Chinese
据说，自生智慧与空性慧无二无别的结合自性清净，如金刚般坚固。因此，心性显空不二的自生智慧，从有情众生到佛陀之间，不分好坏地不变存在。从心性不变的角度来说，被称为坚固的金刚萨埵。慈氏菩萨说： “如何先前一样，后来也一样，是不变的法性。” 依靠这手印，将轮涅的一切法都盖上，称为摄为平等性。心性显空不二的法，如油在芝麻中一样，周遍存在于轮涅的一切法中。《经》中说：“如来藏周遍一切众生。”《喜金刚》中说：“此乃大智慧，周遍于稳定与变动中。” 这样，心性以其自身的手印盖在轮涅的一切法上。例如，国王的印章盖上后，百姓无法违越。同样，一切法的实相是空性，它成为一切法的命脉，处于中心或周遍一切。金刚鬘中说：“诸法处于中心的界，周遍且非行境。” 摄为平等性是指，从心性自生智慧的角度衡量，轮回的恶和涅槃的善，两者并不成立为不同，而是无好无坏地在心性的虚空中摄为平等性。《喜金刚》中说：“此即名为轮回，此即名为涅槃。舍弃轮回后，其他地方没有涅槃。”《经》中说：“如此显现的一切法，不是有碍之法，而是无分别的自明光明的智慧。” 证悟二障清净、二资粮圆满的补特伽罗所现证的是果位的金刚萨埵。也就是说，坚固和摄持这两者是从心性安住之角度而安立的。
English
It is said that the naturally arisen wisdom, which is the union of wisdom and emptiness, is pure in nature and as stable as a vajra. Therefore, the naturally arisen wisdom of mind-essence, which is inseparable from appearance and emptiness, remains unchanged from sentient beings to Buddhas, without any inherent good or bad qualities. From the perspective of the unchanging nature of mind, it is called the steadfast Vajrasattva. Lord Maitreya said: "As it was before, so it is later, it is the unchanging nature of reality." By applying this seal to all phenomena of samsara and nirvana, it is said to be gathered into equality. The dharma of mind-essence, inseparable from appearance and emptiness, pervades all phenomena of samsara and nirvana like oil in sesame seeds. The Sutra says: "The Tathagatagarbha pervades all beings." The Hevajra says: "This is great wisdom, pervading both the stable and the moving." Thus, mind-essence is said to be sealed by its own seal on all phenomena of samsara and nirvana. For example, just as the king's seal cannot be transgressed by the subjects, so the reality of all phenomena is emptiness, and it becomes the life force of all phenomena, residing in the center or pervading all. The Vajra Garland says: "The realm residing in the center of all dharmas, pervades and is not an object of experience." Gathering into equality means that from the perspective of the naturally arisen wisdom of mind-essence, neither the bad of samsara nor the good of nirvana are established as different, but are gathered into equality in the expanse of mind-essence, without good or bad. The Hevajra says: "This is called samsara, this is called nirvana. Apart from samsara, there is no nirvana elsewhere." The Sutra says: "All phenomena that appear in this way are not phenomena with obstruction, but only the non-conceptual, self-aware, clear light of wisdom." The Vajrasattva of the fruition is manifested by a being who has exhausted the two obscurations and perfected the two accumulations. That is to say, these two, steadfastness and gathering, are established from the perspective of the abiding nature of mind.
Chinese
尊主心识或果位金刚心识是从显现的角度产生的。虽然就实相而言是这样，但就显现而言，轮回与涅槃如同好坏一般显现，因此，希求解脱的补特伽罗为了证悟心性本然之义，精进于道与方便二者，何时证悟心性为佛，那被称为证悟的金刚心识。在《越量智慧》中说：若证悟心，即是佛，故当善加修持莫从他处寻佛之观念。又说：所证悟之智慧，亦如金刚般无二。意思是说，如是证悟之士，被命名为金刚心识，因此，在那位的意续中存在的智慧，也如金刚般证悟为无二，故如是说。因此，将金刚心识之名安立于相续之上。金刚心识作为坛城主尊的意义是，这即是说显现为有相手印的坛城主尊。其意义是，心性自生之智慧，其自性虽是无相空性，但相对于有情之识，觉性自显为智慧轮的方式，成为有相之手印。正如这本身所说：自明无边中央之坛城，四智光芒放射轮之方式。如是，行者在修持时，在资粮道中观想胜解之本尊身，在加行道中观想风心之本尊身，在见道中观想光明之本尊身，从二地到十地之间观想有学双运之本尊身，在佛地观想无学双运之本尊身的主眷之相，也安立了金刚心识之名。一般而言，有五种宣说之士，虽然如此，但此处所说的宣说之士，不动佛也被称为金刚心识。意思是说，当示现普贤幻化时，不动金刚于前方住，因此，在此宣说意之幻化之际，对于住在导师普贤面前的不动金刚，也如是称呼。
English
The lord of mind or the Vajrasattva of fruition arises from the perspective of appearance. Although it is so in terms of reality, in terms of appearance, samsara and nirvana appear like good and bad, therefore, a person who seeks liberation strives on both the path and means to realize the meaning of the true nature of mind, and when the mind is realized as Buddha, that is called the Vajrasattva of realization. In the Wisdom of 'Da'ka it says: 'If the mind is realized, it is Buddha, therefore, one should cultivate the concept of not seeking Buddha from elsewhere.' It also says: 'The wisdom that is realized is also indivisible like a vajra.' That is to say, that person who realizes in this way is named Vajrasattva, therefore, the wisdom that exists in the mindstream of that person is also realized as indivisible like a vajra, so it is said in that way. Therefore, the name Vajrasattva is established on the continuum. The meaning of Vajrasattva as the main deity of the mandala is that it is the main deity of the mandala that appears as a symbolic mudra. Its meaning is that the nature of the self-born wisdom of mind is emptiness without characteristics, but in relation to the minds of sentient beings, awareness itself manifests as a symbolic mudra in the form of a wheel of wisdom. As it says in this very text: 'The self-aware mandala without edge or center, the four wisdoms radiate in the form of a wheel.' Thus, when a practitioner practices, they visualize the deity's form of aspiration and practice on the path of accumulation, the deity's form of wind-mind on the path of joining, the deity's form of clear light on the path of seeing, the deity's form of learning union from the second to the tenth bhumis, and the form of the main retinue of the deity's form of non-learning union on the Buddha bhumi, and the name Vajrasattva is also established on these. In general, there are five types of beings who teach, but in this case, the one who teaches, Akshobhya, is also known as Vajrasattva. That is to say, when demonstrating the illusion of Kuntuzangpo, Akshobhya stands in front, therefore, in this context of teaching the illusion of mind, the immovable Vajra who is present in front of the teacher Kuntuzangpo is also referred to as such.
Chinese
是地的意思。另外，当示现身、语、功德和事业的幻化时，各自宣讲的化身会出现在各自的坛城前。因此，第一个词是金刚萨埵。第二个词是幻化网，出自《幻化金刚》：方法和智慧相联结的意义，称为幻化有四种说法。其中，第一种是分别集合的幻化网，五大显现如幻，以无间断的因变幻出一切，即是五蕴。五大显现如幻，为什么无间断呢？例如，水虽然是一种，却显现出多种不同的景象。如卡瓦巴登策的见解次第中说：地狱众生见自心为火等，饿鬼见罪恶之心为不净之处，畜生见险峻的悬崖峭壁，人见此地如是显现。同样，阿修罗见刀枪等武器，天人见善心为珍宝。如是说，地狱众生见熔化的铜和沸腾的苦水，饿鬼见脓血和污秽，畜生见险峻的悬崖峭壁，人见清澈的水，阿修罗见武器，天人见甘露。成就地上安住的圣者们见佛母玛玛吉。如《中观二谛论》中说：一物心异故，不见真实义。以此为例，五大从本性上来说，本来就是五佛母的自性，但从显现上来说，各自显现不同，所以说五大如幻。这个幻化也像幻术师对木头、石子等念诵咒语后，使其显现为马，显现为象等多种形象一样。现在这里也是，从因五大中，变幻出果五蕴。如《支分》中说：五蕴幻化的智慧中，自证以方便变幻为五族。因此，因为有因果关系，所以是网。因为五大和五蕴以一个本体相联系。例如，世间上用线互相连接的垫子称为网垫。
English
It means earth. Furthermore, when manifesting illusions of body, speech, qualities, and activities, the emanations that explain each of these appear before their respective mandalas. Therefore, the first part of the name is Vajrasattva. The second part of the name, "Illusion Network," comes from the Guhyajala Tantra: The meaning of the connection between method and wisdom is explained as four types of illusion. Among these four, the first is the network of illusory aggregates: the five elements appear like illusions, and due to uninterrupted causes, they transform into everything, which are the five aggregates. The five elements appear like illusions without interruption. Why are they without interruption? For example, even a single thing like water appears in many different ways. As it is said in the Viewing Sequence of Kawa Paltseg: Hell beings see their own minds as fire, etc.; hungry ghosts see sinful minds as impure places; animals see steep cliffs and gorges; humans see this place as it appears. Similarly, Asuras see weapons, etc.; gods see virtuous minds as precious. As it is said, hell beings see molten copper and boiling bitter water; hungry ghosts see pus and blood and filth; animals see steep cliffs and gorges; humans see clear water; Asuras see weapons; gods see nectar. Accomplished beings abiding on the ground see the Mother Mamaki. As it is said in the Madhyamaka Two Truths: Because one thing has different minds, the true meaning is not seen separately. By this example, although the five elements are inherently the nature of the five mothers, they appear separately, so it is said that the five elements are like illusions. This illusion is also like a magician who recites mantras over wood, pebbles, etc., and then makes them appear as horses, elephants, and other various forms. Here, too, from the cause of the five elements, the result, the five aggregates, are transformed. As it is said in the Limb: From the wisdom of the illusion of the five aggregates, self-awareness transforms into the five families of skillful means. Therefore, because there is a cause-and-effect relationship, it is a network. Because the five elements and the five aggregates are connected by one essence. For example, in the world, a mat made of threads connected to each other is called a net mat.
Chinese
就像安置地基一样，在这里也将这两者结合的状态称为“网”。第二，胜义幻化网：因为那个理由，就像在分别念幻网的场合中，五大被说是幻术，五蕴被说是幻变，这两者之间的关联被说是网一样，空性是幻术，觉性的智慧是幻变，这两者之间的关联被安立为网。般若界空性与方便觉性自生智慧二者结合就是胜义幻网。它的意思是说，空性本身就是幻术，空性在任何事物上都不成立，但却可以显现为任何事物。如《中观根本慧论》中说：“以有空性故，则一切皆可成。”以及“除缘起之外，无少法可得。是故离空性，亦无少法在。”经中说，空性可以显现为任何事物，但却不成立为任何事物的自性，并且可以显现为无量无边的形象。如《幻化上师》中说：“无中生有，无生幻化现。诸佛之坛城，乃心之大幻。”又说：“普生坛城幻化大。”因此，一切法的显现基础或存在方式是不可言说、不可思议的，其自性是不可指定的。如《幻化广布》中说：“无有之中现种种，一切皆从智慧界生。”如是所说，般若界空性如幻术般，幻变为方便自明觉性智慧，故为幻化；觉性智慧自身解脱为空性般若，故称为网。因此，是胜义的幻化网，是一切法的存在方式，或者说是诸佛密意的核心，是究竟的胜义。经中说：“没有比这更秘密的胜义了。”第三，不了义表诠幻化网：是成为证悟胜义幻化网之方便的途径。其象征是佛父佛母双运，是不了义表诠的幻化网。意思是说，对于不能直接证悟胜义幻化网的补特伽罗，暂时以表
English
Just as with laying a foundation, here too, the state of these two being in union is termed a "net." Second, the definitive meaning of the illusory net: Because of that reason, as in the case of the conceptual illusory net, the five elements are said to be illusion, the five aggregates are said to be transformation, and the connection between these two is said to be a net, similarly, emptiness is illusion, the wisdom of awareness is transformation, and the connection between these two is established as a net. The union of the emptiness of the sphere of wisdom and the self-arisen wisdom of skillful means and awareness is the definitive meaning of the illusory net. Its meaning is that emptiness itself is called illusion, as emptiness is not established in anything but can appear as anything. As it says in the Root Wisdom: "Because of emptiness, everything is possible." And, "Apart from dependent arising, no dharma exists. Therefore, apart from emptiness, no dharma exists." It is said that emptiness can appear as anything, but it is not established as the essence of anything, and it appears in limitless forms. As it says in the Illusory Master: "From nothing, everything appears. Unborn illusion manifests in various ways. The various mandalas of the Victorious Ones are also the great illusion of the mind." And, "The all-arising mandala is a great illusion." Therefore, the basis of appearance or the mode of existence of all phenomena is inexpressible, unthinkable, and unutterable, and its essence is unidentifiable. As it says in the Extensive Illusion: "In non-existence, various things appear. All arise from the sphere of wisdom." As it is said, the emptiness of the sphere of wisdom, like an illusion, transforms into the wisdom of skillful means and self-awareness, hence it is illusion; and the wisdom of awareness itself is liberated into the emptiness of wisdom, hence it is called a net. Therefore, it is the definitive meaning of the illusory net, the mode of existence of all phenomena, or the innermost secret of the Victorious Ones' intention, the ultimate definitive meaning. It is said: "There is no more secret definitive meaning than this." Third, the provisional meaning of the symbolic illusory net: It is that which becomes the means to realize the definitive meaning of the illusory net. Its symbol is the union of the father and mother deities, which is the provisional meaning of the symbolic illusory net. The meaning is that for the individual who cannot directly realize the definitive meaning of the illusory net, temporarily with symbols