Chinese
大瑜伽续幻化网之口诀名为“吉祥道次第”的难处之种种解释，名为“显道胜妙之灯”。 大瑜伽续幻化网之口诀名为“吉祥道次第”的难处之种种解释，名为“显道胜妙之灯”。 大瑜伽续幻化网之口诀名为“吉祥道次第”的难处之种种解释，名为“显道胜妙之灯”之论著。从大乐法界显现化身之色相，从不可言说之状态中升起梵天之语，从空性法界中绽放智慧之莲花，人中狮子，我向您顶礼！为了以甘露妙法的雨露滋润所有我执之种子，为了生起菩提心之树，我将宣说显道胜妙之灯。如同盲人失去目标，无法到达行走和游荡的地方一样，谁若脱离这秘密的胜妙道，就无法产生圆满愿望的果实。因此，具有智慧之眼的善男子们，为了成就如车乘般的解脱道，为了成就圆满灌顶之方便事业，应当努力追随先前善逝的足迹。在此，为了引导包括天、人、非天在内的所有世间众生，伟大的金刚持，先前诸佛的伟大足迹，即幻化网的十万品，已经汇集了精华，并为了那些具有极大福报者而善说。如是大瑜伽续幻化网之口诀道次第有四：为了不侵犯本尊之权而顶礼，为了论著不改变而发誓宣说，为了圆满愿望而善加理解而宣说论著，以及为了表明论著完全圆满的结尾之行为。首先，为了不侵犯本尊之权而顶礼，如论著中所说：应宣说包含必要之义，包含词义，包含连接，包含辩驳与回答。因此，必要的意义和汇集的意义。
English
An Explanation of the Difficult Points of the Great Yoga Tantra, the Magical Net of Illusions, called "The Stages of the Glorious Path," entitled "The Lamp Illuminating the Supreme Path." An Explanation of the Difficult Points of the Great Yoga Tantra, the Magical Net of Illusions, called "The Stages of the Glorious Path," entitled "The Lamp Illuminating the Supreme Path." This is the treatise called "The Lamp Illuminating the Supreme Path," which is an explanation of the difficult points of the Great Yoga Tantra, the Magical Net of Illusions, called "The Stages of the Glorious Path." Taking the form of emanation from the realm of great bliss, arising as the voice of Brahma from the state beyond expression, blossoming the lotus of wisdom from the realm of emptiness, lion among men, I prostrate to you! In order to moisten all the seeds of self-grasping with the rain of the nectar of the sacred Dharma, in order to generate the tree of bodhicitta, I shall explain the lamp illuminating the supreme path. Just as a blind person, devoid of a target, cannot reach the place of walking and wandering, so too, whoever is separated from this secret supreme path cannot produce the fruit of fulfilling desires. Therefore, wise individuals with eyes of wisdom, in order to accomplish the path of liberation like a chariot, in order to accomplish the activities of complete empowerment and means, should strive to follow the footsteps of the previous Sugatas. Here, in order to guide all beings of the world, including gods, humans, and asuras, the great Vajradhara, the great path of the previous Tathagatas, the hundred thousand chapters of the Magical Net of Illusions, has gathered the essence and has been well-spoken for the sake of those who possess great fortune. Thus, this oral tradition of the Great Yoga Tantra, the Magical Net of Illusions, has four parts: prostration in order not to infringe upon the power of the deity, vowing to explain in order that the composition of the text does not change, explaining the text in order to fully understand what is desired, and showing the concluding activity of the complete treatise. First, prostration in order not to infringe upon the power of the deity: As it is said in the treatise: It should be taught with the necessary meaning, with the meaning of the words, with the connection, and with the refutation and answer. Therefore, the necessary meaning and the condensed meaning.
Chinese
词的意义，词的连接，辩驳和答复。必要之义有四：了解导师本身是贤善的；不对本尊神施加影响；圆满二资粮且平息障碍；以及著述究竟的必要。首先，如何了解顶礼是在导师是贤善的呢？一般来说，在印度，对下等和庸俗之人没有顶礼和敬语。对贤善和上位者有顶礼和敬语。因此，这部诀窍的开头也进行了顶礼，因此，我认为著述此法的导师是一位具有贤善行为的人。了解导师是贤善的有什么必要呢？对于后世智慧低下的人，以及那些追随信仰的人来说，会产生一种特殊的怀疑，认为由贤善导师所著述的这部法是真实可靠的，从而成为进入修行的先决条件。第二，不对本尊神施加影响的必要是：例如，在伟大国王的朝廷中，所有人都必须首先禀告国王才能从事任何工作，否则这项工作也不会成功。与此类似，在开始著述论典时，如果不向自己喜欢的本尊神顶礼，加持也不会降临，并且会有变成自创的过失。例如，在开始从事工作时，如果得到国王的允许，就不会受到国王的惩罚，而且这项工作也会成功。同样，在著述论典的开头，如果向自己喜欢的本尊神顶礼，就不会以粗暴的方式施加影响，而且会有得到他们加持的必要。第三，圆满二资粮且平息障碍的必要是：不仅仅是顶礼，还能圆满福德资粮，并且因为知道顶礼也是无自性的，所以能圆满智慧资粮。像这样，对于圆满二资粮的人来说，有不被人和非人障碍所阻碍的必要。第四，著述究竟的必要是：如上所述，因为向自己喜欢的本尊神顶礼，所以不会被人和非人的障碍所阻碍，仅仅是没有障碍，著述就会变得究竟，这是有必要的。第二个总义，归纳之义有四：在何处顶礼，以及何
English
The meaning of words, the connection of words, refutation and response. There are four purposes: to know the teacher himself as virtuous; not to exert influence on the yidam deity; to complete the two accumulations and pacify obstacles; and the necessity of completing the composition. First, how does one know that the prostration is to a virtuous teacher? Generally, in India, there are no prostrations or honorifics for inferior and vulgar people. There are prostrations and honorifics for virtuous and superior people. Therefore, at the beginning of this instruction, prostrations are also made, so I think that the teacher who composed this is one who has virtuous conduct. What is the necessity of knowing the teacher as virtuous? For future generations of people with inferior intelligence, and those who follow faith, a special doubt will arise, thinking that this Dharma composed by a virtuous teacher is true and reliable, thus becoming a prerequisite for entering practice. Second, the necessity of not exerting influence on the yidam deity is: for example, in the court of a great king, all those who reside there must first report to the king before engaging in any work, otherwise that work will not succeed. Similarly, at the beginning of composing a treatise, if one does not prostrate to the deity of one's choice, blessings will not enter, and there will be the fault of becoming self-created. For example, at the beginning of engaging in work, if one obtains the permission of the king, one will not be punished by the king, and that work will also be completed. Similarly, at the beginning of composing a treatise, if one prostrates to the deity of one's choice, one will not exert influence in a rude way, and there will be the necessity of receiving their blessings. Third, the necessity of completing the two accumulations and pacifying obstacles is: not only is it prostration, but it also completes the accumulation of merit, and because one knows that prostration is also without self-nature, one can complete the accumulation of wisdom. In this way, for a person who has completed the two accumulations, there is the necessity of not being obstructed by human and non-human obstacles. Fourth, the necessity of completing the composition is: as mentioned above, because one prostrates to the deity of one's choice, one will not be obstructed by human and non-human obstacles, and merely without obstacles, the composition will become complete, which is necessary. The second general meaning, the meaning of summarizing, has four parts: where to prostrate, and who
Chinese
谁寻找，如何寻找，何时寻找？首先在何处寻找，向自己的本尊神，吉祥金刚萨埵顶礼。谁寻找，是著论的堪布，佛密（ बुद्धगुह्य，Buddha-guhya）寻找。如何寻找？分为共同和不共同。不共同的顶礼是，以吉祥金刚萨埵的心意，法界完全清净，以及导师佛密的心意无二无别地证悟，以此证悟而顶礼。也就是在五次第中说到的：如同水注入水中，如同油注入油中，自己对自己的智慧，所见到的美好之处，这就是顶礼。共同的顶礼是，身语意三恭敬地顶礼。何时寻找，在著论时寻找。第三个总义是开示词义，用一颂“具吉祥之三吉祥”等来开示。其中，吉祥是指两种共同的吉祥，即对法的一部分证悟，证悟是自己的吉祥。由此对所化众生做一部分利益，是慈悲他者的吉祥。这位于瑜伽以下，是共同的吉祥。而比这更吉祥的，是“具三吉祥”，即自性任运成就的吉祥，觉性自显现的吉祥，以及慈悲自然生起的吉祥这三种。其中，自性任运成就的吉祥是，心性真谛无别，未被邪见因缘和智慧及论典所改造。它安住于轮回和涅槃二者的体性中，并且在心性中任运成就。因为它实际上不能直接利益，那如何成为吉祥呢？如果修持就能成就，如果理解就能理解，如果证悟就能证悟，所以成为吉祥。例如，就像说有就有益，在哪里倾倒一样。第二，觉性自显现的吉祥是，如实显现上述无别的意义，觉性无有对境而明澈，如同太阳的精华。第三，慈悲自然生起的吉祥是，以如实证悟无别意义的力量，不需证悟和勤作，自然或顺势与所化众生相应而利益
English
Who seeks, how to seek, and when to seek? First, where to seek, I prostrate to my own Yidam deity, glorious Vajrasattva. Who seeks, it is the Khenpo who composes the treatise, Buddha-guhya. How to seek? It is divided into common and uncommon. The uncommon prostration is, with the mind of glorious Vajrasattva, the Dharmadhatu is completely pure, and the mind of the master Buddha-guhya is realized as non-dual, with this realization, I prostrate. That is, in the five stages, it is said: Just as water is poured into water, just as oil is poured into oil, one's own wisdom, whatever good is seen, this is prostration. The common prostration is, prostrating with body, speech, and mind, with reverence. When to seek, it is sought when composing the treatise. The third general meaning is to show the meaning of the words, which is shown by one verse such as "endowed with three auspicious glories." Among them, auspiciousness refers to two common auspiciousnesses, namely, the realization of one aspect of the Dharma, realization is one's own auspiciousness. By doing one aspect of benefit to the beings to be tamed, it is the auspiciousness of compassion for others. This is located below Yoga, it is a common auspiciousness. And what is more auspicious than that is "endowed with three auspicious glories," namely, the auspiciousness of self-nature spontaneously accomplished, the auspiciousness of awareness self-appearing, and the three auspiciousnesses of compassion naturally arising. Among them, the auspiciousness of self-nature spontaneously accomplished is, the truth of mind-essence is inseparable, it is not modified by wrong causes and conditions, wisdom, and treatises. It abides in the nature of both Samsara and Nirvana, and is spontaneously accomplished in the mind-essence. Because it does not actually directly benefit, how does it become auspicious? If practiced, it can be accomplished, if understood, it can be understood, if realized, it can be realized, so it becomes auspicious. For example, it is like saying that if it exists, it is beneficial, where to pour it. Second, the auspiciousness of awareness self-appearing is, manifesting the above inseparable meaning as it is, awareness is clear without an object, like the essence of the sun. Third, the auspiciousness of compassion naturally arising is, with the power of realizing the inseparable meaning as it is, without realization and effort, naturally or spontaneously benefiting in accordance with the beings to be tamed.
Chinese
例如，太阳升起在天空，光芒平等地照耀在大地上。这三者是卓越的大瑜伽玛哈瑜伽的光辉。具有（ཉིད་ལྡན）的意思是，这三者也不用寻找，就存在于自心之中。金刚（རྡོ་རྗེ）的意思是，将无二的智慧以五个理由安立为金刚：从事业的角度来说，摧毁就是如金刚一般，例如金刚石能摧毁一切外物，但任何东西都无法损坏它。自心无二的智慧能摧毁一切烦恼和边际的垢染，但任何烦恼都无法摧毁它。本体非造作的意思是，智慧非造作，自心无二智慧的本体不是由因缘聚合而成的。功德无需寻找自然成就的意思是，无需寻找五圆满，即不用寻找净土和宝座等五种功德，也圆满存在于自己的自心之中。体性不生不灭的金刚是，远离条件不可摧毁，自心无二的智慧如同虚空一般，最初不是由因而生，最终也不会被缘所灭。自性上不可分割的金刚是，法界智慧不离，自心无二的智慧，对于法界智慧，或者轮涅、显空等是不可分割的。以五者成就之意是，像这样以五个理由成就金刚的定义。无二自明是显空无二的觉性，没有遮蔽，自性自然明亮。不摇不动心是，无二的觉性不偏向任何一边，也不执着任何目标。唯有此觉性超胜于自然本智，因此是伟大的心，所以称为大心。事业摧四魔勇士是从事业的角度摧毁四魔：烦恼显现为五种智慧，因此摧毁烦恼魔；五蕴显现为五部，因此摧毁蕴魔；觉性不变，因此摧毁死魔；在无二的意义上行事