Chinese
幻化网道的略说，导师佛。 幻化网道的略说，导师佛。 幻化网道的略说完毕。顶礼薄伽梵金刚心。从幻化网道的殊胜续部中，为了最终能见到串习五种具足殊胜种姓、殊胜灌顶的圣地，宣说三种特征。具有知、入特征的陀罗尼，果成熟的因和缘，成为具有能力的神通，善逝种姓，作为支分产生的处所。其中，解释修行的瑜伽之因。根识显现为对境的一切，对境诸法并非实有，乃是阿赖耶识本身。显现为各种事物，适合作为最初者的观察基础。之后是寻、增次第和决定三者，在最初之时，各自了悟之因与经文相符，依赖殊胜灌顶的词句对境。分开作为因，在思维之时，经文中著名的五种理路，先前产生、随后等等作用本身，不相符、相符的理路珍贵。因此，在自共相的特征对境上，善知识、主尊次第相连。最初以欲和习气相续，智慧眼殊胜是自证本身。原本与五种智慧相同，如是说等等一同进行。通过那些门来寻觅，如同周游一般最初发愿。因此，所取、能取、行境的边际，由于没有在有无的教证中显示，寻觅则会聚集三种过失而无法找到。那些不舍弃，在分离上寻觅。然而，二者圆满、二者无有的意义，因为一切都是，又什么都不是。远离方、具有方，超越思、言，断除一切智的十五种意义。心与法原本无别之故，八六识是殊胜智慧。胜者说，这是决定的自性。寻觅它，动摇、发愿、进入也是，由于本体相关，从基础本身，进入此处适合作为决定的意义。有些从共同道等，以因缘进入此处确定学习。有些从八识相续，从如劫数大地微尘般，通过修习共同殊胜道而相遇。在共同地完成之时，以真实身语意十五种，加持
English
A Short Explanation of the Path of the Magical Net, Teacher Buddha. A Short Explanation of the Path of the Magical Net, Teacher Buddha. A Short Explanation of the Path of the Magical Net is complete. Homage to the Bhagavan Vajra Heart. From the supreme tantra of the Magical Net, in order to ultimately see and become familiar with the five sacred places endowed with the supreme lineage and supreme empowerment, three characteristics are explained. The dharani with the characteristics of knowing and entering, the cause and condition for the ripening of the fruit, becoming a powerful and capable being, the Sugata lineage, is established as the basis for the arising of branches. Therein, explaining the cause of the yoga of practice. All appearances of the senses as objects, the objects are not existent, but are the Alaya-consciousness itself. Appearing as various things, suitable as the basis for the examination of the first. Then there are the three: searching, increasing order, and certainty. At the beginning, the cause of individual understanding is in accordance with the text, relying on the words and objects of the supreme empowerment. Separating as the cause, at the time of thinking, the five famous reasons from the text, the arising before, the following, etc., the action itself, the dissimilar and similar reasons are precious. Therefore, on the object of the characteristics of self and general, the spiritual friend and the master are in close order. Initially with desire and habitual tendencies, the lineage, the supreme eye of wisdom is self-awareness itself. Originally the same as the five wisdoms, as it is said, and so on, doing together. Searching through those doors, initially making aspirations like wandering everywhere. Therefore, the limits of the object of grasping, the grasper, and the field of action, because they are not shown in the scriptures of existence and non-existence, searching will gather three faults and cannot be found. Those are not abandoned, searching on separation. However, the meaning of two complete and two without, because everything is and nothing is, free from direction, possessing direction, beyond thought and expression, cutting off the fifteen meanings of omniscience. Because mind and phenomena are originally inseparable, the eight and six consciousnesses are supreme wisdom. The Victorious Ones say that this is the nature of certainty. Searching for it, moving, aspiring, and entering are also, because of the connection of the essence, from the basis itself, entering here is suitable as the meaning of certainty. Some from the common paths, etc., through cause and condition, entering here is definitely learned. Some from the continuum of the eight consciousnesses, from as many kalpas as there are dust particles in the fields, are met through practicing the common supreme path. At the time of completing the common ground, with the fifteen of the true body, speech, and mind, blessing.
Chinese
以对处所的专注，必将转为轮之地。最终之时，以五种言语，名为实示现前之道。随后跟随者，知识寻求者众多。因专注的各异，以善逝五身之言语方式，各自安立于处所。从三劫以来修习的，甚深秘密听闻所获之忍，如法身之言语方式，以不可言说之义安立。如报身之言语，以意和表号安立。如化身语词之言语，以言说的词语来表达。如现证菩提之言语，以智慧之波涛安立。如金刚身之言语，以无二无别的意义安立。有些如自性之言语，以显现存在之所见所闻而安立。如秘密身之言语，以行为方便而趋入。有些如现前显现之教法，如实胜义确定的词语。自因特征之理，和隐义意图结合之理，和引导正直传承之理，于各自之心中确定，为了完全摧毁所考察之境，因此，这些因果成为理。因此，在理强大之时，没有不成为理的。对此，暂时在词语的控制下，事物是否安立。不能安立，显示者也是它，为了能见能得，所以有必要，各自成为分别的境，寻求之时，因为需要所以如此确定。对此，其中之一是共同殊胜，共同著名的四种方式等，不共同的两种方式，词义一致而安立，和理的意义词语不一致，由此而安立。第一是名言安立，如是安立真如，语意相同之觉悟，真谛自性无二等等。第二是什么也不是，什么也是和成不成立，这些意义意欲什么也不是，因为是，因为不是，因为不成立，因为陈述理等等，因为不同依赖因的自性，这些必将转为理。因此，此时依靠它，它它的境和知识，过去轮回显现所要摧毁的，没有则不生之方式，和它不成立。
English
Through focusing on places, it will surely transform into the land of the wheel. At the final time, with the five speeches, it is called the path of actual manifestation. Those who follow are many seekers of knowledge. Due to the power of different focuses, the speech modes of the Sugata's five bodies are individually established in places. The profound secret hearing obtained through practice from three kalpas, like the speech mode of the Dharmakaya, is established with inexpressible meaning. Like the speech of the Sambhogakaya, it is established with intention and symbols. Like the speech of the Nirmanakaya's words, it is expressed with spoken words. Like the speech of manifest enlightenment, it is established with waves of wisdom. Like the speech of the Vajrakaya, it is established with non-dual, non-extreme meaning. Some, like the speech of essence itself, are established by seeing and hearing the manifested existence itself. Like the speech of the secret body, it transforms into approaching through skillful means. Some, like the teachings that appear before, are like the words of true definitive meaning. The reason of self-cause characteristics, and the reason of combining hidden meanings and intentions, and the reason of guiding the straight lineage, are determined in each individual's mind, in order to completely destroy the object of investigation, therefore, these causes and effects become reason. Therefore, when reason is powerful, there is nothing that does not become reason. Regarding this, temporarily under the control of words, whether things are established or not. The one who shows what cannot be established is also it, because it can be seen and obtained, so it is necessary, each becomes a separate object, when seeking, because it is needed, so it is determined in this way. Regarding this, one of them is the common supreme, the four common famous ways, etc., two uncommon ways, words and meanings are consistent and established, and the meaning of reason and words are inconsistent, thereby establishing. The first is nominal establishment, such as establishing Suchness, the realization of the same meaning of speech, truth, selflessness, non-duality, etc. The second is what is not anything, what is anything, and whether it is established or not, these meanings do not intend anything, because it is, because it is not, because it is not established, because of stating reason, etc., because of the nature of different dependent causes, these will surely turn into reason. Therefore, at this time rely on it, it its object and knowledge, the past cycle of manifestation to be destroyed, the way of not arising if there is not, and it is not established.
Chinese
彼复次，显现自显大方便，显现而未成，乃智慧本身。中阴心识种种至究竟，五四二等次第前后增，道之数量增亦知于此，于彼时彼时无有疑惑。其后以四边际而具足定解，法界与觉性无二无别，如是真如金刚种姓，离能取所取之自明觉，于无缘之状态中自显现。菩提心之显现一切皆，甚难测度极甚深邃故，非所缘无所缘无缘虑。心性彼者是为何？菩提彼者即是心，心与菩提无二无别故，有情无余一切与，三时诸法一切皆是。一切无余诸法总集，心与菩提本身即是总集。宽广浩大任运成就者，内外器情本来清净。清净分别本身亦是法界本身，此乃金刚平等也。所谓菩提心者，从何处不来往何处不去，无分别自明觉唯此而已。佛与有情住于心，平等之义是为何？平等自性任何皆非，平等与分别二者皆无。一切任运成就与，如幻之眼法知晓故，二者皆融入自明觉本身。诸法无余一切皆，自性本来清净也。谁亦未作自然明，如不著之莲花般，智慧眼之行境乃，非是共通与一切。乃如来之行境，士夫以极敏锐之智慧领悟。一切无余于一体之状态中，无能见与所见，以智慧明灯点亮故，十方刹土一切皆见。一切无余意义显现，非离言语所诠释，声音本身非意义之体性，意义本身非离声音。于声音与词语中所说者，非是真正意义之精髓，不依赖名相词语声音，以智慧深入领会之。成就殊胜之精髓乃，首先了悟意义终不舍弃，如摩羯罗之手印般，虽数数生起亦不堕落。如商人路途之思虑般，此修持之种类乃四种持明，智慧第一祈愿
English
Then again, appearance is self-appearance, the great means, appearance without being established is wisdom itself. The intermediate state of mind's realization in various ways to the end, five, four, two, etc., increase successively before and after. Know here also that the number of paths increases, without doubt at each and every moment. In the end, with confidence endowed with four limits, the sphere and awareness are non-dual, in suchness, the vajra lineage, the self-awareness free from grasping and fixation, self-appearing in a manner without object. All appearances of bodhicitta are extremely difficult to fathom, being very profound, therefore, without object, non-object, without objectification. What is the nature of mind? That bodhi is mind. Since mind and bodhi are non-dual, all sentient beings without exception, and all phenomena of the three times are all. All phenomena without exception are a complete collection, mind and bodhi themselves are the complete collection. Vast and extensive, spontaneously accomplished, outer and inner, vessel and essence, are pure from the beginning. Purity and conceptualization themselves are also the sphere itself, this is vajra equality. What is called bodhicitta, from where does it not come, where does it not go? Only non-conceptual self-awareness. Buddhas and sentient beings abide in the mind. What is the meaning of equality? Equality itself is nothing. Equality and conceptualization are both absent. Everything is spontaneously accomplished, and knowing the way of illusory eye tricks, both are merged into self-awareness itself. All phenomena without exception are naturally pure from the beginning. No one has made it, it is naturally clear, like an unattached lotus, the realm of activity of the wisdom eye is not common to all. It is the realm of activity of the Thus-Gone One, realized by a person with sharp intellect. All without exception in a state of oneness, without seeing and being seen, by lighting the lamp of wisdom, all the realms of the ten directions are seen. All without exception, meaning arises, not separate from what is expressed by words. Sound itself is not the essence of meaning, meaning itself is not separate from sound. What is expressed in sound and words is not the essence of true meaning. Without relying on names, words, and sounds, try to understand deeply with intelligence. The essence of supreme accomplishment is to first realize the meaning and never abandon the end, like the seal of a makara, even if counted as arising repeatedly, it will not fall. Like the thoughts of a merchant on the road, this kind of practice is the four vidyadharas. First wisdom, I pray.