Chinese
并非如其所愿。处所并非如是，处所乃是无有边际与中央的奥明处，是法界之宫殿，一切法之精髓，于菩提之坛城中，自显现远离百般缺失与偏袒。并非是于清净与不清净之刹土，以地域之分划定的处所。眷属乃是任何大智慧自显现之化身，于何处持有无有分别之有漏无漏法之自性，大菩提之相的导师，我等认为彼即是传承，而非如其他众生，因自身传承清净或因信心而聚集之类。时间乃是安住于四时平等性之界中，超越迁变之状态，身语意无尽，功德庄严之轮，无勤任运成就，于任运稠密庄严中安住。并非以过去、现在、未来而分别，亦非刹那、须臾等时间划分的短暂时间。传承乃是宣说轮回与涅槃之一切法，自始无别，于清净平等大性中现证圆满成佛。并非如是宣说，通过取舍因果，依赖种姓与善知识等，修持成佛之因，从而最初产生结果。这些也应从“于此之时如是说”的开场白中得知，即从导师与眷属之意无别的力量而说此语，以及提到“于时”而非“于一时”也具有特殊的意义。如是，开场白之词的意义也应与外续生起之开场方式，内如陈设之菩提心，以及秘密光明智慧之方式相结合而讲解。圆满兴盛之方式是，应从基之自性任运成就之坛城，从大悲之状态中显现之方式，以及由此生起寂怒二坛城之方式开始了解。详细内容应从金刚续之词义解释中了解。第二，发起谈论，共同的是，导师发起谈论时，面露微笑，放出光芒，
English
It is not as desired. The place is not like that; the place is the Akaniṣṭha realm without boundaries or center, the palace of the Dharmadhātu, the essence of all dharmas, in the maṇḍala of enlightenment, self-appearing, free from hundreds of flaws and partiality. It is not a place divided into categories of pure and impure realms. The retinue is any manifestation of great wisdom's self-appearance, wherever the teacher holds the nature of great enlightenment, the inseparability of contaminated and uncontaminated dharmas, we consider that to be the lineage, not like other beings gathered due to the purity of their own lineage or due to faith. Time is abiding in the realm of the equality of the four times, beyond the state of change, with inexhaustible body, speech, and mind, the wheel of qualities and ornaments, spontaneously accomplished without effort, abiding in the spontaneously dense array of ornaments. It is not divided by past, present, and future, nor is it a fleeting time divided into moments, instants, and so on. Lineage is the teaching that all dharmas of saṃsāra and nirvāṇa are primordially inseparable, manifestly and perfectly enlightened in the nature of great purity and equality. It does not teach that by adopting and abandoning cause and effect, relying on lineage and spiritual friends, etc., one cultivates the cause of enlightenment, thereby initially producing the result. These should also be understood from the introductory words, "At the time when this was said," that is, from the power of the inseparability of the teacher and retinue's intention, and that mentioning "at the time" rather than "at one time" also has a special meaning. Thus, the meaning of the introductory words should also be explained in conjunction with the way the outer tantras arise, the inner arrangement of bodhicitta, and the way of secret luminous wisdom. The way of perfect prosperity is that one should understand starting from the spontaneously accomplished maṇḍala of the ground's nature, the way it arises from the state of great compassion, and the way the peaceful and wrathful maṇḍalas arise from that. The details should be understood from the explanation of the words and meanings of the Vajra Tantras. Second, initiating the discussion, commonly, when the teacher initiates the discussion, smiling and radiating light,
Chinese
通过伸展舌头等方式进行劝请，以及开启眷属的讨论时，通过请问的造句和所请问的词语来开启讨论事情的意义。然而，在这种不共的情况下，一切法从一开始就在清净平等的大坛城中成佛的意义，以仅有佛陀才能明了的方式，以惊叹和奇妙的方式，由如来自己向自己特别讲述的方式来开启讨论。而且，一切法以身和智慧的自性从原始清净中成佛的伟大之处，以方便之分，由普贤菩萨开启讨论，即：“唉玛吙！金刚蕴的支分是。”等等，总而言之，是显示器情世界清净伟大。同样，在无相的境界中自然成就，以法界平等大性中成佛的伟大之处，以智慧之分，由普贤佛母开启讨论，即：“十方虚空界本来空。”等等，总而言之，是显示显有寂灭平等伟大。在清净平等真谛无别大圆满的方式中成佛的伟大之处，以父佛母方便智慧无离之自性大者开启讨论，即：“唉玛吙！稀有奇妙之法。”等等，总而言之，是显示二谛无别自生之智慧。一切法虽然不离、不移、不变于如是之实相，但以四种秘密而决断，对于未证悟的众生，为了调伏，所调之对境以幻化网的形象无量显现，也为了适应所化之六道众生的根器，将化身之士归纳为六能仁而显示，并且所教之法的类别也与所化众生的根性意乐相符而宣说，虽然无量，但将乘的类别归纳为五种而显示。此外，对于极难调伏的刚强众生，以忿怒之相使其解脱相续的方式等等。第三，完全了知续部之义，续部三部的分类总说，道路续部的分别解说两种。第一，有基地、道、果三种，第一
English
Through urging by means of extending the tongue, etc., and when initiating the discussion of the retinue, through the application of asking and the words asked, the meaning of the matter is initiated for discussion. However, in this uncommon instance, the meaning of all dharmas being enlightened from the very beginning in the great mandala of pure equality, in a way that is clear only to the Buddha, in a manner of astonishment and wonder, the Tathagata himself initiates the discussion by way of specially speaking to himself. Moreover, the greatness of all dharmas being enlightened from the beginning as pure in the essence of body and wisdom, with the aspect of means, Samantabhadra initiates the discussion, saying, "Emaho! The limbs of the vajra heap are!" etc., in short, it shows the great purity of the container and its contents. Likewise, spontaneously accomplished in the state of no characteristics, with the greatness of enlightenment in the great equality of the dharmadhatu, with the aspect of wisdom, Samantabhadri initiates the discussion, saying, "The ten directions and empty realms are primordially empty!" etc., in short, it shows the great equality of appearance and existence. In the manner of great perfection, where pure equality and truth are inseparable, with the greatness of enlightenment, the great being of the nature of inseparable father and mother, means and wisdom, initiates the discussion, saying, "Emaho! Wondrous and amazing dharma!" etc., in short, it shows the self-arisen wisdom in which the two truths are inseparable. Although all dharmas do not move, do not shift, and do not change from such a state of reality, they are decided by the four secrets, and for those sentient beings who have not realized it, in order to tame them, the emanations of compassion that tame whatever is to be tamed appear immeasurably in the form of a network of magical manifestations. Also, in order to suit the six realms of beings to be tamed, the emanated beings are summarized into six Thubpas (Buddhas) and shown. And the categories of the teachings are also spoken in accordance with the disposition, power, and thoughts of the beings to be tamed, although immeasurable, the categories of vehicles are summarized into five types and shown. Furthermore, there are ways of liberating the continuum of extremely difficult-to-tame, violent beings through the wrathful form, and so on. Third, to be fully understood is the meaning of the tantra, with a general presentation of the classification of the three tantras, and a specific explanation of the path tantra, in two parts. The first has three aspects: ground, path, and fruit. The first
Chinese
对于要理解的内容，即基础或因的续部，阐述了基础自性的坛城。由于不理解它而产生的错觉方式，即使错觉也未脱离自性的方式，以及错觉的止息方式，通过这四种方式来了解。首先，如经中所说：“无缚无解脱，本来自成佛法。” 如此，显现和存在所包含的一切法，从一开始就清净为身语意的坛城，由于远离一切相，因此不分彼此，在平等性大中成佛，这被称为基础自性任运成就的坛城，如开场白中所述。这样的自性，没有任何事物能够束缚它，由于没有束缚，因此也没有解脱，因为它远离了一切二法的形式，所以没有局限和偏袒，安住在二谛无别的自性中，这被称为实相自性的基础。如果如实地证悟它，就是涅槃的基础；如果不证悟，就成为轮回的基础。轮回和涅槃的一切法，没有不是它的自性的，因此称为基础。从有情到佛陀，它的自性不变，持续不断地存在，因此称为续。由于那个基础的清净显现的力量，显现为究竟圆满的果的身和智慧，因此根据显现的方式，也称为因的续。对于这样的基础，从空性方面来说，从胜母等经典中，用法的法界、真实的边际、如来藏等名称来表示；从具有身和智慧的显现方面来说，从宣说心髓的经典等中，用如来藏的名称来表示。而在究竟密咒的法乘中，则称之为显空无别、真谛无二、清净平等大性的本初基础坛城。如果如实地证悟它，就能与实相如是性味融为一体，因此称为如来；对于实相究竟的意义，增长真实智慧，因此称为佛陀。对于以何种方式证悟，就采取何种道。
English
Regarding what is to be understood, which is the continuum of the basis or cause, the mandala of the self-nature of the basis is explained. The way delusion arises from not understanding it, the way even delusion does not deviate from self-nature, and the way delusion ceases, are to be known through these four ways. First, as it is said, "Without bondage, without liberation, the Dharma of the Buddha is spontaneously perfect from the beginning." Thus, all phenomena encompassed by appearance and existence are pure from the beginning as the mandala of body, speech, and mind. Since they are free from all characteristics, they are not separated into distinct categories but are enlightened in the great equality. This is called the spontaneously accomplished mandala of the self-nature of the basis, as explained in the introduction. Such an essence is not bound by anything, and since there is no bondage, there is also no liberation. Because it is free from all forms of duality, it is without limitation or partiality and abides in the nature where the two truths are inseparable. This is called the basis of the essence of reality. If it is realized as it is, it is the basis of nirvana; if it is not realized, it becomes the basis of samsara. All phenomena of samsara and nirvana are not other than its nature, therefore it is called the basis. From sentient beings to Buddhas, its nature does not change, and it continuously exists, therefore it is called the continuum. Because the purity of that basis manifests, it appears as the ultimate fruition of body and wisdom. Therefore, depending on the way it appears, it is also called the continuum of the cause. For such a basis, from the aspect of emptiness, it is indicated by names such as the Dharmadhatu, the ultimate limit, and Suchness from the Victorious Mother and other scriptures. From the aspect of the appearance of body and wisdom, it is indicated by the name Tathagatagarbha from the sutras that reveal the essence and so forth. In this definitive meaning of the mantra vehicle, it is called the primordial basis mandala of the nature of indivisible appearance and emptiness, the great equality of truth and purity. When it is realized as it is, one attains the same taste as reality, thus it is called Tathagata. For the ultimate meaning of reality, true wisdom expands, thus it is called Buddha. Whatever way it is realized, that is the path to be taken. Secondly, when that basis itself is not realized as it is, and delusion is obscured by adventitious
Chinese
也称为将错觉附加于显现和执着的“基础”。也称为不净错觉的显现。也就是说，虽然原始的基础界从本质上就是清净的，但由于自性任运的显现不可分离的双运之关键，如实证悟则成佛，不证悟则可能成为众生。例如，如果心不是通常认知对境的自性，那么也不可能产生错觉，也不可能证悟无错觉之义。然而，由于心具有执持对境的性质，因此，它如实地执持对境的自性，如将绳子执持为绳子；或者由于因缘的错误，颠倒地执持，如将绳子执持为蛇。同样，由于原始觉性的光芒不间断，任运自成的自显现被执持为对境，从能取所取的错觉种子中，显现广阔的现象。此时，就像水完全变成冰一样，如此这般，无论显现什么，一切都显现为平凡的能取所取，并且由于执着，大平等之义并不显现。而且，这种颠倒执着的智慧与智慧的方式不一致，因此，自性本住之义被遮蔽，不显现，而只显现为错觉的方式。如此，如果详细区分这种错觉遮蔽实相的方式，那是无量的。但简而言之，有四种暂时的遮蔽：在醒来时，六识在对境上游走，以粗略而清晰的方式执持各种平凡的显现，从而遮蔽了显现存在完全清净、幻化网、化身的自性；在梦中，风心唯识的各种显现，自显现模糊地生起，由于执着于此，从而遮蔽了智慧自显现、报身圆满受用身的自性；在深度睡眠中，心和心所的运行停止，漂浮在如黑暗般的无记状态中，从而遮蔽了无分别法身的自性；在等持中，所有粗大的生起和感受都被安乐的味道所摧毁而安住，由于执持和执着于此，从而以遮蔽双运自性身的自性的方式，在错觉中循环漂浮，而无法见到自性的四身之义。因此，错觉