Chinese
根本续秘密藏的注释《太阳藏》口耳传承法本。 根本续秘密藏的注释《太阳藏》口耳传承法本。 下部。名为根本续秘密藏注释《太阳藏》，是莲花生大师的口头传承，口耳传承法，法主噶陀巴大师的讲授传统，第九品以下的下部。现在宣说第九品，为了他利而精进。那么连接品际的界限是：第四、第五、第六、第七、第八这五品，是关于见解和禅定的坛城；以及殊胜禅定的坛城，包括咒语和手印；以及究竟的开展坛城。这些都已开示。因为作为所依的补特伽罗，具有使其他相续成熟的能力，所以直到没有获得殊胜影像坛城的灌顶之前，都会进行开示。第九品宣说三续中的那行续，以及略微宣说下部的果续。在续的十种事物中，是灌顶。灌顶的基础是殊胜影像坛城，以及加持它的殊胜禅定坛城，略微宣说。因为坛城需要供养，所以也宣说续的十种事物的供养的各种类别。如果从十二坛城的角度来说，殊胜禅定坛城占多数。也就是，上面已经开示了殊胜禅定身语意的坛城，依靠殊胜影像坛城，十种事物的再灌顶和修持，以及三种事业也稍微宣说，应该在文句中零星地了解。进入文句而宣说的历史是：从“此后，如来大喜”等开始。词句的紧接着是指第八品结束之后。生起次第中，对于一个手印稳固之前，是获得心的住所。如来是证得果位的普贤王如来。他的体性是：喜悦，共同的喜悦是欲界众生，五根对五境进行享用，以及它的能取所取的安乐；色界众生以寻伺等四禅定的力量，远离痛苦和想
English
The commentary on the Root Tantra Secret Essence, The Heart of the Sun, Kama Chimpu. The commentary on the Root Tantra Secret Essence, The Heart of the Sun, Kama Chimpu. Lower part. The commentary on the Root Tantra Secret Essence, called "The Heart of the Sun," is the oral tradition of Guru Padmakara, the oral transmission of the Dharma Lord Katokpa Chenpo, the lower part from the ninth chapter onwards. Now, the ninth chapter shows the effort for the sake of others. Also, connecting the boundaries of the chapters: the fourth, fifth, sixth, seventh, and eighth chapters are about the view and the mandala of samadhi; and the superior mandala of samadhi, including mantras and mudras; and the ultimate unfolding mandala. These have also been shown. Because the individual who is the basis has the ability to ripen other continuums, it is shown until the empowerment of the superior image mandala is not obtained. This ninth chapter shows the Na Lam Tantra among the three tantras, and slightly shows the Fruit Tantra of the lower part. Among the ten objects of the tantra, it is empowerment. The basis of empowerment is the superior image mandala, and the superior samadhi mandala that blesses it is slightly shown. Because the mandala needs offerings, the various categories of offerings of the ten objects of the tantra are also shown. If considered from the perspective of the twelve mandalas, the superior samadhi mandala is the majority. That is, above, the superior samadhi body, speech, and mind mandala have been shown, relying on the superior image mandala, the re-empowerment and practice of the ten objects, and the three activities are also slightly shown, which should be understood sporadically in the text. The history of entering the text and speaking is: starting from "Then, the Tathagata Great Joy," and so on. The immediate meaning of the words refers to the end of the eighth chapter. In the generation stage, before the stability of a single mudra, it is the attainment of the abode of the mind. The Tathagata is Samantabhadra who has manifested the fruit. His characteristic is: joy, common joy is the desire realm beings, the five senses enjoy the five objects, and its grasping and holding bliss; the form realm beings, with the power of the four samadhis such as investigation and analysis, are free from suffering and perception.
Chinese
是执着的安乐，以见道现证胜义谛，对于诸法完全清净而无有边执过患的安乐，是与微细执着未分离者。舍弃包括微细和粗大的特别执着，称为喜悦。伟大是指，对于胜者普贤王如来，由于不可思议的智慧自然成就。对于以上所说的三种欢喜，以及轮涅的一切法不混杂而圆满的不可思议自然成就，相对于下者而言，不仅仅是大，而是无别的自性，也是从自己的自性上命名的。名为金刚秘密誓句安立者，即是通达自性住立之义自然成就，自性果究竟圆满自然成就的坛城的身印，语印，意印，一切如镜中显现影像却不离镜子一般。自证自生之智慧以三法印所象征的金刚般的自性自然成就。此非普贤王如来之外的凡夫所能行境，故为秘密。誓句是，为了象征自性秘密之精髓，剩余的影像身坛城与自性秘密之精髓结合而不相违越。安立是指，因为那个理由，剩余影像的坛城所作的次第，以及广略的尺度，以及坛城广略的体性，以及阿阇黎进入，弟子进入，获得灌顶后成就悉地，以及果等，显现于所化众生。安住于等持是指，安住于那些安立的等持，是所化众生的权能。特别宣说，是开启智慧的眷属的权能。此品宣说。如果说剩余影像的坛城，基础部分较大，以上已经说明，四指和八指两种是依于秘密主和金刚阿阇黎之身，是两者的权能。一肘和四肘两种是简略坛城的绘制基础。十二肘和十六肘两种
English
It is the happiness of clinging, and the truth of ultimate reality is manifested through the path of seeing. For all dharmas that are completely pure, and for the happiness of not seeing the fault of clinging to extremes, are those who are not separated from subtle clinging. Abandoning special clinging, both subtle and coarse, is called joy. Greatness refers to the fact that for the Victorious Samantabhadra, inconceivable wisdom is spontaneously accomplished. Regarding the three joys mentioned above, and the inconceivable spontaneous accomplishment of all dharmas of samsara and nirvana, which are unmixed and complete, compared to the lower ones, it is not merely great, but also the inseparable essence, which is also named from its own essence. That which is called the establishment of the Vajra Secret Samaya is the spontaneous accomplishment of understanding the meaning of the nature of abiding, the spontaneous accomplishment of the ultimate perfection of the nature of the fruit, the body mudra of the mandala, the speech mudra, and the mind mudra, all like images appearing in a mirror but not moving from the mirror. The self-awareness, the spontaneously born wisdom, is spontaneously accomplished in the nature of a vajra symbolized by the three dharma seals. Since this is not the realm of ordinary people other than Samantabhadra, it is secret. The Samaya is that, in order to symbolize the essence of the secret of nature, the remaining image body mandala does not deviate from the union with the essence of the secret of nature. Establishment means that, for that reason, the order of actions of the remaining image mandala, as well as the measure of expansion and contraction, as well as the nature of the mandala's expansion and contraction, as well as the entry of the Acharya, the entry of the disciple, the accomplishment of siddhis after obtaining empowerment, and the fruits, etc., appear to those to be tamed. Abiding in equanimity means that abiding in the samadhi of those establishments is the power of those to be tamed. Special proclamation is the power of the retinue that opens wisdom. This chapter speaks. If it is said that the remaining image mandala, the basic part is larger, it has been explained above, the two, four fingers and eight fingers, depend on the body of the secret lord and the Vajra Acharya, and are the power of both. The two, one cubit and four cubits, are the drawing basis of the abbreviated mandala. The two, twelve cubits and sixteen cubits
Chinese
这是中等坛城的绘制基础。二十和二十五是广大坛城的绘制基础。一由旬和一俱卢舍是开展瑜伽的禅定坛城。与虚空边际相等是终极道的禅定之量。粉末坛城出现两种情况，是金刚阿阇黎擅长与不擅长，以及弟子财富多寡的差别。禅定坛城出现两种情况，是证悟高低和禅定熟练与不熟练。首先，关于坛城，显示了阿阇黎的特征，即不应违背亲近之法，如云：极微细之誓言殊胜。此乃绘制所依之四种坛城之前行，而尤为珍视传承所依之坛城。瑜伽士应熟练于如是性周遍显现之禅定。其中，更应熟练于广大中所述之金刚萨埵微细身，或密意续中所述之金刚萨埵大乐身，相对于广大坛城而言，此乃微细之故。又，以微细禅定清净意之障碍，如云：极微细之，即谓于亲近禅定之收放字或金刚微细之收放上，心已调柔，远离沉没、掉举、后悔之因，安住于所能安住之时，亦无厌倦。以此等清净，如所立誓，亲近之数量、时间和征相三者，应如实圆满。如是者，即是誓言殊胜。如是，为利他之瑜伽士，不违越此誓言。如是，不违越成熟弟子，亦是殊胜誓言，无论发起何种自他之利益，皆能成办，故称殊胜。又，极微细者，乃第二种情况，即所依于身体之坛城。四指和八指，在所示之量中，以小故，亦称极微细。于此时，略述传承所依之开端，即显示近为四指之坛城，包括绘制、观修、供养、阿阇黎之两种进入方式，以及灌顶正行等四者。绘制
English
This is the basis for drawing the medium-sized mandala. Twenty and twenty-five are the bases for drawing the extensive mandala. A yojana and a krosha are the samadhi mandalas of the yoga of elaboration. Being equal to the edge of the sky is the measure of the samadhi of the ultimate path. The occurrence of two types of colored powder mandalas is due to the difference between whether the vajra master is skilled or not, and the difference in the wealth of the disciples. The occurrence of two types of samadhi mandalas is due to the difference in the level of realization and whether the samadhi is familiar or not. First, regarding the mandala, it shows the characteristics of the master, that one should not deviate from the practice of approaching, as it says: "The supreme vow of the extremely subtle." This is the preliminary to all four mandalas based on drawing, and even more precious is the mandala based on transmission. The yogi should be familiar with the samadhi of suchness appearing everywhere. Among these, one should be more familiar with the subtle body of Vajrasattva described in the extensive teachings, or the body of great bliss of Vajrasattva described in the Guhyagarbha Tantra, because it is subtle compared to the extensive mandala. Furthermore, purifying the obscurations of the mind with subtle samadhi, as it says: "Extremely subtle," which means that the mind is trained in the gathering and dispersing syllables of approaching samadhi or the gathering and dispersing of the vajra subtle, being free from the causes of dullness, agitation, regret, and without weariness, abiding for as long as one can abide. With these purifications, the number, time, and signs of approaching, as vowed, should be fulfilled as they are. Such a one is the supreme vow. Thus, for the yogi who works for the benefit of others, not transgressing this is also a vow. Likewise, not transgressing maturing disciples is also a supreme vow, because whatever benefit for oneself and others is initiated will be accomplished, therefore it is called supreme. Also, extremely subtle is the second case, which is the mandala based on the body. Four fingers and eight fingers, among the measures shown, are also called extremely subtle because they are small. At this time, a brief description of the beginning based on transmission will be given, which is showing the mandala of nearly four fingers, including drawing, meditation, offering, the two ways of entering of the master, and the main part of the empowerment, etc., which are four. Drawing
Chinese
关于绘画方法的想法，以及坛城的绘画，绘画尺寸的大小，以及如何进行“goma ye”，绘制线条，坛城的形状，安放座垫，安放身语意的标志，以及安放装饰，共有十个方面。依赖于两种小尺寸的坛城，金刚上师依赖于身体的灌顶坛城。首先，展示绘画的基础和尺寸：在伟大手印的掌心中。掌心，指的是等持状态的手掌上方。在那里绘画坛城的本质。神圣的心之坛城。一般来说，有身之幻化、语之幻化、意之幻化三种，这里指的是意金刚萨埵的幻化网，即以金刚萨埵为主的论证。坛城有广大、中等、简略三种，这里以中等为主。神圣指的是所有佛陀都聚集在心的主要部分，因此这里以它为主，或者因为是秘密灌顶的坛城，所以菩提心被称为神圣。绘画的基础和尺寸：手指的尺寸应为四个手指的宽度。也就是说，在旃檀木或杉木等材料上，将木板完美地制成四个手指宽，顺便也包括八个手指宽。用金银制作的方法是佛陀上师所说的。如何进行“goma ye”是用三十种材料均匀涂抹，详细的解释将在后面讲解。据说涂抹的厚度要像牛皮一样。绘制线条：这里不能像通常那样绘制线条，而是要用智慧来绘制线条。也就是说，金刚上师用智慧将内外分开，在宫殿、门、马厩等地方，根据地基进行设计。然后是绘画：要具备中心的中心、四个方向的轮辐、环绕的边缘、角落、中间的走廊和门。绘画有两种方式，一种是绘画，另一种是涂色。颜色要用水彩，加持也要按照经典进行。安放手印：如指甲般大小的日月，如“扎纳”的种子般大小的莲花座，如芥菜籽般大小的文字，手印要画得如芝麻般大小。这里特别说明，在形象的坛城中，要完整地安放身语意。