Chinese
《秘密藏续决定真实之续》的注释，阐明续义之明灯如意宝。 《秘密藏续决定真实之续》的注释，阐明续义之明灯如意宝。 外函。 名为《秘密藏续决定真实之续》的注释，阐明续义之明灯如意宝之下部。现在要讲解第九品。如果从法蕴的角度来确定，那么上等根器的法蕴，从基、道、果三个方面来说，上面讲道，下面讲果。道有方便道和解脱道两种，两种都讲。从三种体性来说，讲了因缘进入的体性和果究竟的体性。从次第和顿悟两种来说，两种都讲。从四种显现来说，讲了道显现和果显现。中等根器的五种法蕴，讲了续的意义。其中有十种事物，讲了坛城、灌顶和修法三种。顺便讲了行、增上定之供养。略微讲了事业、禅定和手印。下等根器的十种法蕴，讲了隐义口诀、象征譬喻、交错界限、摄集等。此外，还用三种共同的方式来讲解。像这样讲解的第九品有三个内容：讲述所说之历史，指示品之正文，指示品名。首先，讲述所说之历史，指示如下：从“此后如来……”开始讲述。那里写着：从“此后”开始，到此为止，讲了增上禅定的坛城，因为这增上是示现影像的坛城，所以用“从”来连接。如来，这是用体性来命名的，意义前面已经讲过了。“喜悦”就是高兴，如果分类，有四种：共同的喜悦是欲界众生接近享用欲望的安乐。世间的喜悦是色界四禅定的喜乐。喜悦的喜悦是初地极喜地见到见道的真谛的喜悦，是无漏的
English
The commentary on the Guhyagarbha Tantra, the Lamp that Clarifies the Meaning of the Tantra, the Wish-Fulfilling Jewel. The commentary on the Guhyagarbha Tantra, the Lamp that Clarifies the Meaning of the Tantra, the Wish-Fulfilling Jewel. Outer Volume. The lower part of the commentary called "The Lamp that Clarifies the Meaning of the Tantra, the Wish-Fulfilling Jewel" on the Guhyagarbha Tantra. Now, in explaining the ninth chapter, if we consider it from the perspective of the Dharma aggregates, the Dharma aggregates of the superior intellect show the path in the upper part and the result in the lower part, from the three aspects of ground, path, and result. Of the two paths, the path of means and the path of liberation, both are shown. Of the three characteristics, the characteristic of entering into conditions and the characteristic of the ultimate completion of the result are shown. Of the two, gradual and sudden, both are shown. Of the four appearances, the path appearance and the result appearance are shown. Of the five Dharma aggregates of the intermediate, the meaning of the tantra is shown. Of the ten objects in it, the three, mandala, empowerment, and accomplishment, are shown. Incidentally, conduct and the offering of higher samadhi are shown. Activities, samadhi, and mudra are shown only in part. Of the ten final Dharma aggregates, the hidden meaning, pith instructions, symbolic examples, intersecting boundaries, attraction, and gathering are shown. Furthermore, it is explained by the three common ways. This ninth chapter, which explains in this way, has three contents: telling the history of what was said, indicating the text of the chapter, and indicating the name of the chapter. First, telling the history of what was said is indicated as follows: It is told from "Then the Tathagata..." It says there: From "Then," up to that point, the mandala of higher samadhi was shown, and because this higher is showing the mandala of the image, the word "from" is used to connect it. The Tathagata is a name given to the essence, the meaning of which has already been explained. "Joy" means happiness, and if it is divided, there are four types: Common joy is the enjoyment of the pleasure of desire by those in the desire realm. Worldly joy is the enjoyment of the joy and bliss of the four dhyanas of the form realm. The joy of joy is the joy of seeing the truth of the path of seeing on the first ground, the Joyful Ground, which is without outflows.
Chinese
享用趋近于快乐的安乐。不可思议的喜悦是享用轮回涅槃一切法，以法性平等性而无取舍的安乐。所谓“大”，是指不可思议的喜悦本身，以自性而言也是大的，因为胜过之前的三个喜悦，所以称为大。这样，从喜悦的普贤之名意义的处境而命名，即喜悦大之自性，胜者普贤。所谓金刚秘密的誓言，是指身语意智慧金刚的自性自然成就，那并非庸俗的境界，难以领悟，所以是秘密。表示那个，并且不违越结合，所以是誓言。安住于布置的等持，从而宣说这个特别的言辞。意思是，不杂乱地安住于布置坛城、灌顶和修法三者事业次第的意念等持中，从而安住，已经开悟的眷属们特别宣说下面将要出现的这些，是对共同的眷属们宣说的。第二，科判章节的正文分二：正文和宣说正文的方式。第一，正文的共同内容有三：坛城智慧金刚、灌顶智慧金刚和修法智慧金刚。第一，共同内容坛城智慧金刚分二：不违越于对微细所缘修心的阿阇黎的念诵，以及开示坛城的事业次第。第一，不违越于对微细所缘修心的阿阇黎的念诵是：“以极微细而修习”，以及“极微细之誓言胜”。那里有“以极微细而修习”，意思是，为了成办他利的上师首先修习三种等持，并且以对极微细的字和手印和身像修心。以“极微细之誓言胜”，意思是，以身语意的等持，通过极微细之门，圆满数、时、相的三种念诵，因为不违越，所以称为誓言之胜。第二，开示坛城的事业次第分三：开示寂静坛城和忿怒
English
Enjoying the bliss that approaches happiness. Inconceivable joy is enjoying the bliss of all phenomena of samsara and nirvana, with equality of dharmata, without acceptance or rejection. The term "great" refers to the inconceivable joy itself, which is also great in its own nature, because it surpasses the previous three joys, hence it is called great. Thus, it is named from the state of the meaning of the name Samantabhadra of joy, that is, the nature of great joy, Victorious Samantabhadra. The so-called Vajra Secret Vow means that the nature of body, speech, mind, and wisdom Vajra is naturally accomplished, which is not a vulgar realm and is difficult to understand, so it is secret. It represents that, and does not transgress the union, so it is a vow. Having settled in the samadhi of arrangement, this special speech is spoken. It means, without mixing the order of the three actions of mandala, empowerment, and sadhana, one abides in the samadhi of the intention of arrangement, and then abides. The disciples who have been enlightened especially declare these that will appear below, which are declared to the common disciples. Secondly, the teaching of the chapter is divided into two: the actual teaching and the manner of teaching. First, the actual teaching has three general topics: Mandala Wisdom Vajra, Empowerment Wisdom Vajra, and Sadhana Wisdom Vajra. The first general topic, Mandala Wisdom Vajra, has two parts: not deviating from the recitation of the master who has trained his mind in the subtle, and teaching the order of the actions of the mandala. First, not deviating from the recitation of the master who has trained his mind in the subtle is: "By training in the extremely subtle," and "The supreme vow of the extremely subtle." There it says, "By training in the extremely subtle," meaning that the guru who seeks to accomplish the benefit of others first meditates on the three samadhis, and trains his mind on the extremely subtle letters, hand gestures, and images. By "The supreme vow of the extremely subtle," it means that with the samadhi of body, speech, and mind, through the gate of the extremely subtle, one completes the three recitations of number, time, and sign, and because one does not transgress, it is called the supreme vow. Second, teaching the order of the actions of the mandala is divided into three: teaching the peaceful mandala and the wrathful
Chinese
讲授坛城，并教导将至高坛城理解为寂静坛城。首先讲授寂静坛城，在金刚事业次第中说：“地四平等与尺度线，颜色与绘画之形态，自处火供进入与，功德十种令增长。”因此，通过十种意义来讲述，即进行地的仪轨，指示坛城的尺度，线的仪轨，颜色的仪轨，绘画坛城，安请本尊，加持，火供，进入坛城，以及讲述进入的功德。首先是进行地的仪轨，如经文“或者土地极平等”所说。其中“或者”是区分的词语，那么区分的基础是什么呢？是与前面第六品、第七品和第八品三品的末尾，没有进入究竟果坛城资格的人，可以进入从那三品的开头所讲授的增上定坛城这三者。如果不能进入那里，那么首先为了展示进入增上影像坛城而说“或者”。如经文“土地极平等”所说。这样，为了展示增上影像坛城，首先对于土地进行极平等的仪轨。在金刚事业次第中说：“基与自相起权与，净加持护与执持，是为最初之支分。”因此，通过八种意义来讲述，即观察土地，观察土地自身的特征，起土地，使土地成为自己的权势，净化土地，加持土地，守护土地，以及执持土地。首先观察土地有三种，即观察上方的天空，观察中间的山脉轮廓，以及观察下方的土地。首先是观察上方的天空，在《怖畏金刚轮》的经文中说：“兵器五形意形状，若能观察天空吉。”以及在金刚事业次第中说：“八角等等尖端多，如河流般不崩坏，平等如乳汁水清，太阳极佳安住处，当知是为空性相。”因此，天空是五种兵器的形状或者轮或者八角宝，以及尖端多
English
Teaching the mandala, and instructing to understand the supreme mandala as the peaceful mandala. First, teaching the peaceful mandala, in the Vajra Karma Sequence it says: "Earth four equal and measure line, color and drawing's form, self-place fire offering entering and, merit ten kinds increase." Therefore, it is taught through ten meanings, namely, performing the ritual of the earth, indicating the measure of the mandala, the ritual of the lines, the ritual of the colors, drawing the mandala, inviting the deities, consecration, fire offering, entering the mandala, and explaining the merits of entering. First is performing the ritual of the earth, as the text says, "Or the ground is very level." Among them, "or" is a word of distinction, so what is the basis of distinction? It is that those who do not have the qualification to enter the ultimate fruit mandala at the end of the previous sixth, seventh, and eighth chapters can enter the three higher meditative mandalas taught from the beginning of those three chapters. If one cannot enter there, then first, in order to show entering the higher image mandala, it says "or." As the text says, "The ground is very level." Thus, in order to show the higher image mandala, first, the ritual of making the ground very level is performed. In the Vajra Karma Sequence it says: "Base and self-characteristic arising power and, purification blessing protection and holding, are said to be the limbs of the first." Therefore, it is taught through eight meanings, namely, examining the ground, examining the characteristics of the ground itself, raising the ground, making the ground one's own power, purifying the ground, blessing the ground, protecting the ground, and holding the ground. First, examining the ground has three aspects, namely, examining the sky above, examining the outline of the mountains in the middle, and examining the ground below. First is examining the sky above, in the text of the Wheel of Terrifying Lightning it says: "Weapon five form mind shape, if one examines the sky auspicious." And in the Vajra Karma Sequence it says: "Eight corners and so on many points, like a river not collapsing, equal like milk water clear, sun very well abiding place, one should know is the nature of emptiness." Therefore, the sky is the shape of five weapons or a wheel or an eight-cornered jewel, and many points
Chinese
具有如千辐轮般的特征，像河流一样不干涸，像天空一样平等，像太空中的牛奶或极其清澈的水一样明亮，太阳从东方升起，顶点位于西方。第二，考察中间山脉的轮廓，分为两部分：考察方位之山和考察边境之敌。第一，考察方位之山：在次第中说：“东、南倾斜而平缓，高和弯曲在西、北。”因此，东方的山低矮而倾斜，南方的山非常平缓，西方的山高耸，北方的山弯曲而遮蔽。第二，考察边境之敌：在《怖畏电光》中说：“应当避开的地方是：死主恶毒的矛尖，罗刹女哭泣的泪痕，夜叉愤怒的掌印，妖魔盗贼的藏身处，恶毒龙的通道，罪人行走的道路，恶毒大臣的游荡地，不可告人的集会地，以及与危险相关的地方，就像毒蛇来到怀里一样，以狐狸的大伪装，用多年的力量来避开。”又在《道次第》中说：“石堆、山口、峡谷口、各种水源，坛城、权势之声、边境都应考察。”因此，在东南方，有如死主恶毒的矛尖般的山岩，锋利如铜。在西南方，有如罗刹女哭泣的泪痕般的崖壁和沙地。在北方，有如夜叉或母神愤怒的掌印抓挠过的许多沟壑。在东北方，有如妖魔盗贼藏身的矛刺过的痕迹。此外，还有恶毒的龙，罪人行走的道路，恶毒大臣的游荡地，不可告人的集会地等与危险相关的地方，以及山脊、峡谷口、水源汇聚处等地方，都应当避开。第三，考察下方的土地：在次第中说：“丰饶茂盛的山林，极其平坦且有光泽，河流是权势的方向，稍微有些风，花朵、树林、鸟鸣应考察，吉祥的历史也极好，考察自身，感到快乐，禅定远离敌人，自己的家等。