English
Depending on this, understanding the continuum of the meaning to be expressed is necessary. Practicing as understood, achieving temporary and ultimate meaning is extremely necessary. Achieving the result depends on understanding the meaning of the continuum. Understanding also depends on the expression and the expressed, or depends on this, is the relationship. This principle is stated in the 'Oral Instruction Garland': The basis, the continuum of self-nature is the expressed; the nature of the entering condition is necessary; knowing the nature of the cause is the relationship; what is manifested by those two is the nature of the result, which is the extremely necessary of the necessary. Thus it is said. If divided, there are three: The basis, the meaning of being enlightened from the beginning in the three-realm mandala is the expressed; the words that explain this, such as the introduction and the initiation of the discourse, are the expression; as explained by the teacher, the retinue understands is necessary; that achieving meaning by relying on others to be tamed and to tame is extremely necessary; their mutual dependence is the relationship. The path, having received empowerment, the union of skillful means and wisdom with the complete stages of generation and completion is the expressed; the words that explain this, such as the gathering of clouds of letters, are the actual meanings of the continuum, etc., are the expression; depending on this, the yogi understands all phenomena as the union of skillful means and wisdom is necessary; practicing as understood, achieving the result is extremely necessary; they depend on each other, especially, the mandala is connected with the vidyā, the vidyā is connected with the empowerment, the empowerment is connected with the practice, the practice is connected with the result is the relationship. The result, having become enlightened in the three-realm mandala, spontaneously accomplishing the body and wisdom is the expressed; the words that explain this, such as the introduction and the initiation of the discourse, are the expression; emanating manifestations for the benefit of sentient beings is necessary; achieving the two benefits from this is extremely necessary; their mutual dependence arising is the relationship of accomplishing great compassion and wisdom. Second, is the necessity and relationship of understanding the meaning of the words of this continuum one or different? The general meaning of the appearing expressed is unreal, the necessity, relationship, and extremely necessity are the same essence, only different in terms of negation. The expressed and some extremely necessary are of the same substance, and are the cause of some. The necessary and the extremely necessary are different substances. The relationship is the place of relationship.
Chinese
哦，各自唯一存在。第三是取决于需求的数量确定，这部续部没有必要的主题吗？没有具备根本需求的必要吗？没有要追求的根本需求吗？方法和有方法没有关联吗？似乎是为了消除不入证悟者续部意义的四种障碍，因此阐述了必要的主题，具备根本需求的必要，要获取的根本需求，以及方法和方法所生的关联。第三，关于必要关联的语言中存在的四种必要关联的支分，主题是续部的四种必要关联。必要是证悟续部的特殊必要关联。根本必要是证悟必要等特殊之后进入证悟者续部。这也有两种方式：钝根者跟随信仰产生确定而进入，以及利根者更多地执持跟随佛法的怀疑而进入。两者都同样从必要关联的语言中证悟必要等，并且证悟后进入续部也相同。证悟后进入是从证悟中产生，证悟是从必要关联安排的语言中产生，这是关联。这些已经很好地阐述了这部续部的必要关联。第三，确定续部的意义是，名为《圣者证悟之王金刚萨埵幻化网》的续部中的《秘密藏续部真实性确定品》。这有讲述者的伟大，他所讲述的续部的伟大，以及具备该伟大的续部本身被阐述和讲解的三种方式。第一种是，如同共同知名的导师一样，不是指某个人发起菩提心，修持道，然后在某个特定的地方，如这个世界中安住的导师。而是指从无始以来，从根本上现证菩提，是轮回和涅槃一切的总主，原始的怙主。以功德圆满的巨大财富，在法身的刹土中，四时平等性的智慧无有变动，没有局限和偏颇，是圆满自在的导师普贤王如来。如经中所说：从一开始就现证菩提，圆满自在的导师是超越一切的。
English
Oh, each exists uniquely. The third is the determination of number depending on the need. Does this tantra not have a necessary subject? Does it not have a need that possesses the fundamental need? Does it not have a fundamental need to be pursued? Are the method and the one with method unrelated? It seems that in order to eliminate the four obstacles to not entering the meaning of the realized tantra, the necessary subject, the need possessing the fundamental need, the fundamental need to be obtained, and the relationship between the method and what arises from the method are explained. Third, regarding the four limbs of necessity in the language of necessity, the subject is the four necessities of the tantra. The need is to realize the special necessity of the tantra. The fundamental need is to enter the realized tantra after realizing the special features of the need, etc. There are two ways: dull faculties enter after certainty arises from following faith, and sharp faculties enter after doubt arises from mostly holding onto following the Dharma. Both are the same in realizing the need, etc., from the language of necessity, and they are the same in entering the tantra after realization. Entering after realization arises from realization. Realization arises from the language arranging the necessity, which is the connection. These have well explained the necessity of this tantra. Third, identifying the meaning of the tantra is the chapter called "The Chapter on Determining the Reality of the Secret Essence" from the tantra called "The King of Realization, Vajrasattva Magical Net." This has three aspects: the greatness of the speaker, the greatness of the tantra spoken by him, and the way in which the tantra itself, which possesses that greatness, is taught and explained. The first is, unlike a commonly known teacher, it is not a teacher who generates bodhicitta, practices the path, and then abides in a specific place, such as this world. Rather, it refers to the primordial protector who has been manifestly enlightened from the beginningless time, from the ground, and is the general lord of all samsara and nirvana. With the great wealth of spontaneously accomplished qualities, in the realm of the Dharmakaya, the wisdom of the equality of the four times is immutable, without limitation or partiality, is the all-powerful teacher Samantabhadra. As the ocean says: From the beginning, manifestly enlightened, the all-powerful teacher is superior to all.
Chinese
因此，恒常安住于法身刹土中。如是说。于彼之境未曾动摇，于自显任运成就之刹土中，五部补处导师，雪域各自海中之坛城，由智慧宝之自性所成，顶端周遍旋绕，十方无间断，周遍虚空界无边际，乃报身自性之显现。于第一品中云：如来正等觉圆满正觉大享用，十方四时一切如来之，身语意金刚之自性，无余不遗遗余一切，各别非异无差别之自性。于无下之境无边无中，无基无量之智慧轮光明，智慧宝炽燃之宫殿。如是等等。第九品中云：刹土不可思议极清净，远离边际之宫殿，轮之庄严与乐器之众，坛城不可思议无余一切，见已心生欢喜，广大语中义生起，顺应之智慧乃自显现。如是说。总明中云：法身如虚空般无别，色身如彩虹般各别明。于胜妙方便与智慧得自在，礼敬五部善逝。如是说。于彼之境未曾动摇，身语意金刚之自性中，于所化之三类众生，具特殊智慧之导师，三部怙主自生，乃大悲任运成就之自性。于智慧秘密中云：于身语意清净中，无始无终亦无中，心之勇识容美莲花与，金刚持王大智慧。如是说。其中此乃意之勇识秘密主。于平等合集中云：勇识一切佛之本体，金刚勇识大勇识。如是说。于断除恶趣续中云：诸佛众中胜诸佛，不识垢染皆断除，金刚金刚金刚持，金刚之身乃大身，礼敬赞颂金刚手。如是说。另有，无始无终之
English
Therefore, always abide in the realm of Dharmakaya. Thus it is said. Without moving from that state, in the spontaneously abundant realm of self-appearance, the five regent teachers, the mandalas in each of the snowy region's seas, made of the essence of wisdom jewels, with peaks swirling in all directions, without interruption in the ten directions, pervading all of limitless space, is the appearance of the Sambhogakaya's own nature. In the first chapter, it says: The Tathagata, the perfectly complete Buddha, the great enjoyment, of all the Tathagatas of the ten directions and four times, the nature of body, speech, and mind vajra, without remainder, without omission, without anything left out, and the nature of being non-separate and non-different. In the Akanishta realm, without end or middle, in the clear wheel of limitless wisdom, the palace blazing with wisdom jewels. And so on. In the ninth chapter, it says: The pure and inconceivable realm, the palace free from boundaries, the ornaments of the wheel and the assembly of musical instruments, all the inconceivable mandalas without exception, having seen them, one is delighted, and meaning arises from the vast speech, the harmonious wisdom is self-appearing. Thus it is said. In the Kunsel, it says: Although the Dharmakaya is inseparable like space, the Rupakaya is distinctly clear like a rainbow. Having attained mastery over the supreme method and wisdom, I prostrate to the five Sugatas. Thus it is said. Without moving from that state, from the nature of body, speech, and mind vajra, for the three types of beings to be tamed, the teachers with special wisdom, the three family protectors, are self-arisen, which is the nature of spontaneously accomplished compassion. In the Wisdom Secret, it says: From the purity of body, speech, and mind, without beginning, end, or middle, the beautiful lotus of the mind's hero and the great wisdom of the Vajradhara king. Thus it is said. Among them, here is the mind's hero, the lord of secrets. In the Equal Union, it says: The hero is the essence of all Buddhas, the Vajra Hero, the Great Hero. Thus it is said. In the Purifying the Lower Realms Tantra, it says: The Buddha who is superior to all Buddhas, who destroys all unknowing defilements, Vajra, Vajra, Vajradhara, the Vajra body is the great body, I prostrate and praise Vajrapani. Thus it is said. Furthermore, without beginning or end,
Chinese
地的威力是，金刚国王大欢喜。像这样说等等，因为普贤如是显现的缘故，在无始无终的先前成佛，比其他导师更加殊胜。第二，关于他所说的续部的伟大之处有二，总的来说，大乘密咒金刚乘在一切之中最为殊胜。在《三法灯论》中说：即使只有一个意义也不迷惑，因为方法多且没有困难，并且依仗敏锐的根器，密咒的乘非常殊胜。如方法殊胜一样，通过该方法，伟大的智慧也殊胜，迅速地成就菩提，因为不需要取舍所以道路安乐，因为本来清净所以努力小，因为没有间断所以进入容易等等，以诸多方式殊胜而伟大。特别是，此本身是一切密咒续部经文的基础，因此也比其他殊胜。在第三品中说：律藏、经藏、论藏和誓言、修持和成就，以及身语意三者的续部，在十方都广为人知，都从《秘密藏》中流出。因为是所有道路的果实，所以也殊胜。在第十三品中说：在如劫数般多的刹土微尘中，极其净化和加持，以及修持所有坛城的果实，就是这个密咒。这样说。此本身是一切究竟意义的精华，并且以一生解脱也特别殊胜。在那里面说：这是伟大的秘密，是确定的果实，是成为道路的。在所有胜者的坛城中，没有比这更秘密的究竟意义了。这样说。第三，具有伟大之处的续部如何讲述和听闻的方式有三：讲述者上师的特征，听闻者弟子的特征，以及他们两者所确定的续部的真实意义的指示。第一有三：特征，伟大之处，如何传授的方式。第一是，在《大布置如意宝续》中说：精通而不从事俗事，对法性意义达到标准，对欲望的意义没有迷惑，这是密咒上师的特征。这样说。安住于誓言，精通一切内外修持，弟子的