Chinese
因为能结合，所以称为真如。有时，仅仅对于各自的意义不颠倒、不欺骗也称为真如。这部论著本身的自语是：因之真如，果之真如，因果一味之真如。其中，如教示因之真如的独特论著一样，一切法无自性，从无基而生起种种幻化的无自性，这即是因之真如。果之真如是：从中显现种种神变，也是身和智慧的坛城，对此舍弃颠倒，不可排除，是果之真如。因果一味之真如是：如是安立因和果，也是未生之性，如水中月般显现种种幻化而起作用，幻化本身无自性，因未生故，甚至不能以二谛之名来称说，此无别之理，没有颠倒，故称因果一味之真如。决定之义是决定的意义，如诸佛的意旨相传，以正直之理作为不虚度众生的方便而宣说，不仅如此，自己如何领悟之义，对于具缘者以语言的形式来显示，故称决定。如是这四种词的对境是一还是他？是词的前后和中间的任何一个显示意义，还是显示一切，还是显示其他的意义呢？对此，这些都不是，因为从一个基的不同功德之门来显示，所以既不是一个对境也不是他。不是主要特意显示任何一个基的意义，所以不是显示词的前面或后面或中间的意义。因为不显示共同基的法和异体，所以不是各自不同的意义。因为不是通过这些名称所要显示的来显示其他的意义，所以不是显示其他的意义。此理譬如对天王显示为帝释、勇士、摧毁城市，这即是天王一个人。
English
Because it combines, it is called Suchness. Sometimes, merely not being inverted or deceptive with respect to one's own meaning is also called Suchness. The self-language of this treatise itself is: the Suchness of the cause, the Suchness of the result, and the Suchness of the single taste of cause and result. Among these, as taught in the unique treatise on the Suchness of the cause, all phenomena are without self-nature, and from the unestablished basis, various illusions arise; this absence of self-nature is the Suchness of the cause. The Suchness of the result is: from that, various miraculous displays appear, which are also the mandala of body and wisdom; discarding inversion and being irremovable from this is the Suchness of the result. The Suchness of the single taste of cause and result is: thus, the establishment of cause and result is also the unborn nature, like the moon in water, various illusions appear and function, but illusion itself is without self-nature; because it is unborn, it cannot even be expressed by the name of the two truths; this undifferentiated principle is without inversion, therefore it is called the Suchness of the single taste of cause and result. The meaning of 'definitive' is the meaning of certainty; it is not merely that the intention of the Buddhas is transmitted and spoken with upright reasoning as a means of not wasting sentient beings, but that the meaning of how one has understood it oneself is shown in the form of words to those who are fortunate, therefore it is called definitive. Thus, are the objects of these four kinds of words one or different? Does the former, latter, or middle word show the meaning of any one of them? Or does it show all of them? Or does it show another meaning? This is not any of those, because it is shown from the different doors of the qualities of one basis, so it is neither one object nor different. It is not that any meaning of the basis is mainly and especially shown, so it does not show one meaning of the former, latter, or middle words. Because it does not show the common basis, the subject, and the different entities, it is not a separate meaning. Because it is not showing another meaning through what is to be shown by these names, it is not showing another meaning. This principle is like showing the lord of the gods as Indra, hero, destroyer of cities; this is the lord of the gods, one person.
Chinese
因为是导师的名号，所以不是指不同的意义。然而，“百施”这个词显示为布施。“自在”这个词显示为国王。“摧毁城市”这个词显示为军队首领。因此，也不是显示一个特征。也不是显示那三个名称中的任何一个。也不是像冷和热一样分别显示。也不是像显示“树上有鸟”一样，通过传递来显示其他。这被称为显示业的基础，是将业和功德分别显示的基础，汇集在一个法性中。因此，应该这样显示：由于圆满普贤的意念的究竟意义，这既是秘密，也是精华。这也是真如。也是确定无疑的，应该知道是这样显示的。这些只是显示了续部的名称的共同和特殊之处。这些是那些通过提及人名而理解的人们的意义，并且对于普通人也有助于理解一般的意义。续部的分类是：从名称的语音所指的对象方面进行分类，从意义和词语方面涉及六种事物。其中，从意义方面来说，“基础续”是指种姓，“方法续”是指咒语和手印等学习的事物，是道的特征；“果续”是指共同和殊胜的成就的特征，这些都存在于一个人所知的续部中，以因、缘、果的方式相互关联。虽然“续”这个词成立为关联的意义，但是由于总名涉及分支，所以会变成三种事物。从表达方面来说，有先前稳定的声音的显现，以及将此作为同等份额的来源而成为声音的特征，以及成为其符号的属于书本的等等。因此，命名的对象有六种。从见解和行为的差别方面进行分类，有两种：事续和瑜伽续。其中，在事续中，有些续部稍微贬低事业和行为，因此也被称为差别续，也被称为二者续。
English
Because it is the name of the teacher, it does not indicate different meanings. However, the term "Hundred Gifts" shows generosity. The term "Powerful One" shows the king. The term "Destroyer of Cities" shows the army commander. Therefore, it does not show a single characteristic either. Nor does it show any of those three names. Nor does it show them separately like hot and cold. Nor does it show something else through transmission, like showing "a bird on a tree." This is called showing the basis of action, which is the basis for showing actions and qualities separately, gathered into one entity of dharma. Therefore, it should be shown thus: Because of the ultimate meaning of the intention of glorious Samantabhadra, this is both secret and essence. This is also Suchness. It is also certain, one should know that it is shown thus. These are just showing the common and special famous names of the tantras. These are said to be the meaning for those who understand by mentioning the person's name, and it is also helpful for ordinary people to understand the general meaning. The divisions of the tantras are: Dividing from the perspective of the object to which the sound of the name applies, it applies to six things from the perspective of meaning and words. Among them, from the perspective of meaning, "Root Tantra" refers to lineage, "Method Tantra" refers to the characteristics of the path, which are things to be learned such as mantras and mudras, and "Result Tantra" refers to the characteristics of common and supreme accomplishments, which exist in the tantra known by one person, related to each other in the manner of cause, condition, and result. Although the word "Tantra" is established as the meaning of connection, it becomes three things because the general name applies to the branches. From the perspective of expression, there is the appearance of the sound that was previously stable, and the characteristic of the sound made by making it the source of equal share, and those that belong to the books that have become its symbols. Therefore, there are six types of objects to be named. Dividing from the perspective of the difference between view and conduct, there are two types: Action Tantra and Yoga Tantra. Among them, in the Action Tantra, some tantras slightly disparage actions and deeds, so they are also called Difference Tantra, and also called Both Tantras.
Chinese
因此，所谓的“事部”，据说主要展示的是“事”。因为外在身体的行为在于减少食物并安住于禁食，以及时节的三大沐浴，包括小沐浴，更换三件衣服，以及坛城的行为等等，通过洁净、苦行和严厉的誓愿，明咒和真言将会被加持。因此，身体的行为是主要采取的。由于行为繁多，所以称为“事部”，也就是所谓的“ཙ་རྒྱ་(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，即“ས་ན་ཙ་ར་(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，意为从基础上超出的行为，因此，指的是从一般续部中特别区分出来的部分。也有人说，“ཨུ་ད་ཙ་ར་(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”指的是语言上的行为，因此，身体行为的作用是通过语言的秘密真言来实现的。一般来说，由于行为稍微少一些，所以称为“行部”。瑜伽部是指不依赖外在行为，但通过与内心的瑜伽相结合来展示成就。瑜伽部本身也有两种、三种或四种分类的说法。其中，有些经书中也称之为外瑜伽和内瑜伽。有些则称之为瑜伽和摩诃瑜伽。其中，外瑜伽是指伴随梵行苦行的瑜伽。内瑜伽是指伴随大平等苦行的瑜伽，通过行为来区分，通过是否成就自性来区分目标。摩诃瑜伽的方式也有两种说法，即生起次第和圆满次第的方式。也有生起次第、圆满次第和大圆满次第三种说法的，这在吉祥密集金刚和幻化网等续部的经文中也有记载，在堪布们所著的修法中也有同样的说法。要知道，这些被称为瑜伽部分类的方式也包含在其中。从根本和分支的角度来区分，则有四种，即根本续、后续、解释续和分别续。其中，最初不依赖于其他，而是独立建立的经文，称为根本续。它的难
English
Therefore, the so-called "Action Tantra" is said to mainly demonstrate "action." Because external bodily actions involve reducing food and abiding in fasting, the three great seasonal baths including minor baths, changing three garments, and the actions of the mandala, etc., through cleanliness, asceticism, and severe vows, the vidyā-mantras and secret mantras will be blessed. Therefore, bodily actions are primarily adopted. Because of the abundance of actions, it is called "Action Tantra," which is also called "Carya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)," meaning "Sana-cara (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)," which means actions that surpass the base. Therefore, it refers to the part that is particularly distinguished from the general tantras. It is also said that "Uda-cara (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" refers to verbal actions, so the function of bodily actions is accomplished through the secret mantras of speech. Generally, because the actions are slightly fewer, it is called "Performance Tantra." Yoga Tantra refers to demonstrating accomplishment without relying on external actions, but through being endowed with inner yoga. Yoga Tantra itself is also said to have two, three, or four divisions. Among them, some scriptures also refer to them as outer yoga and inner yoga. Some refer to them as Yoga and Maha-yoga. Among them, outer yoga refers to yoga accompanied by asceticism of celibacy. Inner yoga refers to yoga accompanied by the asceticism of great equality, distinguished by actions, and distinguished by the object of whether or not to accomplish self-nature. The way of Maha-yoga is also said to have two ways, namely the generation stage and the completion stage. There are also three ways of saying the generation stage, the completion stage, and the great completion stage, which also appear in the scriptures of the glorious Guhyasamaja and the Mayajala, etc., and the same is said in the sadhanas composed by the Khenpos. It should be understood that these ways, which are called divisions of Yoga Tantra, are also included in it. From the perspective of root and branch, there are four types, namely the root tantra, the subsequent tantra, the explanatory tantra, and the conceptual tantra. Among them, the scripture that is initially established independently without relying on others is called the root tantra. Its difficul
Chinese
断除增益，补足缺失，总结要义，以及对这些的殊胜差别进行解说，被称为后部续，就像这样。《无上续》（梵文：Uttaratantra）是指趋向于顶端之义和成为至上者。也指后来出现的事物。根据意义的不同情况，可以称为后部续或无上续。解说之续是指，用哪个续来解说续。证悟之续是指，详细解说为了展示众多事业和成就的仪轨。有些人说，续是简略地展示的方式，因此详细的证悟不包括在续中。有些人说，虽然基础是那样出名的，但就像说极其广大的经部一样，详细的证悟也被称为续，没有过失。这些是续的分类的展示。其中，吉祥密集金刚是属于大瑜伽续的。从它的方式来看，主要成办圆满的方式，被称为根本续。现在要展示论典的完整性，也就是具备开端、发起、所应了知的对境和完全交付，这是共同的论典量。在这里也要像那样理解。其中，开端是指讲述五圆满的故事，因为展示了从什么基础发起谈论的次第，所以称为开端。又一种方式是，称为“现在”，意思是必定给予，对于那些外道怀疑这不是佛语的人，通过讲述证据和意义的标志，使他们产生信任，并在心中确定，因此这样称呼。其中，五圆满是指，导师、处所、眷属、时间和续，各自的功德圆满，或者总的来说，因为具备因缘，所以称为圆满。这也有共同和不共同两种方式。其中，共同的是，像这样，我听闻之时，导师是谁？在哪个处所？和哪些眷属一起安住，在那时听闻。这个续是不共同的开
English
Cutting off additions, supplementing omissions, summarizing the essential points, and explaining the supreme distinctions of these, are called the later Tantras, like this. The *Uttaratantra* means approaching the meaning of the peak and becoming the highest. It also refers to what arises later. Depending on the context of the meaning, it can be called the later Tantra or the Supreme Tantra. The explanatory Tantra refers to which Tantra explains the Tantras. The Tantra of realization refers to the detailed explanation of the rituals of activities and attainments for demonstrating many of these. Some say that Tantra is a way of presenting things in a concise manner, so detailed realizations are not included in the Tantra. Some say that although the basis is known in that way, just as one speaks of a very extensive Sutra Pitaka, there is no fault in calling detailed realizations Tantras as well. These are the presentation of the divisions of the Tantras. Among these, the glorious Guhyagarbha belongs to the Mahayoga Tantra. From its method, the method of primarily accomplishing completion is known as the root Tantra. Now, the completeness of the treatise is to be shown, that is, the completeness of the introduction, the initiation, the object to be fully known, and the complete entrustment, is the general measure of a treatise. Here too, it should be understood in the same way. Among these, the introduction is the narration of the story of the five perfections, because it shows the order of what basis the discussion is initiated from, it is called the introduction. Another way is to call it "now," meaning to definitely give, to those outsiders who doubt that this is not the Buddha's word, by telling the evidence and the signs of meaning, they will develop trust and be certain in their minds, therefore it is called that. Among these, the five perfections are the teacher, the place, the retinue, the time, and the Tantra, each of their qualities being complete, or in general, because they possess the causes and conditions, they are called perfections. These also have two aspects, common and uncommon. Among these, the common one is, like this, at one time when I heard, who was the teacher? In which place? With which retinue did he abide, and at that time I heard. This Tantra is an uncommon intro