English
Is there no object to be expressed? Is there no necessity that possesses the necessity of purpose? Is there no essential necessity to be pursued? Is it thought that the method and the one possessing the method are unrelated? To eliminate the four obstacles that prevent entering the meaning of the enlightened one's tantra, the object to be expressed that has a purpose, the purpose that possesses the essential necessity, the essential necessity to be obtained, and the relationship between the method and what arises from the method are all shown. Third, regarding the four limbs of the purpose-relationship that exist in the words of purpose-relationship, the object to be expressed is the four purpose-relationships of the tantra. The purpose is to realize the special purpose-relationship of the tantra. The essential necessity is to enter the tantra of the realized ones after realizing the special features of the purpose and so on. There are two ways of doing that: dull individuals enter after faith arises and certainty is born, and sharp individuals enter after doubt arises from holding more to the teachings. Both are equal in realizing the purpose and so on from the words of purpose-relationship, and both are similar in entering the tantra after realization. Entering after realization arises from realization. Realization arises from the words that arrange the purpose-relationship, which is the connection. Those have already well explained the purpose-relationship of this tantra. Third, identifying the meaning of the tantra is: from the Magical Net of Vajrasattva, the King of Realization, the Noble One, is the chapter called "Determining the Essence of the Secret Itself." This has three aspects: the greatness of the speaker, the greatness of the tantra spoken by him, and the way in which the tantra itself, which possesses that greatness, is shown and explained. The first is: like the commonly known teacher, it is not a teacher who generates the mind of enlightenment, accomplishes the path, and then abides in one place in a direction, in this realm called such and such. Rather, it is the primordial protector, the universal glory of all samsara and nirvana, who has been manifestly enlightened from the ground up since beginningless time. With the great wealth of spontaneously accomplished qualities, in the realm of the Dharmakaya, he abides without change in the wisdom of the equality of the four times, without limitation or partiality, the all-perfect lord, Samantabhadra. As it says in the Ocean: "From the beginning, manifestly enlightened, the all-perfect lord, because of being superior to all, always abides in the realm of the Dharmakaya." Thus it says. Without moving from that state, self-appearing spon-
Chinese
在密集的庄严刹土中，五部佛的代理导师，雪域（西藏）各个湖泊的坛城，由智慧珍宝的自性所成就，顶端向四面八方盘旋，广大遍及十方，周遍虚空界无边无际的一切处，是报身自性的显现。第一品中说：“如来正等觉圆满佛陀大享用，十方四时的所有如来，身语意金刚的自性，所有没有遗漏、没有不遗漏、遗漏的，各自不是他体、不是异体的自性，在无有边际和中央的色究竟天，在无有基础、无有边际的智慧轮光明中，智慧珍宝燃烧的宫殿。”等等。第九品中说：“清净不可思议的刹土，远离边际的宫殿，轮的庄严和乐器的集合，不可思议的坛城全部，见到后心生欢喜，从广大的语言中产生意义，是相符的智慧自现。”等等。普明经中说：“法身如虚空般不可分割，色身如彩虹般各自显现，获得方便和智慧之顶，向五部善逝顶礼。”如此。从那样的状态中未曾动摇，从身语意金刚的自性中，在所化众生的处所三界中，具有特殊智慧的导师三怙主自然显现，是悲心任运成就的自性。智慧秘密经中说：“从身语意清净中，无有起始、无有终结、无有中央的，菩萨身姿美好如莲花，金刚持胜者智慧大。”如此宣说。这些之中，这里是意之菩萨秘密主，等合经中说：“菩萨是所有佛陀的本体，金刚萨埵菩萨大。”等等。断除恶趣续中说：“比所有佛陀更早成佛，断除所有无知的垢染，金刚金刚金刚持，是金刚身，身体大，向金刚手菩萨顶礼赞叹。”等等。另外还说：“无有起始和终结的菩萨，是金刚国王大欢喜。”等等。如此宣说。即是普贤王如来。
English
In the field of dense arrangement, the five regent teachers, the mandalas of each of the snowy mountains and lakes, accomplished from the essence of wisdom jewels, the apex swirling in all directions, vast and uninterrupted in the ten directions, pervading all the endless reaches of the sky, is the manifestation of the essence of the Sambhogakaya. In the first chapter, it says: "The Tathagata, the perfectly complete Buddha, the great enjoyment, of all the Tathagatas of the ten directions and four times, the essence of body, speech, and mind vajra, all that is not missing, not not missing, missing, and the nature of not being separate and not different, in the Akanishta realm without end or center, in the clear wheel of limitless wisdom, the palace of blazing wisdom jewels," and so on. In the ninth chapter, it says: "The pure and inconceivable realm, the palace free from boundaries, the adornment of wheels and the assembly of music, all the inconceivable mandalas, seeing them brings joy, and meaning arises from the vast speech, it is the self-appearance of harmonious wisdom." and so on. In the Kunsel, it says: "Although the Dharmakaya is inseparable like the sky, the Rupakaya is clearly distinct like the rainbow. Possessing the supreme method and wisdom, I prostrate to the five Sugatas." So it is. Without moving from that state, from the essence of body, speech, and mind vajra, in the three realms of beings to be tamed, the spontaneously arising three lords of refuge, the teachers of special wisdom, are the nature of compassion spontaneously accomplished. In the Wisdom Secret, it says: "From the purity of body, speech, and mind, without beginning, end, or middle, the bodhisattva's form is beautiful like a lotus, the Vajradhara king is great wisdom." So it is said. Among these, here is the mind bodhisattva, the lord of secrets. In the Samyoga, it says: "The bodhisattva is the essence of all Buddhas, Vajrasattva is a great bodhisattva." and so on. In the Purifying Evil Destinies Tantra, it says: "Buddha before all Buddhas, destroying all stains of ignorance, Vajra Vajra Vajradhara, is the Vajra body, the great body, I prostrate and praise Vajrapani." and so on. Furthermore, it says: "The bodhisattva without beginning or end, is the Vajra King, great joy." and so on. Thus it is said. That is Samantabhadra.
Chinese
因此，由於那樣顯現的緣故，在無始無終的先前，成佛者比其他導師更為殊勝。第二，關於他所說的續部的偉大之處有二。總的來說，大乘密咒金剛乘比一切都殊勝，如《三種道理之燈》中所說：「即使只有一個意義也不迷惑，因為方法多且沒有困難，依據根器敏銳者，密咒乘極為殊勝。」因此，如同方法殊勝一樣，藉由那方法，偉大的智慧也殊勝，時間快速就能成就菩提，因為不需要取捨所以道路安樂，由於本來清淨所以努力小，因為唯一闡述所以進入容易等等，以諸多方式殊勝且偉大。特別是，此續是一切密咒續部和教言的根本，因此也比其他殊勝，如第三品中所說：「調伏、經藏、法蘊和戒律，誓言、修持和成就，身語意之續，在十方都廣為人知，皆從秘密藏中流出。」又因為是所有道的果實而殊勝，如第十三品中所說：「在如劫數如塵土般的剎土中，極為淨化且完全安住，所有壇城的修持之果，就是此密咒。」此續是一切究竟意義的精髓，並且以一生解脫而極為殊勝，如彼續中所說：「此乃大秘密的決定，是果實成為道路，在所有勝者的壇城中，沒有比這更秘密的究竟意義。」第三，具有那偉大之處的續部，如何講說和聽聞的方式有三：講說者上師的特徵，聽聞者弟子的特徵，以及由這兩者所確定之續部的真實意義的指示。第一者有三：特徵、偉大、如何教導的方式。第一是，出自《大莊嚴如意寶續》：「精通且遠離俗務，對於法性之義達到標準，對於慾望之義沒有迷惑，是密咒上師的特徵。」又說：「安住於誓言，精通所有內外的修持，能夠加持和解脫弟子的心續，對於生起次第和圓滿次第的意義有暖相
English
Therefore, because it appears that way, in the beginningless and endless past, the Buddhas are far superior to other teachers. Secondly, regarding the greatness of the tantra spoken by him, there are two aspects. In general, the Great Vehicle, the Secret Mantra Vajrayana, is superior to all others. As stated in the "Lamp of the Three Ways": "Even if there is only one meaning, there is no confusion, because there are many methods and no difficulties. Based on those with sharp faculties, the Mantra Vehicle is particularly superior." Therefore, just as the method is superior, so too is the great wisdom through that method. Enlightenment is achieved quickly, and because there is no need for acceptance or rejection, the path is easy. Because it is inherently pure, the effort is small, and because it is explained in one way, entry is easy, and so on. It is superior and great in many ways. In particular, this tantra is the basis for all Secret Mantra tantras and teachings, and is therefore superior to others. As stated in the third chapter: "Discipline, Sutras, Abhidharma, and vows, practice and accomplishment, the tantras of body, speech, and mind, which are widely known in the ten directions, all arise from the Secret Essence." It is also superior because it is the fruit of all paths. As stated in the thirteenth chapter: "In as many eons as there are dust particles in the fields, after thoroughly purifying and completely abiding, the fruit of practicing all mandalas is this Secret Mantra." This tantra is the essence of all definitive meanings, and it is extremely superior because it liberates in one lifetime. As stated in that tantra: "This is the determination of the Great Secret, the fruit that has become the path. In all the mandalas of the Victorious Ones, there is no more secret definitive meaning than this." Thirdly, regarding how to teach and listen to the tantra that possesses that greatness, there are three aspects: the characteristics of the teacher who teaches, the characteristics of the disciple who listens, and the actual meaning of the tantra to be determined by these two. The first has three aspects: characteristics, greatness, and how to instruct. The first is, from the "Great Array of Wish-Fulfilling Jewel Tantra": "Skilled and free from worldly affairs, reaching the standard in the meaning of reality, without confusion in the meaning of desire, are the characteristics of a Secret Mantra Lama." It also says: "Abiding in vows, skilled in all inner and outer practices, able to bless and liberate the disciple's mindstream, having warmth signs in the meaning of the generation stage and completion stage.