English
Therefore, one should extract the advantages of the commentary instructions to explain. The subject matter to be explained has already been discussed. Secondly, regarding the instructions on how to explain, there are two types: the way to explain the tantras spoken by the Victorious Ones, and the way to explain the instructions based on them. The first is that, in general, the tantras of Mahāyoga open the door of wisdom through seven ornaments, the Anuyoga through seven authorities, and the Atiyoga through six common points, as stated in Heruka Galpo. In some Anuttarayoga tantras, there are explanations of three outer, inner, and other, and four reliances. From the practice sections, there are twenty ways of explaining. In the general chapter of the Peaceful and Wrathful Compendium Tantra, it says: Twenty instructions on explanation, determined by five summaries, five tantric chapters, five authoritative summaries, and five methods of combining practices. Thus, although the instructions on explanation are limitless, due to fear of excessive words, other methods are set aside, and here Mahāyoga's general method of explanation, the seven ornaments, and in particular, the five common points of this very teaching tradition are explained. First, Galpo says: The seven ornaments of Mahāyoga are: the introductory speech, the way of attaining Buddhahood, the extensive explanation of the limits, the way of explaining, the way of distinguishing, the vessel of the individual, and the understanding of the truth, should be known. As stated, among the seven ornaments, the first ornament has two parts: questions and answers. The first is: From that: The number of introductory speeches is five: What is the name of this tantra? For whom was this tantra made? Who is the teacher who is the author? What is the extent of this tantra? What is the need to know? So it is. Second, there are also five answers, the first is: The name of this is the Secret Essence Tantra, the Determination of Suchness. The second is: It was made for the purpose of subduing beings of the five poisons, mainly those with sharp faculties and strong desires, who are to be tamed. The third is: The author is the all-good Samantabhadra, the lord of the six families. The fourth is: From that: Rituals, chapters, and divided into sections and parts. Among these, the rituals extensively show empowerments, supreme accomplishments, and the basic activities of actions. Consecrations, fire offerings, and common accomplishments are only briefly mentioned. Tormas, feasts, and places are supplemented from other similar tantras as instructions.
Chinese
如是说。章节有二十二，加上后面的有二十四。次第分有：次第第六，第三，第二等。段落有两个：根本段落二十二章节，解释段落第二十三和二十四章节。第五（目的）是：为了获得寿命和健步等共同成就，殊胜成就，暂时的四种持明，以及究竟的果位圆满正等觉。第二个庄严是：如《重要》中所说：佛陀的四种方式是：相续、开端、定义、因。对于此意义，有离贪之四种方式和贪欲道之四种方式。第一种是：出生于人道，因为成为离贪之法的所依，故称为相续。从在家出家，是因为给予离贪之相的确定，故称为开端。即使出家后也守护律仪，因为是理应依止之处，故称为定义。如是说后，因为希求果位菩提，故于道上修学，因为是获得解脱之因，故称为因。此处说离贪之佛陀方式有何用？世尊释迦牟尼，如前所说的四种方式在世间广为人知而证得佛果，也是相续的导师六种姓，从那之中以了知相续无有差别的方式来成立作者是可信的。对此，喇嘛邬仲门兰僧格说：此处为了区分密咒和名相之意，而安立离贪之四种方式，但并非是密咒中所说的。第二种是：自身与自种姓相符，观想为五部佛，因为是密咒的所依，故称为相续。之后再次变成五部融入一体之相，是因为给予贪欲道之相的确定，故称为开端。持有金刚等部之律仪，特别是金刚和莲花平等结合，而持有梵行之苦行，因为是理应依赖之处，故称为定义。之后，因为是迅速产生果位的
English
Thus it is said. There are twenty-two chapters. Including the latter ones, there are twenty-four. The divisions are: the sixth in order, the third, and the second. There are two sections: the root section with twenty-two chapters, and the explanatory section with the twenty-third and twenty-fourth chapters. The fifth (purpose) is: for the sake of attaining common siddhis such as longevity and swiftness of foot, supreme siddhis, the four Vidyadharas of the intermediate state, and the ultimate fruit of perfect Buddhahood. The second ornament is: As it is said in the "Important": The four ways of becoming a Buddha are: continuum, beginning, definition, and cause. Regarding this meaning, there are four ways of detachment and four ways of desire. The first is: being born in the human realm, because it becomes the basis of the Dharma of detachment, it is called continuum. Renouncing the household life and going forth from home, because it gives certainty to the aspect of detachment, it is called beginning. Even after going forth, guarding the discipline, because it is a place to be relied upon, it is called definition. Having spoken thus, because one desires the fruit of enlightenment, one trains on the path, because it is the cause of attaining liberation, it is called cause. Here, what is the use of speaking of the way of becoming a Buddha through detachment? The Bhagavan Shakyamuni, through the four ways described above, is known in the world to have attained Buddhahood, and is also the teacher of the continuum, the six lineages. From that, by knowing that the continuum is not different, the author is established as reliable. To this, Lama U Trung Monlam Senge said: Here, in order to distinguish the meaning of mantra and characteristics, the four ways of detachment are established, but it is not what is intended in mantra. The second is: transforming oneself into the five Buddha families in accordance with one's own lineage, because it is the basis of secret mantra, it is called continuum. Then, again, transforming into the aspect of the five families merging into one, because it gives certainty to the aspect of the path of desire, it is called beginning. Holding the vows of the Vajra and other families, and especially holding the conduct of celibacy by equally uniting Vajra and Padma, because it is a place to be relied upon, it is called definition. Then, because it quickly produces the fruit,
Chinese
因为是近传承，所以是因。第三个庄严是：因为不超出这个词义，所以是边际。其中重要的有：广说边际有六种。以不了义、了义、密意说。非密意，声音如其所有。不如其所有而说。如是共有六种。不了义和了义两种是：以金刚语一句，对没有调伏的真实根器和有的两种，显示不同的意义。显示生起次第支分的是不了义，显示因续和圆满次第方面的是了义。密意和非密意两种是：以不同的金刚语，表达生圆次第的同一个意义。以与之相违的词语组合束缚，所表达的意义需要依靠密意来理解的是密意说。不需要依靠能诠释的密意，就能清楚理解所表达的意义的是非密意之说。外坛城和火供等仪轨，用世间和论典中广为人知的词语所说的是声音如其所有。像โคฏཱ་ཁྱཱཿ等声音，以及这里将摄受和解脱说成ཨཱ་ལི་ཀཱ་ལི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）一样，用世间和其他论典中不为人知的术语束缚而说的是声音不如其所有。第四个庄严是：重要的有：向您展示四种解说的方式。词义、总义、隐义和究竟义。如是共有四种。词义是指：专注于文字的字面意义的解说，与声量学的论典相符地安排。其他人称之为文字的意义。总义方面：有经部等的总义和生起次第的总义两种。第一种方面：有进入经部等和进入密咒内道的后悔两种。第一种是：如果后悔没有进入像密咒内道这样安乐而迅速的道路，而是先前进入了经部或者事行部等，认为是不好的。那么这些也是此道的阶梯。因为此中说：诸地虽然特别安立，也是进入秘密心髓的道路。经部中也说：具有大方便者，烦恼转为菩提支分。因此，如果具有敏锐的根器和特殊的方便智慧，那么以一个盛大的积累行为，就能缩减多个劫的积累等等，是安乐而迅速的
English
Because it is a close lineage, it is the cause. The third ornament is: because it does not go beyond this word meaning, it is the boundary. Among them, the important ones are: The extensive explanation boundary has six types. Explained by the provisional meaning, the definitive meaning, and the intention. Non-intentional, the sound is as it is. Explained as not being as it is. Thus, there are six types. The two, provisional and definitive, are: With one vajra word, showing different meanings to those who do not have the true capacity to be tamed and those who do. Showing the generation stage with its branches is the provisional meaning, and the aspect of showing the cause lineage and the completion stage is the definitive meaning. The two, intentional and non-intentional, are: With different vajra words, expressing the same meaning of the generation and completion stages. Bound by the combination of words that contradict it, the meaning expressed needs to be understood by relying on the intention is the intentional explanation. The meaning expressed can be clearly understood without relying on the expressive intention is the non-intentional explanation. Rituals such as outer mandalas and fire offerings, spoken with words that are well-known in the world and in treatises, are sounds as they are. Sounds like koṭākhyāḥ, and here, like saying ཨཱ་ལི་ཀཱ་ལི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）for acceptance and liberation, are spoken bound by terms that are not well-known in the world and other treatises are sounds that are not as they are. The fourth ornament is: The important ones are: I will show you four ways of explaining. Word meaning, general meaning, hidden meaning, and ultimate meaning. Thus, there are four types. The word meaning refers to: the explanation that focuses on the literal meaning of the letters, arranged in accordance with the treatises of phonetics. Others call it the meaning of the letters. In terms of general meaning: there are two types, the general meaning of the sutras and the general meaning of the generation stage. In the first aspect: there are two types, entering the sutras and regretting entering the inner mantra path. The first is: if one regrets not entering such a comfortable and quick path of the inner mantra path, but previously entering the sutras or action tantras, thinking it is not good. Then these are also the steps of this path. Because it is said here: Although the grounds are specially established, they are also the path to enter the secret essence. It is also said in the sutras: Those who possess great methods, afflictions transform into branches of enlightenment. Therefore, if one possesses sharp faculties and special skillful wisdom, then with one great accumulation action, one can shorten the accumulation of many eons, etc., which is comfortable and quick.
Chinese
也赞同仪轨等，所以叫做共同之义。二是，在此沐浴和清洁等，像狗猪一样毫无顾忌地行事，以及认为以行杀等害行为是正法的外道之法而感到后悔，如果不舍弃对清洁的执着，就不会领悟到法平等性的意义，所以为了舍弃执着而行事，经部等也赞同。杀害手持短矛的黑人，以及与船长的女儿交合等，即使以善良的心行双运，也不会被罪业沾染，并且功德无量增长，经部等也赞同，所以叫做共同的教诲之义。二是，所依为坛城和能依为观修本尊等与生起次第相关的所有，因为是生起次第和圆满次第两者的共同教诲，所以是共同之义。隐蔽的是，宣说业印和入定的仪轨等，因为不适合在集会上公开，所以是贪欲法隐蔽，以及自己加持自己，脉气明点的圆满次第等是世俗谛的隐蔽，因为处于共同和究竟两者之间，所以像心髓一样而成为隐蔽。究竟的是，成为那些的印证的胜义光明圆满次第是道的究竟，以及证悟二谛双运是果的究竟，因为四种方式都要以金刚句通过不同根基的门径来讲解，所以那个词的所表达的全部都穷尽了，因此是究竟。第五个庄严是，重要之处在于：听闻讲说之差别有两种，认为是集会和弟子。因此，集会讲说是指字面意义，以及与之共同的非意、不了义、词义、共同之义等，除了贪欲法隐蔽之外的生起次第及其眷属。弟子讲说是指非字面意义，以及了义、意释、隐蔽和究竟等，即圆满次第及其眷属。此处，非共同的非意包含在隐蔽和究竟两者之中。第六个庄严是，重要之处在于：法器之人有五种，以乌 উৎপལ་（梵文天城体：utpala，梵文罗马拟音：utpala，汉语字面意思：乌 উৎপལ་）莲花、莲花、白莲花、红莲花和旃檀、珍宝为比喻。因此有五种，从上师处听闻后能一次记住，但