Chinese
《幻化秘密藏续》的难点简释上师口诀。索南曲珠。 《幻化秘密藏续》的难点简释上师口诀。索南曲珠。 咕 汝 斯 亚 穆 卡 希 悉 地 玛 亚 咕 嘿 嘎 惹 帕 斯 亚 恩 达 斯 他 那 达 惹 阿 惹 他 斯 地。 《幻化秘密藏续》的难点简释上师口诀。 那摩 希日 班杂 萨埵 耶。乐空双运，三现离尘，不变法身大界海。无量有情，以悲摄持，种种幻化妙波鬘。无与伦比，动摇轮回泥中，令有情众，获四身之果位。赐予荣华，成为百族之顶，顶礼金刚持自在。所有诸佛之法界，显现转变之奇妙。无有阻碍，于所化之莲池，以甚深秘密之嬉戏，浩瀚续部之法理。愿三界显现之秘密主，勇士吉祥。 诸佛智悲之身而执政，于此地上正法如独日。以光明而干涸有海者，愿惹雅林巴直至菩提护佑。 彼之三密无余集一处，从成就之稀有月轮中，以浩瀚续义之甘露，疗我等之苦，顶礼善知识。 大密幻化网续之义，十事四证等之理。略义圣者之口传，祈请空行海开启方便。 于此，金刚萨埵幻化网续之义，总摄为三相与十事而宣说，首先是：如是说：知入之相为受持，果成熟之因与缘，成为具力者，称为持明者之佛土。如是所说，因是知之相，见；缘是入之相，三摩地；显现为果之相，此三者。 第二，十事是：如是说：见行坛城与灌顶，誓言供养咒与定，事业成就密咒续之差别。如是说，共同乘之彼岸
English
《Condensed Meaning of the Difficult Points of the Magical Secret Essence Sutra, Oral Instructions of the Lama》. Sonam Chodrup. 《Condensed Meaning of the Difficult Points of the Magical Secret Essence Sutra, Oral Instructions of the Lama》. Sonam Chodrup. GURU SYA MUKHA SHISHTI MAYA GUHE GHARBA SYANTA STHANA TARA ARTHA STI. 《Condensed Meaning of the Difficult Points of the Magical Secret Essence Sutra, Oral Instructions of the Lama》 is present. NAMAH SHRI VAJRASATVAYE. Bliss and emptiness united, the three appearances are free from dust, the immutable dharmakaya is a great ocean. Immeasurable beings are controlled by compassion, a garland of various magical waves. Unparalleled, moving from the mud of samsara, may embodied beings attain the state of the four kayas. May he who bestows glory and is the crown of a hundred families, Vajradhara, be revered. The miracle of transforming the dharmadhatu of all the Victorious Ones. Without obstruction, in the lotus pond of those to be tamed, with the profound and secret play, the Dharma of the vast tantric systems. May the Secret Lord, the hero, be auspicious in the three realms. Having taken the form of the wisdom and compassion of all the Buddhas, On this earth, the sacred Dharma is like a single sun. May Ngayablingpa, who dries up the ocean of existence with light, protect us until enlightenment. May all three secrets of that one be gathered in one place, From the wondrous mandala of the moon of accomplishment, With the nectar of the vast tantric meaning, may we alleviate our suffering, I prostrate to the virtuous spiritual friend. The meaning of the great secret magical net tantra, The ten objects, the four realizations, and so on. When asking for the condensed meaning of the holy oral tradition, May the ocean of dakinis open the opportunity. Here, the meaning of the Vajrasattva magical net tantra is explained by summarizing it into three characteristics and ten objects. First, as it is said: The characteristic of knowing is the object of attainment. The cause and condition that ripen the fruit. Whoever becomes powerful. It is known as the field of the vidyadharas. As it is said, the cause is the characteristic of knowing, the view; the condition is the characteristic of entering, samadhi; the manifested is the characteristic of the fruit, these three. Second, the ten objects are: As it is said: View, conduct, mandala, empowerment, samaya. Offering, mantra, samadhi, activity, accomplishment. The secret mantra distinguishes the tantra. As it is said, the other shore of the common vehicle
Chinese
如果与十度结合，那么认识到空性就是般若波罗蜜多，首先展示了以决断的见解来斩断，因为这至关重要。最初的行为是苦行，因为对苦行没有羞耻感，所以忍辱波罗蜜多是见解的助手。布置坛城是智慧的波罗蜜多，因为智慧本身显现为坛城。也就是说，所有色身的所依和能依坛城，都是法身智慧为了调伏众生的目的，以先前的愿力和发心的力量显现为色的形态。因为佛的身和智慧本质没有差别，所以如果这样理解，就不需要收放的戏论。因为显现即是空性，所以不需要收摄；空性即是显现，所以不需要放出，这被称为具有显现的圆满次第。次第行进的权能是，因为能压倒不顺之方，并且强制获得地和道的功德，所以是力量的波罗蜜多，即以门权能打开。不违越的誓言是戒律的波罗蜜多，是所有成就的基础或命脉。嬉戏的事业是，因为自然成就四种事业的发生，所以是愿波罗蜜多。致力于意义的修行是精进波罗蜜多，即通过诀窍轻易地成就意义。修持的禅定是，因为迅速成就成就之因的不动摇，所以是禅定波罗蜜多。安置的供养是，因为是虚空藏之因，所以是布施波罗蜜多。重复的持咒和手印等，是因为以微小的努力就能产生许多伟大的意义，所以是方便的波罗蜜多，即十度。这仅仅是相似的对应，但这是诀窍的快速道路，特别殊胜。如续部所说：『秘密真言之法甚深且稀有，在方便中是不谬误的殊胜，在道中是伟大的近道，在智慧中是特殊的智慧。』因此，方便和智慧两者，密宗都比显宗殊胜。正如所说：『即使意义相同也不迷惑，方法多且没有困难，对于根器敏锐的』
English
If combined with the ten perfections, then recognizing emptiness is the Prajñāpāramitā, first showing how to cut through with decisive view, because it is crucial. The initial action is asceticism, because there is no shame in ascetic practice, so the kṣānti pāramitā is the helper of the view. Arranging the mandala is the jñāna pāramitā, because wisdom itself appears as the mandala. That is, all the support and supported mandalas of the form body are the wisdom of the dharmakāya appearing in the form of form by the power of previous aspirations and bodhicitta for the purpose of taming beings. Because the essence of the Buddha's body and wisdom are not different, if understood in this way, there is no need for the elaboration of gathering and scattering. Because appearance is emptiness, there is no need to gather; because emptiness is appearance, there is no need to scatter, and this is explained as the completion stage with appearance. The power of progressing in stages is that because it overwhelms the unfavorable side and forcibly obtains the qualities of the ground and path, it is the power pāramitā, that is, opened by the power of the door. The non-transgressing samaya is the śīla pāramitā, which is the basis or life force of all siddhis. The play of activity is that because the four activities are naturally accomplished, it is the praṇidhāna pāramitā. Striving for meaning is the vīrya pāramitā, that is, easily accomplishing meaning through the key instructions. The samādhi that is practiced is the dhyāna pāramitā, because it is the unwavering cause of quickly accomplishing siddhis. The offering that is placed is the dāna pāramitā, because it is the cause of the treasury of space. The repetition of mantras and mudras, etc., is the upāya pāramitā, because many great meanings arise from small efforts, that is, the ten perfections. This is only a similar correspondence, but this is the quick path of key instructions, which is particularly superior. As the tantra says: 'The great method of secret mantra is very wonderful, among the methods it is the infallible and supreme, among the paths it is the great near path, among wisdoms it is the special wisdom.' Therefore, both method and wisdom, tantra is more special than sutra. As it is said: 'Even if the meaning is the same, there is no confusion, there are many methods and no difficulties, for those with sharp faculties.'
Chinese
因此，密咒乘是特别殊胜的。如《密集金刚经》所说：“贪欲嗔恚和愚痴，喜爱金刚，恒常安住。因此诸佛之方便，称为金刚乘。”因此之故。现在要讲略义的第一部分，即见解。其中分为见解必须通达之劝诫和确定两个部分。第一部分是：谁不了解无相，他就不了解法界。因此，通过摧毁有和无，去了解无相。如《现观庄严论》所说：“谁不了解空性，他就不能了解涅槃。因此，通过摧毁有和无，去了解空性。”如是说。对于那些无法轻易通过口诀来理解的初学者来说，正如所说：“由于不了解空性、寂静、无生的道理，众生才会流转轮回。那些具有慈悲心的人，会用上百种方法来引导他们。”因此，如果不通过中观应成派所讲的道理，对包括执着对象在内的所有轮回和涅槃的法，以无自性的定解，从而不带任何增损地了解实相的见解，没有用智慧之眼见到，就进入修行的道路，那是错误的。因为所有由分别念所造的生起次第，都会堕入实执，即使能成就共同的成就，也不会成为至高无上的成就金刚持的真实因。因此，“具备智慧和方便”的第一个意思是，以智慧之眼般的智慧所把握的道路进行修行，这一点至关重要。如《胜乐金刚续》所说：“若欲一生证菩提，首先珍重广大见。因此首先说见解，无有偏颇见解胜。应知犹如虚空般。”以及《菩提道次第广论》中说：“若未见不可思议，便入无思之坛城，此乃愚昧黑暗心，如盲人入大城市。”如是说。在究竟的胜义谛的观察中，连微尘许的承认都不能成立，仅仅凭这一点就说显宗和密宗的见解没有差别，这是因为，将显现执为实有，将空性执为实无
English
Therefore, the Mantra Vehicle is particularly excellent. As stated in the Guhyasamaja Tantra: "Desire, hatred, and ignorance, delight in the Vajra, and abide eternally. Therefore, the means of all Buddhas, is called the Vajra Vehicle." For this reason. Now, the first part of the condensed meaning, which is the view, will be explained. It is divided into two parts: the advice on how to understand the view and the determination. The first part is: Whoever does not understand the signless, does not understand the realm of Dharma. Therefore, by destroying existence and non-existence, understand the signless. As stated in the Abhisamayalankara: "Whoever does not understand emptiness, does not understand nirvana. Therefore, by destroying existence and non-existence, understand emptiness." As it is said. For those beginners who cannot easily understand through instructions, as it is said: "Because of not understanding the nature of emptiness, peace, and non-arising, beings wander in samsara. Those who possess compassion, guide them with hundreds of methods." Therefore, if one does not understand the view of reality, which is free from exaggeration and denigration, with the definite understanding of the absence of inherent existence in all phenomena of samsara and nirvana, including the objects of attachment, through the reasoning explained in the Madhyamaka-Prasangika, and does not see with the eye of wisdom, then entering the path of meditation is a mistake. Because all the generation stages created by conceptual thought fall into the trap of grasping at reality, even if common siddhis can be achieved, they will not become the true cause of the supreme siddhi, Vajradhara. Therefore, the first meaning of "possessing wisdom and means" is that it is crucial to practice the path grasped by wisdom, like the eye of wisdom. As stated in the Chakrasamvara Tantra: "If you want to attain enlightenment in one lifetime, first cherish the great view. Therefore, first the view is taught, the supreme view is without bias. Know it to be like the sky." And in the Lamrim it says: "Without seeing the inconceivable, entering the mandala of non-thought, this is a foolish, dark mind, like a blind person entering a great city." As it is said. In the ultimate analysis of the ultimate truth, not even a particle of affirmation can be established. Just by this, it is said that there is no difference between the views of Sutra and Tantra, because of grasping at appearances as truly existent and grasping at emptiness as truly non-existent.
Chinese
必须认识到，远离执着于真实的心的所有边见，是无所缘的超心大智慧。因为法界的自性就是如此。圣者龙树说：常与无常等四边，寂静之中哪里有？有边与无边等四边，寂静之中哪里有？又说：非由他知乃寂静，不为戏论所戏弄，无有分别义各异，彼即如是之体性。如是宣说了。也就是说，一切法原本就是自解脱的大清净，仅仅是重新认识而已，并非由心造作。由于无差别地遍布于轮回与寂静的一切，因此不是偏袒一隅的片面之见，而是以智慧将普遍的意义确定下来，可以通过无分别的觉性智慧来获得。一切行为都自然而然地合理，因此也不是断灭、空无、否定因果的邪见。第二部分分为真实和以理证断除增益两种。第一，轮回和涅槃的一切法都依赖于心，除此之外别无他物。轮回是心，涅槃也是心性。如来藏被说成是轮回和涅槃的共同基础。萨ra哈说：唯心是万物之种子，从中生出轮回与涅槃。吉祥月称说：犹如莲藕的细根，生出叶子等延续不断，同样，没有心之实体，也是一切法的根本。如是宣说了。因此，首先确定内在心性的法性，通过认识空性，就能轻易地认识到外境也并非实有。正如所说：谁见一法之真如，彼亦见一切法之真如。这是指像这样特殊的补特伽罗。入菩萨行论中也说：谁若未识法中尊，此心深奥之秘密，欲得安乐灭痛苦，徒劳无益空漂泊。又，胜乐金刚续中说：一生证得佛果者，当以本元之心来成就。五种智慧之影像，当以无造作之心来成就。又，此续中说：无有根基之心性，非男非女亦非二根人，无相无种亦无族，非色非形。