Chinese
《总集密咒续释》，娘·智嘉纳古玛Ra。 《总集密咒续释》，娘·智嘉纳古玛Ra。 《总集密咒续释》娘·智嘉纳古玛Ra造，敬礼！《总集密咒续释》敬礼！敬礼吉祥普贤王如来！ 心中总摄一切，无有他者，自身圆满具足。 本体不成，超越边际，显现一切之庄严。 自明不二，勇士金刚，摧毁邪见。 仅仅稍微忆念者，我顶礼。 普贤加持，续部传承，自明清晰融入。 无行之顶峰，总集一切，殊胜明灯之道。 为公正之义，揭示真谛，对于愚昧之恶劣种姓。 略微阐释随行口诀传承。所谓“总集密咒之续”，即指一切汇聚之顶峰。一切有情与轮回之法，于普贤一味一体。其他方面，与法身一体。然彼等本体不混杂，不显现，并非仅是暂时状态，而是方式与本体一体，即菩提心大乐，下文将承认。因此，以何者圆满存在且阐述为一体之义，而显示为汇聚之顶峰，亦无有相违。为显示其特征，本体不与他者相混。并非如某些人所认为的，仅是少分之空性等，而是大空性自生之智慧，未触及一切边际，且圆满一切果实。具有不可思议之能力，亦于三时不变，故为大乘之最胜。知晓此者，于任何处皆无犹豫，因其知晓一切为一，故随之获得，被预言为大乘行者。亦于甚深之续部中宣说。亦以理证等广为阐释。所谓“不混杂，清晰”，即任何特征与方式不一致，亦因其差别极大。彼等为何？即将来阐述之中观等三摩地，与大瑜伽之三摩地二者不混杂。且彼等之相亦因智慧大小之差别而各异。
English
The Commentary on the General Secret Mantra Lineage, Nyak Jñana Kumara. The Commentary on the General Secret Mantra Lineage, Nyak Jñana Kumara. The Commentary on the General Secret Mantra Lineage, composed by Nyak Jñana Kumara, is present. Homage! The Commentary on the General Secret Mantra Lineage is present. Homage to the glorious Samantabhadra! In the mind, all are conquered, without other, perfectly complete in oneself. Essence unestablished, beyond extremes, the glory of appearing as anything. Self-awareness indivisible, hero Vajra, destroys wrong views. Whatever is slightly bowed to with devotion, I pay homage. Samantabhadra's blessings, lineage of the scriptures, self-awareness clearly entering. The unsurpassable peak, all-encompassing, the path of the special lamp. For the sake of impartial meaning, revealing the truth, to those of evil lineage who have become deluded. I will slightly unravel the following of the oral instruction lineage. That which is called the 'General Bound Mantra Lineage' is that which is the pinnacle of all that is gathered. Whatever sentient beings and all phenomena of samsara are of one taste in the ground of all, and in other respects, are one in the Dharmakaya. These also do not show that their essence is unmixed. Not just a temporary state, but the way and essence are one, which is the great bliss of Bodhicitta, which will be acknowledged below. Therefore, there is no contradiction in showing the peak of gathering by the meaning of what is completely present and explained as one. In order to show its characteristic essence as unmixed with others. It is not what some people think of as a trivial emptiness, etc., but the great emptiness, the self-born wisdom, is untouched by all extremes and perfects all fruits. Having inconceivable power, it also does not change in the three times, so it is the greatest of the Great Vehicle. The one who knows this has no doubt anywhere, because he knows everything as one, so he attains it and is prophesied to be a follower of the Great Vehicle. It is also said in the profound scriptures. It is also explained in detail with logical questions, etc. 'Unmixed and clear' means that the characteristics and ways of whatever are not in harmony are also very different. What are they? The Samadhis of the Madhyamaka, etc., which will be explained later, and the Samadhi of the Great Yoga are unmixed. And their aspects are also different according to the difference between great and small intelligence.
Chinese
不与各种特征相混淆，不以经部道的知识与离戏的空性，以三种理由显示不与其他乘的意义相混淆，并且不与这些之后的知者的导师的差别相混淆，以及显示盛放其精髓的器皿好坏不混淆，因此，为了显示果诀窍的次第不混淆，上面所说的不矛盾本身就是没有矛盾的。这些在正文中会依次详细阐明。我存在，他人不存在。这是说，一切的基础和自性，唯有菩提心，如果它不存在，就会产生矛盾，所以要承认。所有被说出的基础，都是不常住的，从一开始就没有自性。它的自性，即使只是一种错觉，也因其自性为空性，所以一切都无法成立。为了以这种方式进行教导，说道：以大自在圆满而存在，在普贤的境界中唯一而无他。这是说，因为一切事物的规律没有其他的因，所以一切都是心性本身，这就是大自在。在那时显现的时候，在各种不同的法中，如身语意等，智慧的手印显现为不造作的自显现，所以它们的基石在三时中都无法成立。凡是追求各种手印而没有必要舍弃的，就是平等性的境界。一切都在其中成为一体，所以没有看到任何与此不同的法。如果有人认为，最初所说的大乐在任何地方都无法成立，因此会变成片面的空性，也没有过失。会堕入断灭的无我。这样说道。例如，以铁、热、四大和虚空等方式，如果以一切边际为空性的菩提心大乐，变成了短暂的空性，那么从二物等任何事物都不可能产生，因为那就是颠倒的见解。也应该像那样舍弃它。什么是理由呢？什么是本质，又是什么原因导致堕落呢？这是提问。这是在说明本质。
English
Not mixed with various characteristics, not using the knowledge of the Sutra path and emptiness free from elaboration, showing with three reasons that it is not mixed with the meaning of other vehicles, and not mixed with the differences of the teacher of knowledge after these, and showing that the good and bad of the vessel containing its essence are not mixed, therefore, in order to show that the order of the fruit instructions is not mixed, the above statement that it is not contradictory is itself without contradiction. These will be explained in detail in the text itself. I exist, others do not exist. This is to say that the basis and nature of all things is only Bodhicitta, if it does not exist, there will be contradiction, so it must be admitted. All the bases that are spoken of are impermanent, and have no essence from the beginning. Its essence, even if it is only an illusion, is empty by its own nature, so everything is unestablished. In order to teach in this way, it is said: It exists perfectly as the great self, and is one in the state of Samantabhadra, so there is no other. This is to say that because there is no other cause for the law of all things, everything is mind itself, which is the great self. When it appears at that time, in all kinds of different dharmas, such as body, speech, and mind, the mudra of wisdom appears as uncreated self-appearance, so their foundation cannot be established in the three times. Whatever seeks the various mudras and does not need to be abandoned is the state of equality. Everything becomes one taste in it, so no dharma different from it is seen. If someone thinks that the great bliss mentioned at the beginning cannot be established anywhere, so it will become one-sided emptiness, there is no fault. It will fall into annihilationist selflessness. It is said like this. For example, in the manner of iron, heat, the four great elements, and space, if the Bodhicitta great bliss, which is empty of all limits, becomes a temporary emptiness, then nothing can arise from two things, because that is a reversed view. It should also be abandoned like that. What is the reason? What is the essence, and what cause leads to the fall? This is the question. This is explaining the essence.
Chinese
因此，对于有情众生强烈的分别念，因分别念而流转，分别念的习气增长而转变为分别念的状态。 也就是说，那些具有邪见贪爱者，执持无明为我，也持续不断地显现和行持各种分别念。 那些分别念成为彼此的因，融为一体，并且凭借那些分别念显现成熟的力量，即使没有努力也会显现，这便是成为轮回的因，也就是轮回自然成就。为了显示误入歧途的原因，经部和教法的引导之义是宣说空性。 也就是说，按照大乘的观点，那些都是无意义的，为了遮止那些而宣说和遮止。从那些被遮止的事物中，通过三种能成立的理证，使能取和所取的二种遍计所执消失，这就是法性。 因为它的自性没有成立，所以无事物的自性空性，就是空性的解脱之门。因此也宣说了不存在。 也就是说，因为所知的自性不存在，所以它的能知也是仅仅因为因缘而不生，因此宣说了不存在。因此也宣说了空性无我。 也就是说，像那样宣说而了知，在进入的时候，以“不分别”和“不住留”等词语，远离一切业的行为和作者，这才是唯一不颠倒的宗派。其余的都是成为场合过失的无意义之语。 这也必须以圣言量来把握，也就是说，这个宗派。 “又”这个词是随顺堕落。 圣言量是导师所说，也就是自己的论典。 如果没有以理证来把握它，那就是很大的过失，这样说的。 想到什么是过失呢？ 认为断灭论是难以转变且罪恶深重的。 也就是说，宣说的歧途就是这个。 按照这个宗派，完全舍弃因果的见解和行为，并且认为仅仅是短暂的，这与其他宗派不一致，并且会变成没有苗芽。 因此说，认为常恒是容易转变且危险较小的。 也就是说，这不是理证，因为想要特别的缘故。 凡是认为有我和作者等，因为是门户相同，并且那些可以在世俗中显示为幻化的缘故，所以说是我们自己的门户。
English
Therefore, for sentient beings with strong conceptual thoughts, they wander due to conceptualization, and the habit of conceptualization increases, transforming into a state of conceptualization. That is to say, those with wrong views and attachment, clinging to ignorance as self, continuously manifest and engage in various conceptual thoughts. Those conceptual thoughts become the cause of each other, merging into one, and through the power of those conceptual thoughts manifesting and maturing, they appear even without effort. This becomes the cause of samsara, which is the spontaneous accomplishment of samsara. To show the cause of straying, the meaning of guiding the Sutras and Dharma is to explain emptiness. That is to say, according to the Mahayana view, those are meaningless, and to prevent those, they are spoken and stopped. From those things that are stopped, through the three valid reasons, the two kinds of completely imputed objects of grasping and being grasped disappear, and this is the nature of Dharma. Because its own nature is not established, the emptiness of the nature of non-things is the door to liberation of emptiness. Therefore, it is also said that it does not exist. That is to say, because the nature of the knowable does not exist, its knower is also only born from conditions, therefore it is said that it does not exist. Therefore, it is also said that emptiness is selflessness. That is to say, knowing as it is explained, when entering, with words such as "non-discrimination" and "non-abiding," being separated from all actions and actors of karma, this is the only correct tradition. The rest are meaningless words that become faults of the occasion. This must also be grasped by the scriptural authority, that is, this tradition. The word "again" is to follow the fall. Scriptural authority is what the teacher said, that is, one's own treatise. If it is not grasped by reason, then it is a great fault, so it is said. Thinking about what is the fault? Believing in annihilationism is difficult to transform and a great sin. That is to say, the wrong path of explanation is this. According to this tradition, completely abandoning the view and behavior of cause and effect, and thinking that it is only temporary, this is inconsistent with other traditions and will become without sprouts. Therefore, it is said that thinking of permanence is easy to transform and less dangerous. That is to say, this is not a reason, because it wants something special. Whoever thinks of self and actor, etc., because the doors are the same, and those can be shown as illusions in the conventional, therefore it is said to be our own door.
Chinese
如果有人想知道为什么还有两种剩余的解释，那是因为修习无分别会导致心变得空虚，这种情况难以纠正且非常危险。这意味着，如果所有事物都如所说的那样被理解，并且不执着于无相，那么这就是修行的本质，它倾向于与修行相符的过失。按照这种方式，空性和不执着本身对于初学者来说非常困难，仅仅在心中记住声音会使执着变得非常强烈，因此很容易陷入肤浅的境地。这些不希望出现的情况已经说过了。因此，抓住目标的原因，无论是强还是弱，通过认为容易纠正而产生结果，这是为了掩盖。事物本身是同时发生的原因。仅仅是法和无相等等寂止的对境，为了大乘的遍计所执，不应执着，这是可以展示的，如是说。那么，这又如何显现呢？这是遵循推理，如果错误地看待空性，那么智慧浅薄的人将会崩溃。就像错误地掌握幻化一样，会导致邪恶的咒语成就。这是用理智来反驳。例如，抓住一条有毒的蛇，它象征着强烈的嗔恨，会导致身体极度痛苦。同样，任何作为对境的空性，由于其概念本身是空性的，因此如果我执没有消除，那么这些人就是智慧浅薄的人。正如原因本身所说的那样，堕落是非常严重的过失。因此，诸佛说空性是去除所有见解的，那些持有空性见解的人是无法治愈的。空性难以争论，概念容易摧毁。从肤浅的事物中不会产生平等性，因为方向不一致。即使在世俗中不放弃一切，仅仅是证悟和智慧如幻显现，也会因为二谛的推理而超越一切边。那么，这不会变成概念吗？不会变成概念的意义是，对于外道和认为存在等等的人，稍微认可他们所说的，这是被提问的情况。对此的回答是，因为无常，所以排除了其他。