English
Needless to say, it is merely mentioned to indicate that there are differences in other uncommon tantras such as the Samputa Tantra, because the inclinations of those to be tamed are different. I have not included all the scope. Furthermore, if it becomes not the true word of the Buddha because it is not said, "Thus have I heard at one time," then the Root Tantra of Chakrasamvara and the Manjushri Namasamgiti, etc., would also be so. Because it is not said that way. After that, the secret will be explained. And, after that, the glorious Vajradhara. Because it is said that way. Therefore, in the commentary on the Abhisamayalankara, it says: This is merely another arrangement, so one should never rely on the views of other schools to make refutations. Having understood this, act with mindfulness! Second, regarding the common basis, there are two: the basis of tantric differences and the common basis of the arising of the teachings in general. The first also has the actual basis and the incidental basis of the purpose of taming beings. The first is shown by the first chapter of this tantra, and in explaining it, there are two: a brief indication and a detailed explanation. The first is: For "Thus said," etc., identify the six perfections as before and then combine them with the detailed explanation. Here, saying that it is a common basis is in relation to the previous uncommon one; otherwise, this is also uncommon. If it is common, then in what place? Who is the teacher? At what time did they hear such a Dharma while dwelling with which retinue? Because it is necessary to explain that the teacher and retinue are different, the Dharma is of various vehicles, and the time is occasional, but here it is not explained that way, but rather, "At the time when it was said thus," and its meaning will be known from the detailed explanation. Therefore, the lamas say that this is called the basis of commonality and difference. Why? Do you think it will not contradict commonality and difference? It does not contradict, because its name and meaning are: Glan Tikapa and other ancient ones. Although the name is common only in Akanishta, here it is distinguished by the Akanishta of the Great Lord. Although the teacher is only the Sambhogakaya, it is distinguished by the Sixth Conqueror. Although the retinue is only Bodhisattvas, it is distinguished by the Bodhisattvas of the fruit. Although the teaching is only the path of liberation, it is distinguished by the secret essence of the path with a special path of liberation.
Chinese
那么，这是关于共同和特殊基础的讨论。第二部分是详细解释：根据《后部续》所说：“分为导师等，宣说五种圆满。”以及《根本论》所说：“应通过导师、处所、眷属、集合以及教法的时间来了解。”因此，在五种或六种圆满中，首先是导师，导师也有导师的自性和宣说的士夫两种。第一种是第六金刚持，总体的形象是普贤王如来。如《根本论》所说：“具有导师的八种自性，自性是普贤王如来。”这里也有导师的自性和本体两种。第一种有意义和决定两种。第一种是：导师的意旨，即自生智慧，其本身与包含轮回和涅槃的一切法和法性无别地存在，这就是自性。第二种是：Vimala 解释了四种自性。如《释论》所说：“菩提胜义的本体，诸法嬉戏的享受，十方时空的善逝之主，与一切法无别。”《火花》中说：“第六胜者的无量功德，简而言之可归纳为七种。”即七种自性。而《根本论》中说：“分为真实和圆满，分为八种。”但简而言之可归纳为两种。第一种是：不与过去之法区分地显示，其中分别显示五种名称，以及总括起来不区分地显示。第一种是：从导师伟大的功德的角度来说，有五种名称，即：在如是性中成熟的自性是如来。一般来说，从“tathāgata”这个词来说，“tathā”是“如是”，“gata”是“逝去”或“来临”或“知晓”或“宣说”。如同过去的胜者们如何通过菩提之行而逝去，同样地，通过道路的相合而逝去和来临，以及如实地知晓和宣说如是性，以及显现的欲妙如何显现，那就是通过方便而逝去。以及众生以四种方式出生，从与他们的想法相符的胎生那样逝去等等，虽然有这样的解释。但在这里，《后部续》中说：“因为在如是性中
English
So, this is a discussion of common and special bases. The second part is the detailed explanation: According to the Uttaratantra, "Dividing into the teacher and so on, it speaks of five perfections." And according to the Root Text, "One should know by the teacher, place, retinue, collection, and the time of the teaching." Therefore, among the five or six perfections, the first is the teacher, who also has two aspects: the nature of the teacher and the person who expounds. The first is the sixth Vajradhara, the general form of Samantabhadra. As the Root Text says, "Possessing the eight natures of the teacher, the self is Samantabhadra." Therein, there are also two aspects: the nature of the teacher and the essence. The first has meaning and determination. The first is: The teacher's intention, the self-arisen wisdom itself, which abides undifferentiated from all phenomena and suchness encompassed by samsara and nirvana, is the nature. The second is: Vimala explained four natures. As the commentary says, "The essence of supreme enlightenment, the enjoyment of phenomena as play, the lord of the Sugatas of all directions and times, and being inseparable from all phenomena." The Spark says, "The infinite qualities of the sixth Victor are summarized into seven." That is, seven natures. And the Root Text says, "Dividing into correct and complete, it is explained as eight." But in short, it can be summarized into two. The first is: Showing without differentiating from the past dharmas, in which the five names are shown separately, and collectively shown without differentiating. The first is: From the perspective of the greatness of the teacher's qualities, there are five names, namely: The nature that has matured into suchness is the Tathagata. Generally, from the word "tathāgata," "tathā" is "suchness," and "gata" is "gone" or "come" or "known" or "spoken." Just as the past victors went through the practice of enlightenment, so too, by the harmony of the path, they go and come, and know and speak of suchness as it is, and how the appearance of desirable qualities appears, that is, they go through skillful means. And sentient beings are born in four ways, and from being born from the womb in accordance with their thoughts, they go in that way, and so on, although there are such explanations. But here, the Uttaratantra says, "Because in suchness
Chinese
逝去。如来显现之语，即是远离了遮蔽法性如是之意义的执着而成熟，其自性显现的逝去。金刚经中说：于如是性中逝去，亦说是从各种执着中解脱。圆满正等觉，是指不需寻求功德而自然成就的自性。因为自生智慧没有需要断除的，所以是无错、不变、不欺骗的真实。因此，一切都自显为果位之身与智慧，断除与证得没有剩余，所以是圆满。这与自然成就的持明者有所区别。佛陀是指无有遮蔽的智慧无有边际地扩展的自性。在梵语词汇Buddha中，有如从睡眠中醒来般的觉醒，以及如莲花开放般的绽放这两种含义。其他经论中说：因为从无明的睡眠中醒来，又因为对所知也智慧增长。此处虽然不区分不相容之物与对治之法，但以如实显现意义的力量，是无有断证的究竟功德。在《支分》中说：无明即是明智，烦恼痛苦乃是殊胜菩提。世尊是指没有丝毫遮蔽的成分，战胜四魔，拥有伟大功德的果实，却又无法指示其自性的自性。在金刚次第中说：以智慧的力量战胜四魔等，五身等功德超离言说，无法指示这就是他的自性。大享用是指虽然显现平等性之义，却是远离行境的自性。因为从对轮回与涅槃的一切法执着为所用与能用的执着中解脱出来而享用，所以比其他更为殊胜。如《不死藏》中所说：伟大、殊胜、无量，以及智者所象征的这些事业，极其稀有地做到，所以被称为伟大。第二，从十方到金刚自性之间，是如来一切诸佛脱离一与多的自性。与之前所说的五种名称
English
Gone. The expression of Tathagata manifests, which means maturing by being free from the attachment that obscures the meaning of suchness of Dharma, and the going forth where its essence is manifested. The Vajra says: Going forth into suchness is also said to be liberated from various attachments. Perfectly complete, which refers to the nature of spontaneously accomplished without seeking qualities. Because there is nothing to be abandoned in self-arisen wisdom, it is true because it is unerring, unchanging, and not deceiving. Therefore, everything spontaneously appears as the fruition of body and wisdom, and there is no remainder of what needs to be abandoned or attained, so it is complete. This distinguishes it from the spontaneously accomplished vidyadhara. Buddha refers to the nature of unobstructed wisdom expanding without limit. In the Sanskrit word Buddha, there are two meanings: awakening as if from sleep, and blooming like an opening lotus. Other scriptures say: Because of awakening from the sleep of ignorance, and also because wisdom increases in relation to what is to be known. Here, although incompatible things and antidotes are not distinguished, by the power of manifesting the meaning as it is, it is the ultimate quality without abandonment or attainment. In the "Limb," it says: Ignorance itself is clear wisdom, afflictions and suffering are supreme enlightenment. Bhagavan refers to the nature of not having even the slightest trace of obscuration, conquering the four maras, possessing the fruit of great qualities, yet being unable to indicate its own essence. In the Vajra Sequence, it says: Conquering the four maras and so on with the power of wisdom, the qualities of the five bodies and so on are beyond expression, and it is impossible to indicate that this is its own essence. Great enjoyment refers to the nature of being separate from the realm of activity, even though manifesting the meaning of equality. Because it is enjoyed by being liberated from the attachment of grasping all phenomena of samsara and nirvana as what is to be used and what is able to use, it is more excellent than others. As it says in the Immortal Treasury: Great, supreme, immeasurable, and the actions symbolized by the wise, doing them in an extremely rare way, are therefore called great. Secondly, from the ten directions to the nature of Vajra, it is the nature of all Tathagatas, all Buddhas, being free from one and many. With the five names mentioned earlier
Chinese
如果将所有方向和时间的善逝的一切功德汇集起来，就是身、语、意三者，以及由此引出的功德和事业二者，共五者。其中，从作为所依的角度来说，有五身；从传递信息来说，有五语；从不动摇的角度来说，有五意；从产生所需所愿的角度来说，有五功德；从成办他利的角度来说，有五事业。这些远离一和多，自性不可分割，体性远离生灭，本体非造作，因此是金刚自性。注释《遣除黑暗》中说：“五果即五部。”因此，身、语、意、功德、事业这五者被认为是五部。因此，之前的二十五果也融入普贤王如来的意趣自生智慧中。五部也融入第六部，因此远离多。因此，普贤王如来被称为具有一切佛的总体形象。由于第六部的功德的特殊性，二十五果和五部没有停止显现，因此远离一和多，被称为一切部的自在主。第二，与轮回之法不可分割的自性，从“无余”到“自性”之间。被三界和三时所包含的轮回之法和第六胜者两者，在世俗谛中，由于认知是幻化的，所以不是各自独立的；在胜义谛中，由于心性没有产生，所以不是不同的。由于超越了二谛的言说，所以是不可分割的自性。如果世俗谛中是各自独立的，胜义谛中是不同的，那么就会有次第的过失。广释中说：“如果各自是确定的自性，就无法用正确的道来纠正。”以及“如果本来就没有本体，就无法断除烦恼和成就菩提。”因此会造成损害。这样，七种自性如同是普贤王如来的自性一样，五部的自性也具备这七种，因此，五部被称为无二的眷属。第二，关于本体，有意义和决定。第一，这种自性显现为对所化众生来说，是身、语、意的各种相。第二，既是导师的本体，也是讲者的体性，因此共同地宣说，斯巴卡布堪布如是说。