Chinese
《幻化网根本续》的注释《日月精华》。利益他人的显现。 《幻化网根本续》的注释《日月精华》。利益他人的显现。 Sūrya Candra sya garbha nāma māyā jāla mūla sya tantra syo pa bṛtti bi ha ra ti sma।। ।। 《幻化网根本续》的注释名为《日月精华》的著作在此。 Saṃ pa ra parya gotra ḥpa raṃ parya bidyā dharo nirmitārṣo jinārṣa jyanṛḥ।। 胜者意传持明表示传，化身补特伽罗次第相传。 Oṃ na ma sse ni kaḥ utta ma ścitta debo mahā kalpanā dva ca ḍā kkī sa hāḥ。 皈敬本尊神和空行众，以无二大平等敬礼。 于此，一切乘之顶巅，一切教言之源，三世诸佛之近道，比秘密更甚深之秘密。宣讲殊胜秘密藏，唯一决定之大续王，分三：于所说之义，为通达之支分，解释名称之义；为明示所说之义，宣说续之真实义；宣说圆满究竟之义。初者分二：名称之真实义，以礼敬作供养。初者：印度语：Śrī guhya garbha ta tātā bi ni sca ya mahā tantra nāma。藏语：一切法本即成佛，身语意无尽庄严轮，轮涅一切无别乃轮涅一切之吉祥，然甚难证悟，故为秘密，即身语意之秘密不可思议。实相大圆满及其所诠深广等乃心髓，彼即遍一切无欺之法，即无迁变，故为彼性，然此义唯佛有而众生无，非如是，故为决定义之大续。另，一切本即成佛之坛城乃基秘密藏。彼之生圆无二而修持乃道彼性。究竟三身任运成就乃果位于基位而决定。总之，显现与空性
English
Commentary on the Root Tantra of Magical Illusion Net, Essence of Sun and Moon. The Appearance of Benefiting Others. Commentary on the Root Tantra of Magical Illusion Net, Essence of Sun and Moon. The Appearance of Benefiting Others. Sūrya Candra sya garbha nāma māyā jāla mūla sya tantra syo pa bṛtti bi ha ra ti sma।। ।। The commentary on the Root Tantra of Magical Illusion Net, named "Essence of Sun and Moon," is present here. Saṃ pa ra parya gotra ḥpa raṃ parya bidyā dharo nirmitārṣo jinārṣa jyanṛḥ।। The Victorious Ones' Mind Transmission, the Vidyadhara's Symbolic Transmission, and the Successive Transmission of Emanated Individuals. Oṃ na ma sse ni kaḥ utta ma ścitta debo mahā kalpanā dva ca ḍā kkī sa hāḥ. I pay homage to the Yidam deities and the assembly of Dakinis with great non-dual equality. Here, the pinnacle of all vehicles, the source of all transmissions, the great expedient path of all Buddhas of the three times, more secret than secrets. Explaining the glorious Secret Essence, the great king of tantras that is the only certainty, there are three parts: explaining the meaning of the title as a branch for understanding the subject matter; explaining the actual meaning of the tantra, which clearly shows the subject matter itself; and explaining the meaning of the complete conclusion. The first has two parts: the actual meaning of the title and expressing homage with prostrations. The first is: In Sanskrit: Śrī guhya garbha ta tātā bi ni sca ya mahā tantra nāma. In Tibetan: All phenomena are primordially enlightened, the inexhaustible ornament wheel of body, speech, and mind, all of samsara and nirvana are inseparable, which is the glory of all of samsara and nirvana, and because it is very difficult to realize, it is secret, that is, the secrets of body, speech, and mind are inconceivable. The great perfection of reality and its profound and vast expressions are the essence, and that itself is the all-pervasive, unfailing dharma, that is, because it is immutable, it is Suchness, and that meaning is also present in the Buddha but not in sentient beings, so it is not like that, therefore it is the great tantra of definitive meaning. Furthermore, the mandala of all primordially enlightened beings is the ground, the secret essence. Practicing it as the path, since that itself is inseparable into generation and completion. The ultimate spontaneous accomplishment of the three kayas is the result, determined on the ground. In short, appearance and emptiness
Chinese
显现和圆满，是显示轮回和涅槃无二之自性中，本来成佛之体性的名称。二是断除四魔和二障及其习气，是断德圆满。具备身和智慧无离之义，是证德圆满。有些认为，因具有断除之义，故也称为“薄伽梵”。超越轮回涅槃、取舍、有无等一切戏论之相，不住于法身，而显现色身任运成就，在成就二义之吉祥庄严稠密刹土中，无有变迁，恒时安住，圆满自显之大受用，故向彼善逝顶礼。若分，则有五种：一切之先显现菩提之原始怙主普贤王如来，一切法之实相真如自性普贤王如来，心性光明之体性，三身无离之自性，当下即是自成，本来成佛之基普贤王如来，由道之串习，生起方便智慧无二之证悟之道普贤王如来，道至究竟，返回本基，身和智慧任运成就，是果普贤王如来。对彼等境，以三门恭敬顶礼。所说之义明显显示，续之真实义有三：显示基自性任运成就之坛城从大悲中显现之方式，显示从彼寂怒二坛城如何散发之方式，显示于清净续中咐嘱后交付后学之方式。初者有三：法身之导师不住于法界，于庄严稠密刹土中，金刚界之坛城如何自显之方式。导师显现为五部之自生智慧无二，特意宣说一切法本来成佛，以及大悲摇动之方式。大悲自性不住于法性，以各种形象在世间安立明灯，从而确定一切法之方式。初者有三：
English
Manifestation and perfection are the names that indicate the essence of original Buddhahood in the nature where samsara and nirvana are non-dual. Secondly, the complete elimination of the four maras and the two obscurations, along with their predispositions, is the perfection of abandonment. Possessing the meaning of the inseparability of body and wisdom is the perfection of realization. Some consider that it is also called "Bhagavan" because it possesses the meaning of elimination. Transcending all conceptual constructs such as samsara and nirvana, acceptance and rejection, existence and non-existence, without moving from the Dharmakaya, and spontaneously manifesting the Rupakaya, in the glorious, dense, and adorned realm of accomplishing two meanings, abiding unchangingly at all times, and perfecting the great enjoyment of self-appearance, I prostrate to that Sugata. If divided, there are five types: Primordial Protector Samantabhadra who manifests enlightenment before all, the Suchness of the nature of all dharmas, the self-nature Samantabhadra, the essence of mind itself, the clear light, the nature of the three kayas inseparable, spontaneously accomplished from the present moment, the basis Samantabhadra who is originally enlightened, the path Samantabhadra where the realization of the non-duality of skillful means and wisdom arises from the habituation of the path, and the fruit Samantabhadra where the path is perfected and returns to the basis, and the kayas and wisdom are spontaneously accomplished. To those realms, I prostrate with the three doors, making offerings. The actual meaning of the tantra, which clearly shows what is to be expressed, has three aspects: Showing how the mandala of the spontaneously accomplished nature of the basis arises from the state of compassion, showing how the peaceful and wrathful mandalas emanate from that, and showing how the lineage is entrusted to the followers after being instructed in the sacred tantra. The first has three aspects: How the teacher of the Dharmakaya, without moving from the expanse, arranges the mandala of the Vajradhatu in the dense and adorned realm as a self-appearance. The teacher himself manifests as the five families, the non-duality of self-born wisdom, specifically proclaiming that all dharmas are originally enlightened, and the manner in which compassion moves. The nature of compassion, without moving from the nature of reality, establishes lamps in the world in various forms, thereby determining all dharmas. The first has three aspects:
Chinese
圆满具足的开端纲要略示，阐述其自性，于智慧的自显现中归纳要义。初有三：外在，将本续的生起阐述为开端之理；内在，如是安立，阐述为菩提心；秘密，阐述为光明。初者，以“ཨེ་ཝཾ་མཱ་ཡཱ་（藏文），evam māyā（梵文天城体），evam maya（梵文罗马拟音），如是幻化”之声来理解。ཨེ་ཝཾ་（藏文），evam（梵文天城体），evam（梵文罗马拟音），如是，是法界的种子字，因此，一切字母皆由此生，故而下方生起之理，显现为“如是说”。མཱ་ཡཱ（藏文），māyā（梵文天城体），maya（梵文罗马拟音），幻化之声，有自性、幻化、我、生起等含义，此处取生起，意为宣说的时机。因此，如是说，下方的续部广大，即是法圆满。所谓“宣说”，即是续的集结者亲自承诺导师圆满，同时也暗示了眷属圆满。所谓“时”，即是揭示了四时平等性之自性，时间圆满。如此，导师、法、眷属显现之时，处所也必然存在，因此暗示了色究竟天。第二，是处所的秘密以及四轮的脉。导师是父母双尊，即明点白红和智慧之风。眷属是具备十六喜的体验。法是乐空无二的智慧。时间是顶髻轮转轮王不可思议之时。第三，处所是八瓣珍宝心中央，有命脉蓝色，东方有水脉白色，南方有地脉黄色，西方有火脉红色，北方有风脉绿色，这些脉中各自安住着如芥子般的世俗明点。导师是自生智慧，五光各自不混杂的颜色，五种智慧的自力不间断地安住。眷属是从这些脉和明点中，遍布身体上下所有的脉。时间是暂时身体和感官的联系完整，以及自性三时无有迁变，因此是四时平等性的时间。法是空明离戏的智慧。第二，对其广为阐述，分为二：略示导师之体性，圆满受用之自性；以及广为阐述其分类。初者，法身
English
A brief presentation of the basis for perfect assembly, explaining its nature in detail, and summarizing the meaning in the arrangement of self-appearing wisdom. First, there are three: externally, explaining the arising of the tantra as the manner of the basis; internally, arranging it as it is, explaining it as bodhicitta; secretly, explaining it as clear light. The first is to be understood by the sound of "Evam Maya". "Evam" is the seed syllable of the sphere, and because all letters arise from it, the manner of arising from below manifests as "Thus said". The sound of "Maya" has meanings such as nature, illusion, self, and arising, but here, arising is taken to mean the time of explanation. Therefore, thus said, the expanded tantras below are the perfection of Dharma. "Explaining" indicates that the compiler of the tantra himself promises the perfection of the teacher, and also implicitly indicates the perfection of the retinue. "Time" indicates the nature of the equality of the four times, the perfection of time. Thus, when the teacher, Dharma, and retinue appear, the place must also exist, so Akanishta is implicitly indicated. Second, are the secret of the place and the channels of the four chakras. The teacher is the father and mother, the white and red bindus and the wind of wisdom. The retinue is endowed with the experience of the sixteen joys. The Dharma is the non-dual wisdom of bliss and emptiness. The time is the inconceivable time of the crown chakra turning wheel. Third, the place is in the center of the eight-petaled precious heart, there is the blue life channel, in the east is the white water channel, in the south is the yellow earth channel, in the west is the red fire channel, in the north is the green wind channel, and within these channels, there is a conventional bindu the size of a mustard seed. The teacher is the self-born wisdom, the colors of the five lights not mixed separately, the self-power of the five wisdoms abiding without interruption. The retinue is the channels that spread throughout the body, above and below, from those channels and bindus. The time is the time of the equality of the four times, because the temporary body and the connection of the senses are complete, and the nature of the three times is without change. The Dharma is the wisdom of emptiness and clarity, free from elaboration. Second, to explain it in detail, there are two: briefly presenting the nature of the teacher, the nature of perfect enjoyment; and explaining its divisions in detail. The first is the Dharmakaya.
Chinese
当证得如虚空般的真如时，其余四身也恒时任运成就，并且与法身相应，因此，如来身语意庄严之轮，一切功德圆满的自性，是从无明睡梦中觉醒，对一切所知具有圆满智慧，彻底摧毁四魔等，具备以上所说的功德，故为薄伽梵。不住于处所和眷属等，不依赖于他，而是以智慧的自显现，在禅定的幻化游戏中任运成就，因此，大乐东方现喜等十方以及过去世所出现的，如不动佛和燃灯佛等一切诸佛的身语意金刚自性。法身的一切圆满，报身的一切圆满，化身的一切圆满，本体各不相同，然意趣无别，法性无二的自性。本来任运成就，无有聚散之故。第二，分三：广说处所、导师和眷属圆满。第一，分三：圆满报身佛土，宫殿和庄严圆满。第一，任运自然形成的密集庄严，是所有显现中最殊胜的，在其之上没有其他，因此是色究竟天，不是上下等十方，因此没有边和中之分。下方的基础也是没有宽度可以指定的，如镜子般的智慧力量不间断，作为断除五烦恼的象征，五光轮四辐带中心，不混杂而自明。第二是，从五种智慧的光芒中，任运成就一切所愿的珍宝，具有无量光芒和光彩，如太阳的坛城般燃烧的自性，其功德和范围等无法以思维衡量之宫殿。具有无尽身语意庄严轮，不可思议，因此其大小的尺度在十方没有尽头，所以是无有穷尽的。