Chinese
原因二者如前，只是在身和语上互相增广有所不同。身、语、意之显现和事业之显现等，以究竟的方式宣说，即是忆念佛等四者，原因二者与前者相同。这些忆念究竟圆满，为了成就双运身，此乃如来之身，金刚持之意，以及持法殊胜之语，此生即可成就，身语意也能成就。其他所说的细微之处，修持金刚不坏三者，仅凭念诵即可成就。如是说。这些有很多要说的，但只是略微提及。如此，依赖于粗糙脉内的虚空界中获得融乐明点，随之而来的下稳固忆念十六者，是比喻智慧。智慧显现的脉，以及一切形象的空性界中，平凡的脉、气、明点等，与智慧的拙火和，大乐明点融为一体，下稳固忆念十六者是意义智慧。如上所说，意义智慧的真实是法性，但以二净具足的方式证悟的开始，是从下稳固忆念的第一个地开始的，所以是从最低限度上认定的。圣地的分类，分为十二地和十六地，与秘密次第的这些情况相似，所以没有单独进行分类，但认为通过说明这个，也能间接理解那个。因此，意义智慧所包含的一切道路，都要理解为包含在忆念十六者或六个坛城的开展中。如此，外在智慧母的bhaga，内在脉的bhaga，以及究竟的实相大空性bhaga虚空界，这些依次是融乐本身，两者，以及自性本身产生大乐的处所，所以明显地称为极乐世界。这样不仅完整地解释了词义，而且这些都是从清净的自显现中产生或成为一切佛的刹土极乐世界，所以将关联作为原因。
English
The two reasons are the same as before, except that the body and speech are mutually expanded. The appearances of body, speech, and mind, and the appearances of activities, etc., are explained in the ultimate way, which are the four, such as remembering the Buddha, etc. The two reasons are the same as before. These recollections are completely fulfilled, in order to achieve the union body, this is the body of the Tathagata, the mind of the Vajradhara, and the speech of the supreme Dharma holder, which can be achieved in this life, and the body, speech, and mind can also be achieved. The other subtle points that are said, practice the three indestructible Vajras, and it can be achieved by just reciting. It is said. There is much to be said about these, but only a brief mention. Thus, relying on the coarse veins in the space realm to obtain the melting bliss bindu, the sixteen subsequent stable recollections are the wisdom of example. The veins of wisdom's appearance, and in the space realm of all forms of emptiness, the ordinary veins, winds, bindus, etc., are integrated with the wisdom's tummo and the great bliss bindu, the sixteen subsequent stable recollections are the wisdom of meaning. As mentioned above, the reality of the wisdom of meaning is the nature of Dharma, but the beginning of realizing it in the form of two purities, starts from the first ground of the subsequent stable recollection, so it is recognized from the minimum. The classification of the holy grounds, divided into twelve and sixteen grounds, is similar to these situations in the secret stages, so it is not classified separately, but it is believed that by explaining this, that can also be understood indirectly. Therefore, all the paths included in the wisdom of meaning should be understood as being included in the sixteen recollections or the unfolding of the six mandalas. Thus, the external wisdom mother's bhaga, the internal vein's bhaga, and the ultimate reality great emptiness bhaga space realm, these are respectively the place where melting bliss itself, both, and the great bliss of nature itself arise, so it is clearly called the Pure Land. In this way, not only is the meaning of the words fully explained, but these are all from the pure self-appearance that the Pure Land of all Buddhas arises or becomes, so the connection is taken as the reason.
Chinese
是也。大乐与虚空双运，即是显示一切轮回之基。如蕴等，显示三法及一切有情由此而生。显示为佛之基者，如佛、菩萨等。所谓涅槃，即是安住于其自性中，而非坏灭。彼即是显示为一切宗派所诠释之义，如吠陀等，一切宗派亦皆以双运此为所缘而宣说之义。胜义之极乐世界者，乃是智慧光明之悦意，以持有极灿烂之相故为天物。彼虽与佛陀本身本体无别，然以所依之方式，乃诸佛之殊胜处，是为至高之境。五智乃以所依之方式安住于彼处之佛。其自性乃由化现所生，诸天等六道众生所住之处，即胜义三有亦皆由大乐彼性以转变之方式而生。彼等无余皆是如佛舞者之转变。其中舞者，如一人虽转变为面具、衣物及各种饰品，然不离一本体。彼等之根本亦是原始智慧一者，乃诸佛总集、具一切相、本体大乐不变者。此义于《吉祥密集金刚大瑜伽续》中，智慧彼性乃不坏之本体，恒常不变、不可摧毁，获得百千俱胝佛陀，乃众多及极众多者之意愿，以一意、一音，恒时宣说。如第二品菩提心品一切，及第五品中，一切如来皆成奇妙，身语意极喜悦，与虚空等性而住，无有变异，无有显现，顶礼金刚身。如是宣说身无不净之显现且恒常。意乃如来之主，乃三时之道路所出，成为大虚空之界，顶礼虚空之道。如是意如虚空般离戏论，于
English
It is so. The union of great bliss and emptiness is shown as the basis of all samsara. Like the aggregates, it shows that the three dharmas and all sentient beings arise from this. What is shown as the basis of the Buddha is like the Buddha, Bodhisattva, etc. What is called Nirvana is to abide in its own nature, not to be destroyed. That itself is shown as the meaning expressed by all schools, such as the Vedas, etc. All schools also aim at this union and explain its meaning. The ultimate bliss is the delight of the light of wisdom, and it is a divine substance because it holds the form of supreme splendor. Although it is inseparable in essence from the Buddha himself, it is the supreme abode of the Buddhas in the manner of a support, and is regarded as the supreme state. The five wisdoms are the Buddhas who dwell there in the manner of a support. Its nature is born of manifestation, the abode of the six realms of beings such as gods, and all the three existences of ultimate reality are born from that great bliss in the manner of transformation. All of them are transformations like a Buddha dancer. Among them, the dancer is like a person who transforms into masks, clothes, and various ornaments, but does not depart from one essence. Their root is also the one primordial wisdom, which is the collection of all Buddhas, possessing all aspects, and the unchanging essence of great bliss. This meaning is found in the "Glorious Guhyasamaja Great Yoga Tantra," where the nature of wisdom is the indestructible essence, constant, unchanging, and indestructible. Obtaining hundreds of thousands of millions of Buddhas is the wish of many and extremely many, with one intention and one voice, constantly speaking. Like the entire second chapter, the Bodhicitta chapter, and in the fifth chapter, all the Tathagatas become wonderful, body, speech, and mind are extremely joyful, abiding in equality with space, without change, without appearance, I prostrate to the Vajra body. Thus, it is said that the body has no impure appearance and is constant. The mind is the lord of the Tathagatas, arising as the path of the three times, becoming the realm of great space, I prostrate to the path of space. Thus, the mind is like space, free from elaboration, in
Chinese
揭示了三界一切所知之理，此外，如“此后金刚持，一切虚空无变大”等，说明了无坏，也再三宣说了不变的一切相。同样，如须弥山微尘数或恒河沙数般极多的佛陀们，将此虚空界，如芝麻荚般无有间隙地充满，这说明了虚空界和明点中，一切佛陀从原始以来就安住的意义。此外，在吉祥集密根本续的序言文字结束后，宣说了誓言勇士等菩萨如尘数，以及佛陀等同虚空界，五部等眷属的类别后，如是等等与等同一切虚空界的如来们无别安住，即如芝麻荚般，一切如来完全充满一切虚空界。这说明了虚空界为佛陀所充满，即心性是诸佛总集之义，因此，应将恒河沙数充满虚空的无边如来们显现为离戏一切相的道理铭记于心。因此，在密集金刚续的开端，宣说了“ཨེ་ཝཾ་（藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）”。因此，无坏的安乐是ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം），圆满具足诸佛的虚空界是ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：e）字。第三个例子是：譬如，用芥子油浸泡的树干，灯芯的火焰之流非常炽盛。当芥子油树干耗尽时就会熄灭，寂灭，此智慧也是如此。芥子油树干是什么，灯芯的火焰之流是什么，灯的本体是什么，火的自性是什么，是显现的自性还是黑暗？对此等应善加了知。譬如，钻木取火，依靠手和钻木的努力，才能见到火苗。如果观察，火苗并不存在于钻木等之中。同样，众生的动摇等也是如此。一切众生仅仅是各自显现，未观察安乐等自性时令人愉悦，此
English
It reveals the nature of all knowable things in the three realms. Furthermore, as in "Then the King Vajradhara, all-pervading, unchanging great sky," it explains indestructibility and repeatedly proclaims the unchanging nature of all aspects. Similarly, it is said that the Buddhas, as numerous as the dust particles of Mount Meru or the sands of the Ganges, completely fill this expanse of space like a sesame pod, without any gaps. This explains that all Buddhas have resided primordially in this space and bindu. Moreover, after the words of the introduction to the Glorious Guhyasamaja Tantra, it is said that bodhisattvas, such as the samaya-sattvas, are as numerous as the dust particles of the Buddha-fields, and that the Buddhas are equal to the expanse of space. After enumerating the retinue of the five families, it is said that they, along with the Tathagatas who are equal to all of space, abide inseparably, just like a sesame pod, with all the Tathagatas completely filling all of space. This explains that the filling of space by the Buddhas means that the nature of mind is the union of all Buddhas. Therefore, one should keep in mind the reasoning that all the infinite Tathagatas who fill the expanse of space as numerous as the sands of the Ganges appear as the non-elaborate, all-encompassing aspect. Therefore, at the beginning of the Guhyasamaja Tantra, it is said, "ཨེ་ཝཾ་（Tibetan, Devanagari: एवं, Romanized Sanskrit: evaṃ, Literal Chinese meaning: Thus）." Therefore, the indestructible bliss is ཝཾ་（Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: vaṃ）, and the space of all Buddhas is the letter ཨེ་（Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: e）. The third example is: For example, a wick soaked in mustard oil, the flame of the lamp burns intensely. When the mustard oil in the wick is exhausted, it goes out and becomes peaceful. This wisdom is the same. What is the mustard oil wick, what is the flame of the wick, what is the body of the lamp, what is the nature of the fire, is it the nature of appearance or darkness? You should understand these things well. For example, when drilling wood to make fire, the spark of fire is seen through the effort of the hand and the drilling wood. If you examine it, the spark does not exist in the drilling wood or other things. Similarly, the movement of beings and so on is the same. All beings are merely individual appearances, and when the nature of happiness and so on is not examined, it is pleasing.
English
Now, what I and others say, etc., is inconceivable, it is as it is. Then, since cyclic existence is ceased by meditating on the path, isn't cyclic existence existing as it is before it ceases? Do you think that merely the illusion of happiness and all things is not cyclic existence? For example, a tree trunk soaked in mustard oil, when lit, between the mustard oil and the tree trunk, the tip of the lamp, that is, the continuity of the flame, is very intense. When the mustard oil and the tree trunk are completely exhausted, the flame will also be extinguished and sleep. Similarly, this consciousness also appears as cyclic existence as long as the appearance of the causes and conditions of illusion exists. When those causes and conditions disappear, cyclic existence will no longer appear. Then, if you think that it is true because it arises from a cause, then the result of illusion arises from the cause of illusion. The cause, that is, mustard oil and the tree trunk, if you search with separate wisdom, you will not find it. The result, that is, the continuity of the flame, if you examine in detail from where it arises, it is impossible to establish its arising. If you examine the continuity, the continuity cannot be established by reason. Similarly, the body of the lamp, that is, the shape and the substance of fire, heat, etc., if you examine it, where does it exist? It does not exist. Similarly, appearance and darkness are merely imputed by the mind, and are not truly established. Therefore, you should understand well that all the phenomena of conventional cyclic existence are without reality. For example, relying on the rubbing wood and the rubbing board, and the effort of a person's hands, the tip of the fire becomes visible and seen. However, if you examine it, each of the rubbing wood, etc., does not have fire, nor is the collection of each established, because it does not arise from anywhere, so appearing as arising is just an illusion. Similarly, the movement of the container and its contents (snod bchud, container and contents, referring to the external world and sentient beings), and the changes of arising and ceasing, etc., also arise from the causes and conditions of the illusion of non-existence appearing, the result of the illusion of non-existence appearing. That is, that arises from that, or it is an illusion. Therefore, all travelers are merely appearing separately in their respective consciousnesses. Feelings, happiness, etc., all experiences of happiness and suffering, if not examined, are merely the joy of experiencing alone, but if examined, the essence does not exist. Therefore, all that becomes the object of discrimination is not existent, but this