Chinese
恰幸！有缘者易于行进，无缘者亦无法逃脱。如是说。于该处，修行者为比丘鸠鸠惹匝，作为修行导师，有眷属十万之众；国王因陀罗部底有眷属一万之众；僧诃惹匝有眷属一千之众；邬波惹匝有眷属一百之众；公主郭玛有眷属五十之众等等，并聚集空行母朗德瓦和吽嘎惹等等。那么，如果将寂怒尊的一、三、五坛城的本尊数量和人数相加后进行修持，是否会有冲突呢？首先，为了自己的利益，无论修持哪个寂怒尊坛城，将本尊数量和人数相加后进行修持，便能前往无漏持明者的境界。之后，为了他人的利益，多次担任修行导师的加持力，使得眷属十万、一万等等之众，也能在一生之中前往佛陀的境界。因此，没有冲突。如何修持呢？在幻化网，即与本尊父母双运的寂怒尊坛城中，圆满获得十八胜灌等等。通过闻思，彻底完成有漏的见修行，然后在加行道中，显现修持寂怒尊坛城的一、三、五坛城中的任何一个。如此修持，便能获得暂时的果报——无漏的持明果位，以及究竟的果报——在第六世，于一生一世中显现前往大金刚持佛陀的境界并成佛。第二，为了使所发起的（事业）不改变，而发誓宣说，正直。对此也有需要的意义、概括的意义和词语的意义这三者。第一，如果誓言破损，便不能成为圣人。因此，发起（事业）迅速完成，从头到尾贯穿始终，并以精进鞭策，这是改变的必要之处。《释词明》中说：为了他人发起（事业）的人们，即使为了生命，也不应放松自己的能力。圣人不会在困境中抛弃沉重的负担。如是说。第二，概括的意义有七点：谁宣说？为了谁宣说？从哪里概括而宣说？宣说了什么？以何种方式宣说？在何时宣说？为了什么目的宣说？
English
Chasing! It is easy for the fortunate to proceed, and the unfortunate cannot escape either. Thus it is said. In that place, the practitioner was the Bhikshu Kukkuraja, who, as the practice master, had a retinue of a hundred thousand; King Indrabhuti had a retinue of ten thousand; Simharaja had a retinue of a thousand; Uparaja had a retinue of a hundred; Princess Goma had a retinue of fifty, and so on, gathering the Kandro Langdewa and Humkara, etc. So, if one adds up the number of deities and people in the peaceful and wrathful mandalas of one, three, and five and then practices, is there a conflict? First, for one's own benefit, whichever peaceful and wrathful mandala one practices, adding up the number of deities and people, one goes to the state of the stainless Vidyadhara. Later, for the benefit of others, the blessing of repeatedly serving as a practice master enables the retinue of a hundred thousand, ten thousand, etc., to go to the state of Buddhahood in one lifetime. Therefore, there is no conflict. How to practice? In the Magical Net, that is, in the peaceful and wrathful mandala of the deity in union with the consort, one fully obtains the eighteen supreme empowerments, etc. Through hearing and thinking, one thoroughly completes the contaminated view and meditation, and then, on the path of joining, one manifestly practices any one of the peaceful and wrathful mandalas of one, three, or five. By practicing in this way, one obtains the temporary result—the stainless Vidyadhara state, and the ultimate result—in the sixth life, one manifestly goes to the state of the Great Vajradhara Buddha in one lifetime and one body and becomes a Buddha. Second, in order to ensure that the initiated (activity) does not change, one vows to explain, truthfully. There are three aspects to this: the meaning of need, the meaning of summary, and the meaning of words. First, if the vow is broken, one cannot become a noble person. Therefore, the initiated (activity) should be completed quickly, from beginning to end, and spurred on by diligence. This is the necessity of change. The commentary "Clear Words" says: Those who initiate (activities) for the sake of others should not relax their abilities even for the sake of their lives. Noble persons should not abandon heavy burdens on the path of degradation. Thus it is said. Second, the summarized meaning has seven points: Who explains? For whom is it explained? From where is it summarized and explained? What is explained? In what way is it explained? When is it explained? For what purpose is it explained?
Chinese
。 第三，词的意义是：由谁宣说呢？由释迦牟尼佛逝世后，秘密主对五种圣族宣说。首先是孔尊，然后是咕咕ra匝等，通过聚集会众修行，获得持明果位，中间通过善友的意义修持，从轮回的痛苦中解脱，最终具有大救护等三种理由，以及无边功德，因此对于像我这样，虽然没有达到断证功德的圆满，但获得了佛陀秘密的名称，我将宣说，这是一种谦逊的态度。为了谁的利益而宣说呢？圣者有三种：所知圣者，即事物实相的二元对立，远离行境。能知圣者，即能够毫不颠倒地理解其意义的智慧，也就是调伏对象的显现。知者圣者，即如实成熟者，也就是圆满的佛陀。如是三种中，这是能知圣者。འི་是表示关联的词。圣者是密咒的种姓，其中网是伟大的瑜伽士的种姓。导师亲自在印度有庄严金刚等弟子，在西藏有布然嘎木迪和斯巴曼殊师利等弟子。为了追随这些真实弟子的未来众生，那些具有密咒业缘和福分，并对秘密幻化感兴趣的人们的利益，我将宣说。从哪里收集并宣说呢？从幻化网的十万品大续中收集并宣说。宣说什么呢？根本续中说：“过去、现在、未来之，所有胜者之坛城，修持能令五身任运成。”因此，过去的胜者和现在的佛陀们所留下的足迹，以及未来的一切都将由此任运成就。因此，成为未来所有瑜伽士的道路。这条道路比下乘的道路殊胜三倍，所以称为殊胜。哪三种殊胜呢？不需要在三个无数劫中修行，因为一生就能获得果位，非常接近。行为的门径宽广，自然远离勤作。
English
. Third, the meaning of the words is: By whom is it taught? After the passing of Buddha Shakyamuni, the Lord of Secrets taught it to the five noble families. First, Khung Tsun. Then, Kukuraja and others, through gathering assemblies and practicing, attained the state of vidyadhara. In the middle, by practicing the meaning of that good friend, they were liberated from the suffering of samsara. Finally, there are three reasons, such as having great protection, and infinite qualities. Therefore, for someone like me, although I have not attained the perfection of qualities of abandonment and realization, I will teach, having obtained the name of the secret of the Buddha, which is a humble attitude. For whose benefit is it taught? There are three kinds of noble ones: the noble object of knowledge, which is the reality of things, non-duality, and is beyond the realm of activity. The noble subject of knowledge is the wisdom that can understand its meaning without inversion, which is the appearance of those to be tamed. The noble knower is the one who has matured as it is, that is, the perfect Buddha. Thus, among the three, this is the noble subject of knowledge. འི་ is a word that indicates connection. The noble ones are the lineage of secret mantras, and among them, the net is the lineage of great yogis. The teacher himself had disciples such as the magnificent Vajra in India, and Bran Ka Muti and Sba Manjushri in Tibet. For the sake of future beings who follow these real disciples, those who have the karmic connection and fortune of secret mantras, and who are interested in secret illusion, I will teach. From where is it collected and taught? It is collected and taught from the great tantras of the hundred thousand chapters of the Net of Illusion. What is taught? In the root tantra it says: "Past, present, and future, all the mandalas of the victors, by practicing, the five bodies are spontaneously perfected." Therefore, the traces left by the past victors and the present Buddhas, and all that will be in the future, will be spontaneously accomplished by this. Therefore, it becomes the path for all future yogis. This path is superior to the path of the lower vehicles by three distinctions, so it is called supreme. What are the three distinctions? It is not necessary to practice for three countless eons, because one lifetime can attain the fruit, it is very close. The gate of conduct is wide, and it is naturally free from effort.
Chinese
因此，由于走在这条殊胜道的前面而圆满，所以称为殊胜。正如《方便索》中所说：“道中近道易圆满，方便之中无谬为殊胜。”此指为了清楚地指示，将密咒的精华，包括基、道、果的法在此处开示。如何开示呢？为了易于修持，从各续部中收集分散的内容，将混乱的整理成有序，将繁多的内容简化，并详细解释深奥的意义。何时开示呢？五浊恶世，如《占卜箭》中所说：“时、有情、寿、业、烦恼，皆为末期，故为浊。”因此，当烦恼强烈时，对治如断除等无法用时间克服时，就应开示这种特殊的密咒道。为何要开示呢？为了在五浊恶世之时，以密咒近道调伏烦恼的方法来调伏所化众生，所以要开示。7. 第二，关于正文的内容，有三点：若无传承口诀，则无法通过自身经验证悟，因此必须依止具有传承口诀的上师；为了使口诀不衰败，需要观察法器，并说明是否传授；以及对具器者传授口诀的自性。第一点分为两部分：叙述。因此，由于无法通过自身经验了解名称，所以要说明排除他者的比喻和意义。以及正直。所谓“贤眼”是指盲人。在梵语中是：乌卢特里夏卡（梵文天城体：उलुतृषाक，梵文罗马拟音：ulutriśāka，汉语字面意思：盲人）。藏语是：盲眼。也指跛脚和愚痴三种。就像没有行走能力，没有向导的盲人，因为迷路而无法到达自己想去的地方一样。仅仅了解一些表面意义，没有用闻思修三慧调伏自心，就像野马一样。不依靠上师的口诀，而用自己的经验，无法证悟自性秘密精华的意义，也无法获得究竟的果位。例如，像乌鸦木一样，
English
Therefore, it is called supreme because it is complete by going before this lower path. As it says in the Upāyajāla: "Among paths, the near path is easy and complete. Among methods, the one that is unerring is supreme." This refers to the essence of the secret mantra, including the basis, path, and fruit, which will be taught here for clear indication. How is it taught? For the sake of easy practice, scattered contents from various tantras are collected into one place, confused contents are arranged in order, numerous contents are condensed into few, and profound meanings are explained in detail. When is it taught? During the degenerate age, as it says in the Divining Arrow: "Time, sentient beings, lifespan, actions, and afflictions are all at their end, therefore they are degenerate." Therefore, when afflictions are strong and antidotes such as abandonment cannot be overcome by time, this special path of secret mantra should be taught. Why is it taught? In order to tame beings to be tamed in the age of the five degenerations by the method of subduing afflictions through the near path of secret mantra, it should be taught. 7. Secondly, regarding the meaning of the text, there are three points: If there is no lineage instruction, one cannot realize through one's own experience, therefore one must rely on a lama who possesses lineage instruction; in order to prevent the instructions from decaying, one needs to examine the vessel and indicate whether to bestow or not; and to bestow the nature of the instruction to a suitable vessel. The first point has two parts: enumeration. Therefore, since one cannot understand the name through one's own experience, one must explain the example and meaning of excluding others. And upright. The so-called "good eye" refers to a blind person. In Sanskrit, it is: Ulutriśāka (梵文天城体：उलुतृषाक，梵文罗马拟音：ulutriśāka，汉语字面意思：blind person). In Tibetan, it is: blind eye. It also refers to the three: lame, and foolish. Just like a blind person without the ability to walk and without a guide, who cannot reach the place he wants to go because he is lost. Merely understanding some superficial meaning, without taming one's mind with the three wisdoms of hearing, thinking, and meditation, is like a wild horse. Without relying on the lama's instructions, but using one's own experience, one cannot realize the meaning of the secret essence of one's own nature, nor can one attain the ultimate fruit. For example, like a crow's wood,
Chinese
就像青色的树木不会同时结出暂时的花朵和究竟的果实一样，仅仅依靠自己的经验修行，也不会产生暂时的果实和究竟的果实。第二，依止具有传承口诀的上师的必要性，这又分为两点：一是恭敬上师的方法，二是由于自己修行无法证悟的过失，因此应当像经文中记载的那样，恭敬上师金刚阿阇黎。关于如何恭敬，经文中有三种方式。《密集金刚》中说：“上师与诸佛相等。”应当将上师视为与诸佛相等而恭敬。《上师五十颂》中说：“上师与金刚持，不应视为有差别。”应当将上师与佛陀视为无差别而恭敬。《意集经》中说：“百千劫之诸佛，当知上师尤为胜。”因此，上师比佛陀更为殊胜，应当更加恭敬。阿阇黎为了观察弟子的根器而进行呵斥，或者揭露缺点，或者说一些令人不悦的粗暴言语，都应当忍受。为什么要忍受呢？为了佛法，当看到世间时，无论此生的痛苦对身心造成什么样的折磨，都不要视为负担，因为上师的口诀中说，所有的痛苦都是在轮回中获得安乐的因，所以应当忍受。第二，恭敬的功德分为两点：一是通过恭敬上师的功德而获得口诀的传授，二是三门恭敬的艰难。如果依止并承担上师的重任，那么上师金刚国王会说：“我拥有如此甚深的佛法。”等等。因此，将会获得上师的意传口诀的加持。获得加持时，应当像《大幻化网续》第九品中所说的那样，供养功德。也就是：“王位以及自己的身体，儿女和妻子，珍宝的精华，最珍爱和心仪之物。”如是供养并祈请后，上师心中的甚深口诀，将会欢喜地赐予弟子。第二