Chinese
从无别的平等结合中，慈悲化身的坛城全部自然成就，由此威力，十方四时的六道轮回坛城全部成为调伏之主。以六能仁等自性显现，如幻众生坛城全部从轮回大海中度脱，事业圆满，随应所化而显现。然显现之时，所度众生自相和度脱之化身，以无有真实的体性，能调所调之坛城，如影像和幻化般行持而获得。如是亦于《幻化网》中云：众生如幻之相，菩提亦如幻。譬如幻师之首，于石女等念诵咒语，善妙所作之形相上，若勤奋串习结合，则四足等之形相，于执著之心前显现。如是福德智慧所生之聚，所分之心，于众生之意念中，显现无上菩提。如是。三、总结意义：一切法本自安住于圆满为法身和智慧的坛城中，于此如是了知之听闻，和以心思维其义之思维，以及于彼之上修习之自性生起次第和智慧圆满次第，以平等结合之义所成办之果，自生之智慧，以大悲于所化之义中，一切皆为寂静之事业和自然成就而获得。如是之圆满殊胜之理，乃一切佛陀皆承诺为无欺之法，且以道生圆二次无别而修，故不超离成就佛果之自性，乃为誓言之最胜。二、彼胜于其他之理有三，其中修行者之伟大：任何瑜伽士，仅仅对此乘生起信心，十方一切诸佛之所有坛城，皆于各自所住之方和时
English
From the non-dual union, the entire mandala of compassionate emanations arises spontaneously and completely. Through its power, the entire mandala of the six realms of existence in the ten directions and four times becomes the protector of those to be tamed. Appearing as the nature of the six Thubpas (Buddhas) and others, the entire mandala of illusion-like beings is liberated from the great ocean of samsara. Although appearing in various ways to tame beings according to their needs, from the very moment of appearance, the beings to be liberated and the emanations that liberate them are without inherent existence. Thus, the mandala of those to be tamed and those who tame act like reflections and illusions. It is said in the Net of Illusion: 'Beings are like illusions, enlightenment is also like an illusion. For example, a magician recites mantras over stone women and other objects. If one diligently practices combining them with well-made forms, forms with four legs and so on will appear to the mind that clings to them. Similarly, the mind divided by the accumulation arising from merit and wisdom causes supreme enlightenment to appear in the minds of beings.' So it is. Third, the meaning is summarized: All phenomena abide from the beginning in the mandala perfected as body and wisdom. Hearing that understands this, thinking that contemplates its meaning with the mind, and the nature of generating the means to meditate on it and the order of perfecting wisdom, the fruit accomplished by the meaning of equal union, the self-born wisdom, with great compassion for the sake of those to be tamed, all activities are naturally accomplished in silence. Such a perfect and excellent way is promised by all Buddhas to be a non-deceptive Dharma, and by practicing the path of generation and completion as non-dual, it does not transcend the nature of attaining the fruit of Buddhahood, and is taught as the supreme of vows. Second, there are three ways in which it is superior to others, of which the greatness of the practitioner is: Any yogi who has faith in this vehicle, all the mandalas of all the Buddhas of the ten directions, in their respective directions and times
Chinese
所有一切时和一切相中，对于大秘密意义的坛城，全部在相续中修持，即迅速获得，是自性奇妙的秘密的近亲之子。譬如转轮王有一千个儿子，但具有相好者被认为是殊胜之子，同样，声闻、缘觉和处于因位的菩萨们不是近亲之子。因为他们没有将佛的密意、自性秘密的心髓听闻等作为行境。第二，修法道之殊胜分四，其中作为一切道之果的殊胜是：时间长久，如佛刹微尘数劫中，对各种因的乘进行精勤修习，并安住于此，精进修持；通过密咒乘之门，内外一切坛城无余修持，所有这些所求的果，就是大秘密阿底瑜伽之乘。因为成佛完全依赖于此道。第二，显示是诸佛之足迹：在包括地基和上下等六道世界的十方，过去已逝和现在显现利益有情的诸佛坛城，全部都已在此道上获得自在，五身任运成就。因为三世诸佛唯一的行道就是这个，没有其他。即使以因的乘来行进，也必须进入果的乘，因为佛是从果的乘中产生的。《三乘之决断》中说：从三乘的决断中，安住于一乘之果。这样就成就了。第三，显示是所有瑜伽士之道：过去和现在出现的瑜伽士们，以及未来将出现的持明的瑜伽士们，全部都将通过此道成就任运成就的持明佛。因为三世诸佛的道没有差别。瑜伽续中也说：身语意之大金刚，安住三世之诸佛，以金刚密咒之威力，无与伦比之智
English
In all times and in all aspects, for the great secret meaning of the mandala, all are cultivated in the continuum, that is, quickly obtained, is the nature of the wonderful secret near son. For example, a Chakravartin king has a thousand sons, but the one with good marks is considered the supreme son, similarly, the Shravakas, Pratyekabuddhas, and Bodhisattvas who are in the causal position are not near sons. Because they have not made the Buddha's intention, the essence of the secret nature, hearing, etc., as their object of practice. Second, the greatness of the path of practice is fourfold, among which the greatness of being the fruit of all paths is: the duration of time, as many kalpas as there are fine dust particles in the Buddha-field, diligently practicing various causal vehicles, and abiding in them, diligently cultivating; through the gate of the secret mantra vehicle, all inner and outer mandalas are cultivated without remainder, all these sought-after fruits are the great secret Atiyoga vehicle. Because enlightenment completely depends on this path. Second, it is shown to be the footprint of all Buddhas: in the ten directions of the six realms, including the ground and above and below, all the mandalas of the Buddhas who have passed away in the past and are now appearing to benefit sentient beings have attained freedom on this path, and the five bodies are spontaneously accomplished. Because the only path of the Buddhas of the three times is this, there is no other. Even if one proceeds by the causal vehicle, one must enter the fruit vehicle, because the Buddha arises from the fruit vehicle. It is said in "The Determination of the Three Vehicles": From the determination of the three vehicles, abide in the fruit of one vehicle. Thus it is accomplished. Third, it is shown to be the path of all yogis: all the yogis who have appeared in the past and present, and the vidyadhara yogis who will appear in the future, will all attain the spontaneously accomplished vidyadhara Buddha through this path. Because there is no difference in the path of the Buddhas of the three times. It is also said in the Yoga Tantra: The great vajra of body, speech, and mind, the Buddhas who abide in the three times, by the power of the vajra secret mantra, the incomparable wisdom
Chinese
已经证得清净。 第四，从因的乘超越的方面来说，大圆满阿底瑜伽的法，是下乘所称的，必定能使大秘密果显现的口诀，此生即以果的自性本来成佛的坛城作为道，因此不需要从其他地方修，而是以自性成就的成佛近道而显现。如《金刚顶经》云： “异生即是佛，成就非于他。” 第三，显示没有比这更殊胜的道，十方四时的诸佛，过去、未来、现在，所有坛城及其眷属，都无一例外地通过阿底瑜伽的本净顿成，除此之外，再没有其他的近道和秘密的究竟意义。因为没有比这更好的法了。如果还有更好的法，那么佛陀寻找后就能找到。即使在其他地方寻找，诸佛也永远不会找到比这更好的法，就是找不到的意思。 这里，密咒将果作为道用的意义是，众生的心和根等本来就是佛，即使在获得究竟果位的时候，也只是达到那个地步而已，没有其他的，所以才这么说。如《海经》云： “如意宝树与珍宝，彼等皆以自性为因。 世间动摇等诸法，显现之中无有自性。 彼即法身大本体，自性任运如是住。 彼外更无所得法，一切皆已成熟无行。 彼即道之本体也。” 那么，如果是果，为什么还要修生起次第和圆满次第等呢？虽然如此安住，但从究竟的行持方面来说，是作为果而安立的。它的自性被无明遮蔽，虽然是这样，但却颠倒显现，就像执持海螺为黄色一样，在清净的时候，就会到达自己本初的基础之上，并且从错觉的突发显现中返回，而不是新创造一个以前没有的果。如《普集经》云： “非是寻觅而得，因位即是果之胜。” 第三，所应传授的法器，分为两种。首先，是布施善缘的法器，即诸佛
English
have attained purity. It is said. Fourth, regarding the way in which it surpasses the causal vehicle: This teaching of the Great Perfection Ati Yoga is the secret great fruit that is known in the lower vehicles and is certain to manifest. The essence of the fruit is that in this very life, the mandala of enlightenment is made into the path, so there is no need to accomplish it from elsewhere. It is manifested by this swift path to enlightenment that is accomplished spontaneously. As it says in the Vajra Peak: "Ordinary beings themselves become Buddhas; It is accomplished, not elsewhere." It is said. Third, showing that there is no other path superior to it: All the victorious ones of the ten directions and four times, who have gone before and who now abide, along with their retinues, all without exception, have no other swift path or secret definitive meaning than this Ati vehicle of original liberation and spontaneous perfection. For there is no other dharma better than it. If there were, the Buddhas would have found it by searching. Even if one searches elsewhere, the victorious ones will never find a dharma better than it; that is, they will not find it. Here, the meaning of secret mantra using the fruit as the path is that the minds and faculties of beings, etc., are originally enlightened, and even when the ultimate fruit is attained, it is only reaching that point, and there is nothing else. Therefore, it is said thus. As it says in the Ocean: "Like the wish-fulfilling tree and jewels, All of them abide with their essence as the cause. The moving and unmoving things of the world, etc., In appearance itself, there is no essence. That itself is the great body of dharma; Its own nature abides spontaneously in that way. There is no other attainable thing than that; All are already ripened, there is no going. That itself is the essence of the path." It is said. Well then, if it is the fruit, what is the purpose of the generation and completion stages, etc.? Although it abides in that way, it is established as the fruit from the aspect of the ultimate thing to be traversed. Its essence is obscured by ignorance, and although it is so, it appears perversely, like holding a conch shell to be yellow. When it is purified, one arrives at the original ground of one's own essence, and the sudden appearance of delusion is reversed, but it is not accomplishing another fruit that was not there before. As it says in the All-Gathering: "It is not obtained by searching; At the time of the cause itself is the supreme fruit." It is said. Third, showing the vessel to whom it should be taught, there are two aspects. First, the vessel for bestowing good fortune is all the Buddhas.
Chinese
是秘密大印、秘密真言和内在三者。在这些之中，最为殊胜和奇妙的，是自性秘密心髓续，因此，对于那些听闻广博，精通词句次第，以思所生慧分析其义，精通义之实相者，应以反复精进修习的正见之眼来摄取。其中，对于那些具备自性秘密心髓之器，不畏惧甚深义理之浩瀚，以善良美好的心性，断除罪恶，不为外缘所动摇，具有坚定信仰者，应将此法交付于他，并将其自身及一切受用完全布施于上师和佛法。如《摄颂》所说：“为法舍命亦无怯，于自地无惧恒如须弥山。”因此，应将词义圆满地布施给如诺桑和常啼者。二是说明不应布施给无缘者：对于那些不理解应布施之器以外的教法，或者理解却颠倒行事，戒律和誓言破损，懈怠于修持和积资，或者产生恐惧和害怕者，任何时候都不应布施，因为这会带来巨大的过患。为什么呢？因为他们对正确的意义一无所知，没有缘分，三门放逸，不约束不调伏，造作罪恶，宣扬秘密等等。如果给予他们，空行母和护法神的惩罚会导致他们非时而死，寿命耗尽。来世，他们将在酷热地狱的黑暗中，被地狱之火焚烧，被寒冷地狱的冰雪和暴风雪所冻僵，即使只剩下生命的精髓，也会因痛苦而备受煎熬，长期处于这种状态，在两万劫等漫长的时间里，没有解脱的机会。如《现观庄严幻化网》所说：“刀剑与火及毒药，如是鬼魅与瘟疫，蛇与食肉者亦然，造罪堕入大地狱。”又如经部所说：“积聚了佛法贫乏的业力，那是有情
English
are the secret great seal, secret mantra, and the three inner aspects. Among these, the most supreme and wonderful is the Tantra of the Essence of Secret Nature, so those who have heard extensively, are skilled in the order of words, analyze its meaning with wisdom born of thought, and are skilled in the reality of meaning, should take it up with the eye of wisdom that has been well-trained through repeated diligent practice. Among them, to those who possess the vessel of the Essence of Secret Nature, are not afraid of the vastness of profound meaning, have a virtuous and good mind, abandon evil, are not swayed by circumstances, and have steadfast faith, this Dharma should be entrusted, and one's own body and all possessions should be completely offered to the Guru and the Dharma. As the Compendium says, "For the sake of Dharma, one gives up even life without fear, and is always like Mount Meru, without doubt in one's own place." Therefore, the complete meaning of the words should be given to those like Norzang and Rtagtu Ngu. Secondly, it is shown that it should not be given to those without fortune: Those who do not understand the teachings other than the vessel to be given, or who understand but act perversely, whose vows and commitments are broken, who are lazy in practice and accumulation of merit, or who generate fear and dread, should never be given it, because it causes great harm. Why? Because they are ignorant of the true meaning, have no fortune, their three doors are unrestrained, not disciplined, not pacified, they commit evil deeds, proclaim secrets, and so on. If it is given to them, the punishment of the dakinis and oath-bound ones will cause them to die untimely, their lifespan will be exhausted. In the future, in the darkness of the unbearable hot hells, they will be burned by the fire of hell, frozen by the snow and blizzards of the cold hells, and even if only the essence of life remains, they will be tormented by suffering, remaining in this state for a long time, for twenty thousand kalpas and so on, without the opportunity for liberation. As it is said in the Net of Illusion of Manifestation, "Swords and fire and poison, likewise demons and plagues, snakes and flesh-eaters also, create sin and are born in the great hell." And as it is said in the Sutra, "Accumulating the karma of poverty of Dharma, that is sentient beings