Chinese
因为从常恒之因中新产生俱生大乐的缘故。因此，其意义是：前两句表明，胜义中，大手印的智慧不是从因产生的，但在世俗中，从智慧之因产生的大乐就是它的果。后两句的意义是：从大手印的智慧产生的那个大乐，胜义中不是从因产生的，因为那个智慧本身胜义中不是从因产生的。如此解说，如何与那个疑问的回答相关联呢？如此相关联：从那三个手印产生的俱生之乐，仅仅在俱生方面相似，并没有大手印所需要的特殊功用之过失，因为依靠事业手印和智慧手印能够引导生命融入中脉的大乐。一般来说，虽然通过空性见解可以确定，但在那时，并不普遍能够结合大乐和空性。如果依靠大手印引导大乐，则普遍能够结合。其理由是，根器迟钝者必须依靠事业手印来引导快乐，直到根器从迟钝转为敏锐为止，即使从事业手印引导俱生之乐，那时也无法与空性结合。而根器中等者必须依靠智慧手印来引导俱生之乐，直到根器转为敏锐为止，也无法直接结合乐空。对此，那段经文直接指出了要与什么结合的空性，并暗示了存在能否直接结合的差别。阿阇黎那若巴也说：不是从那样的因产生的，也不是出生的，因为胜义中本来就不是自性所造的。以及，智慧从因产生之前已经否定了。这样将一切生灭都非自性成立的情况指向了前面所说的场合，并清楚地与胜义中遮止产生结合起来。如果俱生的大乐必须从大手印产生，那么，作为那个大手印之因，观修坛城的轮等也会成为原因吗？观修分别念所安立的生起次第
English
Because the co-emergent great bliss is newly born from the cause of permanence. Therefore, the meaning is: The first two lines indicate that, in the ultimate sense, the wisdom of Mahamudra does not arise from a cause, but in the relative sense, the great bliss that arises from the cause of wisdom is its result. The meaning of the latter two lines is: that great bliss arising from the wisdom of Mahamudra is not produced from a cause in the ultimate sense, because that wisdom itself is not produced from a cause in the ultimate sense. Having explained it thus, how is it related to the answer to that doubt? It is related in this way: the co-emergent bliss arising from those three mudras is similar only in terms of co-emergence, and there is no fault of lacking the special function required for Mahamudra, because relying on the karma mudra and the wisdom mudra can lead the great bliss of life to enter the central channel. Generally speaking, although it can be determined by the view of emptiness, at that time, it is not universally able to combine great bliss and emptiness. If great bliss is led by relying on Mahamudra, then it is universally able to combine. The reason for this is that those with dull faculties must rely on the karma mudra to lead to happiness, until the faculties change from dull to sharp, even if the co-emergent bliss is led from the karma mudra, it cannot be combined with emptiness at that time. And those with intermediate faculties must rely on the wisdom mudra to lead the co-emergent bliss, until the faculties turn sharp, they cannot directly combine bliss and emptiness. In this regard, that scripture directly points out the emptiness to be combined with, and implies the difference between being able to directly combine or not. Acharya Naropa also said: It is not produced from such a cause, nor is it born, because in the ultimate sense, it is not made by nature. And, it has already been negated before that wisdom arises from a cause. In this way, the situation where all arising and ceasing are not established by nature is directed to the occasion mentioned earlier, and it is clearly combined with the cessation of arising in the ultimate sense. If the co-emergent great bliss must arise from Mahamudra, then, as the cause of that Mahamudra, will meditating on the wheel of the mandala, etc., also become the cause? Meditating on the generation stage established by conceptual thoughts
Chinese
超越了有为法，并非仅仅由此而生。大手印，不变的乐空智慧，由于超越了微尘的自性，因此舍弃了所取的外境和依赖于它的能取。舍弃了以妙相等庄严的形状的禅修，以及仅仅成为分别念和言说的对境。那么，用什么比喻呢？虽然舍弃了外境且无自性，却未舍弃一切形象的显现分，如同乾闼婆城的样子，如同少女在镜子上涂抹的自性。如是，对结合大手印和最胜不变的乐空智慧，方便和智慧的体性无二无别的自性的埃旺（藏文：ཨེ་ཝཾ།）字顶礼。如是，以方便智慧无二的方式顶礼后，现在想要宣说分别对方便智慧顶礼。首先，对智慧之母顶礼，即“超越微尘自性”等两颂。其中，从业和烦恼所生的业手印，以及“坏灭”之说，当系缚者的心识改变时，其所系的印玺也会消失的智慧手印，这二者都已舍弃。从三界之行解脱，由于初中末皆善，故是普贤行者。如是说，其他的先前已经说过了。对方便父顶礼，即舍弃了以阿黎嘎黎（藏文：ཨཱ་ལི་ཀཱ་ལི།）标示的日月平等入，即结合，以及以吽（藏文：ཧཱུཾ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）啪（藏文：ཕཊ།，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：断）等表示的法器等。虽然这些不是由分别念所生，但从不变中出生，且乐空智慧的所取分显现为各种各样的空性之身的时轮，对此顶礼。如是之薄伽梵，由于是示现四身自性的续部者，故赞叹并顶礼，即“一切智”等一颂。其后，以总摄先前所说的一切功德而顶礼，即“清净”等一颂。意义先前已说，容易理解。有寂的兴盛
English
Transcending conditioned existence, not merely born from it. The great seal, the unchanging bliss-wisdom, because it transcends the nature of subtle particles, therefore abandons the apprehended external objects and the apprehender that depends on them. Abandoning the meditations on shapes adorned with marks and examples, and that which merely becomes the object of conceptualization and expression. Then, what is the analogy? Although abandoning external objects and being without self-nature, it does not abandon the appearance of all forms, like the appearance of a Gandharva city, like the nature of a young woman applying powder to a mirror. Thus, I prostrate to the letter E VAM (藏文：ཨེ་ཝཾ།) that unites the great seal and the supreme unchanging bliss-emptiness wisdom, the nature of method and wisdom being inseparable. Having thus prostrated in the manner of method and wisdom being non-dual, now intending to explain prostrating to method and wisdom separately. First, prostrating to the mother of wisdom, that is, the two verses beginning with "Transcending the nature of subtle particles." Among them, the action seal born from actions and afflictions, and the wisdom seal that "destroys," when the mind of the binder changes, the seal that is bound by it will also disappear, both of these are abandoned. Liberated from the conduct of the three realms, because it is virtuous in the beginning, middle, and end, it is the conduct of Samantabhadra. Thus it is said, the others have already been said before. Prostrating to the father of method, that is, abandoning the symbols etc. indicated by the union of the sun and moon equally marked by Ali Kali (藏文：ཨཱ་ལི་ཀཱ་ལི།), that is, union, and the seeds such as Hum (藏文：ཧཱུཾ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable) Phat (藏文：ཕཊ།，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Cut). Although these are not born from conceptualization, they are born from the unchanging, and the apprehended part of the bliss-emptiness wisdom appears as the empty body of various kinds, I prostrate to that Kalachakra. Such Bhagavan, because he is the one who shows the tantra of the nature of the four bodies, is praised and prostrated to, that is, one verse beginning with "Omniscient." After that, prostrating by summarizing all the qualities previously mentioned, that is, one verse beginning with "Pure." The meaning has been said before, it is easy to understand. The prosperity of existence and transcendence.
Tibetan
ས་པའང་སྔར་ལྟར་ བཤད་པར་བྱའོ། །དེ་ལ་ཁ་ཅིག་དག་དང་ཞེས་པ་ནས། སྤྱི་བོས་ཕྱག་འཚལ་ཏེ་ཞེས་པའི་བར་གྱི་ཚིགས་སུ་བཅད་པ་གསུམ་རིམ་བཞིན་ཕྱི་ནང་གཞན་གསུམ་ལ་སྦྱར་ནས་འཆད་ལ། ཁ་ཅིག་རླུང་མེ་ཆུ་དང་། ཞེས་སོགས་ཤློ་ཀ་ཐ་མ་ཕྱི་དང་། ཤློ་ཀ་བར་པ་ནང་དང་། དང་པོ་གཞན་ལ་སྦྱོར་མོད་ཀྱི། འདི་གསུམ་གྱི་དོན་ལ་ཕྱི་ནང་གཞན་གསུམ་གྱི་ཁྱད་པར་དབྱེ་དཀའོ། །དེས་ན་ཚིགས་སུ་བཅད་པ་འོག་མ་གཉིས་ནི་གཙོ་བོར་དམ་པའི་ལམ་ངེས་པར་བྱེད་པའི་སྒོ་ནས་ཕྱག་འཚལ་བ་ཡིན་ཏེ། དེའང་འདི་ལྟར་སྒྲུབ་པ་པོ་རྟེན་གྱི་གང་ཟག །དེས་བསྒྲུབ་པར་བྱ་བའི་འབྲས་བུ། ཐབས་གང་གིས་བསྒྲུབ་པའི་ཐུན་མོང་མ་ཡིན་པའི་ལམ་དང་གསུམ་ལས། དང་པོ་ནི། རླུང་མེ་ཆུ་དང་ས་ཡི་དཀྱིལ་འཁོར་ལྷུན་པོ་པདྨ་དང་། ཞེས་པས་བཅོམ་ལྡན་འདས་དུས་ཀྱི་འཁོར་ལོའི་གདན་གྱི་རྟེན་འབྱུང་བཞི། ལྷུན་པོ་པདྨ་རྣམས་བསྟན་པས་མཚོན་ནས་ལམ་འདི་ཉམས་སུ་ལེན་པའི་རྟེན་གྱི་གང་ཟག་ཁམས་དྲུག་ལྡན་ཉིད་བསྟན་པ་ཡིན་ནོ། །གཉིས་པ་ཐོབ་བྱའི་འབྲས་བུ་ནི། ཚིགས་སུ་བཅད་པ་སྔ་མས་སྟོན་ལ། དེའང་སྤྱི་བོས་འདུད་ཅེས་དྲང་ངོ་། །གང་ལ་ན་འཇིག་རྟེན་གསུམ་གྱིས་མཆོད་པའི་གཙོ་བོ་ལའོ། །རྣམ་པ་ཇི་འདྲ་བ་ཅན་ཞེ་ན། ཞབས་གཅིག་ཅེས་སོགས་ཏེ། དེའང་དབང་མདོར་བསྟན་ལས། ལུས་ཅན་རྣམས་ནི་འཆི་བ་ན། །ཟླ་བ་བདུད་རྩི་འོག་ཏུ་འགྲོ །སྟེང་དུ་ཉི་མ་རྡུལ་སྒྲ་གཅན། །རྣམ་ཤེས་སྲིད་པའི་མཚན་ཉིད་ལ། ཞེས་གསུངས་པ་ལྟར། མངལ་སྐྱེས་ ཁམས་དྲུག་ལྡན་གྱི་སྐྱེས་བུ་རྣམས་འཆི་བའི་ཚེ། ཁུ་རྡུལ་རྣམ་ཤེས་གསུམ་གྱི་ཚོགས་པ་ཞིག་ནས་ཟླ་བའི་མིང་ཅན་བདུད་རྩིའམ་ཁུ་བ་ནི་ཐུར་དུ་འགྲོ་ཞིང་། ཉི་མའི་མིང་ཅན་རྡུལ་ལམ་ཁྲག་ནི་སྟེང་དུ་འགྲོ་ལ། སྒྲ་གཅན་གྱི་མིང་ཅན་རྣམ་ཤེས་བར་དོར་སོང་སྟེ་སྲིད་པར་ཉིང་མཚམས་སྦྱར་ནས། སླར་ཡང་དེ་ལྟ་བུའི་ཚུལ་གྱིས་འཁོར་བར་འགྱུར་བ་ཡིན་ནོ། །གཞི་དུས་ཀྱི་རིམ་པ་དེ་རྣལ་འབྱོར་པས་ཐབས་མཁས་ཀྱིས་དེ་ལས་བཟློག་པར་བསྒྱུར་ན་འཁོར་བ་འགག་ཅིང་། བདེ་བ་ཆེན་པོའི་གོ་འཕང་ཐོབ་པར་འགྱུར་ཏེ། དབང་མདོར་བསྟན་ལས། དེ་ཕྱིར་ཟླ་བ་བདུད་རྩི་ནི། །སྟེང་དུ་བགྲོད་བྱ་མི་ཡི་བདག །འོག་ཏུ་ཉི་མ་རྡུལ་སྒྲ་གཅན། །རྣམ་ཤེས་མཆོག་གི་བདེ་བ་ལ། ཞེས་གསུངས་པ་ལྟར་ཏེ། ཐབས་མཁས་ཀྱི་ལམ་གྱིས། ཁུ་བ་ནོར་བུ་ནས་སྟེང་དུ་རིམ་བཞིན་དྲངས་ཏེ་གཙུག་ཏོར་དུ་བརྟན་པར་བྱས་ཤིང་། རྡུལ་གཙུག་གཏོར་ནས་རིམ་བཞིན་ཐུར་དུ་སོང་སྟེ་རྡོ་རྗེ་
Chinese
地的部分也如前一样 应当解说。其中，从“某些人”到“以头顶礼拜”之间的三颂，依次与外、内、其他三者相联系而讲解。有些人将“风火水”等最后一颂与外，中间一颂与内，第一颂与其他相联系，但这三者的意义在外、内、其他三者的区别上难以区分。因此，下面两颂主要是通过确定神圣的道路来顶礼膜拜。也就是这样，修行者是所依之人，他所要成就的果，以及以何种方法成就的独特道路，这三者中，第一个是，“风火水土之轮，须弥莲花等”，这表明了薄伽梵时轮金刚的座位的四种元素，须弥山和莲花等，象征着修持此道的所依之人，即具备六界者。第二个，所要获得的果，由前面的颂文来表示，也就是直接说“以头顶礼拜”。向谁顶礼呢？向被三界供养的主尊。是怎样的形态呢？“单足”等等，也就是在灌顶引导中说：“有情众生在死亡时，月亮甘露向下行，太阳尘埃罗睺向上，意识处于有之中”。如是说，胎生 具有六界的众生死时，从精血和意识三者的集合中，名为月亮的甘露或精液向下流，名为太阳的尘埃或血向上流，名为罗睺的意识进入中阴，从而在有中相续，再次以同样的方式在轮回中流转。瑜伽士若以巧妙的方法将基础时期的次第颠倒过来，就能止息轮回，获得大乐的果位。如灌顶引导中所说：“因此月亮甘露，应向上行人之主，太阳尘埃罗睺向下，意识处于至高之乐中”。如是说，通过巧妙的道路，将精液从宝珠处依次向上引导，使其稳固于顶轮，并将尘埃从顶轮依次向下
English
The part about the earth should also be explained as before. Among these, the three verses from "some people" to "prostrating with the crown of the head" are explained by relating them to the outer, inner, and other three respectively. Some relate the last verse, such as "wind, fire, water," to the outer, the middle verse to the inner, and the first to the other, but it is difficult to distinguish the meaning of these three in terms of the differences between the outer, inner, and other. Therefore, the following two verses are mainly prostrations through the determination of the sacred path. That is, the practitioner is the person of reliance, the fruit to be attained by him, and the unique path by which he attains it. Among these three, the first is, "The mandala of wind, fire, water, and earth, Mount Meru, lotus, etc.," which indicates the four elements of the seat of the Bhagavan Kalachakra, Mount Meru and the lotus, etc., symbolizing the person of reliance who practices this path, namely, the one who possesses the six elements. The second, the fruit to be attained, is indicated by the previous verse, which directly says, "prostrating with the crown of the head." To whom does one prostrate? To the chief who is worshiped by the three realms. What is the form? "One foot," etc., which is also said in the empowerment instruction: "When embodied beings die, the moon nectar goes down, the sun dust Rahu goes up, consciousness is in the nature of existence." As it is said, those born from the womb, the beings with six elements, at the time of death, from the collection of semen, blood, and consciousness, the nectar or semen called the moon flows downward, the dust or blood called the sun goes upward, and the consciousness called Rahu goes to the bardo, thereby connecting to existence, and again revolves in samsara in the same way. If the yogi skillfully reverses the order of the base period, he can stop samsara and attain the state of great bliss. As it is said in the empowerment instruction: "Therefore, the moon nectar should go up, the lord of men, the sun dust Rahu down, consciousness is in the supreme bliss." As it is said, through the skillful path, the semen is gradually drawn upward from the jewel and stabilized at the crown, and the dust is gradually lowered from the crown.