English
. Thus, the great bliss of the nature and dharma of all the classifications of actions, such as mandalas, exists in the form of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), which is indicated by a symbol. Moreover, it is good that some versions say, "The letter AM exists perfectly." As it is said in the Hevajra Tantra, "Its bliss is the great mudra, it resides in the center of the navel wheel, it is the nature of the first vowel, the Buddhas consider it wisdom." Like this. Among them, the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) is the meaning of āryanutpanna (Sanskrit Devanagari: आर्यनुत्पन्न, Sanskrit Romanization: āryanutpanna, Chinese literal meaning: noble unborn), which means that it has no birth from the beginning. The half-moon sound is the characteristic of all forms. Bindu is the bliss free from destruction. Nada is the meaning that these three have the same taste. Thus, the letter AM is represented by a symbol. Although it does not have a definite position in itself, the red part in the center of the navel wheel is the source from which all speech arises. By focusing on the one with the power of the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), initially, the form of tummo burning appearance arises from that position, so the meaning of the letter AM will be realized. Therefore, it is said to be located in the navel. The burning appearance itself is also the great mudra of emptiness and form, and it is also wisdom. Therefore, this is the Dharmakaya, so there is no birth at the beginning and no cessation at the end, and there is no existence of place, time, and agent. Because it is primordial, there is no beginning and end of the time without it. The "thing" mentioned here does not refer to the thing of material and consciousness that is formed by aggregation. Although it is not a thing expressed by the antonym of non-thing, it is the meaning that exists in reality and can be experienced by unerring awareness. Many "things" mentioned in the sutras, tantras, and treatises should be understood in this way. The so-called "non-thing" is also expressed by the antonym of thing in many cases, and it does not only refer to non-reality, but refers to the meaning of no object and being free from elaboration. Such a Dharmakaya of reality exists like a great ocean filled with various jewels, filled with the qualities of all the Tathagatas of the ten directions and three times. As it is said, "The ocean is vast and immeasurable, the qualities and jewels are inexhaustible." Always the worldly conventional truth itself, which is contrary to it.
Chinese
超越世间者，存在抑或无有之，自性之中不可得。从阿字之义引申，开示二谛：一切法从本初即无生。若问：色声等相、名、事物各异，此为何故而生？答：世间，即世俗之显现，一切皆是恒常的假名、唯名、唯分别安立而已。如分别执著色声等相各异，就实而论，实则从未存在。彼等之自性，即法界大乐，非世间识所能缘。超越世间之胜义谛，与此相违。此处所谓相违，是指体性极不相符之义。即凡以名言安立所缘者，一切皆无，不可得，非世俗识所见，是超越名言安立之义。大乐俱生一切相，则是恒常存在，且是圣者智慧所显现之体性。因此，若执著显现声响之法为有，以及执著胜义谛之界为无，以与此等见解相关联之禅修，则无法证悟自性之实相。此于《འགོས་འགྱུར་》译本中云：“自性不能证。”此译本甚佳。于《འབྲོག་མའི་འགྱུར་》译本中云：“存在抑或无有之，自性即是佛陀性。”如是看来，尚有其他意义可解释。以此即能成佛，以此即能解脱。依赖自性之道，成办一切且得解脱。修习此极清净之次第，即能成佛，亦即圆满一切智慧与功德，是为证悟之功德；从一切障碍中解脱，是为断证之功德。如是圆满一切功德而成佛。若依赖与自性实相相符之道，不仅能圆满自利之断证，且能成办一切有情于轮回与寂静中之利乐，最终亦能安置于从二障中解脱之殊胜菩提果位。此处
English
Transcending the world, whether existent or nonexistent, is not realized from its own nature. Deriving from the meaning of the letter A, the two truths are taught: all dharmas are taught to be unborn from the beginning. If one asks, "Why do forms, sounds, and so on, names, and different entities arise?" The answer is: all worldly, that is, conventional appearances, are always mere terms, mere names, mere imputations by thought. As one grasps at different characteristics such as forms and sounds, they never exist in reality. Their nature, the great bliss of the dharmadhatu, is not perceived by worldly consciousness. The ultimate truth, which transcends the world, is the opposite of that. Here, "opposite" means that the characteristics are completely incompatible. That is, all that is perceived by the imputation of terms is nonexistent and imperceptible, unseen by conventional consciousness, and is beyond the imputation of terms. The great bliss that is coemergent in all aspects is always present and has the characteristic of appearing to the wisdom of the noble ones. Therefore, by holding the phenomena of appearance and sound to be existent, and by meditating in connection with the view of holding the realm of ultimate truth to be nonexistent, one will not realize the nature of reality. In the 'Gos translation, it says, "The nature cannot be realized." This translation is good. In the 'Brokma translation, it says, "Whether existent or nonexistent, the nature is Buddhahood itself." According to this, there is another meaning to be explained. By this, one becomes a Buddha. By this, one becomes liberated. By relying on the path of self-nature, one accomplishes everything and is completely liberated. By meditating on this very pure sequence, one becomes a Buddha, that is, one fully develops all wisdom and qualities, which is the quality of realization, and one is completely liberated from all obscurations, which is the quality of abandonment. Thus, one becomes a Buddha who has perfected all these qualities. If one relies on this path that is in accordance with the nature of reality, not only will one perfect the abandonment and realization for one's own benefit, but one will also accomplish all the benefit and happiness of all sentient beings in samsara and nirvana, and ultimately one will also establish them in the supreme enlightenment that is liberated from the two obscurations. Here
Chinese
《释论大疏》和《玛多》。为超离世间之声闻和独觉宣说，以及为一切所作之义行持不定者宣说。觉译师之译本中也译为：思维此义，虽作一切亦得解脱。有些版本中出现“一切遍知”是文字错误。章节名称的揭示：在《春之滴露》中，对人造坛城和焚烧供品，以及供养、念诵、禅修等仪轨行为，所取和所执之事物进行辨别，阐述象征先行的自性，广说，此为第一品。对此，觉译师之译本中说：对所取和所执之事物，辨别显现之执着，确定名为先行之真实，此为第一品。这样说更好，舍弃对人造坛城等的执着，直到“同样并非由分别念所成”为止。揭示舍弃对能取所取之显现执着，是“恒常世间”等。揭示真实之瑜伽，是“极其清净完全了知”等。现在是第二品广说八品中的第二品，将要宣说。此品揭示了基之事物的实相、基时之秘密，以及轮回出入道之秘密。发誓宣说此品是：从那以后，简略的揭示和广大的揭示的体性等，具有续之自性的蕴、界、处的自性，无论任何有情，都要如实宣说自身之本尊的体性。这就是所说的。其中，简略的揭示是：身体之物的分类。广大的解释是：心之物的自性等，从属于器世界。所谓续之自性，如是说：续即是相续不断，轮回被认为是续。以这种方式，被因之续所摄持的自性，也就是蕴六、界五、处六，虽然在世俗中显现为彼和此，但在胜义中是清净为本尊之体性。所谓任何有情，是指灌顶之修行者等一些
English
The Great Commentary and Mardos. Explaining to the Hearers and Solitary Buddhas who have transcended the world, and explaining to those whose actions are uncertain in the meaning of doing everything. Also in the translation of Gö: Thinking about that meaning, even if everything is done, one is liberated. Some versions have "all-knowing," which is a writing error. The indication of the chapter title: In the Spring Dewdrop, the artificial mandala and the burning of offerings, as well as offerings, recitations, meditations, and other ritual activities, distinguishing the objects of grasping and holding, explaining the nature of the symbol that goes before, extensively explaining, this is the first chapter. Regarding this, the translation of Gö says: Regarding the objects of grasping and holding, distinguishing the manifest attachment, determining what is called the reality of going before, this is the first chapter. It is better to say it this way, abandoning attachment to artificial mandalas, etc., up to "also not made from conceptual thoughts." Revealing the abandonment of manifest attachment to the grasper and the grasped is "constant world," etc. Revealing the real yoga is "extremely pure, completely knowing," etc. Now, the second chapter of the eight chapters of the extensive explanation, is about to be explained. This chapter reveals the reality of the base object, the secret of the base time, and the secret of the path of entering and reversing samsara. The vow to explain this chapter is: From then on, the nature of the brief explanation and the extensive explanation, etc., the nature of the aggregates, elements, and sources of the continuum's own nature, whatever sentient beings, the nature of the deity of one's own body should be spoken as it is. That's what it says. Among them, the brief explanation is: the classification of the objects of the body. The extensive explanation is: the nature of the objects of the mind, etc., belonging to the vessel world. Regarding the nature of the continuum, it is said: The continuum is continuous, and samsara is considered to be a continuum. In this way, the nature held by the continuum of cause, that is, the six aggregates, five elements, and six sources, although they appear as this and that in the conventional, in the ultimate, they are pure as the nature of the deity. The so-called any sentient being refers to some of the practitioners of empowerment, etc.
Chinese
成就。嘿汝嘎是不动佛。第二，眼为愚痴金刚说，嗔恚金刚显现于耳，如是嫉妒金刚为鼻，口为贪欲金刚说，触为悭吝金刚，此五者为粗大之神。诸蕴界处皆是，圣者自在嘿汝嘎。眼等四处说为根，第五说为所触境。因此，在其他清净广大中，境等色金刚母等，虽有众多作明妃清净者，然于此处，为了究竟真实义自性双运，以及世俗谛中亦唯有心识显现为所辖境，故诸根与其自境无别，以根之名而显示，即眼与眼之识及色三者总合，名为眼之生处，其余亦如是类推。显现于耳者，即是耳。此五者为粗大之神，所谓粗大，是指身心二者中属于身之方面，否则心之法应安立为微细故。五处或五界彼等一切，普遍摄入之意处，即是圣者自在嘿汝嘎，此神之名是自在金刚，嘿汝嘎部之有情，为了普遍摄入其他部，故名圣者，即殊胜。蕴与处之场合，说金刚萨埵为能遍及，嘿汝嘎为所遍及，是因于胜乐轮金刚续等中，以嘿汝嘎显示为部主之故。界亦以识为所遍及，虚空为能遍及而解说，亦是依此而作。其他一些续中，此二者互换而说，是因以金刚萨埵与智慧界为主而显示之故。又，愚痴金刚是地藏，嗔恚金刚是金刚手，嫉妒金刚是虚空藏，贪欲金刚是世间自在，悭吝金刚是除盖障，自在金刚是普贤。在塔嘎纳的大疏中，依次为，大威力与，卡拏嘎巴。
English
Accomplishment. Heruka is Akshobhya. Secondly, the eye is said to be the Vajra of Ignorance, the Vajra of Hatred appears in the ear, similarly the Vajra of Jealousy is the nose, the mouth is said to be the Vajra of Desire, touch is the Vajra of Stinginess, these five are the gross deities. All the aggregates, realms, and sources are the holy Lord Heruka. The four sources, such as the eye, are referred to as faculties, and the fifth is referred to as the object of touch. Therefore, in other purifications and expansions, there are many consorts who purify the objects such as the form Vajra Mother, but in this case, in order to establish the ultimate truth of the nature of union, and also in the relative truth, only the mind itself appears as the domain, the faculties are shown by the name of the faculties without distinction from their own objects, that is, the combination of the eye, the consciousness of the eye, and the form is called the source of the eye, and the others are similar. What is heard is the ear. These five are the gross deities, and the so-called gross refers to the aspect of the body among the two, body and mind, otherwise the laws of the mind should be established as subtle. All of these five sources or five elements, the source of mind that universally includes them, is the holy Lord Heruka, the name of this deity is the Lord Vajra, and the sentient being of the Heruka family is holy, that is, supreme, because it universally includes other families. In the context of aggregates and sources, it is said that Vajrasattva is pervasive and Heruka is the pervaded, because in the Chakrasamvara Tantras, Heruka is shown as the chief of the family. The elements are also explained as consciousness being the pervaded and space being the pervader, and this is done accordingly. In some other tantras, these two are spoken of interchangeably, because Vajrasattva and the realm of wisdom are shown as the main ones. Also, the Vajra of Ignorance is Kshitigarbha, the Vajra of Hatred is Vajrapani, the Vajra of Jealousy is Akashagarbha, the Vajra of Desire is Lokeshvara, the Vajra of Stinginess is Nivarana-Vishkambhin, and the Lord Vajra is Samantabhadra. In the great commentary of Thagana, in order, Great Power and, Khaṇṭakapā.