Chinese
《秘密藏续决定真实之续释：阐明续义之明灯如意宝》。 《秘密藏续决定真实之续释：阐明续义之明灯如意宝》。 前函。 《秘密藏续决定真实之续释：阐明续义之明灯如意宝》之名著。 《秘密藏续决定真实之续释：阐明续义之明灯如意宝》。 顶礼并皈依三世诸佛之本体，具德上师圣尊们，以及五身任运成就之主尊，本尊之神，薄伽梵，具德金刚萨埵，以极大的恭敬心。 谁从初始即是完全清净，具足二净，远离戏论，无离之果，不变法身。 身之庄严圆满，积聚资粮，广大威力所显现，显现空性，报身。 身语意之化身，以诸多化身行调伏之义，事业究竟，化身。 三身教法之主，大自在者，轮回涅槃之吉祥怙主，殊胜怙主们，我以恭敬顶礼。 如是三身之殊胜传承，传承清净，胜过轮回，胜者如海之意传。 大续之义善思，无错谬如实开示，开示者之补处，持明传承。 续、经、窍诀诸多，无余为众生宣说，宣说者之士夫，补特伽罗传承。 具足三传承之引导胜者，殊胜之化身，一切有情之怙佑救护，殊胜救护者们，我也以恭敬顶礼。 部类宝藏，宝库之主尊。 于天神之天神，无二顶礼。 意之作者，表示意义之处之主。 于士夫之意，亦无二顶礼。 无处寻觅，难以测度，深奥且微细。 教法之因果，心髓之续。 非他即此，决定真实义。 以三种方式，敬礼。 遣除愚昧之黑暗， 开启智慧之莲花。 具足广大之法之光芒。 顶礼弥勒僧诃。
English
The Explanation of the Secret Essence Tantra, the Tantra that Ascertains Reality Itself: The Lamp that Clarifies the Tantric Meaning, the Wish-Fulfilling Jewel. The Explanation of the Secret Essence Tantra, the Tantra that Ascertains Reality Itself: The Lamp that Clarifies the Tantric Meaning, the Wish-Fulfilling Jewel. First Volume. The work entitled "The Explanation of the Secret Essence Tantra, the Tantra that Ascertains Reality Itself: The Lamp that Clarifies the Tantric Meaning, the Wish-Fulfilling Jewel" is present. The Explanation of the Secret Essence Tantra, the Tantra that Ascertains Reality Itself: The Lamp that Clarifies the Tantric Meaning, the Wish-Fulfilling Jewel. I prostrate and take refuge with utmost reverence to the glorious and venerable lamas who are the embodiment of all the Buddhas of the three times, and to the lord of the five kayas, spontaneously accomplished, the deity of the yidam, the Bhagavan, the glorious Vajrasattva. Whoever, from the beginning, is completely pure, possessing two purities, utterly free from elaboration, the immutable Dharmakaya, the fruit of freedom. The manifestation of the kaya is perfect, accumulating merit, vast, arising from great power, manifesting emptiness, the Sambhogakaya. The emanation of kaya, speech, and mind, accomplishing the benefit of those to be tamed through many emanations, the Nirmanakaya. To the master of the three kayas' teachings, the great self-nature, the glorious protector of samsara and nirvana, the supreme protectors, I respectfully bow down. Thus, the excellent lineage of the three kayas, the lineage is completely pure, victorious over existence, the victorious ones, the lineage of the ocean of thought. Well-thinking of the meanings of the great tantras, the thought is unerring, showing reality as it is, the lineage of vidyadharas, the representatives of the teachers. Many tantras, agamas, and instructions, completely explaining to the multitude of beings, the lineage of individuals, the persons who explain. To the supreme guide possessing the three lineages, the supreme transformation, the protector and refuge of all embodied beings, the supreme refuges, I also respectfully bow down. The supreme owner of the treasury of collections, the treasure house. To the god of gods, I bow down non-dually. The lord of the place of intention and expression. To the mind of the individual, I also bow down non-dually. Without a place, difficult to examine, profound and subtle. The tantra of the essence of the cause and effect of the teachings. Not other than this, the definitive meaning itself. In three ways, I pay homage. He who dispels the darkness of ignorance, And opens the lotus of intelligence, Possessing the great rays of the Dharma, To Maitri Singha himself, I bow down. The one victor of the three times
Chinese
化身品。 普贤如意宝，成就所化众生之意乐，我顶礼金刚持之足。 以我自身之业，以及上师之教言，闻思修之能力智慧，为了救度内在智慧为无明所蔽，如盲人般的众生，我将著述幻化根本续密心之释论，光明灯，如意宝。 诸续之王，诸乘之顶，诸教之源，诸论之总释，诸如来之意趣究竟，诸果之精华，过去诸圆满正等觉佛陀之足迹，未来瑜伽士之殊胜道，具足八大功德，示现心与智慧为自显现。 如果要解说幻化根本续吉祥密集心髓，如《明释灯论》中所说：所诠自性基续，无有增损地宣说，能诠幻化网，如以指指月。 如是，所诠自性基续，即一切有情之心性，自性真谛无别，本自成佛之殊胜法身。 为了诠释它，通过道、缘、文字续的解说方式，总义三种方式来阐述。 总的来说，诸圆满正等觉佛陀，为了调伏所化众生，是如何宣说教法和乘的，以及从这些教法和乘中，归纳出哪些是教法，哪些是乘，并确定下来，以及解说它们的方法。 首先，诸圆满正等觉佛陀，具足大悲心、善巧方便、一切智智之意，为了救度在三界中轮回，于六道中漂泊的所化众生，是如何宣说教法和乘的呢？ 宣说的方式有三种： 考虑到烦恼而宣说，考虑到乘的数目而宣说，考虑到方法或对治而宣说。
English
Condensed Form. Homage to the feet of Vajradhara, who, through the all-good wish-fulfilling jewel, accomplishes the thoughts of those to be tamed. With whatever power of wisdom I have from my own karma and the instructions of the lama, from hearing and realization, in order to liberate beings whose inner wisdom is blinded, like the blind, I will compose the supreme, clear lamp of commentary on the Guhyagarbha Tantra, the root tantra of illusion, the Wish-Fulfilling Jewel. The king of all tantras, the pinnacle of all vehicles, the source of all teachings, the general commentary on all scriptures, the ultimate intention of all the Tathagatas, the heart of all fruits, the footprints of all past Buddhas who have attained perfect enlightenment, the sacred path of future yogis, endowed with eight great qualities, showing mind and wisdom as self-appearance. If we are to explain this glorious Guhyagarbha Tantra, the root tantra of illusion, as it is said in the "Lamp That Clarifies the Core Meaning": The signified, the self-existing ground tantra, is shown without distortion; the signifier is the net of illusion, like pointing to the moon with a finger. Thus, the signified, the self-existing ground tantra, is the nature of mind of all sentient beings, the indivisible truth of self-existence, primordially enlightened as the great, supreme Dharmakaya. To signify it, it is shown through the means of explanation of the path, conditions, and literal tantras, in three aspects of general meaning. In general, how did all the victorious, perfectly enlightened Buddhas teach the teachings and vehicles for the benefit of sentient beings to be tamed? And from among those teachings and vehicles, which were condensed and identified as teachings and which as vehicles? And what are the methods for explaining them? First, how did all the victorious, perfectly enlightened Buddhas, who possess great compassion, skillful means, and the intention of omniscient wisdom, teach the teachings and vehicles for the benefit of sentient beings to be tamed, who wander in the three realms and roam in the six realms? There are three ways of teaching: teaching with regard to afflictions, teaching with regard to the number of vehicles, and teaching with regard to methods or antidotes. The first is teaching with regard to afflictions:
Chinese
此根本续的第三品中说，为了对治无明分别念的八万四千种烦恼，宣说了八万四千种法。宣说了。将要宣说。因此，由于所化有情相续中存在着八万四千种等不可思议的烦恼，为了调伏这些烦恼，也宣说了八万四千种等不可思议的圣法。如果简而言之，为了对治由烦恼贪欲所产生的二万一千种烦恼，宣说了圣法律藏二万一千种。为了对治由烦恼嗔恨所产生的二万一千种烦恼，宣说了圣法经藏二万一千种。为了对治由烦恼愚痴所产生的二万一千种烦恼，宣说了圣法论藏二万一千种。为了对治所有三种烦恼，宣说了持明者密咒藏二万一千种。如《普作王续》中所说：为了对治贪欲而宣说的是，律藏二万一千种。为了对治嗔恨而宣说的是，经藏二万一千种。为了对治愚痴而宣说的是，论藏二万一千种。为了对治一切而宣说的是，第四个藏二万一千种。总之，所说的八万四千种，也只是为了对治烦恼而宣说的。如是宣说，显而易见。这些也是过去诸佛所宣说的。现在的诸佛也在宣说。未来的诸佛也将要宣说。第二，是考虑到乘的数目而宣说的。此根本续的第三品中说：一切都是这样，以调伏的缘故，有天和人的乘，声闻的乘，独觉的乘，菩萨的乘，以及无上的密咒乘。因此，也宣说了归纳为五乘。如《文殊师利名号经》中说：三乘之决定出离，乘
English
In the third chapter of this root tantra, it is said that in order to counteract the eighty-four thousand afflictions of ignorance and conceptualization, eighty-four thousand dharmas were taught. It was taught. It will be taught. Therefore, since there are countless afflictions such as eighty-four thousand in the minds of sentient beings to be tamed, in order to subdue these afflictions, countless holy dharmas such as eighty-four thousand were also taught. To summarize, in order to counteract the twenty-one thousand afflictions arising from the affliction of desire, twenty-one thousand Vinaya Pitakas of the holy Dharma were taught. In order to counteract the twenty-one thousand afflictions arising from the affliction of hatred, twenty-one thousand Sutra Pitakas of the holy Dharma were taught. In order to counteract the twenty-one thousand afflictions arising from the affliction of ignorance, twenty-one thousand Abhidhamma Pitakas of the holy Dharma were taught. In order to counteract all three poisons of affliction, twenty-one thousand Mantra Pitakas of vidyadharas were taught. As stated in the Kunjed Gyalpo Tantra: What is taught to counteract desire is the Vinaya Pitaka, twenty-one thousand. What is taught to counteract hatred is the Sutra Pitaka, twenty-one thousand. What is taught to counteract ignorance is the Abhidhamma Pitaka, twenty-one thousand. What is taught to counteract everything is the fourth Pitaka, twenty-one thousand. In short, the eighty-four thousand that are taught are only taught to counteract afflictions. As it is said, it is obvious. These were also taught by the Buddhas of the past. The Buddhas of the present are also teaching. The Buddhas of the future will also teach. Secondly, it is taught with consideration of the number of vehicles. In the third chapter of this root tantra, it is said: Everything is like this, because of taming, there is the vehicle of gods and humans, the vehicle of shravakas, the vehicle of pratyekabuddhas, the vehicle of bodhisattvas, and the supreme mantra vehicle. Therefore, it is also taught that it is condensed into five vehicles. As stated in the Manjushri Namasamgiti: The definite departure of the three vehicles, vehicle
Chinese
安住于一之果。 故又说汇集为四乘。 意集经中说： 楞伽之主，其他任何， 确定胜义之乘， 确定显示为三， 即生起引导与苦行族， 以及自在方便之乘。 故又说汇集为三乘。 普作经中说： 乘有两种， 即自性因之乘， 以及果金刚之乘。 如是说故，又说汇集为二乘。 入楞伽经中说： 乃至无有意识之间， 亦显示乘之门为一。 如是故，又说汇集为一乘。 又彼经中说： 乃至意识安住之际， 乘之门亦不可思议。 如是故，又说乘不可思议。 第三、是就方便及对治而说的。 此根本续第三品中说： 彼等一切亦是能取与所取之外内缘起，从执著错乱中遣除，以及业与业之果不虚耗，以及业与业之果不蔽覆，不变成蔽覆，无有蔽覆，是显示之究竟。 如是故，对治亦是，于小乘中舍断烦恼，于自性乘中修习，于外密续中转变为本尊，于内派二者中作自在，于阿底中以舍断对治味一体之方式，总之，能摧毁烦恼自生之分别的对治亦是，汇集为五或六。 第二共同义，即于彼等之中，总集而确定何者是教法与乘，即虽说众多乘之支分，然就普遍周知的方面，汇集为九乘次第，即此经第三品中说： 律藏经部及法论， 誓句修及成就， 身语意之续。 如是故，于九乘次第中，此续部经文，亦非自性三部，亦非外续三部，乃确定为内续。 其中又有三， 生起身之续，显示根本广大之摩诃瑜伽， 圆满语之续，开显明显之阿努瑜伽， 生起圆满二者无别之义。