English
The meaning of the self-nature tantra, which is the object to be expressed in the Ka tradition, is that the nature of the minds of all sentient beings, the inseparable bliss of self-nature, is originally enlightened in the great Dharmakaya of supreme luminosity. The meaning of the tantra of letters, which is the expressing path condition, is all the beginning and end of the tantra written in books, which are collections of letters, names, and sentences. The common designation that possesses the meaning of both of these is: The Secret Essence, which is the determination of that very nature. In short, the meaning of tantra is that it is difficult to conceive, the essence is gathered, it eliminates others, it is free from doubt, and there is no other meaning beyond these. Then, it is a name that expresses the meaning of self-nature, greatness, characteristics, and determination. Just because a name can express meaning, it does not necessarily follow that the name is the essence of the meaning itself. Second debate and answer: Does the name contain the meaning of tantra or not? If it contains, then because there are ten meanings of tantra, it should be combined; if it does not contain, then even the most intelligent person will not be able to understand the meaning of the beginning and end of the tantra by hearing the name. The answer is: Although the ten objects that fully understand the meaning of tantra are not separated and actually combined with the name, the meaning of the name exists in the three: base, path, and fruit, so the meaning of tantra is contained therein. The reason why it is not actually manifested is that the meaning of the most intelligent person is more important. This is what the previous lamas said. Gyawa Gungpa said: If you look at the salt in the soup, you look at it before you drink the soup. If the soup has already been drunk, just as there is no need to look at the salt, since it has been established that the name is the meaning of the tantra, there is no need to argue whether the name contains the meaning of the tantra. Third debate and answer: This tantra text did not appear in Chinese, so it became Tibetan. Answer: It is not certain. There are four responsibilities: the responsibility of the one who bestows the teachings, the responsibility of the retinue of the one who asks, the responsibility of the one who compiles the words, and the responsibility of the translator. Here, the translator Marinchen did not put Chinese at the beginning in order to make the words concise, and in order to quickly understand the meaning, it is not common for Tibetan to be translated into Tibetan by Tibetans. Some people who like verbose words, even in the treatises they have written themselves in Tibetan, there are many who put Chinese at the beginning.
Chinese
因此，这并非是印度式的转变。总而言之，那些追随证悟者之法的人，理应依随四依。应当明白，对于“基”的辩驳是无足轻重的。顶礼的方式是：是正确的吗？如果结合能作者的方面来解释，那么以何手？向谁？以何种方式？为了何种目的而顶礼？共有四种情况。首先，以何手顶礼呢？从抄写来看，当辑录者记录词句时，是为了赞颂自己的上师。因此，有人认为顶礼是由辑录者所作。然而，我认为，如果按照总体的续部经典来看，“ཨེ་བྃ་མ་ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等是辑录者所作的词句。而顶礼，则是书写者在抄写续部经典时，将自己所喜爱的本尊的顶礼之词记录下来。因此，由于书写者的缘故，在一些佛教典籍中，也出现了向大自在天等顶礼的情况，而在一些外道典籍中，也出现了向妙吉祥童子等顶礼的情况。总而言之，按照续部经典的通常做法，顶礼之词是由书写者在书写经典内容时记录下来的，并且我认为在篇首是由译师在翻译时记录下来的。向谁顶礼呢？向薄伽梵吉祥普贤。如果详细解释其含义，“薄伽”是指事业的名称。正如《幻化网续》第二品所说：“断除魔众之誓言，烦恼自性完全清净，五蕴自性现证菩提，自身即是天之坛城，无生无死之常住处。”因此，五种烦恼不舍弃而显现为五种智慧的自性，这就是降伏烦恼之魔。如果结合事业来说，息灭的五蕴不舍弃而显现为五部的自性，这就是降伏蕴之魔。如果结合事业来说，是增益的。心性显现为无生无死的意义，这就是降伏死主之魔。如果结合事业来说，是怀柔的。天与分别念二者无别的意义显现，这就是降伏天子之魔。如果结合事业来说，是诛灭的事业。此外，《金刚次第》中说：“以明智的把握降伏四魔等。”
English
Therefore, this is not an Indian transformation. In short, those who follow the Dharma of the realized ones should rely on the four reliances. It should be understood that the refutation of "Gyi" is insignificant. The way of prostration is: Is it correct? If explained in conjunction with the agent, then with which hand? To whom? In what manner? For what purpose is the prostration done? There are four situations. First, with which hand is the prostration done? From the perspective of copying, when the compiler records the words, it is to praise his own teacher. Therefore, some believe that the prostration is done by the compiler. However, I think that according to the general Tantric scriptures, "ཨེ་བྃ་མ་ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）" etc. are the words made by the compiler. As for the prostration, it is when the scribe copies the Tantric scriptures, he records the words of prostration to the deity he likes. Therefore, due to the scribe, in some Buddhist scriptures, there are also cases of prostration to Mahadeva and others, and in some non-Buddhist scriptures, there are also cases of prostration to Manjushrikumara and others. In short, according to the usual practice of the Tantric scriptures, the words of prostration are recorded by the scribe when writing the content of the scriptures, and I think it is recorded by the translator at the beginning of the title when translating. To whom is the prostration done? To the Bhagavan Glorious Samantabhadra. If the meaning is explained in detail, "Bhagavan" refers to the name of the activity. As it is said in the second chapter of the Guhyagarbha Tantra: "The vow to subdue the hordes of demons, the nature of afflictions is completely purified, the nature of the five aggregates manifests as enlightenment, oneself is the mandala of the deity, the abode of the eternal without birth or death." Therefore, the five afflictions are not abandoned, but manifest as the nature of the five wisdoms, which is subduing the demon of afflictions. If combined with activity, the five aggregates of pacification are not abandoned, but manifest as the nature of the five families, which is subduing the demon of the aggregates. If combined with activity, it is increasing. The nature of mind manifests as the meaning of no birth and no death, which is subduing the demon of the Lord of Death. If combined with activity, it is magnetizing. The meaning of the deity and conceptual thought being non-dual manifests, which is subduing the demon of the son of the gods. If combined with activity, it is wrathful activity. Furthermore, in the Vajra Sequence it is said: "Subdue the four demons and so on with the confidence of intelligence."
Chinese
我是这样认为的。 “具”是功德之名，即身语意功德事业五种或二十五种等，自性具有于心之自明智慧。如金刚次第中所说：“身五等功德超言诠。”“超”是体性之名，即以上所有功德也超越有无、常断、生灭、去来的一切边。如金刚次第中所说：“自之体性此不可示。”以及《广大》中所说：“体性皆离诸边。”“吉祥”是伟大之名，有共同与不共同二种吉祥。共同的吉祥如世间女人聚集丈夫财富，说某女有福气，像这样，是对世间圆满的善妙之事而说的。获得千辐轮王等是共同的吉祥。不共同的吉祥有三种：自性任运成就之吉祥，觉性自显现之吉祥，大悲自然生起之吉祥。其中，自性任运成就之吉祥是，自性本然之坛城，三真谛无别任运成就。若随顺共同的说法，即是法界极清净，如来藏。觉性自显现之吉祥是，作为基础的法界极清净，此显现之果，是普光地，是与传承相符的甚深法身。也可称之为证悟自之吉祥。大悲自然生起之吉祥是，自性果位究竟之坛城，寂怒事业无有止息，应以何法调伏的所化，就向其示现何法，利益有情相续不断生起，即莲花者与文字轮大集会之地，是二色身。也可称之为大悲他之吉祥。“普贤”是自之体性之名，即显现轮涅一切法不可说为彼与此之义，故所行境完全清净，远离取舍。“于”是，有些认为是表示处所，有些认为是表示所在地，但我
English
I think so. "Possessing" is a name for qualities, such as the five or twenty-five qualities of body, speech, mind, merit, and activity, which are inherently possessed by the wisdom of self-awareness of the mind. As it is said in the Vajra Sequence: "The five bodies and other qualities are beyond expression." "Transcending" is a name for the nature, meaning that all the above qualities transcend all extremes of existence and non-existence, permanence and annihilation, arising and ceasing, going and coming. As it is said in the Vajra Sequence: "One's own nature cannot be pointed out as this." And in the Extensive One: "The nature is free from all extremes." "Glorious" is a name for greatness, and there are two kinds of glory: common and uncommon. Common glory refers to worldly prosperity, like saying a woman is fortunate when she has a husband and wealth. Obtaining a thousand-spoked wheel-turning king, etc., is common glory. Uncommon glory is threefold: the glory of self-existing nature, the glory of self-arising awareness, and the glory of great compassion arising spontaneously. Among them, the glory of self-existing nature is the spontaneously accomplished mandala of the self-existing nature, the three truths being inseparable. According to common terminology, it is the utterly pure realm of dharma, the essence of the Tathagata. The glory of self-arising awareness is the result of the manifestation of the utterly pure realm of dharma as the basis, which is the ground of all-pervading light, the profound dharmakaya in accordance with the lineage. It can also be called the glory of self-realization. The glory of great compassion arising spontaneously is the mandala of the ultimate result of self-nature, where the activities of peace and wrath are unceasing, and beings are taught according to what they need to be tamed, so that the benefit of beings arises continuously. This is the ground of the Lotus One and the Great Assembly of the Wheel of Letters, the two form bodies. It can also be called the glory of compassion for others. "Samantabhadra" is the name of one's own nature, meaning that all phenomena of samsara and nirvana cannot be said to be this or that, so the field of activity is completely pure and free from acceptance and rejection. "La" is, some think it indicates a place, some think it indicates a location, but I
Chinese
哦，我认为这是八种声音位置中的第四个，用表示目的的声音来连接。如果寻找方法，那就是“顶礼”的意思。一般来说，顶礼有三种：最好的是见面的顶礼，中等的是修习习惯的顶礼，最下等的是信心的顶礼。见面的顶礼是，如《五次第论》中所说：犹如水注入水中，犹如油注入油中，自己以自己的智慧，无论见到什么，在此顶礼。这样说。修习习惯的顶礼是，将身体化为如田地微尘的数量，在一个微尘之上，有如微尘数量的不可思议、无法言说的佛，同时向他们顶礼，这是三摩地的神变。用相似的例子来说明，也称为其他名称“幻喜的顶礼”。信心的顶礼是，身体方面，五处着地；语言方面，伴随着旋律和赞颂；意识方面，具有信心和同情心。这里，如果顶礼者是收集者，那么就属于见面的顶礼，因为解释说导师和收集者的意图没有分别。否则，就看情况而定。为什么要顶礼呢？为了对胜过其他导师的导师表示敬畏，以及在听闻、讲解、书写等时候，为了不失去高尚的礼仪而顶礼。如果按照教规的自宗来划分正文的意义，共有二十二品。这里是第一品。如果由论师解释和口诀者来划分，有五个部分：绪论、引言、正文意义、必要解释、口诀交付。这里是绪论。这样，对于显示绪论的第一品，如果由讲解者以智慧的观点来划分，则分为两部分：品的正文和名称。正文有三个部分：不共的绪论或绪论的简要说明，特殊的续部的绪论或绪论的详细解释，以及绪论正文的总结。第一，直接。虽然对此，注释没有像打开盒子一样解释，但遵循上师传承的口头教导，分为外、内、密三种来讲解。也就是说，从外在来看，结合详细的正文来解释，这个“此”字表示处所圆满，也就是密严刹土的处