Chinese
吉祥秘密藏续释义明镜。 吉祥秘密藏续释义明镜。 名为吉祥秘密藏续释义明镜。秘密藏续决定真如之释。名为阐明续义之明镜。恭敬顶礼皈依三世诸佛之本体，具德上师及至尊妙音。何者虽与安住三有之有情相同，然自性清净。虽极为了知清净与不清净一切有情之界与意乐，然无能取与所取。虽于具有无有等邪见者，慈悲心相续不断，然不观我与他。虽无所观如虚空般周遍，所作事业无余圆满，然精勤于利益有情。为示现断除坏聚见等五种邪见之网，于边隅之柱中诞生。如独子之母般，以慈悲心救护未解真如之有情。以威势压伏外道、小乘等兽群，无勤之语狮子，执持秘密者。人中殊胜之法王，秘密主第二之莲足，恒时恭敬顶礼。于道中之近道，一切寂灭成就之生处，秘密藏续。虽欲宣说，然为利益智慧力弱、心不调顺及为散乱所转之少数者。为使具法眼之སྒྲོ་ཕུག་པ་（藏文），传承之说，不没于未来得名佛者。为不灭故，以慈爱心，如愚者之语般，将所述之言词记录于文字。此处为一切续之王。一切乘之顶。一切教之生处。一切圣教之总释。一切如来之意究竟处。一切果之精华。过去诸佛正等觉之足迹。未来瑜伽士之殊胜道。具八大功德。显示心与智慧自显现之幻化根本续。吉祥。
English
Glorious Secret Essence Tantra Illuminating Mirror. Glorious Secret Essence Tantra Illuminating Mirror. This is called the Glorious Secret Essence Tantra Illuminating Mirror. An explanation of the Secret Essence Tantra, which ascertains Suchness. Called the Mirror that Clarifies the Meaning of the Tantra. I respectfully prostrate and take refuge in the glorious and venerable lamas and the venerable Manjushri, who are the embodiment of all the Buddhas of the three times. Those who, although dwelling in the three realms of existence and appearing similar to sentient beings, are naturally completely pure. Although they perfectly know the realms and thoughts of all sentient beings, both pure and impure, they have no grasping or apprehended object. Although they never cease their loving compassion for those with wrong views, such as the view of non-existence, they do not perceive self and other. Although their unimpeded activity pervades like space and is completely perfect, they strive for the benefit of beings. To show how to cut the net of the five wrong views, such as the view of the aggregates, they were born in a corner pillar. Like a mother to her only child, they protect sentient beings confused about reality with loving compassion. Subduing the hordes of wild animals, such as the tirthikas and Hinayana followers, the lion of speech, effortless, the holder of secrets. I always respectfully bow to the feet of that supreme king of humans, the second Vajrapani. Among paths, the supreme, direct path, the source of all siddhis of peace and destruction, the Secret Essence Tantra. Although I wish to explain it, for the sake of a few who are weak in intelligence, whose minds are not subdued, and who are controlled by distraction. In order to prevent the lineage of explanation of the one with the Dharma eye, Sro Phukpa, which will be obtained from those named Buddhas in the future, from disappearing. In order to prevent it from disappearing, with a loving heart, like the speech of a fool, I will write down in letters the words that are spoken. Here, the king of all tantras. The pinnacle of all vehicles. The source of all teachings. The general commentary on all Agamas. The ultimate intention of all Tathagatas. The heart of all fruits. The footprints of the Buddhas, the perfectly enlightened ones of the past. The supreme path of the yogis of the future. Possessing eight great qualities. The root tantra of illusion, which shows the self-appearance of mind and wisdom. Glorious.
Chinese
如果说这个秘密的精华，正如《无垢光明续》中所说：“所诠自性基之续，无有增损而宣说，能诠幻化网是也，如指月示兔一般。”因此，所诠自性之续，即一切有情之心性，自性真谛无别殊胜之法身大界本来成佛。为了诠释它，通过能诠道缘文字之续的解说方法，从总义三种方式来阐述。一般来说，圆满正等觉佛陀们为了调伏有情众生，是如何宣说教法和乘的，以及从这些教法和乘中归纳出是何教法和乘，并确定它，以及宣说它的方法。第一，圆满正等觉佛陀，大悲心切、善巧方便、具足一切智智的智慧意趣者们，为了调伏流转于三界、漂泊于六道的有情众生，是如何宣说教法和乘的呢？宣说的方式有三种：考虑到烦恼、乘的数目、方法或对治而宣说。第一种，如本续第三品所说：“为对治无明分别八万四千烦恼，宣说八万四千法蕴。宣说，正在宣说，将要宣说。”因此，在所调伏有情众生的相续中，有八万四千等不可思议的烦恼，为了调伏这些烦恼，也宣说了八万四千等不可思议的圣法。这些如果简略归纳，对于由烦恼贪欲所生的二万一千的对治，是圣法律藏；对于由烦恼嗔恨所生的二万一千的对治，是圣法经藏；对于由烦恼愚痴所生的二万一千的对治，是圣法论藏；对于烦恼三毒或五毒等一切的对治，是持明咒藏二万一千，如《普贤行愿品》中
English
If we are to explain this secret essence, as it is said in the "Stainless Lamp Tantra": "The object to be signified is the continuum of the basis of self-nature; to explain it without exaggeration or denigration, the signifier is the net of illusion, like pointing a finger at the moon." Therefore, the continuum of self-nature, the object to be signified, is the nature of the minds of all sentient beings, the great realm of the Dharmakaya, which is the inseparable and supreme truth of self-nature, primordially enlightened. To signify it, the method of explaining the continuum of words, which are the means of expression, is taught through three aspects of the general meaning. In general, how do the Buddhas, the perfectly enlightened ones, teach the doctrine and the vehicle for the sake of sentient beings to be tamed? And how do they identify and determine which doctrine and vehicle it is, and the method of explaining it? First, how do the Buddhas, the perfectly enlightened ones, who are great in compassion, skillful in means, and possess the wisdom of all-knowing knowledge, teach the doctrine and the vehicle for the sake of sentient beings who wander in the three realms and roam in the six realms? There are three ways of teaching: teaching with regard to afflictions, the number of vehicles, and methods or antidotes. The first is, as it is said in the third chapter of this very text: "To counteract the eighty-four thousand afflictions of ignorance, eighty-four thousand teachings were taught. They are taught, are being taught, and will be taught." Therefore, in the minds of sentient beings to be tamed, there are eighty-four thousand afflictions and so on, which are inconceivable. To tame these afflictions, eighty-four thousand and so on, which are inconceivable, of the holy Dharma were also taught. If these are briefly summarized, the Vinaya Pitaka of the holy Dharma is the antidote to the twenty-one thousand afflictions arising from attachment; the Sutra Pitaka of the holy Dharma is the antidote to the twenty-one thousand afflictions arising from hatred; the Abhidhamma Pitaka of the holy Dharma is the antidote to the twenty-one thousand afflictions arising from ignorance; and the Mantra Pitaka of the Vidyadharas is the antidote to all afflictions such as the three poisons or the five poisons, which is twenty-one thousand, as in the "All-Creating King Tantra."
Chinese
萨。为了调伏贪欲而宣说的对治是：律藏二万一千颂。为了调伏嗔恨而宣说的对治是：经藏二万一千颂。为了调伏愚痴而宣说的对治是：论藏二万一千颂。为了调伏一切而宣说的对治是：第四藏二万一千颂。总之，所说的八万四千颂，也只是为了调伏烦恼的对治。如是宣说，显而易见。这些也是过去诸佛所宣说的，现在诸佛正在宣说的，未来诸佛也将宣说的。第二，是考虑到乘的数量而宣说的。此经第三品中说：一切也是如此，以调伏之力，有天和人的乘，有声闻的乘，有独觉的乘，有菩萨的乘，有无上的乘。因此，也宣说了归纳为五乘。在《意集经》中说：楞伽的主人，还有谁？对于确定究竟意义的乘，确定显示为三种，即：一切生起引导和苦行智慧，以及自在方便的乘。如是也宣说了归纳为三乘。《普作续》中说：乘有两种，即：自性因的乘，以及果金刚的乘。如是宣说了归纳为二乘。《入楞伽经》中说：只要没有意识，就没有乘的门。只要意识存在，乘的门也是不可思议的。如是也宣说了乘是不可思议的。第三，是考虑到方便或对治而宣说的。此经第三品中说：所有这些，也是执著能取和所取的内外缘起，执著是错乱而产生的系缚，以及业和业果不会白费，业和业果不会覆盖，不会被覆盖，显示为没有覆盖的究竟。因此，作为对治，小乘是舍弃和阻止烦恼，自性乘是修行，外密续是转化为天神，内密是掌握
English
Sa. The antidote spoken to subdue desire is: the Vinaya Pitaka, twenty-one thousand verses. The antidote spoken to subdue hatred is: the Sutra Pitaka, twenty-one thousand verses. The antidote spoken to subdue delusion is: the Abhidhamma Pitaka, twenty-one thousand verses. The antidote spoken to subdue all is: the fourth Pitaka, twenty-one thousand verses. In short, the eighty-four thousand verses spoken are merely the antidote to subdue afflictions. As it is said, it is evident. These were also spoken by the Buddhas of the past, are being spoken by the Buddhas of the present, and will be spoken by the Buddhas of the future. Second, it is spoken considering the number of vehicles. In the third chapter of this very text, it says: Everything is like this: by the power of discipline, there are the vehicles of gods and humans, the vehicle of hearers, the vehicle of solitary realizers, the vehicle of bodhisattvas, and the unsurpassed vehicle. Thus, it is also said to be condensed into five vehicles. In the Gongdu it says: Lord of Lanka, who else is there? The vehicle that ascertains the ultimate meaning is definitely shown to be threefold: the arising of all, guidance, and the wisdom of asceticism, and the vehicle of empowering means. Thus, it is also said to be condensed into three vehicles. In the Kunjed it says: There are two kinds of vehicles: the vehicle of characteristic cause and the vehicle of result, the vajra. Thus, it is said to be condensed into two vehicles. In the Lankavatara Sutra it says: As long as there is no consciousness, there is no gate of the vehicle. As soon as consciousness exists, the gate of the vehicle is inconceivable. Thus, it is also said that the vehicle is inconceivable. Third, it is spoken considering the means or antidote. In the third chapter of this very text, it says: All of these are ultimately shown as the dependent arising of the inner and outer grasping and apprehended, the attachment arising from the delusion of grasping, and that actions and their results are not wasted, and that actions and their results do not cover, will not be covered, and are shown as uncovered. Therefore, as an antidote, the Lesser Vehicle is the abandonment and prevention of afflictions, the Characteristic Vehicle is practice, the Outer Tantra is transformation into deities, and the Inner Tantra is empowerment.
Chinese
以及，以阿底（藏文）与对治如一的方式。总之，据说能摧毁烦恼自性的分别念的对治也归纳为五种或六种。第二个总义，是从这些之中，归纳并确定什么是教法和乘。虽然说了许多乘的支分，但就普遍知名的方面而言，乘归纳为九个次第。如本论第三品所说：“调伏经藏及论藏，誓句修持与成就，身语意之续。”由此可知，在九乘次第中，此续部既非共同特征的三藏，亦非外续三部，而是被确定为内续。其中又分三类：生起次第，即显示身之续部广大之处的玛哈瑜伽；圆满次第，即显示语之续部清晰之处的阿努瑜伽；以及显示生起圆满二者无别之义的阿底瑜伽。此处被确定为玛哈瑜伽。在印度，有十八部伟大的怛特罗，其中翻译成藏文的有幻化八部、解释续四部，以及包含它们的六十四条微细口诀。由伟大的班智达比玛拉米扎面前，经大校勘师玛仁钦大师翻译。因此，此续部也被确定为幻化八部中根本续部的《秘密藏续，即是真实自性确定之续》。如果有人问，如此确定的续部本身是否是解释方法的支分？《明释续部要义灯》中说：“泛泛回答，增添字句，纲要分品，分为四种。”因此，纲要即是空性之义，分品即是正文之义，增添字句即是词句之义，与时机辩论的意义相结合而解释，共有四种。首先，纲要，是通过五种总义的方式来显示的，在旁边有。这里从下面提取出来解释。分品是正文的意义，增添字句是词句的意义，是共同显示的，而辩论则是在特殊情况下显示的。而且，如果从分品正文的角度来看，则有三种：开头的意义、正文的意义和结尾的意义。开头的意义有两种：计数和计数。