English
If mixed with other things, it will deviate from the meaning of special approach and accomplishment; if one does not understand the obstacles of doubt set by speculators, it will be like a wise person's tongue being tied; if one does not understand the nature of a confused lineage combination, it will be like scattered jewels; if both kinds of connection are not present, it is self-righteous words; if one does not understand the combination of discordant words and meanings, it will be like blind wisdom; if one does not understand the order of realization, it will be like nectar losing its taste; if there is no need for common and special, it is the fault of meaningless dissipation. It should be known that there are eleven qualities of accepting what is good: explaining the view with critical examination, practicing conduct with following methods, indicating the mandala with meaningful symbols, indicating vows with various names, indicating activities with ritual arrangements, indicating practice with customs, indicating samadhi with generation and completion stages, indicating puja with outer and inner offerings, indicating mantras with sound and combination, and explaining mudras with the generation stage. The way to understand this is shown through examples, as stated in the "Abdominal Scripture": "For the best, indicate the name; for the middling, differentiate; for the lowest, discern the medicine." There are three ways: For those with the best faculties, understanding is achieved by indicating the name of the tantra, just as a doctor understands the diseases of the body from head to toe by examining the pulse in the hand; for those with middling faculties, understanding is achieved by differentiating the meaning, like the label on a medicine container; for those with the lowest faculties, understanding is achieved by discerning each medicine, even a single medicine is determined by many characteristics such as smell and color. The first is, as it says in that very text: "The best is known as three names." And in the "Mind Drop": "The first symbol has three names." Therefore, there are three categories of names to be indicated: What are they? "The Magical Net Essence is the general term for the Agamas." Therefore, the common name for the tantra and the teacher is Vajrasattva Magical Net, as it says in the second chapter of this: "From the Great Tantra Magical Net, the meaning of the blissful speech arises." Named from the Agamas and greatness, it is called the general term for the Agamas, as it says in the Twenty-one Elements: "This general term for the Agamas is also extremely profound." And at the end of this very text: "The general term for the tantra and the Agamas." And in the "Eye Commentary" also: "This which is known as the general term for the Agamas." Named according to the essence of the instructions and meaning itself, the secret
Chinese
是精华。此经第三品中说：“自性秘密的精华啊！”。末品中说：“秘密的精华唯独是，从决定的法界中取出。”。因此，那些例子如前所述，是依仗上等根器才能领悟续部首尾之义。如窍诀书中说：“如手的脉络般，领悟首尾之义，为了有缘者。”。第二，意义的分类。现观中说：“此经被称为总论，分类后变成五种。”。那是什么呢？眼释中说：“续部正文，基础发起，完全知晓，必要关联，交付和圆满。”。因此，续部产生的因是开端的基础，缘是谈论发起，果是续部之义，以及它的必要关联，和教法的交付。第一部分有四点。必要是：确定续部之义的产生，并使未来的所化众生信服。本体是五种圆满，将在下文阐述。词义是：谈论是指宣讲续部。它的因或基础是五种圆满。种类是：窍诀书中说：“共同开端基础两种，不共同的两种。”。因此，总的来说有共同的和不共同的两种开端基础。第一种也有两种：教法产生的共同基础，和续部产生的特殊基础。第一种有三种：开端基础的因，自身的本体，以及顺便显示时代规律。第一种是：从自身的身体、语言、意念中化现出六能仁，此经第三品中说：“然后，对所有如来以大悲加持，称为智慧之子六能仁，所有这些的身体、语言、意念都从金刚中产生。”。窍诀书中说：“示现六能仁。”。第二种有四点。该经中说：“安住三千世界，即是刹土。化现后，由于业力的影响，在绳索基础和上下六道世界的十方无边无际的三千大千世界中。”。特别是释迦能仁本身，即是导师，也就是每一位大能仁薄伽梵。该经中说：“六续
English
is the essence. The third chapter of this scripture says, "This is the essence of the secret of self-nature!". The last chapter says, "The secret essence is only taken from the realm of certainty.". Therefore, those examples, as mentioned above, are dependent on the superior faculties to understand the meaning of the beginning and end of the tantra. As the key instruction book says, "Like the veins of the hand, understand the meaning of the beginning and end, for the sake of the fortunate ones.". Second, the classification of meanings. The Abhisamayalankara says, "This scripture is known as a general treatise, and when classified, it becomes five types.". What are they? The Eye Commentary says, "Tantra text, foundation initiation, complete knowledge, necessary connection, entrustment, and completion.". Therefore, the cause of the arising of the tantra is the initial foundation, the condition is the discussion of initiation, the result is the meaning of the tantra, as well as its necessary connection, and the entrustment of the teachings. The first part has four points. The necessity is: to determine the arising of the meaning of the tantra, and to make future disciples believe. The essence is the five perfections, which will be explained below. The meaning of the word is: discussion refers to expounding the tantra. Its cause or foundation is the five perfections. The types are: The key instruction book says, "Common initial foundation two types, uncommon two types.". Therefore, in general, there are common and uncommon two types of initial foundations. The first type also has two types: the common foundation for the arising of teachings, and the special foundation for the arising of tantra. The first type has three aspects: the cause of the initial foundation, its own essence, and incidentally showing the temporal rules. The first is: from one's own body, speech, and mind, six Munis are manifested. The third chapter of this scripture says, "Then, all the Tathagatas are blessed with great compassion, called the six Munis, the sons of wisdom, and the body, speech, and mind of all of them arise from the vajra.". The key instruction book says, "Showing the six Munis.". The second has four points. The scripture says, "Abiding in the three thousand worlds, that is, the Buddha-field. After manifestation, due to the influence of karma, in the rope foundation and the ten directions of the six realms of the upper and lower worlds, in the boundless and infinite three thousand great thousand worlds.". In particular, Shakyamuni himself is the teacher, that is, each of the great Munis, the Bhagavan. The scripture says, "Six tantras"
Chinese
“眷属和四种等”等。正如其中所说：“行作五道众生之利”，这是所化对象。又如其中所说：“舍弃王位、后妃和眷属，出家等行作”，这是行作。其中也有四种：身的行作，如本论第三品所说：“诞生等”。意的行作，是指“于一切四时皆知晓”。不可思议的行作，是指“于一切时身不可思议”。语的行作，是指“一切皆如此，以调伏之故”。时间是燃灯佛出现之时，正如其中所说：“于极其稀有时”。又如根本续中所说：“舍弃众生贪执等而调伏，加持生起的能仁，示现获得人身之相，十二相圆满等。清净佛塔金刚座，示现出家现证之相。”这是从第三品开头宣说的。第二，续部生起殊胜之缘起分二：缘起正文和顺带所化对象必要之缘起。第一，如其中所说：“导师、处所和集聚之眷属”，这是指这些聚集之时，五圆满。导师是指：导师自性和宣说的士夫。第一是指：薄伽梵普贤父母，正如其中所说：“具有导师七种自性，自性行作普贤”。第二是指五部父母，正如其中所说：“以具有四种相同之故，五部导师语不相违”，即薄伽梵如来部识之王等。处所是指色究竟天法界宫殿，正如其中所说：“处所之自性即如是，体性色究竟天宫殿”，以及“又于色究竟天处所无边无中”等，从“无外无内一切亦成内”等，以及《意滴》中所说：“法界色究竟天秘密处，俱生汇聚之珍宝宫”。眷属分二：眷属之名相和顺带彼等之量。第一，如其中所说：“俱生眷属和各别”，即分二：俱生之眷属和各别之眷属。初
English
"Companions and the four kinds of, etc." That is, as it says in the same text, "Acting for the benefit of the five kinds of beings," which refers to the objects to be tamed. And as it says in the same text, "Having abandoned the kingdom, queen, and retinue, performing renunciation, etc.," this is the action. There are also four kinds of actions: The action of the body, as it says in the third chapter of this text, "Birth, etc." The action of the mind is "knowing all four times." The inconceivable action is "the body being inconceivable at all times." The action of speech is "everything is like this, due to the power of taming." The time is when the lamp was lit, as it says in the same text, "In a very rare time." Also, as it says in the root text, "Abandoning beings' attachments, etc., and taming them, the Muni whose blessings arise, appearing to take human birth, the twelve acts are perfected, etc. Pure stupa, vajra seat, appearing as renunciation and complete enlightenment." This is taught from the beginning of the third chapter. Second, the basis for the arising of the extraordinary lineage is twofold: the actual basis and the basis for the sake of the objects to be tamed and their needs. First, as it says in the same text, "Teacher, place, and gathered retinue," this refers to the time when these are assembled, the five perfections. The teacher refers to: the teacher himself and the person who explains. The first refers to: the Bhagavan Samantabhadra father and mother, as it says in the same text, "Possessing the seven natures of the teacher, the self-nature acting is Samantabhadra." The second refers to the five families of fathers and mothers, as it says in the same text, "Because of possessing four similarities, the speech of the five teachers is not contradictory," that is, the Bhagavan Tathagata, the King of Consciousness, etc. The place is the palace of Akanishta Dharmadhatu, as it says in the same text, "The nature of the place is suchness, the essence is the Akanishta palace," and "Also, in the Akanishta place, without end or middle," etc., from "Without outer or inner, everything also becomes inner," etc., and as it says in the Mind Drop, "In the secret place of Dharmadhatu Akanishta, the precious palace where everything is spontaneously gathered." The retinue is twofold: the actual categories and, incidentally, their numbers. First, as it says in the same text, "Spontaneous retinue and individual," that is, twofold: the spontaneous retinue and the individual retinue. The firs
Chinese
三者之中，自性无二是指前面所说的宣讲的五种补特伽罗。经藏中说：‘除了您之外的五种人。’如前所述。具有特殊智慧的是指佛子菩萨和怖畏金刚等。其中说：‘智慧的菩提心。’以及‘之后见到大菩提金刚。’直到‘不是相’等等。以信心听闻佛法的眷属是世间的大天等。‘以信心听闻的大天们。’以及，广义的第二点中说：‘无上的殊胜智慧，为了调伏一切，围绕着世间的大天们。’以及，金刚中说：‘离能取所取的无上随顺，世间主和眷属恭敬自在者。’ 第二，开悟的眷属是，引导共同之道的六种化身，以及随之修行的有缘瑜伽士们。如‘为了调伏众生而化现’等等。广义的第十一点中说：‘此外，在十方世界中。’以及，此处的第十三点中说：‘过去和未来的一切。’最后说：‘佛子是从心中产生的，安住在极喜持明地。’这些都是开悟的明显例子。 最后是量，是周遍且无边际的周遍。法界无边际的周遍是这样的：例如，就像芝麻荚一样，从内部周遍安住。众多啊！像这样的眷属是言语无法表达的，并且无二地安住。’以及，‘眷属的量是周遍和众多，超越言语，充满虚空的边际。’ 时间有二：本体的时间和在所化众生面前显现的时间。第一种是，认为有先后差别是错误的，因为认识到这一点就是平等性。其中说：‘时间的本体也是平等安住。’以及，广义中说：‘过去和未来的一切，通过智慧证悟的差别，四时没有先后，融合为平等性。’以及，从这里开始，‘完全了知四时’等等。第二种是，具备了产生相续的五种圆满之因，在所化众生面前。