Chinese
金刚萨埵幻化网续吉祥秘密藏品名为眼释。 金刚萨埵幻化网续吉祥秘密藏品名为眼释。 金刚萨埵幻化网续吉祥秘密藏品名为眼释。印度语：Bhadzra Swadta Maya Dzala Tantra Shri Aguha Garbha Dhrita Chakshu Tig。藏语：金刚萨埵幻化网续吉祥秘密藏品名为眼释。 造宗派和伏藏之主尊。 于诸天之天无二合。 作意名相处之主。 圣者意中无二敬。 不变不离聚合大。 不摇清明离边故。 勇士智慧离缘者。 普生坛城幻化大。 非何物而显现任何。 多且相关故为网之义。 非境难思深且妙。 教法因果心要精。 非异即彼义谛上。 以三相之理敬礼。 自性缘起眼明故。 除遣所知二愚昧。 见而得之外文字续。 明晰开显眼之三胜。 彼乃决定义之续。 不共之圣言。 无谬误宣说之胜。 一切教言之释。 总道意微。 究竟之义。 无上者皆成母。 词句扰乱。 意义解说，此续之眼部辨别亦有三种，何为三种？法性自性之瑜伽，外母之族，不变不绝是也；显现之瑜伽，于续中生起且不舍弃，是为勤作之族；究竟之瑜伽，无为之续中已生起故，不变是为果之族。又是，于差别教法中。 三量之事物。 三瑜伽之蕴上。 立族与显现之支分。 彼即共同胜中定。 如是说。彼于口诀之。 随释之理即如此。首先外母之瑜伽乃。 所观之境离戏论，由是特异自性所成法性之族，勤
English
The Eye Commentary on the Glorious Secret Essence, the Tantra of the Vajrasattva Illusion Network. The Eye Commentary on the Glorious Secret Essence, the Tantra of the Vajrasattva Illusion Network. The Eye Commentary on the Glorious Secret Essence, the Tantra of the Vajrasattva Illusion Network is present. In Sanskrit: Vajrasattva Mayajala Tantra Shri Guhyagarbha Dhrita Chakshuh Tig. In Tibetan: The Eye Commentary on the Glorious Secret Essence, the Tantra of the Vajrasattva Illusion Network. The supreme lord who creates sects and treasures. Inseparable from the gods of gods. The lord who contemplates names and examples. Inseparably reverent in the minds of the noble ones. Immutable, inseparable, great assembly. Unwavering, clear, free from extremes. The hero's wisdom is free from conditions. The mandala of all origins is a great illusion. Appearing as anything from nothing. Many and related, hence the meaning of the net. Not an object, difficult to contemplate, deep and wonderful. The essence of the teachings' cause and effect. Not other, but the very meaning of that. I prostrate with the three aspects. Due to the clarity of the eyes of nature and conditions. Dispelling the ignorance of the two knowables. Seeing and obtaining the outer written tantras. Clearly revealing the three supreme eyes. That is the tantra of definite meaning. The uncommon sacred word. The supreme of faultless proclamation. The commentary on all the teachings. Small-minded in the general path. The ultimate meaning. The supreme one who becomes the mother of all. Confused words. Explaining the meaning, the differentiation of the eye section of this tantra is also threefold. What are the three? The yoga of the nature of reality, the lineage of the outer mother, is immutable and uninterrupted; the yoga of manifestation, arising in the continuum and not abandoning it, is the lineage of diligent activity; the ultimate yoga, having already arisen in the continuum of non-action, is immutable, being the lineage of the result. Moreover, in the distinct teachings. The object of the three measures. On the aggregates of the three yogas. Establishing the branches of lineage and appearance. That itself is definitely supreme in common. Thus it is said. That, in the oral instructions. The method of following the explanation is as follows. First, the yoga of the outer mother is. The object of contemplation is free from elaboration, and thus the lineage of the nature of reality, which is distinctively transformed by its nature, is diligent.
Chinese
仅仅是远离增减的自性。因为对于它来说，没有虚假没有附加，如实存在。因为没有差别，所以必然获得最初的名号。正如经文本身所说：‘法性的种类遍及一切。’还说了天空的界限是不可思议的，共有八种解释。对于它，名言上也可以说是自性显现。然而，因为解释为从相互中解脱，所以不会变成有境，例如海洋本身就像波浪。又因为它不是由智慧和推理所造作，所以能成就确定的词义。这本身也会变成两种无相之相：如实自性的真如，以及黑暗自性的突然显现。那么，如果认为它的原因是地，对于前者来说没有相，但对于后者来说是存在的。因为没有确定地见到，所以在无相中见到有相，就像一面有污垢的镜子。正如经文所说：‘就像一面有污垢的镜子，无法起到显现影像的作用。’也要确定理解这个道理。如勇猛国王所问：‘如黄金有工艺的形状，最初的显现是自知，因为无境，因为不见，经过观察而变得不同。’它也会变成四种二种的生起方式。因此，属于不确定的断灭之类。以自己的体性来说，就是最初的。因为变成了场合和名称两种而分开。’这是怎么说的呢？例如，黄金通过作用，可以显现为供养处、装饰品的形状和器皿，但体性是一样的。接近的譬喻是：如实的瑜伽，也就是体性和特征圆满成就的自性，是远离一切边际的唯一，没有任何舍弃。无方是方的本体。有类是远离种类的。即使是灯，也无法确定地说‘这是什么’。因为远离了增益和损减，所以也可以说是从场合中确定的经文。正如经文所说：‘一切自知菩提心，这被说是经文的量。是四量的意义。’那么，如果认为不应该生起黑暗显现所产生的两种事物，那是因为自己的。
English
It is only the very nature that is free from increase and decrease. Because for it, there is no falsehood, no addition, it exists as it is. Because there is no distinction, it will surely obtain the initial name. As the scripture itself says: 'The nature of Dharma pervades all.' It is also said that the expanse of the sky is inconceivable, with eight explanations. For it, in terms of convention, it can also be said to be the appearance of self-nature. However, because it is explained as being liberated from each other, it will not become an object-possessor, just as the ocean itself is like waves. Also, because it is not made by wisdom and reasoning, it can accomplish the definitive meaning. This itself will also become two kinds of formless forms: the suchness of the true nature as it is, and the sudden appearance of the nature of darkness. Then, if one thinks that its cause is the earth, for the former there is no form, but for the latter it exists. Because it has not been definitely seen, seeing form in the formless is like a mirror with dirt on it. As the scripture says: 'Like a mirror with dirt on it, it cannot perform the function of showing images.' One must also ascertain the understanding of this meaning. As asked by the powerful king: 'Like gold having the shape of craftsmanship, the first appearance is self-knowing, because there is no object, because it is unseen, it becomes different after observation.' It will also become four kinds of two kinds of arising. Therefore, it belongs to the category of uncertain annihilation. In terms of its own essence, it is the very first. Because it is divided by becoming two kinds of occasion and name.' How is this said? For example, gold, through action, can appear as a place of offering, the shape of ornaments, and vessels, but the essence is the same. The close analogy is: the yoga of suchness, which is also the nature of essence and characteristics perfectly accomplished, is the only one that is free from all extremes, without any abandonment. The non-directional is the essence of direction. The categorized is free from categories. Even a lamp cannot be determined by saying 'what is this'. Because it is free from addition and subtraction, it can also be said to be the scripture determined from the occasion. As the scripture says: 'All self-knowing Bodhicitta, this is said to be the measure of scripture. It is the meaning of the four measures.' Then, if one thinks that the two kinds of things produced by the appearance of darkness should not arise, it is because of one's own.
Chinese
与八种生起方式相关联，在因、缘、果生起之时，以方式和过失的成就来近似地表示区分，顺便说明共同的必要。如是说，适用于一切种类，以及断灭的众生在三个城市中轮回的原因是，在根本续中说：“由无明分别的能取所取。”以及“本基与显现本身分离，虽然恒常自相显现，但若因执着而不显现，则如眼见眼般无明。”如是说，无明、习气、业和烦恼，以共同作用、临近取用和同等具有的业来区分，仅仅是因。轮回两种种类的缘是，福德和非福德，以及不动摇的业和烦恼，通过五种考察，以粗细和多少各自结合。也就是说，“行持十善并舍弃不善”，以及“若不了解一切平等，则对一切众生生起嗔恨”，这些以及“又行持四无量心，修持不动摇的禅定”等等，广为阐述。成熟是，在根本续中说：“种种身体和受用”，如是我宣说。显现之时是，“从无始以来心放逸”，如是宣说。是依赖的突发情况。那时，轮回依赖并关联的数目和粗细的成分各自轮回，根本中说：“内外依赖关联二者安住。”以这种方式，远离正确的道路，体验种种痛苦。也就是说，“经历不和谐的苦乐”，以及“不了解五种智慧的意义”，如是阐明。成就它的是，两个刹那是一个显现的方面，未造作的常续刹那，由它未做任何事。如是说。那些近似表示的是，“如根和等等火轮，缠绕增长并传递。”如是说。无论它如何显现，其自性都与二种常恒分离，是最初的瑜伽。也就是说，“一般来说，由于无量的邪分别，本来就不存在，从一无所有中显现一切，显现本身没有自性。”如是说。
English
Associated with the eight ways of arising, at the time when cause, condition, and result arise, it distinguishes by closely representing the accomplishment of method and fault, and incidentally explains the common necessity. As it says, it applies to all kinds, and the cause of the cycle of existence in the three cities of annihilation is, as stated in the root tantra: "By the grasping and the grasped of ignorance and conceptualization." And, "The ground of all is separate from appearance itself, although its own characteristic always becomes clear, if it does not appear due to attachment, it is ignorance like seeing with the eye." As it says, ignorance, habitual tendencies, actions, and afflictions are distinguished by co-occurring, closely taking, and equally possessing actions, and are merely causes. The conditions for the two kinds of cycles of existence are merit and non-merit, and unwavering actions and afflictions, combined separately through the five examinations, with varying degrees of subtlety and quantity. That is, "Practicing the ten virtues and abandoning non-virtue," and "If one does not understand that all are equal, one will have hatred for all beings," these and "Also practicing the four immeasurables, meditating on unwavering samadhi," and so on, are extensively explained. Maturation is, as stated in the root tantra: "Various bodies and enjoyments," thus I declare. The time of appearance is, "From beginningless time, the mind has been let loose," thus it is declared. It is a dependent adventitious circumstance. At that time, the number of cycles of existence that depend and are related, and the coarse and subtle elements, each revolve separately, as stated in the root: "Inner and outer dependent relations abide in two." In this way, one is separated from the correct path and experiences various afflictions. That is, "Experiencing discordant pleasure and pain," and "Not understanding the meaning of the five wisdoms," thus it is clarified. What accomplishes it is that two moments are one aspect of appearance, the unconditioned continuous moment, by which nothing is not done. Thus it is said. Those that are closely represented are, "Like the root and so on, the fire wheel, it winds, grows, and transmits." Thus it is said. However it may appear, its own nature is separated from the two eternalities, it is the original yoga itself. That is, "In general, due to countless wrong thoughts, it is not originally existent, from nothing at all, everything appears, in appearance itself there is no nature." Thus it is said.
Chinese
因此，这些安排的本质是这样的：八种事物各自从其自性中成佛，为了理解从一和多中解脱出来的种姓。因此，即使以名称来区分，其本质也没有差别。如果本来就有本质，那么就没有必要断除烦恼和修持菩提。诸如此类的说法都很清楚，仅仅是由于业力而努力。同样，在这部经中说：堕入恶趣的六道众生，也是由于颠倒的邪念和妄想而显现的，它转变为如是性，并且不会衰退。因此，显现也会改变。对此，解释证悟瑜伽士的终极无上种姓是：通过因果来区分无上种姓的特殊教义，它会转变为中间和结尾。对此，通过场合来区分终极的显现。如是说，词义，时间和本质，特征和接近的象征是无上乘的终极差别。同样，通过两种方法来显现自性，因此是平凡的，并且断除了十一种执着的智慧是自然成就的，因此没有必要产生，并且由于脱离了行境，因此名称是确定的。同样，获得这种情况的场合也是因为果实是圆满的自性，因为没有完全依赖于其他可获得之物，所以对于平凡者来说，也是将剩余的身体与中间状态相结合。自己的本质是两种：共同的佛和不共同的佛。最后的功德有五种：身，语，意，功德和事业，分为五种差别。这些的特征是：由于没有破坏一和多的部分，因此难以把握。这些接近的象征是：如意宝，舞者，岩石，太阳，海洋和幻化。这些也是，在国王因扎菩提所问的幻化中说：首先是共同的佛，愿望，集合和显现是三种本质。在共同的最后的染污中，显现成为一切的顶峰。那就是最后的最后，在染污的拥有者灌顶之后，真实圆满地显现自性，五种圆满的果实是不可言说的。如是说。这些是阿阇黎