Chinese
智慧和，慈悲的加持，身和智慧的坛城，被说成是不费力气自然产生的。没有说超越更高的次第。还说，从其他方面来说，与普贤没有差别的地，本来就显现为大清净的自性，不像下乘的教法那样，通过修行和积累才能获得。即使在具有决定意义的经部中，也说了不共的特征，不共的解脱，不共的解脱智慧的显现，清净的刹土和行境，不共的进入二无等等。因此，不能安立说佛陀自己也有高低的差别。因为这与经论相违背，也与理智相违背。如果果位有差别，就不能归纳为三乘。这是以前的堪布们的口诀没有阐述的。第二十二章。 现在讲完了续，现在展示如何安住在巨大的坛城中。关于这一点，根据某些续和经部的观点，说法结束后，眷属们随喜，仅仅是赞叹而已。然后显现出以其他的行为安住。在某些续中，说法结束后，坛城被收摄，然后隐没不见。在这里，说的是安住在四时平等性的法界中，身语意自然形成的庄严之中。因此，如来不会在不同的时间出现，也不会停止，也不会做各种各样的行为，也不会有功德之法显现的穷尽或增长，也不会自己安住，也不会从安住的状态转变为其他状态，也不会有任何可以分别观察的东西。因此，要说安住在这样的自性之中。例如，就像说虚空是无相安住一样。就像这样，在一个被称为无相的基上，并没有一个叫做虚空的东西存在，而是说安住在它自己的那种自性之中。在《圣妙观察智王经幻化网》百万品中，所有的特征和续
English
Wisdom and, the blessing of compassion, the mandala of body and wisdom, are said to arise naturally without effort. It is not said to transcend higher levels. It is also said that, from other perspectives, the ground that is no different from Samantabhadra, inherently manifests as the nature of great purity, not like the lower vehicles of teachings, which are attained through practice and accumulation. Even in the definitive Sutras, it is said that there are uncommon characteristics, uncommon liberation, uncommon manifestation of the wisdom of liberation, pure realms and fields of activity, uncommon ways of entering non-duality, and so on. Therefore, it should not be established that even the Buddha himself has differences of high and low. Because this contradicts the scriptures and also contradicts reason. If there are differences in the results, then it cannot be summarized into the three vehicles. This is not explained by the oral instructions of the previous Khenpos. Chapter Twenty-Two. Now that the tantra has been explained, it is now shown how to abide in the great mandala. Regarding this, according to the views of some tantras and sutras, after the Dharma is taught, the retinue rejoices and only praises. Then it appears that they abide by other actions. In some tantras, after the tantra is taught, the mandala is withdrawn and then disappears. Here, it is said that they abide in the realm of the equality of the four times, in the adornment of the spontaneously formed body, speech, and mind. Therefore, the Tathagata does not appear at different times, nor does he cease, nor does he perform various actions, nor does he have the exhaustion or increase of the manifestation of the qualities of Dharma, nor does he abide by himself, nor does he change from the state of abiding to another state, nor is there anything that can be conceptually examined. Therefore, it should be said that they abide in such a nature. For example, it is like saying that space abides without characteristics. Just like this, on a basis called without characteristics, there is no such thing as space existing, but it is said that they abide in that kind of nature of their own. In the Arya King of Contemplation, the Net of Illusion, in the hundred thousand chapters, all the characteristics and tantras
Chinese
关于阿笈摩之总义，如来一切之秘密，秘密心髓真实决定之品中，已全部引申，彼等法轮之果，名为殊胜，此等名称差别之总义与别义，已于前广说矣。 略而言之，阿笈摩之总义所引申之基为果之殊胜，故此宣说之方式亦为，以基、道、果所示之支分门径，宣说进入总建立之方式，以及诸续部所欲显示之必要，与所学之基、共同与差别之支分，及宣说方式之支分门径，宣说进入总续部之方式，以及腹部安立，伟大，降临，种子之义等支分门径，宣说进入论典本身之方式，以及依靠二种坛城而进入之行，属于上师之事业，如何行灌顶与誓言之仪轨次第之显示，如是依靠二种坛城而属于修持之行，宣说为瑜伽总义之事业，以念诵修持之门径，成就共同与殊胜悉地之方便事业次第，如是属于成就之行，如何成就四种事业之支分门径，宣说属于事业仪轨次第之方式，如是则以四种方式十五支分门径，善为显示阿笈摩总义所引申之基果之殊胜矣。 顶礼上师具戒贤等之莲足。 于吉祥心髓之难解疏中，此为法贤所造。 犹如处所、时间、补特伽罗低下，我未曾引证云此为圣者所造，为不欺诳故，亦为他人劝请故，幻等慢等不成为障碍。 诸补特伽罗乃由种种见解之自在，于圣者与智者所造之论典，不言顺应舍弃与否，不言同等赞叹与否，若作增损评论，岂不诽谤我之论典耶？ 是故不喜赞叹与转为利他。 哦。
English
The general meaning of the Agamas: From the chapter on the definitive truth of the secret essence, the secret of all the Tathagatas, everything is completely derived. The distinctions of the names called the supreme fruit of those turning wheels have already been extensively explained above from the general and specific meanings of these. In brief, since the basis from which the general meaning of the Agamas is derived is the supreme fruit, therefore, the way of explaining this is also through the aspects of the basis, path, and fruit that are shown. Explaining the way to enter the general conclusion, and the need to show the occasions of the tantras, and the basis of learning, the common and specific distinctions, and the way to enter the general tantra through the aspects of the ways of explaining, and the establishment of the abdomen, greatness, descent, and the meaning of the seeds, explaining the way to enter the text itself through the aspects, and the practice of entering based on the two mandalas, which is known as the work of the teacher, showing the order of how to perform the ritual of bestowing empowerment and vows, and similarly, based on the two mandalas, belonging to the practice of accomplishment, which is said to be the work of general yoga, the order of the activities of the means of accomplishing common and supreme attainments through the door of recitation and accomplishment, and similarly, belonging to the practice of accomplishment, the way to accomplish the four types of actions through the aspects, explaining the way that belongs to the order of the ritual of actions. Thus, in this way, through the fifteen aspects of the four ways, the supreme fruit of the basis from which the general meaning of the Agamas is derived is well shown. I prostrate to the feet of the venerable lama Tsultrim Zang and others. In the difficult commentary on the glorious essence, this was done by Chokyi Zangpo. Just as the place, time, and person are inferior, I have not cited that this was done by a holy person, so that I am not deceiving, and because others have requested it, deception and arrogance will not become obstacles. Because people are under the influence of various views, even in the texts composed by the noble and wise, they do not say whether to accept or reject in accordance, nor do they say whether to praise equally, and if they criticize with additions and subtractions, why would they not criticize my text? Therefore, I have no desire to praise and transform for the benefit of others. O.
Chinese
然而，任何继承佛法和种姓传承的人们， 如果像尊重佛陀的教诲一样尊重我的话语， 他们将会获得成就功德， 我便会欢喜，心想如何让他们领悟这些传承。 因此，由于他人的劝请，我才生起此念。 无明可能导致错误，但口诀的加持可能避免错误。 如果出现错误，请诸神和上师宽恕。 如果没有错误，愿此功德回向自他利益。 吉祥密集核心的难解注释，以四种方式和十五支分，对经文进行总体的解释。圆满。 经王密集核心的注释。
English
However, those who are the lineage holders of Dharma and family, If they respect my words as they respect the Buddha's teachings, Then they will attain the accomplishment of qualities, I will rejoice, thinking how to make them realize these lineages. Therefore, due to the urging of others, this thought arises in me. Ignorance may lead to error, but the power of the instructions may prevent error. If there is error, may the gods and lamas forgive it. If there is no error, may this virtue be dedicated to the benefit of self and others. The difficult commentary on the glorious Secret Essence, with four methods and fifteen branches, is a general explanation of the scriptures. Complete. A commentary on the King of Tantras, the Secret Essence.