Chinese
以智慧的坚定摧毁。（引用结束）“丹”是功德的名称，指身、语、意、功德、事业五种或二十五种等，在自心本觉的智慧中自然成就。如《道次第》所说：“具足身五等一切大功德。”（引用结束）不减损经文，将遗漏之处补上，是讲法者的责任。“达”是体性的名称，指其自性远离有无、显空、常断等任何一边的边见。如其中所说：“自己的体性无法指示。”（引用结束）“巴”是伟大的名称，分为三种。第一，基自然成就的“巴”是：基义菩提心，自生智慧，自然成就果位的二十五种伟大功德，如芝麻中自然含有麻油。第二，证悟自我的“巴”是：证悟并熟悉此义，果位身和智慧的坛城显现，如太阳升于天空。第三，大悲自然产生的“巴”是：如此获得自利果位的同时，对所有应化众生，自然而然地产生事业和利他，如太阳的光芒温暖柔和，不费力地融化他人的黑暗和寒冷。如此，三种“巴”自然成就的体性金刚之义是：自性无别，本体非造作，因此体性远离生灭。不离此，即是心。由此，一切执着向外摧毁，向内任何事物都无法阻挡，因此勇士即是坛城的主尊。如《秘密藏》所说：“种姓之种姓，即是种姓之主。”（引用结束）由此，无杂而圆满地了知一切所知，即是其中所说：“意之意，即是意之胜。”（引用结束）而且，从二边和四魔中获胜的如来的一切意之密意，转法轮，如转轮王最初转动金轮等，相似于转动、斩断，一切智佛陀们为应化众生说法，即是转法轮，在应化众生的相续中显现闻思修三者，即是
English
Destroyed by the firmness of wisdom. Thus it is said. 'Den' is the name of qualities, referring to the five or twenty-five qualities of body, speech, mind, virtue, and action, which are spontaneously accomplished in the wisdom of one's own awareness. As it says in the Lamrim: 'Endowed with all great qualities such as the five bodies.' Thus it is said. It is the responsibility of the expounder to supplement what is missing without diminishing the scriptures. 'Da' is the name of characteristics, referring to the fact that its very essence is free from extremes of one-sidedness such as existence and non-existence, appearance and emptiness, permanence and annihilation. As it says: 'One's own essence cannot be pointed out.' Thus it is said. 'Pal' is the name of greatness, of which there are three. First, the 'Pal' of the spontaneously accomplished base nature is: the base meaning, the mind of enlightenment, the spontaneously arising wisdom, in which the twenty-five great qualities of the fruit are spontaneously accomplished, just as sesame seeds spontaneously contain sesame oil. Second, the 'Pal' of realization, the self, is: realizing and becoming familiar with that meaning, the mandala of the fruit, body and wisdom, becomes manifest, like the sun rising in the sky. Third, the 'Pal' of great compassion arising incidentally is: as soon as one attains the fruit of self-benefit in this way, activities and actions naturally arise for all other beings to be trained, just as the sun's rays warmly and gently melt the darkness and cold of others without effort. Thus, the meaning of Vajra, the essence of the three 'Pals' spontaneously accomplished, is: since the nature is inseparable and the essence is uncompounded, the characteristics are free from arising and ceasing. Because it does not deviate from that, it is mind. Because it destroys all grasping outwards and nothing can withstand it inwards, therefore the hero is the chief of the mandala. As it says in the Guhyagarbha: 'The lineage of lineages, the chief of lineages.' Thus it is said. Because it knows all knowable things completely and without confusion, it is as it says: 'The mind of minds, the supreme of minds.' Thus it is said. Moreover, the intention of the minds of all the Sugatas who have conquered the two extremes and the four maras is to turn the wheel of Dharma, just as a Chakravartin turns a golden wheel etc. at the beginning of his reign, similar to turning and cutting. When the omniscient Buddhas teach the Dharma to those to be trained, it is turning the wheel of Dharma, and when hearing, thinking, and meditation arise in the minds of those to be trained, it is
Chinese
此外，断除作为调伏对象的未悟、邪悟、怀疑之网和障碍。因此，在八万四千法门中，对于显明果乘至高无上密咒续部秘密心髓的隐义的导师。第三，如何顶礼呢？有三种：导师和作者的意趣无二是见解的证悟或无别融合的顶礼。如《五次第论》云：犹如水中注水，如是油中置油。自之本然之智慧，善见为何，于此敬礼。如是。以意念而言，是禅修步伐的顶礼。如是说：何者证悟后而行入，所修为何，于此敬礼。如是。顶礼之，是行为高尚的顶礼。如《普贤行愿品》云：身语意清净而顶礼。如是说。瑜伽中说：身体顶礼肢体触地，语言顶礼赞颂语清朗，意念顶礼欢喜虔诚意悦悦，从三门调伏之门而顶礼。如是。第四，为何需要呢？有两种：先前出现的需要和后学者书写文字的需要。第一种有四种：不侵犯导师，证悟后著述，作为加持显现的象征而示现，以及从法性平等性中引出，法的构成不衰减，以及圆满二资粮，清净二障，使障碍之缘魔障寂灭，以及完成著述的需要。第二种有两种：自己了知高尚和听闻讲说圆满的需要。第五，辩论是：顶礼之境，对于五部佛有差别吗？若有，则五部佛变成有优劣。若无，则特别向金刚萨埵顶礼相违。答：总的来说，五部佛的意趣没有高低优劣，但特别是因为调伏对象的意乐，在此于心幻化网的场合所讲的士夫和坛城的主尊，因此向金刚萨埵顶礼。广
English
Furthermore, cutting off the unawakened, wrong perceptions, doubts, and obscurations of those to be tamed is what is meant by 'cutting.' Thus, among the eighty-four thousand gates of Dharma, to that teacher who manifestly reveals the hidden meanings of the Secret Essence Tantra, the supreme fruit vehicle of Secret Mantra. Third, how should one prostrate? There are three ways: the inseparability of the teacher's and author's intention is the realization of the view, or the inseparable, mingled prostration. As it is said in the Pañcakrama: Just as water is poured into water, so is oil placed in oil. Whatever is the innate wisdom of oneself, whatever is well seen, to that I prostrate here. So it is. 'By mind' means the prostration of meditative steps. As it is said: Whatever is entered into after realization, whatever is practiced, to that I prostrate here. So it is. 'I prostrate' means the prostration of virtuous conduct. As it is said in the Bhadracaryapraṇidhānarāja: I prostrate with body, speech, and mind purified. So it is. In Yoga it is said: With the body prostrating, limbs touching the ground, with speech prostrating, praising with clear voice, with mind prostrating, joyful devotion, mind elated, prostrating from the gate of taming the three doors. So it is. Fourth, why is it necessary? There are two reasons: the need that arose previously and the need for subsequent scholars to write down the letters. The first has four aspects: not infringing upon the teacher, composing after realization, showing as a symbol of blessing, deriving from the equality of Dharmata, the structure of the Dharma not diminishing, completing the two accumulations, purifying the two obscurations, pacifying obstacles and hindrances, and the need to complete the composition. The second has two aspects: the need to know oneself as virtuous and the need to complete listening and explanation. Fifth, the debate is: Is there a difference in the objects of prostration, the five Buddhas? If so, the five Buddha families become good and bad. If not, it contradicts prostrating specifically to Vajrasattva. The answer is: In general, there is no high or low, good or bad in the intention of the five Buddha families, but specifically, due to the inclinations of those to be tamed, here, in the context of the Mind Illusory Net, Vajrasattva is prostrated to because he is the chief of the person and the mandala being taught. Extensive.
Chinese
从……中说，金刚萨埵是坛城，四部族本尊和本尊母的眷属。又说，坛城主尊是殊胜士夫。又说，金刚萨埵所开示的。又说，不动明王在前方。因此，因为阿阇梨自己的意修主尊是金刚萨埵，所以只向金刚萨埵顶礼。《开眼》中说，向圣神顶礼。如是说。第三，承诺宣说，分为二：计数。第一，真实承诺，正直。那么顶礼之后做什么呢？将要宣说。宣说什么呢？珍宝精华心髓。为了谁的利益而宣说呢？为了具缘者。那么不是自己造的吗？不是，依赖幻化网金刚萨埵，《秘密藏续》。不会重复吗？不会，是简略的。那么不是有增减吗？不是，善好，这是整合之后按照简略的意义来宣说的。如果详细宣说，那么也是将种子字的安住处、转变意义的次第整合起来。能仁金刚萨埵所宣说的教法，用比喻、意义、表征三者来阐释。比喻是幻化网，意义是方便智慧无别，表征是本尊父母双运。也就是说，内外一切显现之事物，皆非自性自成之幻象。意义是智慧无自性，表征是本尊母。幻，智慧之显现，能显现一切，方便无碍，表征是本尊父。网如从一个结生出两个结，意义是方便智慧无二，表征是本尊父母交抱。如是三谛无别，此乃甚深难解，汇集意义之精华，故依于《秘密藏续》。能生一切所需所欲，犹如珍宝，此续从头至尾，汇集精华功德之意滴。为了使现在和未来与此续结缘，并具有理解能力的有缘者，为了他们的利益，不增不减，无有错谬，如实地依据诸佛之语、上师之口诀、以及自己无误之正见，来善好地阐释此续之意义。
English
From... it says, Vajrasattva is the mandala, the retinue of the four families of deities and consorts. It also says, the main deity of the mandala is the supreme being. It also says, that which was taught by Vajrasattva. It also says, immovable king is in front. Therefore, because the Acharya's own main deity of mind practice is Vajrasattva, therefore, only to Vajrasattva is prostration made. In the 'Eye-Opening,' it says, 'I prostrate to the holy deity.' Thus it is said. Third, the commitment to explain is divided into two: counting. First, the actual commitment, straight. Then, after prostrating, what will be done? It will be taught. What will be taught? The essence of preciousness, the heart essence. For whose benefit will it be taught? For the sake of the fortunate ones. Then, is it not self-made? No, relying on the Magical Net of Vajrasattva, the Guhyagarbha Tantra. Will it not be repeated? No, it is condensed. Then, has it not become something with additions and omissions? No, it is good, this is explained by combining the meaning after integrating it. If it is explained in detail, then it is also combining the order of the dwelling place of the seed syllables and the meaning of transformation. The teachings spoken by the Sugata Vajrasattva are explained by example, meaning, and sign. The example is the Magical Net, the meaning is the inseparability of skillful means and wisdom, the sign is the union of the father and mother deities. That is, all phenomena of delusion, internal and external, are not established as self-nature and self-existent, they are illusion. The meaning is that wisdom is without self-nature, the sign is the mother deity. Illusion, the appearance of wisdom, can appear in any way, skillful means are unimpeded, the sign is the father deity. The net, like a knot connecting from one to two, the meaning is the non-duality of skillful means and wisdom, the sign is the union of the father and mother deities in embrace. Thus, the three truths are inseparable, this is profound and difficult to understand, and because the essence of meaning is gathered, it relies on the Guhyagarbha Tantra. Because all needs and desires arise, like a wish-fulfilling jewel, this tantra, from beginning to end, gathers all the qualities of the essence of meaning, the drop of the heart. For the sake of those in the present and future who connect with this tantra and have the fortune of understanding, for their benefit, without addition or omission, without error, truly relying on the words of the Buddhas, the oral instructions of the Gurus, and one's own unerring valid cognition, to explain well the meaning of this tantra.
Chinese
为了进行解释，将散布在上部和下部的续部，由导师桑结桑瓦的近取之智慧汇集，从心中流露出意旨，为了利益他人而宣说，立下这样的誓言。也就是，立誓依据续部而著述，立誓具有必要和目的，立誓简要地指示，立誓具有谦逊，共有四种。在此，应知前三种。对此，《释论·明句》中说：为了他人的利益而著述的人，即使为了生命，也不会放松自己的能力。高尚的人所承担的重任，无论如何也不会在困境中抛弃。这是关于立誓与从著述口诀的方式和总的指示之门进行解说的关联方式。真实而言，就像从外面的大海中取出一滴水，就具备了水的特征一样，从显示心为智慧自显的续部如海般的意续中，汇集这意之滴，就包含了续部的意义，没有不完整的。例如，就像无畏的狮子之身，不会受到其他野兽的伤害一样，这意滴的词义远离了增益、诽谤、未授记的三种过失。如果汇集显示心为智慧自显的意之精华，就是这三者。哪三者呢？即，基位自性的显现，果位善逝的显现，所化众生的道之显现。这三者的体性，以能诠之词的续部的差别，被分为三种而确定下来。既然能诠和所诠的体性是一，那么基、道、果三者的体性出现差别，又是什么造成的过失呢？那些不认识自性的人，由于虚妄分别的显现而区分，就变成了基、道、果三者。也就是，基位本来就存在，但由于虚妄分别不认识，所以它就被隐藏了；为了对治那个虚妄分别而行道；当那个虚妄分别消散时，就获得了果位。因此，将基、道、果和虚妄分别这四者纳入其中的方式，是诸佛所说的续部、教言和理性的口诀的一切教法中所说的，因此我也要清楚地解说。