Chinese
方便罥索莲鬘释。 方便罥索莲鬘释。 方便罥索莲鬘释在。 圣方便罥索莲鬘义略释。 敬礼吉祥金刚萨埵。 大乘有二义，即体性乘和金刚乘。 其中，体性乘是以经部等方式，行菩萨行，需经三大阿僧祇劫方能立足。 据说，需经漫长的时间，修持十度等各种教言方能成就。 金刚乘则是通过密咒之门进入，获得金刚般的三种威力，据说此生即可成就，这被称为大乘之中的大乘。 此法从头到尾，将世间和出世间的一切法都汇集于三坛城中，由于净除了净土和行境，因此具有无与伦比的功德。 在世尊的一切教言中，并非是引导之义，而是对究竟之义的定判，是从稀有之部中摘录而宣说的。 所谓圣方便罥索莲鬘义略释，其中，所谓圣者，虽然声闻也超离世间，但此处并非指他们。 而是指大乘之中的大乘，超越了声闻和需经漫长时间方能成就者，是指此生即可成就者，是指佛陀世尊。 所谓方便罥索，方便即大悲，安住于五无间罪等，救度执着于颠倒的众生。 罥索是不舍弃，了知轮回即平等之法，是指不舍弃轮回而结合。 这被称为二合，也称为二胜。 所谓莲，莲花是智慧的象征，虽然对一切法进行观察，但不会成为习气。 所谓鬘，是方便的象征，是指化身的鬘持续不断。 例如，方便和智慧相结合，不住于轮回和涅槃之义。
English
Commentary on the Net of Means, Garland of Lotuses. Commentary on the Net of Means, Garland of Lotuses. Herein is the Commentary on the Net of Means, Garland of Lotuses. Abridged Commentary on the Meaning of the Noble Net of Means, Garland of Lotuses. Homage to glorious Vajrasattva. The Great Vehicle has two aspects: the Vehicle of Characteristics and the Vajra Vehicle. Among these, the Vehicle of Characteristics involves practicing the conduct of a Bodhisattva through methods such as the Sutras, requiring the treading of the ground for three countless eons. It is said that accomplishment comes from practicing various teachings, such as the ten perfections, over a long period. The Vajra Vehicle involves entering through the door of secret mantras, obtaining the power of the three aspects of the vajra, and it is said that accomplishment is achieved in this lifetime. This is called the Great Vehicle of the Great. From beginning to end, all worldly and transworldly dharmas are gathered into the three mandalas. Because the fields and realms of activity are completely purified, its qualities are unsurpassed. Among all the teachings of the Bhagavan, it is not of provisional meaning, but a definitive ascertainment of the ultimate meaning, collected and taught from the amazing sections. The so-called "Abridged Meaning of the Noble Net of Means, Garland of Lotuses": Here, although the Shravakas are also transcendent of the world, this does not refer to them in this context. It refers to the Great Vehicle of the Great, which is superior to the Shravakas and those who achieve accomplishment after a long time. It refers to those who achieve accomplishment in this very lifetime, and to the Buddha, the Great Bhagavan. The so-called "Net of Means": Means is great compassion, dwelling in the five inexpiable sins and so forth, liberating beings who are attached to perverted views. The net is non-abandonment, knowing samsara itself as the equal dharma, referring to the union without abandoning samsara. This is called the Two Unions, and also called the Two Supreme. The so-called "Lotus": Padma (莲花) is a symbol of wisdom, although examining all dharmas, it does not turn into habitual tendencies. The so-called "Garland": It is a symbol of means, referring to the continuous, unbroken garland of emanations. For example, through the union of means and wisdom, it is the meaning of not abiding in samsara and nirvana.
Chinese
哦！ 所谓“义集”是从十二部经和十八部怛特罗等集中而来的。 之后，向薄伽梵吉祥一切种姓遍照如来，以薄伽梵金刚萨埵智慧加持所生的供品，充满整个虚空的宫殿，幡幢和伞盖和胜幢和妩媚等内外八供供养，三匝绕行后，各自以智慧欲乐敬礼，于佛前安坐，如是禀白。 所谓“如是禀白”是金刚萨埵为了向薄伽梵吉祥遍照如来禀白义集，以智慧加持所生的广大供云供养，以下是禀白的内容。 薄伽梵，祈请您开示过去、现在、未来三世诸佛薄伽梵所知，诸佛薄伽梵之行境，不与声闻共通，以何种方便证悟之，能于此生获得一切智智之果位之义。 如是祈请了三遍。 这是结束语。 如是禀白后，未作任何言语，只是微笑。 所谓“如是开示”是金刚萨埵应允禀白义集，为了利益现在和未来的所有众生，心想这才是禀白义集，心生欢喜，微笑后，开示了下面要说的内容，这是结束语。 大菩萨，谛听！ 此义与内外一切法相同，都包含在二谛之中。 应对二谛如是理解。 所谓“应对二谛如是理解”是为了便于理解，称呼金刚萨埵为大菩萨。 所谓“此义与内外一切法相同”是指方便的罥索莲花鬘的意义，以及外器世界和内情世界的诸法都相同的意思。 为什么相同呢？ 说了“为什么相同呢”，器情世界的诸法和方便的罥索莲花鬘的意义相同，一切法都包含在二谛之中，这是结束语。 其中的二谛
English
O! The so-called "Collected Meanings" is collected from the twelve scriptures and eighteen tantra divisions, and so on. Then, to the Bhagavan, the glorious Vairocana, the Lord of All Families, with offerings arising from the blessings of the wisdom of the Bhagavan Vajrasattva, a palace filling the entire expanse of space, banners and umbrellas and victory banners and seductive goddesses, and so on, were offered with the eight outer and inner offerings. After circumambulating three times, each paying homage with the desire for wisdom, they sat before him and spoke thus. The meaning of "spoke thus" is that Vajrasattva, in order to request the Collected Meanings from the Bhagavan, the glorious Vairocana, offered a great cloud of offerings arising from the blessings of wisdom, and the following is the meaning of the request made below. Bhagavan, please explain and bless the meaning by which the Buddhas, the Bhagavatans, who have passed into the three times, know, the realm of activity of the Buddhas, the Bhagavatans, which is not shared with the Shravakas, and by what means it is realized, so that one may attain the state of omniscience in this very life. Thus, he requested three times. This is the concluding word. After making this request, without saying anything, he smiled. The meaning of "spoke thus" is that Vajrasattva granted the request to collect the meanings, and for the benefit of all sentient beings, now and in the future, thinking that this is the request to collect the meanings, he rejoiced and smiled, and then spoke the words that follow, this is the concluding word. Great Bodhisattva, listen! This meaning is the same as all outer and inner dharmas, and is contained within the two truths. The two truths should be understood in this way. The meaning of "The two truths should be understood in this way" is, for the sake of understanding, Vajrasattva is called the Great Bodhisattva. The meaning of "This meaning is the same as all outer and inner dharmas" is the meaning of the noose of skillful means, the lotus garland, and all the dharmas of the outer vessel world and the inner sentient world are the same. Why are they the same? Having said "Why are they the same?", the dharmas of the vessel and sentient world are the same as the meaning of the noose of skillful means, the lotus garland, and all dharmas are contained within the two truths, this is the concluding word. Among them, the two truths
Chinese
什么是二谛？应如何理解其道理？ 答：应如此理解二谛。二谛是胜义谛和世俗谛。 然而，这并非声闻乘的观点。一切法皆从无相而生，是胜义谛的因。 显现如幻，应知是世俗谛的果。 为了阐明这一点，经中说：二谛是因果之理，安住于真如性中，外内器情皆清净，一切作为思择皆转为二资粮。 例如，外器世界，一个大千世界中也有五个组成部分。如果分析其组成，则五大也未成立，因为它们是无自性的。又如内情世界，心和心所法，前者已逝，后者未至，现在不住，故无自性。 无自性是胜义谛，是因。从那之中，各自的功用如幻般存在，是世俗谛，是果。这些法的真如性是胜义谛，以不住于因的方式安住。无论如何分析外内器情世界之果法，都不会转为二障。 如此分析一切法，因其无相，故不转为习气，是智慧资粮。 因为我和诸佛皆平等，所以行为转为福德资粮。 福德和智慧资粮，通过分析十度而圆满。如果有人问：这些圆满了吗？ 为了显示圆满，经中说：十度圆满，于十地次第之安立中，以平等智之金刚，将诸地结合为平等性。 因为不转为习气，所以分析一切法，是布施波罗蜜多的果。 认识到烦恼清净而不退转，并且认识到我和诸佛并非分离，而是无二无别，是持戒波罗蜜多。 对于这样的法，能够安忍，即使迷惑也不会转为障碍，并且像下面所说的认识相和好，是安忍波罗蜜多。
English
What are the two truths? How should one understand their nature? It is said that the two truths should be understood in this way: the two truths are the ultimate truth and the conventional truth. However, this is not the view of the Shravakas. Since all phenomena arise from the absence of characteristics, it is the cause of the ultimate truth. Since it appears merely as an illusion, it should be understood as the fruit of the conventional truth. To explain this very point, it is said: The two truths are the nature of cause and effect, abiding in suchness, the outer and inner vessels and essence are completely pure, and all actions and thoughts are transformed into the two accumulations. For example, the outer world, even within one great world, there are five elements. If one examines its components, even the five great elements are not established, because they are without inherent existence. Similarly, the inner world of beings, the mind and mental factors, the former has passed, the latter has not yet come. The present does not abide, therefore it is without inherent existence. That which is without inherent existence is the ultimate truth, the cause. From that, the individual abilities exist merely as illusions, which is the conventional truth, the fruit. The suchness of those phenomena is the ultimate truth, abiding in a way that does not abide in the cause. No matter how one analyzes the phenomena of the outer and inner worlds, the fruit, it will not transform into the two obscurations. Thus, even if one analyzes all phenomena, because they are without characteristics, they do not transform into habitual tendencies, which is the accumulation of wisdom. Because self and all noble ones are equal, actions are transformed into the accumulation of merit. The accumulation of merit and wisdom is said to be perfected by analyzing the ten perfections. If one asks, are they perfected? To show that they are perfected, it is said: The ten perfections are perfected. In the arrangement of the ten bhumis in order, with the vajra of the wisdom of equality, the bhumis are joined into equality itself. Because it does not transform into habitual tendencies, analyzing all phenomena is the result of the perfection of generosity. Recognizing that the defilements are completely purified and not diminished, and realizing that self and all noble ones are not separate, but non-dual, is the perfection of ethical discipline. To have patience for such a dharma, even if one is confused, it will not transform into an obscuration, and to recognize the signs and marks as they appear below, is the perfection of patience.
Chinese
是般若波罗蜜多。在四种行为中入睡，也能觉知福德和智慧的积聚，是无勤精进波罗蜜多。五根是五部，五境是五母，心虽动摇，也能觉知不离法界，以金刚喻定，对一切法无碍进入，是禅定波罗蜜多。虽行于轮回之法，也能觉知涅槃和轮回无别，胜过声闻，智慧在内更为殊胜，称为殊胜，是智慧波罗蜜多。一切烦恼之法，都能觉知为清净之法，一切圣者皆欢喜，能成办自他之义且解脱，是方便波罗蜜多。觉知自他一切圣者无别，一切刹土和行境皆清净，是愿波罗蜜多。从轮回和烦恼中，觉知涅槃和清净无别，轮回和烦恼即是损害，是力波罗蜜多。了悟补特伽罗无我，因此习气等无处可住，了悟诸法无我，因此习气各自的自性也不存在，如是了悟之智慧，于一切时中转变，是智慧波罗蜜多。其果是，从初地到十地之间，不是像声闻那样次第渐进，而是以空性之智慧金刚，结合于平等性中，十地也能于此一生中刹那圆满。那是什么原因呢？大菩萨请谛听！这是因为，对于一切烦恼之法和清净之法，从显示为一体性中，恐怕产生怀疑，所以这样说。以金刚喻之智慧，为了觉知一切法如幻，焚烧有和无之习气，或者称为智慧之火。如是说，以空性之智慧，为了觉知一切法如幻，对于事物执着为常，对于空性执着为断等，善业和恶业两种
English
Is the Perfection of Wisdom. Even when falling asleep in the four conducts, to recognize the accumulation of merit and wisdom is the Perfection of Effortless Diligence. The five faculties are the five families, the five objects are recognized as the five mothers. Even when the mind wavers, to recognize that it does not change from the Dharmadhatu, and with the Vajra-like Samadhi, to enter into all phenomena without obstruction, is the Perfection of Meditation. Even when engaging in the Dharma of Samsara, to recognize that Nirvana and Samsara are not separate, surpassing the Shravakas, wisdom is even more excellent within, called excellent, is the Perfection of Wisdom. All afflictive dharmas are recognized as pure dharmas, all noble ones are pleased, and one becomes liberated for the sake of oneself and others, is the Perfection of Means. To recognize that oneself and all noble ones are not separate, and that all fields and realms of experience are completely pure, is the Perfection of Aspiration. From Samsara and afflictions, to recognize that Nirvana and purification are not separate, Samsara and afflictions are harmful, is the Perfection of Strength. By realizing the selflessness of the individual, there is no place for habits and so on to dwell, and by realizing the selflessness of phenomena, the self-nature of each habit does not exist either. Such wisdom of realization transforms at all times, is the Perfection of Wisdom. Its result is, from the first Bhumi to the tenth Bhumi, it is not like the Shravakas who progress gradually, but with the Vajra of the wisdom of emptiness, uniting in equality, the ten Bhumis can be perfected in this very life in an instant. Why is that? Great Bodhisattva, please listen! This is because, regarding all afflictive dharmas and pure dharmas, from showing them as one nature, fearing that doubt may arise, thus it is said. With Vajra-like wisdom, in order to realize all dharmas as illusion, burn the habits of existence and non-existence, or it is called the fire of wisdom. Thus it is said, with the wisdom of emptiness, in order to realize all dharmas as illusion, clinging to things as permanent, clinging to emptiness as annihilation, and so on, both good and bad deeds