Chinese
如果问：显现什么？答：显现本性之界自在智慧坛城。如果问：从什么因缘显现？答：从大悲心中或自然显现，因为是大悲的威力。如果问：显现于何处？答：显现于三摩地中，即显现于所化众生的相续中。如果问：如何显现？答：如影像幻化般，自性清净且明亮地显现。如是显现于坛城中，与功德宝处相关联。如果问：功德有哪些？答：身语意与功德事业无别的功德如意宝，具备无尽庄严之轮，是金刚胜妙之处。如是，五身、五语、五意、五功德、五事业，每一项都具有超越计数的功德。由于所化众生存在多久，功德就显现多久，没有穷尽，因此称为无尽庄严之轮。这些功德没有被烦恼、业和痛苦的过患所染污，因此称为无别功德宝。这些无尽庄严之轮，自性无二无别，因此称为金刚胜妙。这些功德的处所就是上面所说的坛城。因此，这里的意义是：一切法在自然成就的坛城中成佛，没有被烦恼等过患所染污，安住于身语意金刚果的法中，成为无尽庄严之轮功德宝处。加上“如是金刚秘密之语”之句。所谓金刚秘密之语，是根据情况，对于难以理解的经文意义所说的，以及对于秘密的表达词语所说的，还有对于心中明了的事物所说的。这里是指心中明了的事物，称为金刚秘密之语。名为“四种开端之章”中，开端如上所述，是讲述历史和给予确定的。所谓“章”，如果解释“巴达拉”这个词，巴达是衣服的意思，是救护的特征。拉是执持的意思，因为执持救护，所以称为章，是指包含所有经文意义。另一种说法是，如果将“巴达拉”合起来说，就是类别。
English
If asked, what appears? Answer: The mandala of the self-existing wisdom of the realm of suchness appears. If asked, from what cause does it appear? Answer: It appears from the state of great compassion or naturally, because it is the power of that. If asked, where does it appear? Answer: It appears in samadhi, that is, it appears in the continuum of those to be tamed. If asked, how does it appear? Answer: Like an image or illusion, it appears as naturally completely pure and clear. Thus, that which is clear in the mandala is related to as the place of precious qualities. If asked, what are those qualities? Answer: The qualities of body, speech, mind, qualities, and activity, the inseparable qualities, the wish-fulfilling jewel, possessing inexhaustible ornaments, the wheel, is the very place of the supreme vajra. Thus, the five bodies, five speeches, five minds, five qualities, and five activities, each has qualities beyond calculation. Since qualities appear without end for as long as there are beings to be tamed, it is called the wheel of inexhaustible ornaments. These are also not tainted by the faults of afflictions, karma, and suffering, so they are called the precious qualities that are inseparable. Those wheels of inexhaustible ornaments are also indivisible in nature, so they are called the supreme vajra. The place of those qualities is the mandala mentioned above. Therefore, the meaning here is transformed: that enlightenment in the spontaneously accomplished mandala of all dharmas is also not tainted by the faults of afflictions and so on, abiding in the dharma of the vajra fruit of body, speech, and mind, becoming the place of the precious qualities of the wheel of inexhaustible ornaments. Add the phrase "Thus, the vajra secret words." The so-called vajra secret words are spoken according to the situation, for the meaning of the sutras that are difficult to understand, and for secret expressions, and for those things that are clear in the mind. Here, it is called vajra secret words simply for what is clear in the mind. In the chapter called "Four Beginnings," the beginning is as shown above, which is telling history and giving certainty. The so-called "chapter," if the word "Patala" is explained, Pata means clothing, which is the characteristic of protection. La means holding, because it holds protection, so it is called chapter, which refers to including all the meanings of the scriptures. In another way, if "Patala" is said together, it is categories.
Chinese
进入分章，因此，因为分段为品和章节，所以称为章节。所有地方都应如此连接。现在宣说开场白，其中，先前所示的简略开端也包含在意义的开场白中，但因为没有用语言表达，仅仅是心中的想法包含在所立续部的教授中，所以称为简略开端。开端也以五种圆满来表达，但如果简略归纳，则包含在坛城中，因为没有分别施加这些词语，如“这位导师、这个处所、这个眷属”。因此，仅仅用语言表达才应被认为是开场白，为了宣说它。然后，世尊，作为造作者的金刚意普贤，一切无余自性之理金刚。明妃，事业母法普贤母融入。等等被提及。其中，意，虽然没有像执着于自我的那些造作者一样，但因为他对进入轮回和从中解脱具有控制力，所以被称为造作者。即使按照认为是自生智慧的论典，也因为他对一切法具有控制力，所以才这样称呼。它与菩提心无别，因此是金刚意普贤。在宣说导师自性的场合，他是所有佛的自性，是一切法的自性，因为无别，所以是一切无余自性之理金刚。他融入了远离戏论的法界，因此被称为融入法普贤母。如果问如何融入，则应连接为一切都变得无别。如此，因为无别，导师和所调伏者之间没有分别，因此，如来以如来之方式，以神圣的表达方式进行特别的表达。不像从其他地方出现的那样，为了某些应调伏者，自己进行特别的表达，因为看到可以调伏而进行特别的表达等等的说法。因此，先前所示的意义，以神圣的方式表达是：唉玛吙！金刚蕴的支分是，圆满的五方佛。
English
Entering into divisions, therefore, because of dividing into chapters and sections, it is called a chapter. Everywhere, it should be connected in the same way. Now, the introduction is shown, wherein, the previously shown abbreviated introduction is also included within the meaning of the introduction, but because it is not expressed in words, merely the thought in the mind is included within the teaching of the established tantra, therefore it is called an abbreviated introduction. The introduction is also expressed with five perfections, but if summarized briefly, it is included in just the mandala, because there is no separate designation of these words, such as "this is the teacher, this is the place, this is the retinue." Therefore, only the expression in words should be taken as the introduction, for the sake of teaching it. Then, the Bhagavan, the agent Vajra Mind Samantabhadra, the Vajra of the nature of all without exception. The consort, the action mother Dharma Samantabhadri, became absorbed. And so on is mentioned. Among these, Mind, although there is no agent like those who cling to self, because it has power over entering and departing from samsara, it is called the agent. Even according to the treatises that consider it to be self-arisen wisdom, it is called that because it has power over all dharmas. That itself is inseparable from the bodhicitta, therefore it is Vajra Mind Samantabhadra. That itself, in the context of showing the nature of the teacher, is the nature of all Buddhas, is the nature of all dharmas, because of inseparability, it is the Vajra of the nature of all without exception. That, having entered into the dharmadhatu free from elaboration, therefore it is said to have entered into Dharma Samantabhadri. If asked how it enters, it should be connected as everything has become inseparable. Thus, because of inseparability, there is no distinction between the teacher and the one to be tamed, therefore, the Tathagata himself makes a special expression in the manner of speaking of the Tathagata himself as sacred. It is not like the saying that, as it appears from elsewhere, for some to-be-tamed beings, he himself makes a special expression, because he sees that they can be tamed, he makes a special expression, and so on. Therefore, the meaning shown above, expressed in a sacred manner, is: Emaho! The limbs of the Vajra heap are, the five complete Buddhas.
Chinese
等等这样说了。这里是采取方便的部分，在手印的坛城中发起成佛的讨论。五蕴与五佛无别，所以是金刚蕴。支分是它的差别，而且被称为佛的声音是成就的声音。同样可以应用于其他。普贤女发起讨论，是采取智慧的部分，发起对深奥意义的讨论。因此，不说圆满成佛，而说现前成佛，也是如其所显现的那样成佛。因此，在发起讨论的时候，也不是以请求者和赐予者的形式发起讨论，所以是不共的。虽然以那些意义的形态，了知除了佛之外没有其他的法，但是为了向那些没有如此领悟的众生，展示生起两种菩提心，因此，从无二的自性大者那里说了这个：生起本来自性成佛的心为智慧。等等这样说了。那也是，通常所说的是依靠种姓和善知识的力量，在相续中生起智慧和慈悲，这被认为是生起菩提心。在这里，认为是仅仅阐明本来自性的因缘。因此，说了本来自性成佛的心。这些显示远离生灭、住立、所缘、去来五者的词句，仅仅是显示一切法寂灭戏论而已。那本身就是智慧，或者如此证悟就是智慧，应该这样连结。这样的话，总的意义上，一切智慧也似乎是证悟远离戏论的意义。应该这样连结。支分的意义上，这些词句应该依次与五种智慧相连结。其中，无生是习气清净之处的体性，空性之智慧。那也是，在共同的观点中，按照主张外境存在的观点来说，在知的对境中，各种事物的生起显现成立，这仅仅是依靠习气的力量，与知分开而显现成立的，他们这样说。
English
Etc. was said. Here, taking the part of skillful means, the discussion of attaining Buddhahood in the mandala of mudras is initiated. The five aggregates are inseparable from the five Buddhas, so they are the vajra aggregates. The limbs are its distinctions, and the sound that is known as Buddha is the sound of accomplishment. Similarly, it can be applied to others as well. Samantabhadri initiates the discussion, taking the part of wisdom, initiating the discussion of profound meaning. Therefore, without saying complete Buddhahood, but saying manifest Buddhahood, it is also attaining Buddhahood as it appears. Therefore, even when initiating the discussion, it is not initiating the discussion in the form of a requester and a giver, so it is uncommon. Although knowing that there are no other dharmas apart from the Buddha in the form of those meanings, in order to show those beings who have not realized it in this way, the arising of two kinds of bodhicitta, therefore, from the great one of non-dual nature, this was said: Arise the mind of innate Buddhahood as wisdom. Etc. was said. That is also, what is commonly said is that relying on the power of lineage and spiritual friends, generating wisdom and compassion in the continuum is considered to be the generation of bodhicitta. Here, it is considered to be merely a condition that clarifies the meaning of being innate. Therefore, it is said the mind of innate Buddhahood. These words that show being free from the five: birth, cessation, abiding, object, going and coming, merely show that all dharmas are pacified from elaboration. That itself is wisdom, or realizing it in that way is wisdom, it should be connected in this way. In that way, in the general sense, all wisdoms also seem to realize the meaning of being free from elaboration. It should be connected in this way. In the sense of limbs, these words should be connected with the five wisdoms in order. Among them, unborn is the nature of the place where habitual patterns are purified, the wisdom of emptiness. That is also, in the common view, according to the view that asserts the existence of external objects, in the object of knowledge, the arising of various things manifestly established, this is merely relying on the power of habitual patterns, separate from knowledge, it is manifestly established, they say.
Chinese
有些说，由于习气的影响，心本身会产生能取和所取。有些说无相者，外境并非独立存在，心本身也不会产生能取和所取二者，但显现为二取是与心及心性无二无别的习气，这被称为能取所取，如同兔角一般。密宗的经典也大多如此宣说。因此，无论按照哪种经典，如果认识到习气没有自性，事物就不会显现，因此，一切事物虽然本来没有生，但却像在迷惑的心中显现一样。这样，仅仅显现为事物，也并不存在如其所显般成立的事物。因此，法界从原始以来就是清净的，因为自性光明，所以是法界的智慧。如果外境和有境的事物没有成立生起，那么阿赖耶识的相续刹那不灭也不会成立，因为自性空性且清净，所以变得像虚空一般。那时，按照通常的说法，阿赖耶识显现为事物和各种有情众生会消失，被称为安住于远离一切显现的境界。由于远离了习气的垢染，所以被称为远离的获得。由于显现了无漏一切法的影像，所以没有安住的改变，这被称为自生智慧。这就像镜子擦拭干净一样，所以是如镜般的智慧。无住是平等性智，也就是说，烦恼意，连同我执，执着于安住，并且会区分派别。也就是说，阿赖耶识连同习气的相续，以内向专注的方式执着于我。也就是说，如果阿赖耶识和习气二者都没有成立，因为没有安住处、因和所缘，所以烦恼意也不会产生。如果它不产生，就没有执着于安住的其他识，因此，无住的自性是自性平等的智慧。按照共同的说法，烦恼意总是
English
Some say that due to the influence of habit, the mind itself arises as the grasper and the grasped. Some who say there is no aspect say that external objects do not exist independently, and the mind itself does not arise as the two, grasper and grasped, but the appearance of duality is a habit that is inseparable from the mind and its nature, and this is called the grasper and grasped, like a rabbit's horn. Most of the tantric scriptures also teach in this way. Therefore, according to whichever scripture, if one realizes that habit has no essence, things will not manifest. Therefore, all things, although they are unborn from the beginning, appear as if they arise in the deluded mind. Thus, merely appearing as things, there is nothing that is established as it appears. Therefore, the dharmadhatu is pure from the beginning, and because it is naturally luminous, it is the wisdom of the dharmadhatu. If the objects of the environment and the objects of the environment do not arise, then the continuum of the alaya-consciousness itself, which is not interrupted for a moment, will not be established, because it is empty and pure in its own nature, it becomes like the center of the sky. At that time, according to common parlance, the appearance of the alaya as things and various sentient beings will disappear, and it will be called abiding in a state of being free from all appearances. Because it is free from the defilement of habit, it is called the attainment of freedom. Because the image of all uncontaminated dharmas appears, there is no change of abode, and this is called self-born wisdom. This is like a mirror being wiped clean, so it is like a mirror-like wisdom. Non-abiding is the wisdom of equality, that is, the afflicted mind, along with the view of self, clings to abiding and makes distinctions and factions. That is, the alaya-consciousness, along with the continuum of habit, clings to self in a way that focuses inward. That is, if neither the alaya-consciousness nor habit are established, because there is no abode, cause, or object, the afflicted mind cannot arise. If it does not arise, there is no other consciousness that clings to abode, therefore, the characteristic of non-abiding is the wisdom of self-nature equality. According to the common saying, the afflicted mind always