English
Therefore, all the Buddhas of the ten directions and all the cyclic existences of the three times—past, present, and future—are spontaneously accomplished as the great essence of awareness. For the sake of all the Buddhas, it is a universal form. Because in its intention, the two aspects of cyclic existence and nirvana cannot be conceived by anyone as having self-nature. If there were a difference, then saying that the great essence of all cyclic existence and nirvana is spontaneously accomplished would be false. Second, refuting the existence of unmixed purified wisdom: The ultimate result of the Mind-Only school and the three outer tantras is that, for example, like the sun with unmixed rays or a fire of wood, all the Buddhas of the three times have the same essence of intention, but the lineage of purified wisdom remains unmixed and separate. If the wisdom of intention is different, then the manifestation of the Buddha's emanation body, which appears the same to one being to be tamed, will also appear the same to all beings to be tamed. Then, the appearance to a great bodhisattva and the appearance to ordinary beings to be tamed will become indistinguishable. If the lineage of wisdom deities is different, then when fortunate ones invoke the deities, peaceful deities will appear during peaceful times, and wrathful deities will not appear; and during wrathful times, peaceful deities will not appear, and so on, which will lead to faults. Also, there will be obstacles between the basis, the other, and the purpose. Note: This contradicts all the tantras, scriptures, reasoning, and instructions that state that the essence of meaning is inseparable. Furthermore, apart from beings to be tamed who are connected to purified compassion, it will not transform for the sake of other beings to be tamed, and therefore, it will become a fault of severing the lineage, and so on. Third, because that is a provisional Buddha, it is shown that it is not the definitive Buddha: Because there are faults, whether it is the Mind-Only school or anyone from the outer tantras, when they attain Buddhahood, it is like a fire of wood, the essence of intention is the same, but purified wisdom appears unmixed, that is guided to the provisional meaning, and is the Buddha of the method that leads to the definitive meaning, therefore, it can be said. The Buddha established here in the secret mantra is truly real.
Chinese
圆满不一定是成佛，因此，通过共同的头脑和外续部的佛陀，五身自然成就，完全圆满，是无上的摩诃佛陀。第四，建立自宗有三。第一，智慧没有所缘，并且在自显自然成就中，以无分别的方式了解的佛陀，其了解和观看的方式是：因为一切时轮涅的法性仅仅是自证，所以在没有能取所取二者的情况下，执着于二者是颠倒的分别念。由于颠倒分别念的原因，显现为能取所取的那些是遍计所执，是暂时的。对它的执着完全清净，虽然显现为真实，但却是被分别的。这样，通过清净颠倒分别念，六道众生都清楚地知道，与自证智慧的平等性之界不分离。因此，一切众生都被那个智慧所掌握，被那个界所遍及，并且由于不分别所化和能化的三个理由，慈悲生起之处、生起之导师、以及生起之大慈悲三者，以无二自显的方式显现，是佛陀的智慧。由于所化有情和佛陀二者具有本体一味的关联，如果认识到佛陀和有情无二，就说生起了大慈悲。为了那个无二，六道轮回的先后时期和地位高低等显现的一切，没有剩余地完全显现和清楚，因此，不仅显现为高处的善趣和低处的恶趣的一切众生的形象，而且显现为至高无上的菩提佛陀之身等，就像镜子中显现影像一样，在佛陀无二自显的意境中，轮涅的各种法，以颜色不混杂、形状不混杂的形象显现的内外一切法，都是菩提心的自性，是佛陀意境的智慧之境。例如，就像虚空和彩虹不可分割一样，所化和能化不混杂而完全圆满为一，因此，远离所缘，无二地了解一切所知。
English
Completion is not necessarily Buddhahood. Therefore, through the Buddhas of the common Mind Only and Outer Tantras, the five kayas are spontaneously accomplished, perfectly complete, and are considered the unsurpassed Mahabuddha. Fourth, establishing one's own system has three parts. First, the way in which the Buddha, whose wisdom has no object of apprehension and who knows in a manner inseparable from self-appearing spontaneous presence, knows and sees is as follows: Since the nature of samsara and nirvana at all times is only self-awareness, apprehending duality where there is no duality of grasper and grasped is a mistaken conception. Because of that mistaken conception, the appearance of those grasper and grasped is the totally imagined, which is adventitious. The purification of attachment to that is imagined, although it appears to be true. Thus, by purifying mistaken conceptions, the six types of beings are clearly known to be inseparable from the sphere of equality of self-aware wisdom. Therefore, all beings are seized by that wisdom, pervaded by that sphere, and because of the three reasons of not conceiving of those to be trained and those who train as two, the place where compassion arises, the teacher who causes it to arise, and the great compassion that arises, all three arise as non-dual self-appearances, which is the wisdom of the Buddha. Because the beings to be trained and the Buddha have a connection of being one in essence, if one realizes that the Buddha and sentient beings are non-dual, it is said that great compassion has arisen. Because of that non-duality, everything that appears in the six realms of beings, such as earlier and later times and higher and lower states, appears and is clear without exception. Therefore, not only do the forms of all beings in the higher realms of gods and the lower realms of suffering appear, but also those that appear as the unsurpassed body of the enlightened Buddha, like reflections appearing in a mirror, in the state of the Buddha's non-dual self-appearing intention, the various phenomena of samsara and nirvana, with colors unmixed and shapes unmixed, all the inner and outer phenomena are the nature of the essence of enlightenment, in the state of the wisdom of the Buddha's intention. For example, just as the empty sky and the rainbow are indivisible, those to be trained and those who train are unmixed and completely perfect as one. Therefore, one knows all knowable things as being free from objects and non-dual.
Chinese
现在开始讲述。第二，大慈悲的境界中，没有行事业的想法和分别，为了满足所化众生的愿望，心意没有来去，显现各种形象，以适合自己的方式成办事业的方法是：例如，如意树和如意宝珠，虽然能产生各种所需所欲，却没有分别。同样，佛陀的心意没有对境和有境的分别，在离境二取的境界中，为了调伏任何应调伏的众生，显现各种形象，满足他们的愿望。对此，就像在清澈的水中，没有来去地显现日月，就像镜子中显现影像一样，佛陀的心意没有来去，对所有没有远近的所化众生，显现各种形象的身，如寂静和忿怒等，以及各种语言的法，以及心意的智慧和神通的差别等，以各种法门，按照各自的根器和意乐，使众生的相续得以解脱的事业。第三，慈悲没有亲疏远近，为了利益众生，心恒常平等的方法是：如此，佛陀的心远离戏论，慈悲没有分别，遍及一切众生的心没有聚散，因为已经成熟，所以对过去、未来、现在五种时间的三世的一切状态，没有偏颇地平等进入。最后，善的结尾的意义有二：必要和回向发愿。究竟的原因有两个。第一是：众生之中，走入歧途的是外道常见和断见。也就是执着于显现方面而错误的常见，以及执着于空性方面而错误的断见。迷失道路的是各自的凡夫俗子们。他们不进入密宗双运的道路，智慧不能使五根成为二取，不能证悟自显现为显有和寂灭平等的大平等性，缺乏金刚上师和闻思修等功德，被以前的习气、分别、无明和轮回的顽疾所困扰，心中充满难以忍受的痛苦，为了他们的利益，成果的修持方法。因为接近安乐而圆满，所以是殊胜的。消除三种毒的疾病的
English
Now begins the explanation. Second, within the state of great compassion, there is no thought or conceptualization of performing activities, and in order to fulfill the wishes of those to be tamed, the mind does not go back and forth, but manifests in various forms, accomplishing the benefit in accordance with their needs. For example, just as a wish-fulfilling tree and a wish-fulfilling jewel produce various desired objects without any conceptualization, similarly, the Buddha's mind has no conceptualization of object and subject, and in the state of being free from objectification and duality, it manifests in forms that tame whatever needs to be tamed, fulfilling their wishes. In this regard, just as the sun and moon appear in clear water without moving back and forth, and just as reflections appear in a mirror, the Buddha's mind does not move back and forth, but manifests various forms of body, such as peaceful and wrathful forms, to all beings to be tamed without near or far, as well as various forms of speech and Dharma, and various aspects of wisdom and clairvoyance of the mind, etc., through various Dharma doors, in accordance with each individual's intellect and inclination, liberating the beings' minds. Third, compassion has no near or far, and the method of constantly being equal to all in thinking of the benefit of beings is: Thus, the Buddha's mind is free from elaboration, and compassion is without division, the mind pervading all beings has no gathering or scattering, and because it has matured, it enters equally without bias into all states of the three times of past, future, and present. Finally, the meaning of the auspicious conclusion has two aspects: the purpose and the dedication and aspiration. There are two reasons for the ultimate completion. The first is: Among sentient beings, those who have gone astray are the eternalists and nihilists of the heretics. That is, those who cling to the aspect of appearance and are mistaken are the eternalists, and those who cling to the aspect of emptiness and are mistaken are the nihilists. Those who have lost the path are the ordinary individuals. They do not enter the path of secret mantra union, and wisdom cannot make the five senses into non-dual self-appearance, and they cannot realize the great equality of appearance and existence as pure and equal, lacking the qualities of the Vajra Master and study, contemplation, and meditation, and are afflicted by the old habits, conceptualizations, ignorance, and the chronic disease of samsara, and their hearts are filled with unbearable suffering, for the sake of their benefit, the path of accomplishing the result. Because it is close, blissful, and complete, it is supreme. Eliminating the disease of the three poisons
Chinese
以此甘露妙药之大功德，愿从续部散出之法，经恩师桑杰古雅汇集之善根，令无边众生皆能步上正道，证得圆满正觉佛陀之果位。如是回向发愿。第二，阐述著作圆满之因由：此名为《吉祥幻化网续王密意精要修持次第释难》，乃大恩师桑杰古雅汇集十万续部之义而著，词义俱全，故曰圆满。于印度圣地，贤哲成就如繁星之中央，如日一般，被广为赞誉为第二佛陀之恩师桑杰古雅，从十八部密续等数千部法中，撷取诀窍精髓，著成此简短之道次第。此乃虹身成就者之足迹，稀有之法。欲得一切智智者，皆视之为心之珍宝。此续部深奥广大，难以衡量。以此难得之殊胜法，能善为了解。因此，请精进闻思修。我自身并无讲说和写作之功德，亦无利益他人之发心。为何如此说呢？因为如今五浊恶世，实修者如白日星辰般稀少。然而，当此法之阐释濒临消失之际，心中不忍，故作此简短释文。于光明殊胜乘洲之寂静处，历时三日，不辞辛劳而完成。书写过程中，若有词义错谬之处，于三根本、护法圣众之前忏悔，祈请赐予清净与成就。愿此甚深秘密之法之讲修持教者，如上弦月般，蒸蒸日上。愿我亦能修持殊胜密咒道，此生证悟光明大圆满之义，引领与善恶业愿相关之众生，以及遍布虚空之有情众生，步上正道，愿能成办上师秘密主之事业。如是，于根本之文句，一字不损，仅作字句解释，若广为阐释，于此五浊恶世，普遍对佛法兴趣寡淡，尤其是不勤于实义心要之法。