Chinese
驳斥如下：题名中是否包含续部的意义？如果包含，续部意义有十个方面，因此要结合。如果不包含，即使是智慧敏锐者，也仅仅通过看到和听到题名，也无法理解续部首尾的意义。对此的回答是：虽然不能将完全了解续部意义的十个要素分开，然后与题名实际结合，但题名的意义存在于基础、道路、果实三个方面，因此续部的意义包含于其中。没有实际显现的原因是，智慧敏锐者的意义更为重要。这是历代上师的说法。嘉 gap gong pa 说：品尝盐的味道，是在喝之前品尝，就像喝完之后就没必要品尝盐的味道一样。题名如果是续部的意义，那么就没有必要争论题名中是否包含续部的意义。第三，对于没有说梵语而说了藏语的辩驳，分为两部分。第一部分是驳斥：因为这部续部经典中没有出现梵语，所以会变成藏文吗？第二部分是回答：不一定。有四种情况：宣说教诲的导师，请教者眷属，收集者词语，翻译者译师。这部经典的翻译者玛仁钦不喜欢繁琐，为了使文字简短，所以没有在开头写梵语，为了迅速理解意义，所以写了藏语，因此没有普遍变成藏文。有些喜欢繁琐的人，即使是藏文著作，也在开头写了很多梵语，但这并不会变成印度文。总之，追随证悟者之法的人，应该遵循四依，要知道这些无意义的辩驳是微不足道的。第二，顶礼：顶礼薄伽梵吉祥普贤王如来。那里有这样的话。如果结合能作者的方面来解释，有四个意义：以何顶礼的作者，向何顶礼的对境，如何顶礼的方式，如此顶礼的必要。第一，以何顶礼的作者是谁呢？《斯帕卡布》中说：收集者掌握词语的时候，就是供养自己的导师。因此，收集者进行了顶礼。
English
The refutation is as follows: Does the title contain the meaning of the tantra or not? If it does, the meaning of the tantra has ten aspects, so it should be combined. If it does not, even those with sharp intellect will not be able to understand the meaning of the beginning and end of the tantra just by seeing and hearing the title. The answer to this is: Although the ten elements that fully understand the meaning of the tantra cannot be separated and actually combined with the title, the meaning of the title exists in the three aspects of the base, path, and fruit, so the meaning of the tantra is contained therein. The reason why it is not actually manifested is that the meaning of sharp intellect is more important. This is what the previous lamas said. Jia Gap Gongpa said: Tasting the salt is tasting it before drinking, just as there is no need to taste the salt after drinking. If the title is the meaning of the tantra, then there is no need to argue whether the title contains the meaning of the tantra. Third, the rebuttal to speaking Tibetan instead of Sanskrit is divided into two parts. The first part is the refutation: Because this tantric text does not contain Sanskrit, will it become Tibetan? The second part is the answer: It is not necessarily so. There are four situations: the teacher who proclaims the teachings, the retinue of the questioner, the collector of words, and the translator. The translator of this scripture, Ma Rinchen, did not like being verbose. In order to make the words short, he did not write Sanskrit at the beginning. In order to quickly understand the meaning, he wrote Tibetan, so there is no universal transformation into Tibetan. Some people who like verbosity also write a lot of Sanskrit at the beginning of Tibetan works, but this does not become Indian. In short, those who follow the Dharma of the realized should follow the four reliances, and know that these meaningless rebuttals are insignificant. Second, prostration: Homage to Bhagavan Glorious Samantabhadra. There are such words there. If we combine it with the aspect of the agent, there are four meanings: the agent who prostrates with what, the object to whom prostration is made, the manner of how to prostrate, and the necessity of prostrating in this way. First, who is the agent who prostrates with what? The Spar Khab says: When the collector grasps the words, it is offering to his teacher. Therefore, the collector made prostrations.
Chinese
在《现观庄严论》的注释中说：为了译者自己和他人，为了供养导师，译者祈请顶礼薄伽梵普贤如来。正如译者所寻觅的那样，佐尔钦哲波法王蒋巴僧格也如是说。第二，所寻觅的对境是：顶礼薄伽梵普贤如来。如果详细解释它的含义，薄伽梵（藏文：བཅོམ་）是事业的名称。摧毁什么呢？摧毁四魔。在《幻化网续》第二品中说：“降伏魔众之誓言，烦恼自性得清净，五蕴自身现证悟，自性乃是天坛城，处于无生无死处。”因此，五种烦恼不舍弃，却显现并证悟为五种智慧的自性，这就是摧毁烦恼魔，与事业相结合则是息灭的事业。五蕴不舍弃，却显现并证悟为五种姓的自性，这就是摧毁蕴魔，与事业相结合则是增益的事业。心性显现并证悟为无生无死的意义，这就是摧毁死魔，与事业相结合则是怀爱的事业。了知并证悟天和分别念二者无别的意义，这就是摧毁天子魔，与事业相结合则是诛灭的事业。此外，在《金刚次第》中说：“以明智之勇气，摧毁四魔等。”在《释论》中说：“于平等法界中，四魔自然摧。”具（藏文：ལྡན་）是功德的名称。果位的法身、语、意、功德、事业五种或二十五种等一切功德，在自心自明的智慧中，都是自性任运成就的。在《金刚次第》中说：“五身等功德任运成。”在《释论》中说：“手印自性具足二资粮。”超（藏文：འདས་）是体性的名称。也就是，摧毁（བཅོམ་）即是空性，具（ལྡན་）即是显现，不住于以大智慧为自利而超越轮回边际，以大悲心为利他而不
English
In the commentary on the Abhisamayalankara, it says: "For the sake of the translator himself and others, and to offer to the teacher, the translator prostrates to the Bhagavan Samantabhadra." Just as the translator sought, so did Zur Thamsad Chenpo Chöje Chenpo Jampa Senge say. Secondly, the object of seeking is: prostrating to the Bhagavan Samantabhadra. If we explain its meaning in detail, Bhagavan (Tibetan: བཅོམ་) is the name of activity. What is destroyed? The four maras are destroyed. In the second chapter of the Mayajala Tantra, it says: "The vow to subdue the hordes of maras, the nature of afflictions is purified, the five aggregates themselves are manifestly enlightened, the self is the mandala of the deities, abiding in the eternal place of no birth and no death." Therefore, without abandoning the five afflictions themselves, but manifesting and realizing them as the nature of the five wisdoms, this is destroying the mara of afflictions, and when combined with activity, it is the activity of pacification. Without abandoning the five aggregates, but manifesting and realizing them as the nature of the five families, this is destroying the mara of the aggregates, and when combined with activity, it is the activity of increase. Manifesting and realizing the meaning of the mind itself as being without birth and death, this is destroying the mara of death, and when combined with activity, it is the activity of subjugation. Knowing and realizing the meaning of the deities and conceptual thoughts as being inseparable, this is destroying the mara of the son of the gods, and when combined with activity, it is the activity of wrath. Furthermore, in the Vajra Sequence it says: "With the courage of intelligence, destroy the four maras, etc." In the Commentary it says: "In the realm of equality, the four maras are naturally destroyed." Possessing (Tibetan: ལྡན་) is the name of qualities. All the qualities of the Dharmakaya of fruition, speech, mind, qualities, the five activities or twenty-five, etc., are naturally and spontaneously present in the wisdom of self-awareness of one's own mind. In the Vajra Sequence it says: "The five bodies, etc., and the qualities are spontaneously accomplished." In the Commentary it says: "The nature of the mudras is fully endowed with the two accumulations." Transcending (Tibetan: འདས་) is the name of the nature. That is, destroying (བཅོམ་) is emptiness, possessing (ལྡན་) is appearance, not abiding in benefiting oneself by transcending the limits of samsara with great wisdom, and not
Chinese
超越了苦难的边际。同样，上述的所有功德，其自性也超出了言语表达，或者说，从有无、常断、生灭、来去等一切边际中解脱，因此是超越的。如《金刚次第》中所说：“自己的自性无法指示。”以及《释小》中所说：“超越有无之边。”吉祥，是伟大的名称。《释小》中说：“自他一切的吉祥。”吉祥是从梵文Śrī的语音演变而来，意为吉祥、光荣或善妙。如果从字母分支的意义来解释，Śrī是Ātmaśrī和Paraśrī，即自他的吉祥。此外，《净除恶趣续》的意义解释中说：“通达一切法自性法性不可思议之义，寻觅一切事物而安住于无分别之状态，是为自之吉祥。以昔日福德之积累，通过善巧方便，成办种种利益众生之事，是为他之吉祥。”或者，吉祥分为共同和不共同两种。共同的吉祥是指世间女子拥有丈夫、儿子和财富，被称为“她是个有福气的女人”。指的是世间圆满的善妙。获得转轮圣王等果位是共同的吉祥。不共同的吉祥有三种。《口诀道次第》中说：“吉祥之三吉祥。”即自性任运成就之吉祥、觉性自显现之吉祥和大悲自然流露之吉祥。其中，自性任运成就之吉祥是指，在自性本具的坛城中，果位的法身、语、意、功德、事业五种或二十五种自性任运成就而安住。例如，芥子中自然具有油。觉性自显现之吉祥是指，如实了知此等意义，修习的觉性显现为果位的身和智慧，如灯火在阳光中自然显现。大悲自然流露之吉祥是指，如此为自利获得果位之际，无需勤作，自然而然地成办利他之事。如太阳升
English
It transcends the limits of suffering. Similarly, all the aforementioned qualities are beyond expression in essence, or rather, they are liberated from all extremes such as existence and non-existence, permanence and annihilation, arising and ceasing, coming and going, and are therefore transcendent. As stated in the Vajra Sequence, "One's own nature cannot be pointed out." And as stated in the Smaller Commentary, "Transcending the extremes of existence and non-existence." "Glorious" is a name of greatness. The Smaller Commentary states, "The glory of self and others entirely." "Glorious" is derived from the Sanskrit word Śrī, meaning auspicious, glorious, or virtuous. Explaining the meaning of the letter branches, Śrī is Ātmaśrī and Paraśrī, meaning the glory of self and others. Furthermore, in the meaning commentary of the Purifying of the Lower Realms Tantra, it states, "Realizing the inconceivable meaning of the nature of all dharmas, the dharmata, and abiding in a state of non-conceptualization after seeking all things, is the glory of self. Accomplishing various benefits for beings through skillful means with the accumulation of past merits is the glory of others." Alternatively, there are two types of glory: common and uncommon. Common glory refers to the worldly prosperity of a woman having a husband, son, and wealth, and being called "She is a fortunate woman." It refers to the complete goodness of the world. Obtaining the position of a universal monarch, etc., is a common glory. Uncommon glory is threefold. The Oral Instruction Path states, "The three glories of glory." These are the glory of self-existing nature, the glory of self-appearing awareness, and the glory of great compassion arising spontaneously. Among these, the glory of self-existing nature refers to the five or twenty-five qualities of the fruition Dharmakaya, speech, mind, qualities, and activities, naturally and spontaneously abiding in the mandala of self-existing nature. For example, oil naturally exists in mustard seeds. The glory of self-appearing awareness refers to realizing such meaning through seeing, and the awareness of meditation manifesting as the fruition of body and wisdom, like a lamp naturally appearing in the circle of sunlight. The glory of great compassion arising spontaneously refers to effortlessly accomplishing the benefit of others when one has attained the fruition for one's own benefit. Like the sun rising in the vastness of the sky,
Chinese
如光芒自然而然地向四面八方涌现一般。如是《金刚次第》中说：“自性显现，无余满希望。”又《释论·现观》中说：“对于此等，果从一开始就是圆满的，如巨人寻获宝珠般，果显现在自性中，以慈悲无间断之义而称为‘吉祥’。”所谓“普贤”是事物自身体性的名称，事物之真如显现为身与智慧，无取舍，是行境完全清净。又《现观》中说：“以真如行境完全清净，故以意义而言为普贤。”又《释论小疏》中说：“一切自性证悟与慈悲为善。”所谓“于”是，《现观》中说以处所之义而顶礼，故第七个字被认为是处所之词。如何顶礼之方式是，顶礼之。一般而言，顶礼有三种：上等是证悟见面的顶礼，中等是修持禅定的顶礼，下等是身语意恭敬的顶礼。其中，上等证悟见面的顶礼是，《五次第论》中说：“如水注入水中，如油注入油中，自之自之智慧充满，善见为何，于此顶礼。”中等修持禅定的顶礼是，顶礼者之本师化身为遍满一切刹土微尘数，于顶礼之境，一微尘之上，有微尘数不可思议之诸佛，于一时顶礼，是禅定之神变，以法相同为譬喻，又名他化自在之顶礼。下等身语意恭敬的顶礼是，身体方面五处触地，语言方面伴随音声与赞颂，意念方面具有信心、恭敬与悲悯，身语意三门以恭敬顶礼。如是三种顶礼中，此处是上等证悟见面的顶礼，即是顶礼之。顶礼之境，薄伽梵普贤之意，自显之智慧，与顶礼者之本师，意与明智二者如水入水，油入油般，了知融合且无有差别之