续部之共同名称之宣说。特殊名称之宣说为：圣者证悟之王金刚萨埵幻化网。其中，圣者即是此方便乘之论典，何者胜于何者？当从前述之乘之差别中知晓。证悟之王
English
It should be known that among the various tenets taught through various vehicles, this is the most excellent of fruits. Although there are many ways and methods for explaining all the tantras, for the sake of easy understanding, in brief, it should be known that the names of the general and specific tantras, as well as the divisions, extent, objects, and necessary connections of the tantras, are all included in the detailed explanation. When not in the context of teaching the scriptures, but only when mentioning the name of what is called 'tantra,' if it is explained in terms of objects, nature, divisions, definitions, and extent, the sentences will be coherent. Here, since it is a teaching of the scriptures, the name should be mentioned first, that is, generally speaking, the nature of appearing as sound is known as the meaning of tantra. It is the great nature of all the teachers, due to the power of past aspirations and great compassion, and from the cause of the pure habitual tendencies of those to be tamed, the illusion of the body, speech, and mind of the Buddha appears, so the nature of appearing as sound is considered to be the tantra. It is also what is learned by the great lord of yoga, distinguished by teaching objects such as mandalas, but one should not grasp the methods of the pāramitās, etc. Among these, the explanation of the word 'tantra' is: tantra pravanta, which means that the tantras of mantras are rituals for accomplishing subtle actions such as pacifying, and great rituals for accomplishing common siddhis such as clairvoyance and miracles, and the differences in rituals for accomplishing liberation that does not abide in nirvāṇa, the root and essence mantras, and the mandalas, mudras, offerings, fire offerings, activities, and asceticism of those mantras, etc., are called tantras because they are related to the explanation of various rituals. This is the explanation of the common name of all tantras. The explanation of the special name is: the noble king of realization, Vajrasattva Mayajala. Among these, the noble one is this treatise of the vehicle of means. What is superior to what? It should be known from the differences of the vehicles mentioned above. The king of realization
Chinese
而且，这个方法之乘本身就是。之所以使用“分别”这个词，是指代表不分别之义的象征性方法。这是因为诸佛将分别的方法化现为象征。因此，虽然它适用于续、本尊、成就及其方法，但在这里，经典本身就是分别。在所有经典中，正如前面所说，这是最殊胜的果，因此是分别之王。金刚萨埵是菩提心的自性。也就是，种姓之心、因位之心和果位之体，无别地就是菩提心的自性。因此，被称为普贤菩提心。如来们将其示现为如同世间和出世间一切勇士之王。而且，金刚是不坏的自性。虽然“萨埵”这个词如前所述有多种含义，但在这里，它指的是坚固、证悟和总摄。其中，坚固是指菩提心如金刚般坚固，因此是金刚萨埵。在种姓之心的阶段，是这样说的：何为一切有情之心？即是所谓的金刚。因其坚固故，称为萨埵。就像这样。在果位时也这样示现：一切种智之智慧，如今即是金刚萨埵。因其坚固故，称为勇士。就像这样。示现了因和果无别，自性就是这样：有情无始亦无终，金刚萨埵如来。此乃自生薄伽梵，唯一极胜之天。就像这样。如金刚般坚固，也说是心本身如金刚般坚固。并不是将法性和法相分开，从片面的角度来说是坚固。就像这样：心之坚固即是萨埵，萨埵坚固乃自生。就像这样。如金刚般证悟，因此称为金刚萨埵。就像这样，金刚是不作之义，萨埵是精华菩
English
Moreover, this very vehicle of method is such. The application of the term "conceptualization" (rtog pa) refers to the symbolic method that represents the meaning of non-conceptualization. This is because the Buddhas emanate the method of conceptualization as a symbol. Therefore, although it applies to tantras, deities, siddhis, and their methods, here, the scripture itself is the conceptualization. Among all the scriptures, as mentioned above, this is the supreme fruit, hence it is the king of conceptualizations. Vajrasattva is the nature of bodhicitta. That is, the mind of the lineage, the mind of the causal state, and the essence of the result are indivisibly the nature of bodhicitta. Therefore, it is called Samantabhadra bodhicitta. The Tathagatas have shown it to be like the king of all heroes of the world and beyond. Moreover, vajra is the nature of indestructibility. Although the term "sattva" has many meanings as mentioned above, here it refers to steadfastness, realization, and condensation. Among these, steadfastness means that the mind of enlightenment is as steadfast as a vajra, hence it is Vajrasattva. It is said in the state of the mind of the lineage: "Whatever is the mind of all sentient beings, is said to be vajra. Because of its steadfastness, it is called sattva." Like that. It is also shown that way at the time of fruition: "The wisdom of all-knowingness, is now Vajrasattva. Because of its steadfastness, it is called hero." Like that. It is shown that cause and effect are inseparable, and the nature is such: "The being without beginning or end, Vajrasattva, the Tathagata. This is the self-born Bhagavan, the one and only supreme deity." Like that. That which is as steadfast as a vajra is also said to be that the mind itself is as steadfast as a vajra. It is not that it is said to be steadfast from a one-sided perspective by separating the nature of phenomena and phenomena. Like this: "The steadfastness of mind is sattva, the steadfast sattva is self-born." Like that. Because of realizing like a vajra, it is called Vajrasattva. Like this, vajra is the meaning of the unconditioned, sattva is the essence of bodh-