English
That is, the wisdom that is realized also becomes non-dual like a vajra. That which appears as a symbolic seal, the main deity of the mandala and the being who expounds it, Vajra Akshobhya, is also known as Vajrasattva. The Magical Net is: The Vajra says, "The meaning of the connection between method and wisdom." Therefore, the five elements appear like illusions, and with uninterrupted causes, everything is transformed, which is the five aggregates, because they have a causal relationship, so it is a net. Therefore, the wisdom realm of emptiness, and the union of the wisdom of spontaneous awareness of skillful means are the definitive meaning of the Magical Net, and its symbol is the union of the father and mother Buddha, which is the conventional expression of the Magical Net. Alternatively, illusion is conceptualization, transformation is the deity, and the net is the connection of non-duality of nature. As it is said in the "Branch": "The wisdom of the illusion of the five aggregates, is transformed into the five families by self-awareness of skillful means." Also, as the Lama said: "All arising mandalas are great illusions, and many connections are the meaning of the net." In the fourth chapter of this sutra, it is said that the father is the illusion and the mother is the net. The certainty of obtaining such names in the base and fruit positions, and the connection with the actions of knowing what is to be known, is the continuum of the path, and the continuum of letters that symbolizes the auxiliary conditions of the path is also called Vajrasattva Magical Net. Second, the name is given from greatness, which is the general collection of the sutras. The Vajra says: "The sutras that are separately taught are like an ocean, here it is taught, with this it is taught, therefore it is taught, all meanings are completely fulfilled in this, therefore it is said to be the general collection of the sutras." Also, this sutra says: "It is the general collection of the sutras of all characteristics and continuums." Third, the name is given from the nature of the meaning itself, as it is said in the "Small Commentary": "Because of the nature of going first, the name itself is cherished as the first to be spoken." Thus, the name placed at the head of the book will be explained. The second is divided into two: the division of the categories of meaning, and the division of the categories of words. The first is divided into five: the basis of discussion of the cause of the arising of the continuum, the cause of the arising of the discussion, the meaning of the continuum to be fully known as the result, the necessary connection of the continuum, and the instruction and entrustment of the teachings to the retinue. The first is: The continuum
Chinese
在《不退转经》中，通过对导师等的区分，宣说了五种圆满。因此，导师眷属聚集之时，确定会产生续部的意义，所以具备五种圆满是开端。为什么称为开端呢？因为对于那些怀疑达那之语是否是佛语的人，讲述五种圆满的历史，从而给予他们信心的确定。并且，所要讲述的内容是续部意义产生的因或基础。
English
In the 'Non-Regression Sutra,' five perfections are spoken of by distinguishing the teacher and so forth. Therefore, when the teacher and retinue gather, it is certain that the meaning of the tantra will arise, so possessing the five perfections is the beginning. Why is it called the beginning? Because for those who doubt whether the words of Dana are the Buddha's words, telling the history of the five perfections gives them certainty of faith. And what is to be spoken of is the cause or basis for the arising of the meaning of the tantra. Divisions: There are two types of beginnings, uncommon and common. The first is like explaining inner secrets in conjunction with the path of means. The second is the beginning of the Sambhogakaya, or the special beginning of the arising of the tantra, and the incidental beginning of the wrathful deity taught for the sake of taming beings, the beginning of the Nirmanakaya taming beings, or what is known as the beginning of the general teachings. Second, the cause for instigating the discourse is: In the 'Heart Drop' it says, 'The teacher grants and the retinue requests, from the occasion arises the discourse, teacher and retinue, whatever becomes the cause for granting and asking, therefore it does not reach the speech.' Therefore, the teacher and retinue, through the combination of questions and answers, the meaning of the tantra is in accordance with the minds of the trainees, without reaching. Why is it called instigation? Because what is to be spoken of is the meaning of the tantra, and what urges the speaking is the instigation, which is the cause for the arising of the teachings. Divisions: There are two types of instigation, uncommon and common. The first is when the teacher, father and mother, together welcome the retinue with a profound empowerment, thereby grasping the aspect of the inseparability of means and wisdom, instigating the three beginnings. The second is when the retinue requests the tantra to be taught for the benefit of others, thereby arousing the compassion of the teacher, who is pleased to explain it through direct and indirect means. Third, the result is the complete understanding of the meaning of the tantra, which is divided into two: generally explaining the classification of the three tantras, and specifically explaining the objects of the path conditions tantra. The first is: In the 'Later Tantra' it says, 'Tantra is explained as continuous, from means and cause arises the result.' Therefore, generally speaking, it is called tantra in the sense of continuous. Divisions: What is to be realized is the basis or the tantra of the cause, and
Chinese
通过它来证悟和行进的是方便或道的相续，在哪里达到究竟就是果的相续。第一种是：没有束缚，没有解脱的，本来自成圆满的佛法。如是说。在广释中说：一切自证菩提心，这被说是教证的量。因此，基础是无缚无脱的实相，自证的菩提心，真谛无别，远离对境，本来就存在，也就是，界如来藏，自性安住的种姓，阿赖耶识，有垢如来藏等等，是各种名称所指的基础。它本身不与基础、道、果三者的任何一个方面相联系，而是被普遍地设定为自性或实相。相对于通过清除和消除暂时的污垢而显现出来，它被设定为道和果。为什么它会变成基础或因的相续呢？因为它通过方法之缘的把握与否，而成就轮回和涅槃。因此，它是轮回和涅槃二者的来源或因，并且，它从有情到佛陀之间，自性不变地持续存在，所以是相续。在《次第三》中说：二种名言的一切法，全部由此产生，故称为基础。慈氏菩萨说：如何先前一样，后来也一样，是不变的法性。
English
That by which one realizes and progresses is the continuum of means or the path, and where one reaches the end is the continuum of the fruit. The first is: Without bondage, without liberation, the Dharma of the Buddha, spontaneously perfect from the beginning. Thus it is said. In the extensive commentary, it says: All self-awareness, Bodhicitta, that is said to be the measure of scripture. Therefore, the basis is the reality of no bondage and no liberation, the self-aware Bodhicitta, the indivisible truth, free from objects of experience, which has existed from the beginning, that is, the realm of the Sugata-garbha, the naturally abiding lineage, the alaya-jnana, the defiled Tathagatagarbha, etc., are the basis to which various terms apply. That itself, without being aligned with any of the aspects of the three bases, paths, and fruits, is generally posited as nature or reality. Relative to the manifestation through the purification and elimination of adventitious defilements, it is posited as the path and the fruit. Why does it become the continuum of the base or cause? Because it accomplishes samsara and nirvana through being grasped or not grasped by the condition of means. Therefore, it is the source or cause of both samsara and nirvana, and it continuously exists from sentient beings to Buddhas without changing its nature, so it is a continuum. In the Three Successive Stages, it says: All phenomena of the two terms, all arise from it, therefore it is called the base. Lord Maitreya said: How it was before, so it is later, it is the unchanging Dharma-nature. Classification: Upadhyaya Vimala said, in the Third Successive Stage: The first has two aspects, the base of essence and the base of imputation. Therefore, the Dharma-nature of the mind, the Sugata-garbha, which is naturally pure, is the base for purifying defilements, like a precious jewel, it is the base of the essence of reality. False clinging together with objects is the defilement to be purified, like mud, because it is a non-existent appearance that is temporary, so it is said to be the base of deluded imputation. Clinging itself is the cause of accomplishing samsara, and even if it is only the continuous flow of consciousness until exhaustion, it is a fabricated temporary Dharma, so it is not the continuum of the cause that becomes the proximate cause of the fruit. Emptiness, which is analyzed by reason, although it is a negation, is not the characteristic of the continuum of the cause, because it is not the proximate cause and the meaning of continuity.
Chinese
因为二者都不存在。第二，是使相续远离突发性垢染的方便智慧之行持作用，也就是自性生起智慧的三种形态所生起的共同和殊胜的五种心生起或将生起。如是《次第三篇》中说：自性智慧三种相，五心生起已宣说。为什么会变成方便或道的相续呢？因为是使所要获得的果相续显现的共同因，所以是方便；因为是依靠什么到哪里去的所行之依，所以是道。奇妙神变稀有法，非从他处有生起，依于方便之智慧，如是之相而生起。又《经义总摄》中说：行持及彼具法。其中也有近和远两种。无上瑜伽的这个特殊道是近道或方便相续，除此之外，共同道四种出离的乘和外续三部的道，在此处被称为远道。这也是因为基果二者和知得的所作所为具有联系，方便不间断地持续产生，所以是相续。如果区分特殊道，有方便决定的道和智慧解脱的道两种。《续解大海》中说：解脱道中方便说。其中方便道是：奇妙脱离恶趣之方便。主要以方便的特点，通过苦行的行为，迅速成就果位，就像用弥迦的炼金术，瞬间将铁变成黄金一样。如果区分，如《次第三篇》中说：诀窍上下之门。分为两种，上门是：依靠六个脉轮，通过燃烧滴漏的行持，在四个脉轮中生起安乐智慧，次第修习。如《大海》中说：三轮二轮命脉三，火风行故虚空界，倾泻故于上方称。下门是依靠空行母和密处二者，通过降、持、返、遍的行持，瞬间生起乐空无二的智慧，是方便道同时进行。
English
Because both do not exist. Secondly, it is the means and wisdom that engage in the activity of separating the continuum from sudden defilements. That is, the three forms of wisdom that generate the essence generate the five common and supreme minds that have arisen or will arise. As it is said in the Three Steps: The three aspects of essential wisdom, It is taught that the five minds arise. Why does it become a means or path continuum? Because it is the co-operative cause that manifests the fruit continuum to be attained, it is a means; because it is the basis of what goes where, it is the path. Wonderful miraculous rare Dharma, It does not come from elsewhere, The wisdom that relies on means, It arises in such a state. And in the Condensed Meaning of the Sutras: Practice and its Dharma. There are also two kinds, near and far. This special path of unsurpassed yoga is the near path or means continuum, and other than that, the common path of the four vehicles of renunciation and the paths of the three outer tantras are called the far path in this context. This is also because the basis and fruit are related to the actions of knowing and attaining, and the means continuously arise without interruption, so it is a continuum. If the special path is divided, there are two paths: the path determined by means and the path of wisdom liberation. In the Ocean of Explanations of Tantras: In the path of liberation, means are taught. Among them, the means path is: Wonderful means of escaping the lower realms. Mainly with the characteristics of means, through the practice of asceticism, the fruit is quickly achieved, just like using the alchemy of Mika to turn iron into gold in an instant. If we distinguish, as it is said in the Three Steps: The secret instructions, the upper and lower doors. Divided into two types, the upper door is: Relying on the six chakras, through the practice of burning and dripping, gradually cultivate the bliss wisdom that arises in the four chakras. As it is said in the Ocean: Three wheels, two wheels, three life forces, Because fire and wind move, the realm of space, Because it pours, it is called above. The lower door is to rely on the dakini and the secret place, and through the practice of descending, holding, returning, and pervading, the wisdom of bliss and emptiness arises in an instant, which is the simultaneous practice of the means path.