English
pervades all beings and abides in various ways. The arising and ceasing, permanence and impermanence, existence and non-existence of these words, etc., have been said to be free from all elaborations. However, it is not certain that it is the wisdom of the meaning of the designation, because all dharmas have the nature of being free from elaboration, and because it is a continuation of the wisdom of example. Therefore, in the aforementioned self-arising, and in the doubt-cutting of "abiding," if bliss and emptiness are self-arising and always abiding, then the idea that it will become an unborn thing and a permanent entity is to cut off this doubt. Because this is the time to explain the meaning of the word "abiding," it is explained as: abiding in the continuity of permanence, abiding in the manner of dependent origination, and abiding pervadingly with the same kind. This is only a continuation of introducing the topic of explaining the meaning of words. As for the letter ཨེ་（Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning） and ni, etc., if it is thought that such wisdom of example can be shown by words such as the bliss of bindu, but ཨེ་ཝཾ་（Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning） etc. have no connection with the meaning of sound, so it should not be shown. Then, that wisdom and its state and characteristics, whether with the sound of elaboration etc., or with the sound of the bliss of bindu etc., or even with the sound modulation of ཨེ་ཝཾ་（Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning） etc., cannot be shown, because this is only the realm of experience. Sound modulation refers to what is not known in the world and in the scriptures. Only through symbolic methods, just as those can be shown, ཨེ་ཝཾ་（Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning） etc. can also show. Therefore, Sanskrit and other languages with clear sounds, as well as the barbarian languages of sound modulation, and the secret languages of the Tathagatas, these are not contrary to reality, because the inexpressible transcends all sound concepts. What arises now is because that initially equal wisdom is only the nature of an instant, so it must be liberated from the scope of all speech. In 《འབྲོག་འགྱུར་（place name）》, there is no word "arising now," but rather "the nature of arising individually" appears, meaning that at the time of empowerment, the experience that each person realizes for themselves is only its realm. This explanation is easier to understand, so it is good. Second, explaining the detailed classification of the meaning to be expressed is divided into three parts: determining the wisdom of the meaning of the example, combining this with the scriptures, and existence and non-existence.
Chinese
以譬喻的方式展示了分类。第一，就像孩童、哑巴等通过意识，所了解的事物一样，它被广为人知。不可掌握且不可探究。如世俗一般，它也是如此。如乾闼婆城的样子，如幻术、阳焰一般，如同狮子月亮的城市。显现如梦中嬉戏。如此，虚假等的本体，是三界的一切自性。为了生起它，如何呢？可以确定地说“我听到了”。因为是自己觉知的本体。即使是佛陀也不知晓。心是相遇且聚合的。如同从梦中醒来一般。如同年轻人的本体，二根聚合一般。也就是说，就像孩童无法说话的体验和哑巴的体验的所知境一样。所知虽然体验却无法言说，就像这样，实相也是不可言说的，这是广为人知的。胜义智慧是无法用意识掌握的，也无法用言语概念去探究的。就像其他译本中不清楚没有推论一样。就像说不清楚是无法用例子等来表示的。就像世俗安乐、不可言说地存在一样，胜义也是如此，如乾闼婆等是世俗显现却不真实的例子。狮子月亮的城市是，所有眼花缭乱或幻术的主宰。幻术师们的神。据说是非天之王哈里旃陀罗的城市。显现在海洋的中央的城市。梦中嬉戏是，梦中的玩乐，即出现各种变化。如此，虚假等，在莫氏译本中是纯粹的，从中出现了“如此颠倒分别”，意思相同。在罗琼译本中，出现了“彼等之本体”。在仲译本中，与“如此说等的道理”相符。然而，如果按照字面意思解释，虚假、幻术等的本体所依赖的方式是，三界的一切都是它的本体。如果这样解释：三界的一切本体是，如此虚假等的自性。这样表达就符合意义了。所有世俗的见闻觉知和言语概念的对境都是无实的，这
English
The classification is shown through examples. First, like a child, a mute, etc., through consciousness, what is known is widely known as such. It cannot be grasped and cannot be investigated. Like the conventional, it is also like that. Like the appearance of a Gandharva city, like illusion, mirage, like the city of the lion moon. It appears like playing in a dream. Thus, the essence of falsehood, etc., is the nature of all three realms. How is it that it arises? It can be determined to say, "I have heard." Because it is the nature of one's own awareness. Even the Buddha does not know it. The mind is what meets and gathers. Like waking up from a dream. Like the essence of a young person, the two faculties are gathered together. That is to say, like the object of knowledge of a child's experience of not being able to speak and the experience of a mute. What is known, although experienced, cannot be spoken, just like that, the reality is also unspeakable, this is widely known. The ultimate wisdom cannot be grasped by the mind, and cannot be investigated by words and concepts. Just like it is not clear and there is no inference in other translations. Just like saying that it is not clear is that it cannot be expressed by examples, etc. Just like the conventional bliss exists inexpressibly, the ultimate is also like that, like Gandharva, etc., are examples of conventional appearances but not real. The city of the lion moon is the master of all dazzling or illusions. The god of illusionists. It is said to be the city of the king of the Asuras, Hari Chandala. A city that appears in the middle of the ocean. Dream play is, playing in a dream, that is, various changes occur. Thus, falsehood, etc., in the Mo's translation is pure, from which "such inverted distinctions" appear, meaning the same. In the Lo Chung translation, "the essence of those" appears. In the Zhong translation, it is in accordance with "the reason for saying such things, etc." However, if explained according to the literal meaning, the way in which the essence of falsehood, illusion, etc., depends is that all of the three realms are its essence. If explained in this way: the essence of all three realms is, thus the nature of falsehood, etc. Expressing it in this way is in accordance with the meaning. All conventional seeing, hearing, feeling, and the objects of words and concepts are unreal, this
Chinese
既然如此，那麼如何以世俗諦來表示實相呢？仲敦巴說：「既然如此，如何表示呢？」這樣翻譯是好的。實相的智慧是，因為僅僅是自己融入自己覺性的本質，所以即使是佛陀，也不是通過聲音和分別念來了解的。因此，由於永遠無法以能知和所知不同的方式來了解，所以不說「我了解」，而是確定為「聽聞」是可以的。又如解釋「如何可以」那樣，如果說聽聞是了解的意思，並需要解釋為佛陀們了解，來回答所希望的，但與前面的內容不相關。在仲敦巴的翻譯中：「因為自己覺性的本質，佛陀們不會分別了解。因為自己覺性的本質，佛陀自己會分別了解。」有兩句額外的偈頌，意思是通過能知和所知的不同而無法了解，以及通過本質相同而了解。關於「心是相遇和聚集」，在後來的翻譯中出現「聚集是心和相遇」，並且也有解釋說聚集是同時產生的，心是快樂，無分別念同時相遇。按照文意也應該那樣解釋，因為只是解釋融樂的意義。按照仲敦巴翻譯的「聚集是不可思議的結合」，意思是將意義的智慧，即樂空聚集和不可思議的形象，共同結合的雙運智慧，即以譬喻的智慧來表示，就像夢中見到的三十三天的城市表示明天將會見到的三十三天城市，以及年輕的快樂表示二根結合的快樂一樣。第二個是：「在子宮中安置蓮花，修持憶念佛陀，無始、無中、無終、無垢的智慧將會產生。那智慧是自證的，無法用其他方式表達。在虛空界的中間，應當觀想上師的壇城。」等等，這樣說了。十六憶念存在，安住於大樂虛空界，明顯地被稱為極樂世界。蘊和界
English
Since that is the case, how can reality be represented by conventional truth? Dromtönpa said, "Since that is the case, how can it be represented?" This translation is good. The wisdom of reality is that, since it is merely oneself entering into the essence of one's own awareness, even the Buddhas do not know it through sound and conceptualization. Therefore, since it can never be understood in the way that the knower and the known are different, it is permissible to ascertain "hearing" rather than saying "I understand." Furthermore, as it is explained as "how is it possible," if it is said that hearing is the meaning of understanding, and it is necessary to explain that the Buddhas understand, in order to answer what is desired, it is not related to the previous content. In Dromtönpa's translation: "Because of the essence of one's own awareness, the Buddhas do not separately understand. Because of the essence of one's own awareness, the Buddhas themselves separately understand." There are two additional verses, meaning that it cannot be understood through the difference between the knowable and the knower, and that it is understood through the sameness of essence. Regarding "mind is meeting and gathering," in later translations, "gathering is mind and meeting" appears, and there is also an explanation that gathering is simultaneously arising, mind is bliss, and non-conceptualization simultaneously meet. It should also be explained that way according to the text, because it only explains the meaning of melting bliss. According to Dromtönpa's translation, "gathering is an inconceivable union," it means the wisdom of meaning, the union of bliss and emptiness, and the wisdom of the union of the two inconceivable forms, which is represented by the wisdom of example, just as the city of the thirty-three gods seen in a dream represents the city of the thirty-three gods that will be seen tomorrow, and the bliss of youth represents the bliss of the union of the two senses. The second is: "In the womb, place the lotus, practice mindfulness of the Buddha, the wisdom without beginning, middle, end, and impurity will arise. That wisdom is self-realized, and cannot be expressed in other ways. In the middle of the space of the sky, one should visualize the mandala of the guru." And so on, it is said. Sixteen mindfulnesses exist, abiding in the realm of great bliss space, manifestly called Sukhavati. Aggregates and realms
Chinese
我乃，一切生处皆由此生，所有守护世间者，梵天等天之生处，以及三界中所有存在，皆必定由此而生。佛陀菩提萨埵，以及忿怒尊之诸王，皆由此而生，亦于此而入灭。在一切吠陀宗义中，普遍盛传为唯一之精髓。极乐世界乃殊胜天物，诸佛乃殊胜之所依。五佛自性之，天等六道众生所居之处，皆由此而生，无余皆为诸佛之舞者。此于瑜伽续部中，彼之自性不可摧毁，无数俱胝之佛陀，于同一意乐之时宣说。如须弥山王之微尘数，以及恒河之沙数般，犹如盛满芝麻之容器般，显现于此被称为虚空之处。如恒河沙数般，充满一切之如来，皆以此理，于彼处如是宣说。彼等所谓之“Bhagaralinga”等语，乃出自吉祥合修明点续，然乃使方便续部秘密集会金刚之语得以明晰。此处若以自身之角度而言，则以脉轮之脐轮之Bhagar，以上降之乐空自性，安立为明点之Linga，若以外缘之角度而言，则安立世俗之Bhagaralinga，由彼二者之聚合，忆念佛陀等六随念，将忆念汇集于佛随念而修持，乃譬喻之智慧，由此于初始、中间、末尾三者中，将生、住、灭三者之垢染去除，何种意义之智慧将会生起？彼智慧乃由自之觉性体验，而非由其他分别念等所能诠释，亦无法言说。如是，《秘密集会》中云：忆念佛陀与，忆念修持正法，修持身语意三者，忆念修持金刚，系属于忆念种姓，忆念修持忿怒尊，系属于忆念天尊，若修持则得菩提。
English
I am the origin from which all sources of existence arise. All those who protect the world, the birthplaces of gods like Brahma, and all that exists in the three realms, all certainly arise from this. Buddhas, Bodhisattvas, and the kings of wrathful deities, all arise from this and also pass into nirvana within it. In all Vedic doctrines, it is widely known as the single essence. The Blissful Realm is the supreme divine substance, and the Buddhas are the supreme refuge. The nature of the five Buddhas, the abodes of the six classes of beings such as gods, all arise from this; all without exception are dancers of the Buddhas. This, in the Yoga Tantra, its essence is indestructible. Countless millions of Buddhas speak of it at the time of a single intention. Like the dust of Mount Meru, and like the sands of the Ganges, like a vessel filled with sesame seeds, it appears in this place called space. As many Tathagatas as there are grains of sand in the Ganges, all filled completely, with this reasoning, there it is said thus. These words, such as "Bhagaralinga," come from the Glorious Union of Bindus Tantra, but they clarify the words of the Vajra of the Secret Assembly of the Means Tantra. Here, if considered from the perspective of one's own body, the Bhagar of the navel chakra of the channels, with the nature of descending bliss and emptiness, is established as the Linga of the Bindu. If considered from the perspective of external conditions, the conventional Bhagaralinga is established. From the union of these two, the six recollections, such as the recollection of the Buddha, are gathered into the recollection of the Buddha and meditated upon. This is the wisdom of example. From this, in the beginning, middle, and end, what kind of wisdom of meaning will arise that is free from the defilements of the three states of arising, abiding, and ceasing? That wisdom is experienced by one's own awareness, and cannot be indicated by other conceptual thoughts, nor can it be expressed. Thus, in the Secret Assembly it is said: Recalling the Buddha and, recalling and meditating on the Dharma, meditating on body, speech, and mind, recalling and meditating on the Vajra, associating with the recollection of the family, recalling and meditating on the Wrathful One, associating with the recollection of the deity, if one meditates, one will attain enlightenment.