Chinese
对于那些犹豫不决的人，证明经和续之间的关系是：正如上面在解释真言和手印时所说的六种考察方式一样，续本身也包含在法的印记之中，因此应以适当的方式应用。这些是解释续的必要联系。因此，仅通过解释密续的名称等，就能够理解所有续的共同含义。现在，虽然已经总结了共同含义，但为了稍微完成并了解堪布们的口头传承的门径，将稍微阐述各自的观点。其中，以前广为人知的堪布们一致认为，解释所有续的含义有三种方式：即，为了与上、中、下三种根器相适应，解释密续的名称；揭示续的开头和结尾的区别；从每个词的字面意义上详细解释；此外，为了使修行者与修行的条件相适应，展示目标、方法和结果；为了与续的传承相适应，解释续的展开，包括基础、根本和分支；他们说，这是三种方式。此外，在解释区分含义时，也分为开端、发起、完全理解的对象和续的必要联系。在对象方面，也将曼荼罗、誓言、修行、灌顶和事业分为五类基础，并与各个续的文本相结合。即使在本根本续中，也将曼荼罗分为自性曼荼罗、三摩地曼荼罗、形象曼荼罗、荟供曼荼罗和秘密菩提心曼荼罗。在自性方面，又将五身归纳为第一品和第三品，同样，将五智归纳为第二品，将五语归纳为第四品的四十二个字母，此外，三摩地身的曼荼罗归纳为第四品和第五品中观想幻化的方法，第六品归纳为曼荼罗，三摩地语和意归纳为第七品和第八品的真言和手印。
English
To demonstrate the connection between the sutras and tantras for those who are hesitant: Just as the six modes of examination were explained above when discussing mantras and mudras, the tantras themselves are included within the seals of the Dharma, so they should be applied accordingly. These are explanations of the necessary connections of the tantras. Thus, by merely explaining the names of the tantras, one can comprehend the general meaning of all the tantras. Now, although the general meaning has been summarized in this way, in order to slightly complete and understand the gateways of the oral transmissions of the masters, I will briefly state the individual views. Among these, the well-known earlier masters unanimously stated that there are three ways to explain the meaning of all the tantras: namely, to explain the names of the tantras in accordance with the three types of faculties—superior, middling, and inferior; to reveal the distinctions between the beginning and end of the tantras; to explain in detail from each word; furthermore, to show the object, method, and result in accordance with the conditions for practitioners to practice; and to explain the unfolding of the tantras, including the basis, root, and branches, in accordance with the lineage of the tantras; they said that these are the three ways. Moreover, when explaining the division of meanings, it is also divided into the introduction, the instigation, the object to be fully understood, and the explanation of the necessary connections of the tantras. In terms of the object, the mandala, vows, practice, empowerment, and activities are also divided into five categories of bases, and combined with the texts of the individual tantras. Even in this root tantra itself, the mandalas are divided into the nature mandala, the samadhi mandala, the image mandala, the gathering mandala, and the secret bodhicitta mandala. In terms of nature, the five bodies are summarized in the first and third chapters; similarly, the five wisdoms are summarized in the second chapter, the five speech aspects are summarized by the forty-two letters of the fourth chapter; furthermore, the samadhi body mandala is summarized by the method of contemplating illusion in the fourth and fifth chapters, the sixth chapter is summarized by the mandala, and the samadhi speech and mind are summarized by the mantras and mudras of the seventh and eighth chapters.
Chinese
广略而作，如是第九为影像之坛城，第十为灌顶，第十一和第十二为会众之坛城，第十三为秘密菩提心之坛城，第十四为赞叹坛城。如是也应加于忿怒之坛城，誓言和事业仅于第十九品和第二十品中真实显示。修法则从第五品所说的以文字幻化之三摩地之门而修，并显示汇集于会众坛城之修法中。以前的堪布卫藏派认为，所有的大瑜伽续都以五种方式讲解，为了所有法都于果之法中成佛，以总义如海浪般截断而讲解，为了解经典的关联而善说词句的组合，为了通达意义隐秘的密意而善于揭示隐藏的窍诀，为了不使所化众生因大乘甚深之见和广大之行而畏惧，将不适合的意义说成适合，为了使人们能够修持，将错乱的续部结合时机而讲解。这些也结合比喻而作偈颂：大鹏于虚空翱翔，总义如海浪般截断，清晰而不混杂，显示意义的伟大。以及，天鹅之王以不紧不慢的姿态行走，词句的组合优美，将胜义分割。如乌龟般隐藏的智慧，能够揭示隐藏窍诀者，是为善知识。如低劣的耳饰攀登岩石般，将不适合的说成适合，赞叹无过失的功德。如实意义的交错之处不迷失，上下取舍寻找结合的时机。具有诀窍的善知识如是讲解。他们认为以此来建立框架。因此，此续的场合中，总义如海浪般截断，是以五大印的方式，认为显示所有法于五部五智的体性中成佛。其中五大印为：
English
It is made extensively and concisely. Likewise, the ninth is the mandala of images, the tenth is empowerment, the eleventh and twelfth are the mandala of assemblies, the thirteenth is the mandala of secret bodhicitta, and the fourteenth is praise of the mandala. Similarly, it should also be applied to the wrathful mandala, the vows and actions are only truly shown in chapters nineteen and twenty. The practice is done through the door of the samadhi of the magical transformation of letters as described in the fifth chapter, and it is shown to be gathered in the practices of the assembly mandala. The previous Khenpo U-Tsangpas believed that all the Mahayoga Tantras are explained in five ways: in order for all dharmas to become enlightened in the dharma of the result, they explain by cutting off the general meaning like ocean waves; in order to understand the connection of the scriptures, they explain the combination of words well; in order to understand the hidden meaning of the meaning, they are skilled in revealing the hidden key; in order not to frighten the trainees with the profound view and vast conduct of the Mahayana, they explain the unsuitable meaning as suitable; in order to enable people to practice, they explain the confused tantras by combining the occasions. These are also combined with metaphors and made into verses: The great Garuda soars in the sky, cutting off the general meaning like ocean waves, clear and unmixed, showing the greatness of the meaning. And, the king of swans walks in a neither fast nor slow manner, the combination of words is beautiful, dividing the ultimate meaning. Like a turtle hiding its wisdom, one who can reveal the hidden key is a good teacher. Like a lowly earring climbing a rock, turning the unsuitable into suitable, praising the faultless qualities. The intersections of the true meaning are not lost, the occasions for combining the upper and lower acceptance and rejection are sought. A good teacher with the key explains it in this way. They believe that this is used to establish the framework. Therefore, in the context of this tantra, cutting off the general meaning like ocean waves is in the manner of the five great mudras, believing that it shows all dharmas becoming enlightened in the nature of the five families and five wisdoms. Among them, the five great mudras are:
Chinese
从金刚橛到轮剑之间，正如这些手印在事业和功德上没有差别一样，此续从头到尾也同样显示一切法都证悟为果之法，没有差别。如是说。其中，尤其值得一提的是，中部学派的教言，是将各个手印与各自的种姓和智慧相结合来阐述的。在善于解释词语组合的场合中，为了上等根器的人，解释密续的名称；为了中等根器的人，解释续部的开头和结尾的意义，开端和引发，以及应当完全了解的事物，以及如何完全了解它，和完全掌握续部等，分开来阐述。对于应当完全了解的事物，又分为二十二品，每一品中又分为续部的伟大之处和品与品之间的连接，以及各个品的门槛的意义等来阐述。如何完全了解它，是秘密真言的一般口诀，显示一切都应了解为普贤和普贤母无二无别。在揭示隐蔽的秘密时，对于较大的词语主体，通过外、内、密三种方式来揭示续部的意旨。在解释不符合意义使其符合时，又从自性、意旨传承和意义象征的角度来显示意义不矛盾且符合。在解释收摄和展开的场合时，也认为修行者所修持的事业次第是相关的。总的来说，以前的堪布们所解释的这些论典，也似乎是一个意义包含在另一个意义之中。然而，像这样按照各个论典中所说的那样书写，仅仅是为了使口诀传统不泯灭。以上是为了完全了解续部总体和此论典本身的总体意义而阐述的总体意义。现在，为了理解此论典本身的支分意义，将要进入论典的集合，首先，为了理解此论典本身的品和关联，将要理解论典的次第。对此，导师吉祥普贤王如来。
English
From the vajra stake to the revolving sword, just as these mudras appear to have no difference in activity and merit, so too, from beginning to end, this tantra shows that all dharmas are enlightened as the dharma of the result, without any difference. Thus it is said. In particular, the teachings of the Central Tradition are explained by combining each mudra with its respective family and wisdom. Also, in the context of explaining the composition of words well, for the sake of those with superior faculties, the name of the tantra is explained; for the sake of those with intermediate faculties, the meaning of the beginning and end of the tantra, the introduction and the instigation, as well as the objects to be fully understood, and how to fully understand them, and the complete grasping of the tantra, are shown by dividing them. Regarding the objects to be fully understood, there are twenty-two chapters, and in each chapter, the greatness of the tantra, the connection between the chapters, and the meaning of the thresholds of each chapter are shown by dividing them. How to fully understand it is the general instruction of secret mantra, showing that everything should be understood as non-dual Samantabhadra and Samantabhadri. Also, when revealing the hidden secrets, for the larger word bodies, the intention of the tantra is revealed through the three ways of outer, inner, and secret. Also, when explaining what does not fit the meaning to make it fit, it is shown from the perspective of nature, intentional lineage, and symbolic meaning that the meaning is not contradictory and fits. Also, when explaining the occasion of gathering and spreading, it is also considered that the order of activities practiced by practitioners is related. In general, these treatises explained by the previous Khenpos also seem to be one meaning contained within another meaning. However, writing as it is said in each treatise is merely to prevent the tradition of oral instructions from disappearing. The above is the general meaning explained in order to fully understand the overall meaning of the tantra in general and this treatise itself. Now, in order to understand the branch meanings of this treatise itself, we will enter the collection of treatises, and first, in order to understand the chapters and connections of this treatise itself, we will understand the order of the treatise. To this, the teacher, the glorious Samantabhadra.
Chinese
是诸佛之体性，诸法之自性。于色究竟天法界之宫殿中，与非他之眷属坛城无别，于四时平等性之界中，进入身语意圆满庄严之意趣。如何领会诸法之自性之义，阐明如下：如是性之界，即是自在智坛城，于大悲之中。如是等等乃金刚萨埵之密语。如是，于彼之大坛城之意趣中，一切皆于大坛城功德之聚，于果之法中成佛。虽不特意指定所说法之境及所化之有情，然以彼之大坛城自然之方式发起请问。乃普贤菩萨之请问与普贤佛母之请问。然佛之意趣虽如是，然众生未能如是了悟，故于胜义及世俗之菩提心中发心。菩提心乃大悲之加持，生出六种调伏，以四种调伏之门利益五道众生之方式，乃第三品。此前乃显示导师之大悲与加持如何降临之方式。第四品以下乃进入续之正文，其中最初显示文字幻化。谓佛之幻化生起时，从无相之法幻化为有相之物，即是文字。譬如于人与天之境，降下珍宝之雨或清净之水雨等时，从清净之虚空中，因风之动摇而生云。从云中则如前所说，生起各种闪电，各种雷鸣及降下各种雨。如是，从无相之法身中，若以大悲之风摇动，则化身之初，文字之云将生起。如珍宝之云乃成办一切所需之基础，如是文字珍宝之云亦能成办一切事业与成就之所需，故说文字幻
English
Is the essence of all Buddhas, the nature of all dharmas. In the palace of Dharmadhatu in Akanishta, inseparable from the mandala of retinues other than oneself, in the realm of the equality of the four times, entering into the intention of the spontaneously abundant arrangement of body, speech, and mind. How to comprehend the nature of all dharmas, the meaning is clarified as follows: The realm of suchness itself, the mandala of empowering wisdom, in the state of great compassion. These and so on are the secret words of Vajrasattva. Thus, in the intention of the great mandala of oneself, all are enlightened in the collection of qualities of the great mandala, in the dharma of the fruit. Although the place to teach the dharma and the beings to be tamed are not specifically designated, the questioning is initiated in the natural manner of the great mandala of oneself. It is the questioning of Samantabhadra and the questioning of Samantabhadri. Although the intention of the Buddha is such, beings have not realized it as such, therefore, they generate the mind of enlightenment in the ultimate and conventional bodhicitta. The mind of enlightenment is the blessing of great compassion, from which six kinds of taming arise, and the manner of benefiting the five types of beings through the four doors of taming is the third chapter. Up to this point, it shows how the compassion and blessings of the teacher descend. The fourth chapter and onwards enter into the actual substance of the tantra, in which the illusion of letters is shown at the very beginning. When the illusion of the Buddha arises, the object that is transformed into form from the formless dharma is letters. For example, when a rain of jewels or a rain of pure water falls in the realm of humans and gods, clouds arise from the clear sky due to the movement of the wind. From the clouds, as mentioned above, various lightnings, various thunders, and various rains will arise. Similarly, if the wind of great compassion moves from the formless Dharmakaya, then the first of the emanations, the cloud of letters, will arise. Just as the cloud of jewels is the basis for accomplishing all needs, so too the cloud of jewel letters can accomplish all the needs of actions and accomplishments. Therefore, the illusion of letters