Chinese
与归纳为四续部并不矛盾。第二，续和分别的名称的最后一个字母有多少呢？即：ཀ་（ka，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：ka）、ཁ་（kha，梵文天城体：ख，梵文罗马拟音：kha，汉语字面意思：kha）、ག་（ga，梵文天城体：ग，梵文罗马拟音：ga，汉语字面意思：ga）、གྷ་（gha，梵文天城体：घ，梵文罗马拟音：gha，汉语字面意思：gha）、ང༌།（nga，梵文天城体：ङ，梵文罗马拟音：ṅa，汉语字面意思：nga） ཙ་（tsa，梵文天城体：च，梵文罗马拟音：ca，汉语字面意思：ca）、ཚ་（tsha，梵文天城体：छ，梵文罗马拟音：cha，汉语字面意思：cha）、ཛ་（dza，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：ja）、ཛྷ་（dzha，梵文天城体：झ，梵文罗马拟音：jha，汉语字面意思：jha）、ཉ།（nya，梵文天城体：ञ，梵文罗马拟音：ña，汉语字面意思：nya） ཊ་（Ta，梵文天城体：ट，梵文罗马拟音：ṭa，汉语字面意思：Ta）、ཋ་（Tha，梵文天城体：ठ，梵文罗马拟音：ṭha，汉语字面意思：Tha）、ཌ་（Da，梵文天城体：ड，梵文罗马拟音：ḍa，汉语字面意思：Da）、ཌྷ་（Dha，梵文天城体：ढ，梵文罗马拟音：ḍha，汉语字面意思：Dha）、ཎ།（Na，梵文天城体：ण，梵文罗马拟音：ṇa，汉语字面意思：Na） ཏ་（ta，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：ta）、ཐ་（tha，梵文天城体：थ，梵文罗马拟音：tha，汉语字面意思：tha）、ད་（da，梵文天城体：द，梵文罗马拟音：da，汉语字面意思：da）、དྷ་（dha，梵文天城体：ध，梵文罗马拟音：dha，汉语字面意思：dha）、ན།（na，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：na） པ་（pa，梵文天城体：प，梵文罗马拟音：pa，汉语字面意思：pa）、ཕ་（pha，梵文天城体：फ，梵文罗马拟音：pha，汉语字面意思：pha）、བ་（ba，梵文天城体：ब，梵文罗马拟音：ba，汉语字面意思：ba）、བྷ་（bha，梵文天城体：भ，梵文罗马拟音：bha，汉语字面意思：bha）、མ།（ma，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：ma） ཡ་（ya，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：ya）、ར་（ra，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）、ལ་（la，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：la）、ཝ།（wa，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：wa） ཤ་（sha，梵文天城体：श，梵文罗马拟音：śa，汉语字面意思：sha）、ཥ་（Sha，梵文天城体：ष，梵文罗马拟音：ṣa，汉语字面意思：Sha）、ས་（sa，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：sa）、ཧ་（ha，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：ha） 这些是续部名称的最后一个字母。有些范例中出现ཀྵ་（ksha，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：ksha），似乎与三万四千的数字相符，但在《灯明论》中说：“至于从ya ra la ha之间”，因此没有ཀྵ་（ksha，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：ksha）是正确的。在《行集论》中，计算辅音时也没有出现ཀྵ་（ksha，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：ksha）字，因为它是由ཀ་（ka，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：ka）和ཥ་（Sha，梵文天城体：ष，梵文罗马拟音：ṣa，汉语字面意思：Sha）组合而成，所以没有单独考虑。那些以这些字母结尾的例子，比如“ཛྙཱ་ན་བཛྲ་ས་མུཙྪ་ཡ་（jnana-vajra-samuccaya，梵文天城体：ज्ञानवज्रसमुच्चय，梵文罗马拟音：jñānavajrasamuccaya，汉语字面意思：智慧金刚总集）”，意思是“智慧金刚总集”，以ཡ་（ya，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：ya）结尾，还有“བཛྲ་མཱ་ལ་（vajra-mala，梵文天城体：वज्रमाला，梵文罗马拟音：vajramālā，汉语字面意思：金刚鬘）”，意思是“金刚鬘”，以ལ་（la，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：la）结尾等等。像这样的有成千上万个。在《灯明论》中也说：“至于从ya ra la ha之间，ka kha gha结尾，Na dza结尾，da dha结尾，以及ma结尾，那是其根本的三个字母。”这里说的是，以辅音结尾的也代表了以元音结尾的续。 “那是其根本的三个字母”，这句话表明，所有四个续部的根本是聚集在一起的。关于这三个字母，藏族学者认为是ས་མ་ཛ་（samaja，梵文天城体：समाज，梵文罗马拟音：samāja，汉语字面意思：总集），而那若巴等人认为是ༀ་（om，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、ཨཱཿ（ah，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、ཧཱུཾ་（hum，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这是因为在《后续》中，将“秘密总集”的“总集秘密”解释为身、语、意三者。如果认为是ༀ་（om，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、ཨཱཿ（ah，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、ཧཱུཾ་（hum，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三个，那么就应将总集秘密视为三个；如果认为是ས་མ་ཛ་（samaja，梵文天城体：समाज，梵文罗马拟音：samāja，汉语字面意思：总集），那么就应将这三者视为聚集在一起，意思是一样的。如果不是这样，而仅仅将续部的意义视为聚集在三个金刚中，就会失去上下文的意义，因为这里是说明总集是所有续部的根本。根本的意义就像树的根，从根上生出树枝和叶子一样。同样，在总集的道中，所有续部的道都聚集在一起，因此说总集是根本。聚集的方式是，如果将所有续部的意义简要概括，可以归纳为共同和殊胜两种成就。而这个续完整地展示了成就这两种成就的关键。同样，显宗的法
English
It is not contradictory to be categorized into four tantra classes. Secondly, how many are the final letters of the names of tantras and thoughts? They are: ka, kha, ga, gha, nga, tsa, tsha, dza, dzha, nya, Ta, Tha, Da, Dha, Na, ta, tha, da, dha, na, pa, pha, ba, bha, ma, ya, ra, la, wa, sha, Sha, sa, ha. These are the final letters of the names of the tantra classes. In some examples, ksha appears, which seems to correspond to the number thirty-four thousand, but in the "Lamp Illuminating," it says, "As far as between ya, ra, la, and ha," so the absence of ksha is evident. In the "Compendium of Practices," the letter ksha does not appear when counting consonants, because it is a combination of ka and sha, so it is not considered separately. Examples of those ending with these are, for example, "Jnana-vajra-samuccaya," which means "Wisdom Vajra Collection," ending with ya, and "Vajra-mala," which means "Vajra Garland," ending with la, and so on. There are twelve thousand such examples. In the "Lamp Illuminating," it also says: "As far as between ya, ra, la, and ha, ka, kha, gha ending, Na, dza ending, da, dha ending, and ma ending, those are the three root letters." It is said that the consonants ending also represent the tantras ending with vowels. "Those are the three root letters," which indicates that the root of all four tantra classes is gathered together. The three letters are considered by Tibetan scholars to be samaja, while Naropa and others consider them to be Om, Ah, Hum. This is because in the Later Tantra, the "secret of gathering" in the "Secret Gathering" is explained as the three: body, speech, and mind. If Om, Ah, Hum are taken as the three, then the secret of gathering should be taken as the three; if samaja is taken, then these three should be taken as gathered together, meaning the same thing. If it is not like that, and the meaning of the tantra classes is merely explained as gathering in the three vajras, the context will be lost, because this is the occasion to show that the Gathering is the root of all tantra classes. The meaning of the root is like the root of a tree, from which branches and leaves arise. Similarly, in the path of the Gathering, the paths of all tantra classes gather together, so the Gathering is said to be the root. The way of gathering is that if the meaning of all tantra classes is summarized, it can be gathered into two: common and supreme accomplishments. And this tantra completely shows the key points for accomplishing these two. Similarly, the Dharma of the Sutra Pitaka
Chinese
八万四千法蕴之义皆归于成就解脱与一切智。此经由此示现一切道之要点，故说为一切经之容器。如《灯明论》所说：大雄世尊所说之，八万四千之法蕴，吉祥集密此乃器，故此乃为续之顶。如是说。因此，对此续有诸多极稀有之赞叹。如《黑敌续》所说：续之究竟乃集密，未生者将不会生起。如是说。以及《妙吉祥口授》中也说：诸佛之集密续，大密秘密极秘密，无上之大教言。如是说。又如《秘密成就法》所说：吉祥集密无有胜，转为三界之珍宝，精华之中最精华，一切续部之上师，教与说示若安住，圆满瑜伽次第性，何人不知集密法，彼人如何能成就？断除一切诸疑惑，遣除无知之翳障，如意宝珠之佛陀，舍弃吉祥集密法，以分别念而衡量，愚昧欲求得成就，犹如空中握拳击，亦如饮用幻化水。如是说。如是，显示了以ཀ་ཁ་ག་གྷ་等字母结尾的一切续部的根本，此乃《智慧金刚总集》之意趣。成为八万四千法蕴之经部之容器，乃是《释续金刚鬘》之意趣。第三分为二：请问，答复。第一者，诸大菩萨请问世尊，从“世尊”开始，至“此五部续以何方便能成办所应成办之事，以及确定续义之仪轨，即方便；所应成办之果；以及修行者之所依为何”而作请问。第二分为五：宣说大瑜伽续之义，行续之义，事续之义，瑜伽续之义。第一者，世尊答复说，胜义谛
English
The meaning of the eighty-four thousand aggregates of Dharma all converge on achieving liberation and omniscience. This tantra shows all the key points of the path, so it is said to be the container of all sutras. As stated in the Lamp Illuminating [the Guhyasamaja Tantra]: The Great Sage spoke of the eighty-four thousand aggregates of Dharma. This glorious assembly is the container, therefore it is the pinnacle of tantras. Thus it is said. Therefore, there are many extremely marvelous praises for this tantra. As stated in the Tantra of the Black Enemy: The ultimate of tantras is the Guhyasamaja, what has not arisen will not arise. Thus it is said. And in the Oral Instructions of Manjushri it is also said: The tantra of the Guhyasamaja of all Buddhas, the great secret, the most secret secret, the great unsurpassed teaching. Thus it is said. And as stated in the Secret Accomplishment: Other than the glorious Guhyasamaja, there is nothing superior. It transforms into the jewels of the three realms. Among essences, it is the supreme essence. It is the guru of all tantras. When the teachings and explanations abide, it is the order of perfect yoga. How can one who does not know the Guhyasamaja attain accomplishment? It cuts through all doubts, it dispels the darkness of ignorance, it is the wish-fulfilling jewel of the Buddhas. Having completely abandoned the glorious Guhyasamaja, and contemplating with conceptual thoughts, the foolish one who desires accomplishment is like striking a fist in the sky, or drinking mirage water. Thus it is said. Thus, it is shown that it is the root of all tantra divisions ending with letters such as ka kha ga gha, etc. This is the intention of the All-Gathered Wisdom Vajra. Becoming the container of all sutras of the eighty-four thousand aggregates of Dharma is the intention of the Explanatory Tantra Vajra Garland. The third has two parts: the question, the answer. The first is: The great Bodhisattvas asked the Bhagavan, starting with "Bhagavan," up to "By what means can these five tantras accomplish what is to be accomplished, and the ritual for determining the meaning of the tantra, that is, the means; the fruit to be accomplished; and what are the supports of the practitioners?" The second has five parts: Explaining the meaning of the Great Yoga Tantra, the meaning of the Conduct Tantra, the meaning of the Action Tantra, the meaning of the Yoga Tantra. The first is: The Bhagavan replied, the ultimate truth