English
Well said the reason. Where does he dwell and teach? Whose tantra is taught, and what is taught? Where is the place, of the world? Whose retinue, and for what reason? On the great Vulture Peak Mountain, the great and unsurpassed yogi, the way of the Perfection of Wisdom, taught to the Bodhisattvas. Then, in a large stupa in one place, in the mandala of the Dharmadhatu, the Tathagata dwells with the Bodhisattvas and others, with skillful means. The sky is non-material, very clear, without gaps, very bright. A house of various vajras dwells, in the Dharmadhatu, and pleasing, the men of the tantra taught, need merit and wisdom. Ai (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉) syllable, the appearance of the sky is great, and it is very famous in the Dharmadhatu. Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺) syllable, the assembly of the Sugatas, Ai (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉) syllable, dwells perfectly. Thus it is said. The meaning of the first verse of this, after the Perfection of Wisdom, the secret mantra is taught, so explaining the order of time is meaningless. Just as the way of the Perfection of Wisdom is taught on Vulture Peak Mountain, possessing five perfections, so also, in the place of the Dharmadhatu of glorious Drepung Monastery, the tantras of secret mantra that are taught also possess five perfections, thus the example is applied to the meaning. Where to dwell, and where is the place, such as the difference of the perfection of the place, the two that arise are due to the common appearance of sentient beings, and the appearance of the pure retinue. Dwelling in the stupa of Drepung Monastery, the Ai (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉) syllable, the nature of emptiness that possesses all kinds of supreme qualities, in the center of the immeasurable palace, is the place of the lion throne. The teacher is the Tathagata Shakyamuni, and some say that only the appearance of renunciation and ordination is meaningless, because the body is all forms. It is not contradictory that it appears to some beings in this way, but because the main deity of the Vajradhatu mandala is repeatedly taught, the main deity is the form of the Chakravartin. Such a teacher is the Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺) syllable, great bliss, so the Dharma is the meaning of the Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺) syllable dwelling on the Ai (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉) syllable, the tantra of the union of bliss and emptiness is taught, and the compiler is Vajrapani, from the side of skillful means.
Chinese
凭借所说的力量，极其广说，以及“其他”是指广大的广说，这是对根本续部的三个方面。其中，对于真实意义的总结等关联的理解，以及大多数后来的藏族学者这样说：简述是总结的续部，如《密集金刚》十七章，以及《胜乐略续》和《喜金刚二品》等。极其简述是指对它们的难题的解释，由圣者菩萨所作。大的简述是广释，由圣者菩萨所作。广说是《密集金刚》二万五千颂，《胜乐金刚》十万颂，《喜金刚》十五万颂等。极其广说是对它们的难题的解释，由圣者所作。大的解释是它们的广释，由圣者所作。因此，如同白莲花的无垢光芒，是大的简述；如同月贤所作的六万颂解释，是大的广说。简述的广说本身被称为真实总结的续部。这样宣说，简述和广说二者，是真实总结所要解释的续部。极其简述和极其广说二者，是那些续部的难题的解释，是使词义清晰的。大的简述和大的广说是那二者的注释，是详细显示续部所有词义的。像这样，六者中的两个难题的解释和两个广释，是那些对正确的道路获得现证的人所为，不是普通的学者班智达所为。这样解释，在那些解释中，有些学者说，那样的六个边也归于三个边，即续部、难题的解释和广释。这样说，六个边中的“边”的意思是，在《辨相智论》中说：“边是尽和终结部分，近和方向及下品。”因此，是解释续部意义的各个部分完全圆满的意思。还有些学者说，续部的所有意义都在这六个中穷尽，如果划分续部解释的部分，有六个部分的意思。也是这样说的。然而我
English
Through the power of what has been said, extensive explanation, and "other" refers to great extensive explanation, these are the three aspects of the root tantra. Among these, regarding the understanding of the condensed ultimate meaning and other related matters, and as most later Tibetan scholars say: Abbreviation is the condensed tantra, such as the seventeen chapters of the Guhyasamaja, the short Hevajra, and the two sections of the Hevajra, etc. The extremely abbreviated refers to the explanation of their difficulties, composed by the noble Bodhisattva. The great abbreviation is the extensive commentary, composed by the noble Bodhisattva. Extensive explanation refers to the 25,000 verses of the Guhyasamaja, the 100,000 verses of the Hevajra, and the 150,000 verses of the Hevajra, etc. The extremely extensive explanation refers to the explanation of their difficulties, composed by the noble one. The great commentary is the extensive commentary on them, composed by the noble one. Therefore, like the stainless light of the white lotus, which is the great abbreviation; like the sixty thousand verse commentary composed by Chandrakirti, which is the great extensive explanation. The extensive explanation of the abbreviation itself is said to be the tantra that is truly summarized. Thus it is taught that the abbreviation and extensive explanation both truly summarize the tantras to be explained. The extremely abbreviated and the extremely extensively explained are the explanations of the difficulties of those tantras, which clarify the meaning of the words. The great abbreviation and the great extensive explanation are the great commentaries on those two, which show in detail all the meanings of the words of the tantra. Thus, among the six, the two explanations of difficulties and the two extensive commentaries are the work of those who have attained direct realization on the correct path, and not the work of ordinary scholars and panditas. Thus they explain, and among those explanations, some scholars say that such six limits are also included in three limits, namely tantra, explanation of difficulties, and extensive commentary. And the meaning of "limit" in the six limits is, according to the Vyakhyana-yukti: "Limit is exhaustion and the part of ending, nearness and direction and inferiority." Therefore, it means explaining the parts of the meaning of the tantra completely and perfectly. And some scholars say that all the meanings of the tantra are exhausted in these six, and if the parts of the tantra commentary are divided, it means that there are six parts. So it is also said. However, I
Chinese
此乃分别念：如果将“此乃”之词与近处相连，则仅能用于广释；如果不与近处相连，则可用于全部六种解释。最初两种必须明确称呼，中间两种则无法说明其必然包含的直接或间接能力。因此，在通常书写的译本中说：“经义如实摄略”。如འབྲོ་（音译：卓）译本中也说：“是经之摄略”。这样说是很好的。此处的汉文是ཏནྟྲ་ས་གཱི་ཏི་རུ་ཙེ་ཏེ་（梵文天城体：तन्त्रसगीतिरुचेते，梵文罗马拟音：tantra sagītirucete，汉语字面意思：坦特罗 萨吉提 汝切特），由此可知，类似于经的意义解释或意义概括，如吉祥真实义亲近法。 “解释一切皆示义”一句，如果改成“解释说明一切皆示义”就更好了。因此，将总义续和根本续分别结合，不解释字句，而是清晰地解释意义的精髓，即是略示广释，如果词义不混淆地解释，就不可能不解释意义。因此，在解释意义的基础上，也清晰地辨别词句，即是极善开示。不仅真实地解释续本身的词义，而且清晰地阐明一切乘的意义，即是大开示。这样，通过这六种解释中的任何一种，都能如实无误地理解续部金刚语的意义。那么，依靠意义解释、难解解释和大师所作的广释等，是否就能如实地理解续的意义呢？并非如此，这与“现量”等相连。也就是说，略示的边际和极略示的边际等等，仅仅是获得五种现量者所作的名称，对于普通人所作的解释，不使用六边的术语。因此，经义概括、难解释词句辨析和广释一切皆示义，这些是圣者所为，而不是学者以傲慢之心所为。应该这样连接，而不是说略示等六边不是普通人所能做的，因为不可能有这样的过失。此处五种现量就足够了吗？还是需要六种呢？在心释三篇中，现
English
This is the conceptualization: If the word "this is" is connected to the near, then it will only be used for the extensive commentary; if it is not connected to the near, then it can be applied to all six types of explanations. The first two must be explicitly named, and for the middle two, there is no way to explain any direct or indirect power of necessary inclusion. Therefore, in the commonly written translation, it is said, "The meaning of the tantra is accurately summarized." As in the 'Bro translation, it is also said, "It is a summary of the tantra." This is good. The Chinese translation here is tantra sagītirucete, which makes it clear that it is like an explanation of the meaning of the tantra or a summary of the meaning, such as the glorious ultimate truth of closeness. The sentence "All explanations show meaning" would be better if changed to "Explanations explain and show all meanings." Therefore, combining the condensed tantra and the root tantra separately, without explaining the words, but clearly explaining the essence of the meaning, is a brief explanation and extensive commentary. If the words and meanings are explained without confusion, it is impossible not to explain the meaning. Therefore, on the basis of explaining the meaning, the words are also clearly distinguished, which is the excellent exposition. Not only does it truly explain the words and meanings of the tantra itself, but it also clearly elucidates the meaning of all vehicles, which is the great exposition. In this way, through any one of these six explanations, one can accurately and without error understand the meaning of the vajra words of the tantra. So, relying on the meaning explanation, the difficult explanation, and the extensive commentary made by masters, can one truly understand the meaning of the tantra? It is not so; this is connected with "direct perception" and so on. That is to say, the edge of the brief exposition and the edge of the extremely brief exposition, etc., are only names given to those who have attained the five direct perceptions. The term "six edges" is not used for explanations made by ordinary people. Therefore, the summary of the tantra meaning, the analysis of difficult words, and the extensive commentary that shows all meanings are done by noble ones, not by scholars with arrogance. It should be connected in this way, rather than saying that the six edges such as the brief exposition cannot be done by ordinary people, because such a fault is impossible. Is five direct perceptions enough here? Or are six needed? In the three sections of the mind commentary, the direct
Chinese
因为宣说了五种神通的缘故，具有五种神通以上的人可以注释续部。从证得最极不变的智慧之后，经中说第八地具有五种神通，由此推知第十二地具有六种神通。此处的十二地也是禅定的十二地。这样一来，由于从不变大乐智慧的自性中产生，具有五种神通，因此能够自主地解释续部的意义。而且，内部越是高层次的就越好。像《心释三篇》这样的，是续部究竟的意旨解释。第八地是喉轮以不变的安乐清净之地，因此意在不错谬地辨别金刚语的意义。因此，如果由获得五种神通的人来做三种续部的注释，就只会产生不错谬的解释，因此为了利益自他而做。其他凡夫俗子，即使再有学问，如果自己擅自发挥，就会有曲解续部意义的过失，因此会损害自性二者，所以不要做。还有些人说，不要做与续部齐头的注释等等，这些都是胡说八道，因为凡夫俗子不可能做得到那样，而且《心释》等解释也并非与续部齐头。又有人想，那么禅定的第八地，不是凡夫俗子的境界吗？这是因为此地非常接近圣地，而且一般来说，大乘加行道者，虽然安住在大乘自道的凡夫地，但因为具有胜过声闻缘觉圣者的功德，所以从总体上来说，有很多时候会被归入圣者的范畴。其中五种神通是：天眼、天耳、他心通、宿命通和神足通。六边有：直义、隐义、不了义、了义、如言和不如言等六种说法。一般来说，续部的意义也需要用这六边来解释，但是，{因此这里的六边是，出现“ษฏฺโกฏิ”字样，是六处。