English
It is also pointed out in passing. Non-dual wisdom is simply Bodhi. Attaining it is becoming a Buddha. To definitely indicate this is a Bodhisattva, indicated for the sake of their activities, which is the meaning of what is called extremely secret conduct. That Samaya is also a great practice, because it is a great means. That is, the fifth and ninth are not omitted, because it is the seventeenth fault, etc., so it is each. The fourth and the sixteenth, the eighth and the twelfth, are practices, because there is no place here, so it is a verse. The end of the fourth is combined with the vow of practice, the nature of practice is secret, so the vow of, the common activities of the teacher and, the asceticism of accomplishment is a vow. This is called the characteristic, to which, in the order of great desire, in the mandala of the great Samaya, giving the three empowerments to the wisdom being is the common activity of the teacher. From the generation of the Vidyā to the ultimate of empowerment is accomplishment. It is the asceticism of the Vidyā. Offerings and praises, etc., are the categories of offerings, are the Abhisamaya of practice. All the activities of the teacher and all the accomplishments must be fully understood, and holding the asceticism of the Vidyā, the vows of guarding and holding, etc., are the vows of practice. The sixth and the second and the tenth and the fourteenth, etc., are the vows of near practice. The word 'ni' is a conjunction. Some say the sixth is here. Here means in this Tantra. The sixth means to know it as the sixth number, or because it is lost in the sixth place, so it is the sixth. The characteristic of near practice is the six conducts and rejoicing. Among them, the Abhisamaya of rejoicing is the five mantras of blessing, because the fire of the mind will cause harm. The Abhisamaya of the six places is the fifth, because it makes the mind focus on profound and subtle things in a violent way. It is the violent conduct of the Samaya. It is the conduct of intimate enjoyment and, asceticism is to make the deities rejoice. All these are shown in these four chapters. The seventh and the third and the
Chinese
初一和十五，这四者是修持。此之特征是成就的田地和征相，成就是转轮王的瑜伽。田地是六支的结合，因为它们使自身成为殊胜成就的田地。征相是誓言和梦境，因为它们成为成就之因，所以显示成就。又从利他之事开始，为了以四句偈的续部解释来阐述，故说“如来的一切事业”。利他之事有四种，即引入、舒缓、令成熟和令解脱。 舒缓之语应从第二句偈中取出。“如来的一切事业”，其他如调伏、饶益、行为等，是众生进入此续的途径，即信受。调伏是年幼时应以小惩罚来调伏，难调伏者应以大惩罚来调伏。寂静是以饶益来成就。殊胜性与殊胜成就相关联。那么，与共同成就相关联的是什么呢？即其修持也是四种，称为金刚仪轨，即阐述四金刚。与殊胜成就相关联的是什么呢？与生起次第相关联，即与生起自身为本尊的次第相关联，是从眼和身等的心念中如实结合。这两者是舒缓，因为如实结合于自身本尊的瑜伽。坛城是指绘制的坛城和供养的坛城。行仪是明智的行仪。圆满的导师是指除了引入、舒缓和令解脱之外，导师的其他行为。那是通过上师的咒语之道，使堪能的弟子得以成熟。所谓“行仪贤善”，是指具有正确持守的行仪者。导师的
English
The first and the fifteenth, these four are the practice. Its characteristics are the field of accomplishment and the signs. Accomplishment is the yoga of the universal monarch. The field is the combination of the six limbs, because they make oneself the field of supreme accomplishment. The signs are vows and dreams, because they become the cause of accomplishment, so they show accomplishment. Furthermore, starting from the benefit of others, in order to explain with the four-verse commentary of the tantra, it is said, "The actions of all Tathagatas." The benefit of others is of four kinds, namely, introduction, soothing, maturation, and liberation. The words of soothing should be taken from the second verse. "The actions of all Tathagatas," others such as taming, benefiting, and conduct, are the ways for beings to enter this tantra, namely, faith. Taming is to tame with small punishments when young, and the difficult to tame should be tamed with great punishments. Pacifying is accomplished by benefiting. Supremacy is related to supreme accomplishment. So, what is related to common accomplishment? That is, its practice is also of four kinds, called the Vajra Ritual, which is the explanation of the four Vajras. What is related to supreme accomplishment? It is related to the generation stage, that is, related to the order of generating oneself as the deity, which is to truly combine from the thoughts of the eye and body, etc. These two are soothing, because they truly combine with the yoga of one's own deity. Mandala refers to the drawn mandala and the offered mandala. Conduct is wise conduct. The perfect master refers to the other actions of the master besides introduction, soothing, and liberation. That is, through the guru's mantra path, the capable disciples are matured. The so-called "good conduct" refers to those who have the conduct of correct adherence. The master's
Chinese
也以三种灌顶作了灌顶。因为自己的弟子不违背教言的缘故。所谓“大自在”是指对于开示一切集合的真如，具有随顺的信心、智慧、教言和深奥。凡是开示佛等极秘密的真如，那就是完全解脱，因为必定解释一切密意的缘故。其中，在喜乐品第五品中是完全解脱，其余的则根据情况与其他的品结合。这样，根本续部的四部分中的四种语言是什么呢？因为支分零散，互相依赖，所以能够收集其他的每一个，并且为了无遗地收集其他的意义，所以根本续部是一种语言。阐明它的是后续部，这两者都属于具有教言的那位。对于两种续部的解释，也大多是叙述它的论典，所以就那样称呼。回答了关于瑜伽的提问，在“方便和”等中，方便和智慧平等进入的极好结合就是瑜伽，殊胜的知识就是智慧。任何一种知识，无实有，就是所知和能知二者不可分。那无实有本身被称为智慧，并且在此处特别见到，所以是胜观，因为是喜乐的境，所以也是喜乐母，因为境和有境变得无分别的缘故。智慧本身也被称为能知和所知。趋近的是方便，是心趋近于此。而且事物的自性变成那个心本身，就是不从微细中散开，变成那个心本身，就是稳固而不动摇。那本身就是寂止，因为没有转变者在外的缘故，心本身就是方便，也是士夫和智慧。所知和能知者以及心所生和心本身变得无分别，就是方便和智慧的结合，就是瑜伽。回答了关于续部的提问，在“续部是”等中所说，续部是相续广大。那就是续部，在语言的自性中，续部是广大的出现。
English
Also, empowerment was done with the three empowerments. Because one's own disciple does not transgress the teachings. The so-called "Great Self" refers to having faith, wisdom, teachings, and profundity that are in accordance with the teaching of all the Suchness of the union. Whatever reveals the extremely secret Suchness of the Buddha and others is complete liberation, because it necessarily explains all intentions. Among them, the fifth chapter, the chapter on joy, is complete liberation, and the rest are combined with other chapters as appropriate. Thus, what are the four languages in the four parts of the root tantra? Because the limbs are scattered and interdependent, they are able to collect each of the others, and in order to collect the meaning of the others without omission, the root tantra is one language. What clarifies it is the subsequent tantra, and both of these belong to the one with the teachings. For the two commentaries on the tantra, most of them are treatises that describe it, so it is called that. The answer to the question about yoga, in "means and" etc., the excellent combination of means and wisdom entering equally is yoga, and excellent knowledge is wisdom. Any kind of knowledge, without reality, is that the knowable and the knower are inseparable. That unreality itself is called wisdom, and it is especially seen here, so it is vipassanā, because it is the object of joy, so it is also the Joyful Mother, because the object and the subject have become non-dual. Wisdom itself is also called the knower and the knowable. Approaching is the means, the mind approaches there. Moreover, the nature of things becomes that mind itself, that is, it does not scatter from the subtle, it becomes that mind itself, that is, it is stable and unwavering. That itself is calm abiding, because there is no transformer outside, the mind itself is the means, and it is also the person and wisdom. The knowable and the knower, as well as the mental events and the mind itself, become non-dual, which is the union of means and wisdom, which is yoga. The answer to the question about the tantra, in what is said in "the tantra is" etc., the tantra is the continuous expansion. That is the tantra, in the nature of language, the tantra is the vast appearance.
Chinese
之故也。相续也是它，它也是它，所以是相续，它会变成三种形态，因为是彻底分别的缘故。如何因彻底分别而有呢？“基以及如是自性，无有可舍弃”这样说。从中，生处自性是因，因为能行且能获得果，所以是因，是名为种子的意思。它是自性，因为是主因之故也。 那又是什么呢？那是生处，是名为最初因的意思。菩提的最初因是什么呢？无始无终的法界此乃菩提心。如是无舍之果，因为舍弃了具有习气的一切障碍，所以在自性中安住的法界之果，是无有可舍弃的，因为在应舍弃的障碍之时，是完全没有的缘故。基是名为方便，自性之外的因是方便。那是基，因为安住于其上的瑜伽士能获得果之故也。以三者总摄了相续之义，以因和果、方便的相续这三者就总摄了相续的所有意义。方便是以咒语和手印等差别，具有相续，所以作为方便的相续不合理吗？因是法界本身，而且也是唯一的，这样的话，因为没有相续，所以作为因的相续是不合理的，而且也因此作为果的相续也是不合理的吗？如果这样问，此处说了“在此种姓是”等等，种姓之语应全部关联，种姓、血统、相续、种子、血统、界、上师、最初、生处和自性，这些是异名。五种姓是痴、嗔、慢、贪、嫉妒，这五种姓。三种姓是痴、嗔、贪，这三种姓。本体一之种姓是自性本体，即自性融入一体，那是名为一种姓的意思。百种姓是说种姓是无边无际的，是说佛陀的诸法。
English
Therefore. Continuity is also it, and it is also it, so it is continuity, it will become three forms, because it is completely separated. How is it because of complete separation? "The base and suchness are self-nature, without anything to be abandoned" it is said. From this, the nature of the place of origin is the cause, because it can act and obtain the result, so it is the cause, which means it is called the seed. It is self-nature, because it is the main cause. What is that again? That is the place of origin, which means the initial cause. What is the initial cause of Bodhi? This realm of Dharma without beginning and end is the mind of Bodhi. Thus, the fruit of non-abandonment, because all the obscurations with habitual tendencies have been abandoned, the fruit of the Dharma realm that abides in its own nature is non-abandonment, because at the time of the obscurations that should be abandoned, it is completely absent. The base is called means, and the cause other than self-nature is means. That is the base, because the yogi who abides on it can obtain the fruit. The meaning of continuity is summarized by the three, and the meaning of continuity is completely summarized by the three continuities of cause, effect, and means. Are the means not reasonable as the continuity of means because the means have continuity due to the differences such as mantras and mudras? The cause is the Dharma realm itself, and it is also the only one. In this case, since there is no continuity, is it unreasonable to be the continuity of the cause, and is it also unreasonable to be the continuity of the effect because of this? If you ask this, here it says "Here the lineage is" and so on, the word lineage should be related to everything, lineage, bloodline, continuity, seed, bloodline, realm, guru, beginning, place of origin, and self-nature, these are different names. The five lineages are ignorance, hatred, pride, desire, and jealousy, these five lineages. The three lineages are ignorance, hatred, and desire, these three lineages. The lineage of one essence is the essence of self-nature, that is, self-nature merges into one, that is the meaning of being called one lineage. The hundred lineages mean that the lineages are infinite, which means the Buddhadharma.