Chinese
宣说基。其中，导师的非共同之处在于：吉祥普贤王如来十方四时一切如来之身、语、意金刚之主，意欲宣说一切法的自性。而不是意欲宣说以补特伽罗相续圆满成佛之智慧相续所摄的色身。再者，非共同之处在于：无有边际和中央的奥明处，一切法界宫殿，凡是心性菩提之自性，即是处所。而不是将清净与不清净的刹土，以方位的差别作为处所。眷属的非共同之处在于：大智慧自显现之幻化，具有补特伽罗之法，以及无漏法无有差别的自性，凡是不同于大菩提者，即是眷属。而不是像自相续清净或者以信心聚集等等。时间的非共同之处在于：四时平等性之界中，身语意任运自然稠密的庄严之中安住，而不是刹那、须臾等时间的差别，或者思维的时间，非思维的时间，以及超越思维等等的时间差别。续部的圆满教授的非共同之处在于：宣说轮回和涅槃所摄的一切法，从原始以来无有差别地现证圆满成佛之自性。而不是依赖种姓和善知识的力量，以修集因，观待产生果的时间。这些也从“于此如是宣说之时”等如是所说中可知晓。产生因的缘起是发起语，它也总的通过共同和非共同的方式分为两种。其中，共同的是如从续部和经部总集所出。导师发起语时，也通过放射光芒，面露微笑，伸展舌根等方式劝请，以及像为他人特别宣说一样。眷属发起语时，也是请问的加行和请问的语
English
Declaring the basis. Among these, the uncommon aspect of the teacher is that glorious Samantabhadra, the lord of the body, speech, and mind vajra of all Tathagatas of the ten directions and four times, intends to reveal the nature of all dharmas. It does not intend to reveal a single form body encompassed by the wisdom continuum of a single individual's fully enlightened state. Furthermore, the uncommon place is the Akaniṣṭha realm, without beginning or end, and all palaces of the dharmadhātu, whatever is the nature of essence bodhi, that itself is considered the place. It is not considered a place that is divided into pure and impure realms by directional divisions. The uncommon retinue is the great wisdom, the self-appearing illusion, the dharma together with individuals, and the nature without difference between defiled and undefiled dharmas, whatever is not different from great bodhi, that itself is considered the retinue. It is not like one's own pure continuum or those gathered by faith, and so on. The uncommon time is that in the realm of the equality of the four times, the body, speech, and mind abide in the spontaneously dense array of ornaments, and it is not divided by moments, instants, and so on, or by times of thought, times of non-thought, and times beyond thought, and so on. The uncommon aspect of the complete teachings of the tantra is that it declares that all dharmas encompassed by samsara and nirvana are, from the very beginning, the nature of fully enlightened buddhahood, without any difference. It does not rely on the power of lineage and spiritual friends, cultivating causes and depending on the time when results arise. These can also be understood from what is said, such as, "At the time when this was spoken," and so on. The condition for the arising of causes is the instigation of speech, which is generally divided into two types through common and uncommon means. Among these, the common is as it arises from the general collection of tantras and sutras. When the teacher instigates speech, he also encourages it by emitting rays of light, smiling, extending the tongue, and so on, and like specially declaring it to others. When the retinue instigates speech, it is also the application of asking and the words of asking.
Chinese
以何种方式进行讨论呢？ 其不共之处在于：此时，一切法皆是本初即已在曼荼罗大性的无尽庄严轮的大处成佛之义。为了阐明唯一佛陀的意旨，以惊叹和奇妙的方式，以专门陈述如来本身的方式来发起讨论。 也就是通过以身、智慧、化身的自性而证得正觉的伟大，以及其在无相的状态中自然成就，从而在法界中成佛的伟大之门，由普贤菩萨发起讨论，以及普贤佛母发起讨论，显示了这两种方式。 应当完全了解的事物是：一般来说，所有续部所要阐述的事物，简而言之有九种，即：曼荼罗、誓言、修持、灌顶、事业，此为五种基础； 咒语、手印、三摩地、供养，此为四种支分。 其中，曼荼罗一词所指的对象，虽然因场合的不同而有很多，但在此阐述续部实义的场合，指的是法王佛陀薄伽梵及其眷属的宫殿。 那么，为何称之为“曼荼罗”呢？ 称为“曼荼罗”（maṇḍala），“maṇḍa”指的是精华的精髓或类似曼荼罗的东西，“la”指的是获取和执持，是基础之义。 因此，为了成就法之王位，由于精华成为执持的基础，所以获取精华被称为曼荼罗。 另一种解释是，从字面上联系起来说，指的是完全圆满和周遍环绕之义。 这样一来，也就是指以眷属的曼荼罗环绕主尊之义，因此称为曼荼罗。 此外，“ma”指的是美丽之义，“la”指的是庄严之义。 如此，由于薄伽梵被处所和眷属等所庄严，所以也这样称呼。 或者，“ma”指的是镇压或威慑，“la”指的是执持基础。 以这个意义来说，安住的处所本身也称为曼荼罗。 曼荼罗的分类的阐述是：各个论典中著名的分类，应根据各自的场合进行区分。 此论典中著名的
English
In what ways is the discussion initiated? The unique aspect is that, in this context, all dharmas are primordially enlightened in the great place of the inexhaustible adornment wheel, which is the nature of the great mandala. To clarify the intention of the sole Buddha, the discussion is initiated in a manner of amazement and wonder, specifically stating the Thus-Gone One himself as the Thus-Gone One. That is, through the greatness of manifestly awakening with the nature of body, wisdom, and emanation, and the greatness of spontaneously accomplishing in the state of no characteristics, thereby awakening in the realm of dharma, the discussion is initiated by Samantabhadra and Samantabhadri, showing these two ways. The objects to be fully understood are: In general, the objects to be taught by all tantras, in brief, are nine aspects, namely: mandala, samaya, practice, empowerment, and activity, these are the five bases; mantra, mudra, samadhi, and offering, these are the four limbs. Among these, the object to which the term mandala applies, although there are many depending on the occasion, in this context of explaining the meaning of the tantra, it refers to the palace of the Dharma King, the Buddha Bhagavan, together with his retinue. Then, why is it called "mandala"? It is called "mandala" (maṇḍala). "Maṇḍa" refers to the essence of the heart or something like a mandala, and "la" refers to taking and holding, which is the meaning of the base. Therefore, in order to accomplish the kingdom of dharma, since the essence becomes the basis of holding, taking the essence is called mandala. Another explanation is that, literally connecting the letters, it refers to the meaning of being completely round and completely surrounded. In that case, it also refers to the meaning of the mandala of the retinue surrounding the main deity, therefore it is called mandala. Furthermore, "ma" refers to the meaning of beauty, and "la" refers to the meaning of adornment. Thus, since the Bhagavan is adorned with the place and retinue, etc., it is also called that. Or, "ma" refers to suppressing or intimidating, and "la" refers to holding the base. In this sense, the very place of dwelling is also called mandala. The explanation of the divisions of the mandala is: The famous ones from each text should be distinguished according to their respective occasions. Famous in this text
Chinese
而且，这出自于此续的后续部分。 凭借此，自性坛城和，影像增上的三种坛城，以及等持增上的九种坛城，显示菩提心和殊胜的会众。 如是宣说，因此显示了划分为七种坛城。 其中的自性坛城是，所有法自性本来自性清净如何存在，以及如是之义，意旨任运成就的，如来薄伽梵，如同之前在宣说三宝之际所说的那样。 影像坛城是，有情众生的根识对境中，所有显现如何皆为任运成就的坛城。 增上影像则是，较之于前者，特别是指身像和佛塔等，成为手印之相的那些。 等持的坛城是，所有法无别地证悟为身语意的坛城，并将此作为等持的对境。 增上等持则是，从那个基础上，分别将各个本尊的种姓，身色和手印等分别明晰地显现出来。 秘密菩提心坛城是，菩提心大乐本身即是坛城的殊胜之处，宣说证悟和修习此的诀窍。 会众坛城是这样的： 诸天全部集会， 殊胜之人全部集会， 会众的殊胜坛城， 如是宣说聚集友爱。 如是等等。 在此根本续中， 特别是没有以数量来划分坛城， 但实际上是显示了自性坛城， 以及同样的等持， 影像， 会众和菩提心坛城等。 其中，显示如来薄伽梵等的身语意自性和幻化等，显然是自性坛城。 凡是宣说修习等持坛城，即是等持。 凡是粉末颜料等成为相的手印，即是影像。 凡是殊胜之人聚集并完整地享用坛城，即是会众。 凡是菩提心大乐
English
Moreover, this comes from the later part of this very tantra. By this, the self-nature mandala and, the three mandalas of increasing image, and the nine mandalas of increasing samadhi, show the bodhicitta and the supreme assembly. Thus it is said, therefore it shows the division into seven mandalas. Among them, the self-nature mandala is, how the self-nature of all dharmas is primordially and completely pure, and such meaning, the Buddhas, Bhagavat, whose intention is spontaneously accomplished, are like what was said earlier when explaining the Three Jewels. The image mandala is, how all appearances in the sensory realm of sentient beings are considered to be spontaneously accomplished mandalas. The additional image is, especially those that are images of body and stupas, etc., which have become symbols of mudras. The samadhi mandala is, realizing all dharmas as inseparable mandalas of body, speech, and mind, and making that the object of samadhi. The additional samadhi is, from that basis, separately clarifying the lineage, body color, and hand implements, etc., of each deity. The secret bodhicitta mandala is, the great bliss of bodhicitta itself is the supreme mandala, teaching the key points of realizing and meditating on it. The assembly mandala is like this: All the gods gather, All the noble people gather, The supreme mandala of the assembly, Thus it is said to gather friendship. Like that and so on. In this root tantra, In particular, there is no division of mandalas by number, But in essence, it shows the self-nature mandala, And similarly, samadhi, Image, Assembly, and Bodhicitta mandala, etc. Among them, showing the self-nature and manifestations of the body, speech, and mind of the Buddhas, Bhagavat, etc., is clearly the self-nature mandala. Whatever is said to meditate on the samadhi mandala is samadhi. Whatever dust, colors, etc., become symbolic mudras are images. Whatever noble people gather and fully enjoy the mandala is the assembly. Whatever bodhicitta is great bliss
Chinese
那波的口诀中宣说的就是菩提心的坛城。为什么在续部中大多主要宣说坛城呢？因为对于大士们来说，要成办佛法的王政，根本的原因就是佛法之王。第二，誓言是：按照大士们的教言行事的特征。也就是对于应该做和不应该做的事情，进入和退出的特征。也就是诸佛所规定的，瑜伽自在者的学处，以及不可违越的三种特征。这些与普通人的善行，共同乘的律仪，以及即使违越也没有大过失的情况，具有区别的特征。那么，为什么称为誓言呢？萨玛雅（ས་མ་ཡ་，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言）这个词，一般有多种含义。稍微概括一下，用偈颂表达：一切获得、行、证悟，以及真实获得等三者，同样地，圆满获得与时间相结合，秘密、依止、食用，誓言和律仪，以及分支等，成为神圣和象征神圣，神圣地宣说和执持神圣，如果违越则焚烧，一切都不可违越，因此称为萨玛雅（ས་མ་ཡ་，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言）。应当这样理解。因此，这里指的是进行结合，获得共同圆满，以及不可违越，所以称为誓言。在后来的续部中，也像前面所说的那样，从其他方面进行了阐述。誓言的分类一般分为共同、特殊和更殊胜的誓言。其中，共同的律仪是指，被称为共同乘的律仪的别解脱戒，以及菩萨戒，也被认为是密咒律仪的基础。成为诸佛共同律仪的五部律仪，在取悦一部之神时，也被认为是其他共同的守护对象。瑜伽士们在时间和情况下普遍守护的律仪是：属于根本和支分的应该行持的誓言，以及苦行誓言和持续誓言等。这些是
English
The mandala of the mind of enlightenment is what is taught in the oral instructions of Napa. Why is it that most of the tantras mainly teach the mandala? Because for great beings, the main cause for accomplishing the kingdom of Dharma is the king of Dharma himself. Secondly, the samaya is: the characteristic of acting according to the instructions of the great beings. That is, it is the characteristic of entering and withdrawing from what should be done and what should not be done. That is, it has three characteristics: it is prescribed by the Buddhas, it has become the training of the great lord of yoga, and it is inviolable. These are characterized by being distinct from the well-practiced conduct of ordinary people, the vows of the common vehicle, and those in which there is no great fault even if they are transgressed. Why is it called samaya? The word Samaya generally has many meanings. To summarize briefly, it is expressed in verses: All attainment, going, realization, and the three such as true attainment, similarly, perfect attainment is combined with time, secret, reliance, eating, vows and precepts, and branches, becoming sacred and symbolizing sacred, sacredly spoken and holding sacred, if transgressed, it is burned, and everything is inviolable, therefore it is called Samaya. It should be understood in this way. Therefore, here it refers to performing union, obtaining great common perfection, and not being transgressed, so it is called samaya. In the later tantras, other aspects are also explained as mentioned above. The divisions of samaya are generally known as common, special, and more special samayas. Among them, the common vows are: the Pratimoksha vows, which are known as the vows of the common vehicle, and the Bodhisattva vows, which are also considered the basis of the mantra vows. The five-family vows, which have become the common vows of the deities, are also considered common objects of protection when pleasing a deity of one family. The vows that yogis generally protect in time and circumstances are: the vows to be practiced that belong to the root and branches, as well as ascetic vows and continuous vows, etc. These are