Chinese
将母续与果位结合。也就是，三十六个昼夜是六个月，对于上等根器者，六个月或中等根器者十二或十四个月能成就，下等根器者也十六个月能成就。任何成就者，对于一切法，如其所愿地进行控制，成为殊胜的种姓，获得寿命自在的持明，这是积累资粮的果报。第四是：那时十六以内，五身任运圆满，从智慧明点彼性中，智慧明点自性显现，不可思议无边胜。这是说，获得寿命自在持明的那一刻，如果在此基础上，在十六个月内修持大手印持明，必定能获得成就，然后与任运成就的持明相结合。也就是，圆满正等觉的五身任运圆满，仅从持明本身产生名言上的推测。不需寻找清净障碍的智慧，任运成就身语意功德事业二十五种圆满。这是究竟的任运圆满。如何获得呢？智慧是任运圆满的持明。明点是身语意功德事业无二无别。彼性是持明，是从彼性中特别区分出来的。智慧明点彼性是基位事物的实相。实相是金刚萨埵。明点自性显现是智慧证悟事物本性。这些不是从他处而来，而是从基位自生智慧，远离一切戏论的本性中，智慧的游舞无碍显现。智慧的伟大功德不可思议且无边无际，殊胜的力量和无畏，以及不混杂的执持和禅定，以及所有名称和表相，在任运成就的字母轮大集会处显现。第五是：十方四时现圆满，刹土坛城极清净，远离边际之宫殿，轮之庄严乐器聚，坛城无余所有众，见后亲近生喜悦，广大语中义显现，相应智慧自显现。
English
Combining the Mother Tantra with the Fruition. That is, thirty-six days and nights are six months; for those of superior faculties, six months, or for those of intermediate faculties, twelve or fourteen months to accomplish; even those of inferior faculties can accomplish it in sixteen months. Whoever accomplishes it, with respect to all dharmas, controls them as desired, becomes a supreme lineage, attains the vidyādhara of life mastery, which is the result of accumulating merit. Fourth: At that time, within sixteen, the five kāyas are spontaneously perfected; from the very essence of the wisdom bindu, the very essence of the wisdom bindu appears; inconceivable, boundless, supreme. This means that at the very moment of obtaining the vidyādhara of life mastery, if one practices the mahāmudrā vidyādhara on top of that within sixteen months, one will definitely obtain accomplishment, and then combine it with the spontaneously accomplished vidyādhara. That is, the five kāyas of the perfectly complete Buddha are spontaneously perfected, and only nominal speculation arises from the vidyādhara itself. Without seeking the wisdom that purifies obscurations, the spontaneously accomplished twenty-five qualities of body, speech, mind, qualities, and activities are perfected. This is the ultimate spontaneous perfection. How is it obtained? Wisdom is the spontaneously perfected vidyādhara. Bindu is the indivisibility of body, speech, mind, qualities, and activities. That very essence is the vidyādhara, which is particularly distinguished from that essence. The very essence of the wisdom bindu is the reality of the ground object. That reality is Vajrasattva. The appearance of the bindu's own nature is the wisdom realizing the nature of things themselves. These do not come from elsewhere, but from the self-arisen wisdom of the ground, from the very nature that is free from all elaboration, the play of wisdom appears unceasingly. The great qualities of wisdom are inconceivable and boundless, the supreme power and fearlessness, and the unmixed holding and samādhi, and all names and signs, are manifested in the great assembly place of the spontaneously accomplished letter wheel. Fifth: The ten directions and four times are perfectly complete, the pure realms and mandalas, the palace free from boundaries, the ornaments of the wheel and the assembly of musical instruments, all the complete mandalas, having seen them, one draws near and rejoices, the meaning arises from the vast speech, the corresponding wisdom self-arises.
Chinese
如是，即是说，被十方和四时所包含的，现证圆满成佛之自性，五身任运成就，其殊胜的住处是佛的刹土和清净的宫殿，其中刹土是外在法界的境界，远离戏论，内在显现如色究竟天之境，具有秘密明妃的空乐之觉受，清净的宫殿广大无边，是远离大小之量和边际的自性。在那宫殿中，中央有法轮之座，以及其他无数不可思议的珍宝严饰，还有无数欲妙天女的乐器之声庄严。那处所是自性任运成就的坛城，安住着诸佛，因此一切坛城无余皆安住于彼处。在色究竟天的处所，三时诸佛现见其面容，生起特殊的欢喜和踊跃，并散布无数的供养云，令其欢喜。佛陀的一语具有无数的支分，因此从广大的语中生起法的意义，或者由薄伽梵吉祥普贤王如来的加持力，生起意义之语，以此摧毁极其微细的障碍，获得与语自性之智慧相符的忍，从而使智慧成为自显现。第六是：一与多不离之，边与中无即如是，佛陀亦不见彼性，自生智慧无处显。如是说，如上所说，自证为一，自身远离并解脱了一与多的所有边际，因此自证本身无碍地显现一切，不舍弃一与多的边际而分离。如是，由于未成立边际，因此也未成立中心，所以是无边无中，即是如是。那是诸佛如来之智慧眼也无法见到的，因为没有可见之物。如果认为没有，那么自生智慧本身是无所依而显现的。如是说，因此依赖于清净。第七是显示功德非由他生。
English
Thus, it is said that the particularly special abode of the self-nature of complete enlightenment, encompassed by the ten directions and four times, the five bodies spontaneously accomplished, is the pure Buddha-field and celestial palace. The Buddha-field is the external realm of phenomena, free from elaboration, appearing like the inner Akanishta realm, possessing the experience of bliss and emptiness of the secret consort. The pure celestial palace is vast and boundless, being the nature of being free from the measure and limits of large and small. In that celestial palace, in the center is a wheel-seat, and also many inconceivable precious ornaments, and adorned with the sounds of countless desire-realm goddesses. That place is a spontaneously accomplished mandala, where the Sugatas of completely pure lineage reside, so all mandalas without exception abide there. In the Akanishta realm, seeing the face of the Sugata of the three times, a special joy and elation arise, and spreading countless clouds of offerings, one pleases them. Because a single word of the Buddha possesses countless branches, the meaning of the Dharma arises from the vast speech, or by the blessing of the Bhagavan glorious Samantabhadra, the word of meaning arises, thereby destroying the extremely subtle obscurations, obtaining the patience that accords with the wisdom of the nature of speech, so that wisdom becomes self-manifesting. Sixth: "One and many are not separate, without beginning and middle, thusness itself, even Buddhas do not see it, self-arisen wisdom appears without a place." Thus it is said, as shown above, self-awareness is one, and because self is separate and liberated from all the limits of one and many, self-awareness itself appears unceasingly in everything, without abandoning the limits of one and many, it is separate. Thus, since the limit is not established, the center is also not established, so it is without beginning and without middle, it is thusness itself. That is not seen even by the wisdom eye of the Buddhas, the Sugatas, because there is nothing to be seen. If one thinks there is nothing, then self-arisen wisdom itself appears without a basis. Thus it is said, therefore it relies on purity. The seventh is to show that the qualities do not arise from others.
Chinese
那者，于十方四时现证之，善逝功德甚希有，非由他处而有之，天魔等类何须说。如是所说之果，乃于十方与四时，即总摄于四时中，现证圆满成佛也。五身任运成就之佛陀也。是乃安乐逝去之道，功德秘密甚希有，或甚为稀有，总摄一切安乐逝者之体性，即身语意功德事业之主也。如是所说之果，亦非如于他处可得者，乃自明自显现，除此以外，别无他处可得。如是之果，能得耶？不能得耶？真实耶？不真实耶？若作是念，譬如世间之天魔等，若以修持而得成就之验相，则于此何须多言？世间之天神亦有功德，则于此何须观待与言说耶。三者，结义中，为著论之善根回向，与著论者之教示，及译跋之陈述。初者：由续部义理而修持之方便，以此汇集之珍宝网，愿一切有情得证薄伽梵普贤之身语意。如是，乃由秘密藏续之义理中，汇集此寂静修持之方便。其名称为何耶？如珍宝自在王般，如欲愿生起之网般，此方便智慧相联之续部，由续中个别析出而汇集，愿我与无边有情众生，皆能获得薄伽梵吉祥普贤之身语意精华，成就之精华。二者，名为寂静珍宝网，乃由邬金桑吉多杰（梵文： बुद्धगुप्त，Buddhagupta，觉密）阿阇黎所造，圆满。三者，印度之班智达桑吉多杰（梵文： बुद्धगुप्त，Buddhagupta，觉密），与藏地之译师扎卡木扎达，瓦萨曼图室利瓦玛所译校而定。复又说：善行如从东山之肩而出，纵以清凉具百千俱胝之光芒，亦不能造作少分之善聚，总摄为一而为教法兴盛回向。寂静金刚界之诸天众，坛
English
That is, the perfectly enlightened in the ten directions and four times, the great qualities of the Sugata, are not from elsewhere, what need to mention gods and demons? That is to say, the result of such teaching is that in the ten directions and four times, that is, all that is included in the four times, one becomes perfectly enlightened. A Buddha who spontaneously accomplishes the five kayas. That is the path of blissful departure, the secret qualities are wonderful, or wonderfully rare, the essence of all the blissfully departed ones gathered into one, the master of body, speech, mind, qualities, and activities. The results of such teachings are not like finding them elsewhere, but are self-awareness itself, and there is nowhere else to find them except from such self-arising. If you wonder whether such a result can be obtained or not, whether it is true or not, for example, if you achieve signs of accomplishment by practicing worldly gods and demons, what more needs to be said about this? If worldly gods also have qualities, what need is there to look or speak of this? Thirdly, in the concluding meaning, the dedication of the merit of composing the treatise, the teachings of the composer, and the mention of the colophon. Firstly: From the meaning of the tantra, the means of accomplishment, by collecting this precious net, may all sentient beings attain the body, speech, and mind of the Bhagavan Kuntuzangpo. That is, from the meaning of the secret essence tantra, this means of accomplishing peace is collected. What is its name? Like the precious king of power, like the net that arises from desires, this connection of means and wisdom is collected separately from the tantra, may I and all limitless sentient beings attain the essence of the body, speech, and mind of the Bhagavan, the glorious Kuntuzangpo, the essence of accomplishment. Secondly, the Peaceful Precious Net, composed by the teacher Sangye Gungpa (Sanskrit: बुद्धगुप्त, Buddhagupta, Secret of Awakening), is complete. Thirdly, translated and finalized by the Indian Pandit Sangye Gungpa (Sanskrit: बुद्धगुप्त, Buddhagupta, Secret of Awakening) and the Tibetan translator Drakamudrita and Vasamantu Shri Varma. Again, it is said: Virtuous deeds, like those that emerge from the shoulder of the eastern mountain, even with the cool rays of a hundred thousand kotis, cannot create even a fraction of the accumulation of merit, gathered into one and dedicated for the flourishing of the teachings. The deities of the peaceful Vajradhatu, the man
Chinese
愿一次修持珍宝网的， 伟大论典直至日月存在间， 兴盛增长且不衰败永驻留。 于此讲说、受持、心意修习者， 上师幻化网之诸天众， 恒常垂念吉祥加持之， 光芒融入心间莲花中。 幻化寂静珍宝网之注释，不动金刚之意庄严。法智。
English
May the one practice of the precious net, The great treatise, until the sun and moon exist, Flourish and grow, and remain undiminished forever. For those who explain, uphold, and cultivate the mind in this, May the assembly of deities of the Guru's Magical Net, Always remember and the auspicious blessings', Rays of light dissolve into the lotus in the heart. Commentary on the Magical Peaceful Precious Net, the Ornament of the Intent of Immovable Vajra. Chökyi Lodrö.