Chinese
吉祥密集心要窍诀次第略述。 圣者观世音菩萨。 吉祥密集心要窍诀次第略述。 圣者观世音菩萨。 吉祥密集心要窍诀次第略述名为轮涅中译。顶礼吉祥普贤王如来。莲花生处生出利乐之， 生处无垢慈悲之光芒者。 众生之日成就自在圆满者， 师徒无别于我心莲中嬉。 如是赞颂迎请后，于诸续部之王幻化网根本续，圣者觉悟王经中所说之总集秘密心要，真实性决定续之科判略作安立。 首先，如何出现之历史，与续部真实义二者。 初者亦有幻化海中所说： 诸佛菩萨瑜伽士， 意之觉受耳中传， 至何处止如是说。 如是，诸佛意传之传承，持明觉受之传承，补特伽罗耳传之传承三类。 初者亦有意传与表示传二者。 二者有持明非人传承，与人与非人二者之传承二者。 三者有印度传承，与藏地传承二者。 二者续部真实义宣说者， 所说之支分指示，与所说真实宣说二者。 初者有所说圣法认定，与能诠之法认定，与如何诠释之方式三者。 初者是， 一般密咒有六续部， 此处所说者为玛哈瑜伽。 彼亦有怛特罗十八部， 总续幻化网， 彼亦有内分幻化八部与释续四部共十二部中，金刚萨埵幻化网即是所说之法认定。 二者能诠是， 释续明镜中所说： 以圣教与正理及口诀， 以量度衡量任何事物， 将会通达所知。 如是，须以圣教、正理、口诀三者诠释，首先是
English
A brief order of the key points of the glorious Guhyagarbha. The noble son Avalokiteśvara. A brief order of the key points of the glorious Guhyagarbha. The noble son Avalokiteśvara. A brief order of the key points of the glorious Guhyagarbha, called the translation between samsara and nirvana, is present. Homage to the glorious Samantabhadra. From the lotus birthplace arises benefit and happiness, The source is the stainless light of compassion. The sun of beings, the accomplished master of Dzogchen, May the father and son, inseparable, play in the lotus of my mind. Having welcomed with such praise, a brief outline of the king of all tantras, the root tantra of the Magical Net, the noble king of realization, the general secret essence of the scriptures, the tantra of certainty of suchness, will be established. First, the history of how it arose, and the actual meaning of the tantra. The first also includes the Magical Ocean, as it says: Buddhas, bodhisattvas, yogis, The intention is transmitted to the ears through awareness, Until it reaches where it ends. Accordingly, there are three
Chinese
所有口耳传承的教言，以及开宗明义的四部释续的圣言量。第二，口诀圣言量是印度和西藏的智者成就者所著的注释，以及上师的口传诀窍。第三，理性圣言量是与前两者相符的，以自己的智慧来衡量。第三，如何讲解的方法，有玛哈瑜伽总的讲解方式，以七种庄严来讲解，以及佐波切的传统，像箭一样从顶端开始讲解等三种。还有索普巴的传统，以五法来讲解。虽然有很多种，但这里是按照比玛拉的《心髓释论·光明疏》的意旨来讲解的。第二，讲解所讲的内容，在《心髓释论》中说：上等者指示名称，中等者分别，下等者解释词义。如是分为三类。第一，对于上等根器者，指示续部的名称，也有上等名称、名相、俗名三种说法。如是，与续部相符的名称，宣说金刚萨埵幻化网，与圣言相符的名称，宣说圣者正见王经的圣言总说，与口诀相符的名称，宣说秘密藏续，即是真实性决定。共有三种。这些还有内在的分类。第二，对于中等根器者，分别续部的意义，也有意义的类别分别和词语的类别分别两种。第一种也有续部产生的因——所说之基，缘——引发，果——圆满了知续部意义，续部的意旨解释，对眷属教诫并交付教法等五种。第一种也有不共的和共同的所说之基两种。第一种也有，以外道之路，与续部产生的特殊所说之基相结合而宣说，以内道方便道上门相结合而宣说续部如海所说，以秘密方便道下门相结合而宣说续部如灰所说等三种。第二种共同的也有，续部产生的特殊所说之基或报身的所说之基为一，所化众生所需之所说之基或忿怒尊的所说之基为二，调伏有情之所说之基或化身的所说之基为三。这些各自具有五种圆满的自性，即
English
All the oral transmission instructions, and the authoritative words of the four classes of explanatory tantras that clearly state the meaning. Second, the authoritative instructions are the commentaries composed by the wise and accomplished masters of India and Tibet, and the oral instructions from the venerable gurus. Third, the authoritative reasoning is to infer with one's own intelligence in accordance with the previous two. Third, regarding the manner of explanation, there is the general explanation method of Mahayoga, explaining through the seven ornaments, and the tradition of Zurpoche, explaining from the top like an arrow, and so on, there are three. Also, there is the tradition of Dropukpa, explaining through the five dharmas. Although there are many, here it is explained according to the intention of Vimalamitra's "Illuminating Commentary on the Core Essence." Second, regarding explaining the actual subject matter, in the "Core Essence Commentary" it says: For the superior, indicate the name; for the middling, differentiate; for the inferior, explain the meaning of the words. Thus, there are three. First, for those with superior faculties, indicating the name of the tantra, there are also three terms: superior name, designation, and common name. Thus, the name that accords with the tantra is the explanation of Vajrasattva Mayajala, the name that accords with the agama is the general explanation of the agama of the Noble King of Contemplation, and the name that accords with the oral instruction is the explanation of the Secret Essence Tantra, which is the definitive reality itself. These are the three. There are also many internal divisions of these. Second, for those with middling faculties, differentiating the meaning of the tantra, there are two types: differentiating the categories of meaning and differentiating the categories of words. The first also has five: the basis of discourse, which is the cause of the arising of the tantra; the condition, which is the instigation; the result, which is the complete understanding of the meaning of the tantra; the explanation of the intention of the tantra; and the instruction to the retinue and entrusting of the teachings. The first also has two: uncommon and common bases of discourse. The first also has three: explaining by combining the arising of the tantra with the special basis of discourse, like the path of externalists; explaining by combining the inner method path with the upper gate, as explained by the Ocean of Tantras; and explaining by combining the secret method path with the lower gate, as explained by the Ash Tantra. The second, the common, also has three: the special basis of discourse for the arising of the tantra, or the basis of discourse for the Sambhogakaya, is one; the basis of discourse for the purpose of taming beings, or the basis of discourse for the wrathful deities, is two; and the basis of discourse for taming beings, or the basis of discourse for the Nirmanakaya, is three. Each of these possesses the nature of five perfections, namely,
Chinese
因此，非共同和共同加起来共有六个。第二，关于生起续的缘起，也有非共同的缘起和共同的缘起两种。第一种中，又有父亲执持方便的部分而生起，母亲执持智慧的部分而生起，父母二无执持方便智慧无别的部分而生起，共有三种。后者中，也有基位自性的发心，趣入道位的发心，究竟果位的发心三种结合的方式。依靠这些，眷属们依次了悟殊胜世俗谛，殊胜胜义谛，以及殊胜无别的谛，从而师徒的意趣变得无别，不需要为了自己而请求续。第二，关于共同的缘起，为了他人的利益而宣说续，眷属们请问，导师赐予回答，共有五种。第三，为了完全了知果，续的真实意义中，也有总说三续的安立，和分别解说作为道之助缘的续之十种事物两种。第一种中，有基续的解说，道续的解说，果续的解说这三种，第一种中，又有自性的基和假立的基两种。第二，关于道，有以方便决定的道，和以智慧解脱的道两种。第一，关于方便道，有体性，词义，分类三种，体性上有五种心。词义上有譬喻和有譬喻物两种。分类上有方便道顿入者，即下门之道，和渐入者，即上门之道两种。其次，关于解脱道，也有体性，词义，分类三种。体性是五种心，但与方便道稍微不同，有上下错乱的次第。词义相同。分类上有解脱道顿入者和渐入者两种。这两种道的内涵都需要以三种特征来装饰，也就是如根本续中所说：了知进入特征之总持，成熟果实之因与缘，成为具能力者，称为持明胜者之刹土。就像这样，原因在于了知特征
English
Thus, the uncommon and common together make six. Secondly, regarding the arising of the causes for the tantra, there are also two types of causes: uncommon and common. In the first type, there are three ways of arising: the father holding the aspect of skillful means, the mother holding the aspect of wisdom, and the non-duality of father and mother holding the inseparable aspect of skillful means and wisdom. In the latter, there are also three ways of combining: the generation of the mind of the basis of intrinsic nature, the generation of the mind of the path of approach, and the generation of the mind of the ultimate result. Relying on these, the retinue gradually realizes the superior conventional truth, the superior ultimate truth, and the superior non-dual truth, thereby transforming the intentions of the teacher and disciples into inseparability, without needing to request the tantra for their own sake. Secondly, regarding the common causes, the retinue asks for the tantra to be taught for the benefit of others, and the teacher grants the answer, making five in total. Thirdly, in order to fully understand the result, in the actual meaning of the tantra, there are two aspects: the general explanation of the establishment of the three tantras, and the specific explanation of the ten objects of the tantra as aids to the path. In the first aspect, there are three explanations: the explanation of the base tantra, the explanation of the path tantra, and the explanation of the result tantra. In the first of these, there are two bases: the base of essence and the base of imputation. Secondly, regarding the path, there are two paths: the path determined by skillful means and the path liberated by wisdom. Firstly, regarding the path of skillful means, there are three aspects: essence, definition, and division. In essence, there are five minds. In definition, there are two: example and exemplified. In division, there are two: the path of skillful means that is sudden, i.e., the path of the lower gate, and the path that is gradual, i.e., the path of the upper gate. Secondly, regarding the path of liberation, there are also three aspects: essence, definition, and division. The essence is the five minds, but it has a slightly different arrangement of upper and lower order compared to the path of skillful means. The definition is the same. In division, there are two: the path of liberation that is sudden and the path that is gradual. The content of both of these paths needs to be adorned with three characteristics, as it says in the root tantra: "The treasury of qualities that knows and enters characteristics, the cause and condition that ripens the fruit, whatever becomes capable, is known as the field of the victorious vidyādharas." Like this, the reason lies in knowing the characteristics
Chinese
其次，是引入因缘之特征的等持。作为道路转变之果的特征，有四种持明。在三者之中，首先，也有所量、能量者、宗派这三者。第一，是对轮回与涅槃二者执着，连同虚构。第二种分类，有：同一原因的，以文字形式的，加持的，现量之理，即四种证悟之理。清净外器、内情、相续这三者，即三种清净之理。共同的平等二者和殊胜的平等二者，即四种平等之理。大自在之理，即有四种理。第三，按照这些理的顺序，将殊胜的真谛确定为无分别、远离行境，这是无上瑜伽的见解之宗派。第二，关于引入因缘之特征的等持，有生起次第的等持和圆满次第的等持两种。这二者的道路之主干，是大空性，大悲幻化，二印，有戏论之印，即具有二取二舍的资粮道之瑜伽四种，以及具有岩石无有退转的加行道之瑜伽，集合修持，确定为五种。第一，是将觉性普遍倾注，以及安住在见解之后，即有两种安住之方法。第二，有有相和无相两种。第三，有学习微细的文字和学习觉性为本尊身两种。第四，有坛城开展，集合开展，数量开展，面容手开展这四种。这些也有详细、中等、简略的分类。第五，集合修持也有以五圆满为基础，以近修、修持支分四者来端正，显示证得持明果位之时，即有三种。第三，关于道路转变之果的特征，也有以见道、修道、尽道三者所摄的四种持明。第一，从异熟粗糙蕴聚之中，将心完全成熟为本尊身，是异熟持明。异熟的污浊之身也能在此生转化为清净之身，是寿命自在持明。这二者是智慧的力量