Chinese
如是所说，以七种庄严的方式进行讲解。第一种庄严是：通过提问和回答的方式进行讲解。如《鬘论》中所说：“此续的名字是什么？此续是为了谁的利益而作？”等等。第二种庄严是：如《鬘论》中所说：“成佛的方式有四种：即种姓、开端、定义、原因。”通过四种方式进行讲解。世尊释迦牟尼以四种方式成佛而闻名于世：出生于人类种姓是种姓的方式；从在家到出家是开端的方式；出家后守护戒律是定义的方式；如此守护后修习道，是获得解脱的原因，即原因的方式。因此，希望通过四种方式进行讲解。第三种庄严是：如《鬘论》中所说：“广说的边际有六种：以不了义、了义、密意来解释，非密意、如实语和不如实语来解释。”即不了义和了义两种，密意和非密意两种，如实语和不如实语两种，这六种词义不会超出，因此被称为六边。第四种庄严是：如《鬘论》中所说：“词、总、隐和究竟。”四种之中，词的意义是：依字母的交错之处，符合声明之理地进行讲解。总的意义是：不进入安乐迅速的咒道，而后悔进入缓慢艰难的经道，也要讲解这些也是此道的阶梯。还有，如果后悔密咒道没有清净的垢染，像狗猪一样，或者认为行持双运等损害是外道的法，也要讲解在经道中，如果不舍弃对清净垢染的执着，就不能见到平等的意义；如果不进入善心的行为，就说一切都是福德的积聚，如杀害黑人短矛者，与舵手之女行淫等，也讲解这些都成了增长福德的原因。隐义是：生起次第中的印等，和圆满次第中的脉气明点作
English
As it is said, it is explained through the seven adornments. The first adornment is: explaining through questions and answers. As it is said in the "Garland Treatise": "What is the name of this tantra? For whose benefit was this tantra made?" and so on. The second adornment is: As it is said in the "Garland Treatise": "There are four ways of becoming a Buddha: lineage, beginning, definition, and cause." It is explained through the four ways. The Bhagavan Shakyamuni is known in the world to have become a Buddha through the four ways: being born into the human lineage is the way of lineage; going forth from home to homelessness is the way of beginning; after going forth, guarding the discipline is the way of definition; and after guarding in this way, training on the path is the cause of attaining liberation, which is the way of cause. Therefore, it is desired to explain through the four ways. The third adornment is: As it is said in the "Garland Treatise": "The limit of extensive explanation is sixfold: explaining with provisional meaning, definitive meaning, and intention; explaining with non-intention, literal meaning, and non-literal meaning." That is, two types of provisional and definitive meaning, two types of intention and non-intention, and two types of literal and non-literal meaning. These six types of word meaning do not go beyond, therefore it is said to be six limits. The fourth adornment is: As it is said in the "Garland Treatise": "Word, general, hidden, and ultimate." Among the four, the meaning of word is: explaining in accordance with the principles of grammar, focusing on the intersections of letters. The general meaning is: if one does not enter the path of mantra, which is easy and swift, but regrets entering the path of sutra, which is slow and difficult, it is also explained that these are the steps of this path. Also, if one regrets that the mantra path does not have pure defilements, like dogs and pigs, or thinks that practicing union and liberation and other harms are the Dharma of non-Buddhists, it is also explained that in the sutra path, if one does not abandon attachment to pure defilements, one will not see the meaning of equality; and if one does not engage in the practice of virtuous mind, it is said that everything is a collection of merit, such as killing a black man with a short spear, and engaging in intercourse with the daughter of a helmsman, it is also explained that these have become causes for increasing merit. The hidden meaning is: seals and so on in the generation stage, and the channels, winds, and bindus in the completion stage.
Chinese
或者解释为隐义。 究竟的意义是，解释为胜义光明的意趣，以及真俗二谛双运的究竟实相。 第五个庄严是，如《鬘论》所说：“听讲差别有两种，即集会与弟子。” 集会讲说，是按照字面意义，讲解共同乘的意义。 弟子讲说，是不按照字面意义，讲解究竟的意义。 第六个庄严是，如《鬘论》所说：“法器之士有五种，乌 উৎপལ་（藏文，梵文：utpala，梵文罗马拟音：utpala，汉语：乌 উৎপལ་），白莲红莲，旃檀，珍宝为喻。” 意思是说，观察如乌 উৎপལ་（藏文，梵文：utpala，梵文罗马拟音：utpala，汉语：乌 उत्पལ་）一般的人，如白莲红莲一般的人，如旃檀一般的人，如珍宝一般的人这五种法器，然后进行讲解。 第七个庄严是，如《鬘论》所说：“真谛的意趣有两种，请讲世俗胜义。” 意思是说，依靠前六种，将续部的意义归纳为二谛进行讲解。 如此七种庄严的讲解方式，虽然不是此续部的讲解传统，但据说是玛哈瑜伽总体的讲解方式。 第二，早期前辈们的讲解方式是，所谓像箭一样从尖端开始讲解，即在名称中将一切法归纳为基、道、果三者进行讲解；所谓像矛一样从腰部开始讲解，即在第五品中将一切法归纳为三种自性进行讲解；所谓像剑一样从剑柄开始讲解，即在最后一品中将一切法归纳为四种显现进行讲解。 第三，单行教敕部的讲说传统是，通过五种法进行讲解，即自性事物的状态，未证悟的错觉显现，一切智者的观察方式，慈悲心的生起方式，以及如何利益众生这五种方式进行讲解。 在这里，是追随莲花戒论师的足迹进行讲解，如《毗玛释难明灯论》所说：“上者示名，中者分别，下者解难。” 意思是说，对于上等根器者，显示续部的名称进行讲解；对于中等根器者，分别续部的总义进行讲解；对于
English
or explain it as a hidden meaning. The ultimate meaning is to explain it as the intention of the ultimate luminosity and the ultimate reality of the union of the two truths. The fifth ornament is, as stated in the Garland Treatise: "There are two types of listening and explaining: assemblies and disciples." Assembly explanation is to explain the meaning of the common vehicle according to the literal meaning. Disciple explanation is to explain the ultimate meaning, not according to the literal meaning. The sixth ornament is, as stated in the Garland Treatise: "There are five types of vessel-persons: utpala, white and red lotus, sandalwood, and jewel as examples." It means to explain after examining the vessels of five types of people: those like utpala (藏文，梵文：utpala，梵文罗马拟音：utpala，汉语：乌 उत्पལ་), those like white and red lotuses, those like sandalwood, and those like jewels. The seventh ornament is, as stated in the Garland Treatise: "There are two types of true intention: explain conventional and ultimate." It means to rely on the previous six and summarize the meaning of the tantra into the two truths for explanation. Although this method of explanation with seven ornaments is not the tradition of explaining this tantra, it is said to be the general method of explanation for Mahayoga. Secondly, the method of explanation of the early elders is called explaining like an arrow from the tip, which means explaining by summarizing all dharmas into the three: ground, path, and fruit, within the name; explaining like a spear from the waist, which means explaining by summarizing all dharmas into three characteristics in the fifth chapter; explaining like a sword from the hilt, which means explaining by summarizing all dharmas into four appearances in the last chapter. Thirdly, the tradition of explaining the separate category of precepts is to explain through five dharmas: the state of intrinsic phenomena, the appearance of uncomprehended delusion, the way all-knowing ones see, the way compassionate love arises, and how to benefit beings. Here, we follow in the footsteps of Acharya Vimalamitra and explain, as stated in the Vima's Essence Illuminating Lamp Treatise: "For the best, show the name; for the middling, differentiate; for the least,
Chinese
名为“解脱注释”。据说，这是指对下等根器者，以字字句句的方式进行解脱而宣说的意义。首先，对于上等根器者，指示续部的名称，如《总集经》中说：“上名称谓三者著称，幻化心髓诸续之总集，如手之脉络了悟头尾，乃为具缘者之故。”这表明，所谓“上名称谓三者著称”，是指对于上等根器者所指示的名称有三种。哪三种呢？“幻化心髓诸续之总集”表明，幻化是指金刚萨埵幻化网，是与续部相符的名称；心髓是指秘密心髓，即是了知彼性，是与口诀相符的名称；诸续之总集是指一切特征和续部的总集，是与教证相符的名称。“如手之脉络了悟头尾”，表明上等根器者依此名称三者了悟续部意义的方式，以“如手之脉络”为例，以“了悟头尾”为喻，譬如，熟练的医生依靠病人的手脉，就能诊断出身首尾的所有疾病；同样，上等根器者也能依靠续部、教证、口诀的三种名称，轻易了悟续部首尾的所有意义，因此称为“了悟头尾”。“乃为具缘者之故”，是指这是具缘上等根器者的行境，而非无缘者的行境。如此，续部、坛城主尊和宣说者三者的名称共同指示为金刚萨埵幻化网，其中名称有两个侧面：金刚萨埵的解释和幻化网的解释。首先，金刚萨埵也有两个侧面：金刚的解释和萨埵的解释。首先，关于金刚的意义，如《释续明镜》中说：“无有差别之自性，是为金刚之解释。”其意义是：金刚是自性无有分别，因此与智慧空性，如果问金刚与哪个自性无有分别呢？
English
It is called "Bru Gnyer Drolwa." It is said that this refers to explaining the meaning of liberation to those of lower faculties by explaining each word and phrase. First, for those with the highest faculties, the name of the tantra is indicated, as it says in the Khok Zhung: "The best name is known as three terms, the essence of illusion, the generality of the scriptures, like the veins of the hand, understand the beginning and end, for the sake of the fortunate." This shows that the so-called "best name is known as three terms" means that the name indicated for those with the highest faculties has three aspects. What are the three? "The essence of illusion, the generality of the scriptures" indicates that illusion refers to Vajrasattva Mayajala, which is a name consistent with the tantra; essence refers to the secret essence, which is the certainty of that very nature, a name consistent with the oral instructions; the generality of the scriptures refers to the generality of all characteristics and tantras, a name consistent with the scriptures. "Like the veins of the hand, understand the beginning and end" indicates how the best faculties understand the meaning of the tantra based on these three names. "Like the veins of the hand" shows the example, and "understand the beginning and end" shows the exemplified. For example, just as a skilled doctor relies on the veins of a patient's hand to diagnose all the diseases of the body from head to toe, so too, the best faculties, relying on the three names of tantra, scripture, and oral instruction, easily understand all the meanings of the beginning and end of the tantra, hence it is called "understand the beginning and end." "For the sake of the fortunate" means that this is the realm of the fortunate best faculties, and not the realm of the unfortunate. Thus, the names of the tantra, the main deity of the mandala, and the person who explains it are jointly indicated as Vajrasattva Mayajala, which has two aspects to the name: the explanation of Vajrasattva and the explanation of Mayajala. First, Vajrasattva also has two aspects: the explanation of Vajra and the explanation of Sattva. First, regarding the meaning of Vajra, as it says in the Commentary Tantra Mirror: "The nature of non-difference, is explained as Vajra." Its meaning is: Vajra is the nature of non-differentiation, therefore with wisdom emptiness, if asked, with which nature is Vajra non-differentiated?
Chinese
一切事物的自性与空性无别，空性即称为金刚。如《合续》所说：“金刚即是空性，是心识大智慧。”因此，它被称为无有差别的自性。那么，空性与什么无有差别呢？虽然在显现上，轮涅二者有所不同，但在自性或实相上，从未脱离空性。因此说：“无有差别的自性，即名为金刚。”自性的含义是不为他者所造作。《中观根本慧论》中说：“自性即非造作，亦不依赖于他者。”总而言之，一切法皆归于心，心性安住于空性，这被称为金刚。如《合续》所说：“一切有情之心，即名为金刚。”又说：“除了心之外，没有其他法，幻化金刚最坚固。”《幻化广大续》中说：“一切皆是自明菩提心，此乃教证之量。”《二观察续》中也说：“从珍重心之外，无有佛陀亦无有众生。”萨ra哈也说：“心性乃是万物之种子，轮回与涅槃皆由此生。”等等，广为宣说。因此，将心性空性称为金刚，就像世间有一种叫做金刚石的物质，它能摧毁一切外在的相状，而其自身却坚不可摧。在阐述金刚的功德时，说金刚具有七种功德：不可断、不可坏、真实、坚硬、稳固、无碍、不可战胜。名称的第二部分“萨埵”表示：“诸法无余皆是无二，自明菩提心即是。”这里，“萨埵”一词有六种含义：有情、勇猛、心力强大、稳固、摄持、证悟。在此，指的是稳固、摄持、证悟这三种含义。因此，上面所说的智慧空性，其显现即是方便智慧，是自生智慧。
English
The nature of all things is inseparable from emptiness, and emptiness is called Vajra. As stated in the Samputa Tantra: "Vajra is said to be emptiness, it is the great wisdom of the mind." Therefore, it is called the nature of non-difference. Then, with what is emptiness non-different? Although samsara and nirvana appear different, in nature or reality, they never deviate from emptiness. Therefore, it is said: "The nature of non-difference is called Vajra." The meaning of nature is that which is not fabricated by others. As stated in the Root Wisdom: "Nature is uncreated and does not depend on others." In short, all phenomena are included in the mind, and the mind itself abides in emptiness, which is called Vajra. As stated in the Samputa Tantra: "The mind of all sentient beings is called Vajra." It also says: "There is no dharma other than the mind, the illusory Vajra is the most powerful." The Extensive Play of Illusion Tantra says: "All is self-aware Bodhicitta, this is said to be the measure of scripture." The Two Examinations Tantra also says: "Apart from the precious mind, there is no Buddha and no sentient being." Saraha also said: "The mind itself is the seed of all things, from which samsara and nirvana arise." And so on, widely proclaimed. Therefore, calling the emptiness of mind Vajra is like the substance called diamond in the world, which destroys all external characteristics, but its own essence cannot be destroyed by anything. When explaining the qualities of Vajra, it is said that Vajra has seven qualities: unbreakable, indestructible, true, hard, stable, unobstructed, and invincible. The second part of the name, Sattva, indicates: "All dharmas without exception are non-dual, self-aware Bodhicitta itself." Here, the word Sattva has about six meanings: sentient being, brave, strong-minded, stable, holding, and realization. Here, it refers to the three meanings of stable, holding, and realization. Therefore, the appearance of the wisdom of emptiness mentioned above is skillful wisdom, which is self-born wisdom.