English
The deity body realized through meditation. At the time of the completion stage of the fruition, during the path of union, the deity body of wind and mind naturally arises. The deity body of the clear light of the path of seeing. The deity body of the learning union, which is the main deity of the mandala gathered by the path. And the main deity of the two pure mandalas residing in Akanishta, the non-learning union. The two aspects of the name, the illusion network, are as follows: As the Vajra says: The meaning of the connection between skillful means and wisdom. Therefore, the illusion network is also the meaning of the union of skillful means and wisdom. Among them, the first is the illusory network of conceptual aggregates: The five elements are phenomena. It is called illusion because appearances are not divided into categories. The five aggregates are phenomena. It is called transformation because the cause of the elements is not divided into categories, and the cause transforms into the five aggregates as the result. These two causes and effects are phenomena. It is called a network because these two are the union of the doors of cause and effect. The second is the definitive meaning of the illusion network: The wisdom realm of emptiness is phenomena. It is called illusion because it is the nature of all-pervading without distinction. The method of awareness is the self-arising wisdom phenomena. It is called transformation because the power of emptiness manifests as self-arising wisdom of awareness without ceasing to transform. These two are the great union. It is called a network because the power of emptiness manifests as wisdom, and the nature of wisdom is liberated into emptiness. The third is the illusory network of provisional meaning symbols: Where to guide, then to the illusory network of definitive meaning. Who to guide, then to those with conceptual minds. How to guide? The illusion is represented by the mother deity. The transformation is represented by the father deity. The network is represented by the symbol of the union of the father and mother. The fourth is the illusory network of the inseparability of deity and concept: Concepts are illusion because appearances do not establish self-nature. The deity is transformation because the nature of concepts, the nature of phenomena, the power of the mind of enlightenment, appears as the deity. The network is the connection of non-duality of self-nature because the nature of concepts is the deity. Thus, it is also said: In the chapter: In the wisdom of the illusion of the five aggregates, self-awareness transforms into the five families through skillful means. And: The Lama said: The all-arising mandala is a great illusion. The meaning of the network is that many are connected. So it is said.
Chinese
第四品中说，对于父亲是幻化，对于母亲是网。ཋ是幻化金刚本身。等等。ཐ是网的稳固本身。等等。这样，基于基和果的结合而得名的确定性，业续也因此而得名。因为基果二者和知识获得的作为都具有解释性。因此，作为象征的道路因缘文字之续，显现为声音，并被称为声音之续。这个被标记为书本形式的，也被称为金刚萨埵幻化网。第二，从伟大之处命名的名称是经部的总集。金刚经中说：各个教导如海的续，在此教导，以此教导，因此教导，一切意义在此圆满，故说是经部的总集。这表明，圆满正等觉的导师为了适应不同所化众生的根器，所教导的法门种类深广如海，故称为海续。所有这些教法和法门的意义都在此中教导，故称“在此教导”。如广释续中说：平等性意义证悟自性智国王，如众水流入大海，无上意义证悟大方便，无量解脱法门无不汇集。所有教法和法门都由这个续圆满教导，故称“以此教导”。如经中所说：律藏、经藏、论藏等，乃至确定根源。所有教法和法门也都以此作为证悟的方法来教导，故称“因此教导”。如经中所说：诸地的差别安立，也是进入秘密心髓的道路。因此，所有法门的意义都圆满地包含在这个续中，所以被称为经部的总集。这并不是像秘密总续那样的，而是所有教法和法门的经部总集。因此，才会有解释说这是所有名称和续部的经部总集的论典出现。第三，从意义本身的体性而命名的名称，必须放在书本的开头。小释中说：以先行者的自性，名称
English
In the fourth chapter, it is said that for the father it is illusion, and for the mother it is the net. ཋa is the illusion vajra itself. Etc. ཐa is the stability of the net itself. Etc. Thus, based on the certainty of the name obtained from the union of the base and the result, the karmic continuum is also named accordingly. Because the base and result are both explanatory of the actions of knowledge acquisition. Therefore, the continuum of letters, which is the symbolic path condition, appears as sound and is called the continuum of sound. This, which is marked as the form of a book, is also called Vajrasattva Illusion Net. Second, the name given from greatness is the general collection of scriptures. The Vajra says: The continuums of the various teachings are like the ocean. Teach here, teach with this, teach for this reason. All meanings are completely contained in this, therefore it is said to be the general collection of scriptures. This shows that the perfectly enlightened teacher teaches the various categories of vehicles in accordance with the minds of the various disciples, which are deep and vast like the ocean, and are therefore called the ocean continuum. The meaning of all such teachings and vehicles is taught in this, therefore it is called "teach here." As it says in the Extensive Explanation Continuum: The king of self-awareness who realizes the meaning of equality, just as all rivers flow into the great ocean, the supreme meaning realizes the great method, and all the immeasurable liberation methods are gathered together. All the teachings and vehicles are completely taught by this continuum, therefore it is called "teach with this." As it is said: The Vinaya Pitaka, Sutra Pitaka, Abhidhamma Pitaka, etc., even to the determination of the source. All the teachings and vehicles are also taught as a method of realizing this, therefore it is called "teach for this reason." As it is said: The distinctions of the grounds are also the path to the secret essence. Therefore, the meaning of all vehicles is completely contained in this continuum, so it is called the general collection of scriptures. This is not like the Secret General Continuum, but the general collection of scriptures of all teachings and vehicles. Therefore, the treatise that explains that this is the general collection of scriptures of all names and continuums has appeared. Third, the name given from the nature of the meaning itself must be placed at the beginning of the book. The Small Commentary says: With the nature of the one who goes first, the name
Chinese
最初所说的珍贵之处，是指书本开头所写的名称：秘密的精髓，即是那如实之性。所谓“秘密”，是指根本续难以理解；“精髓”，是指道之续，汇集了一切教义的精华；“如实之性”，是指根本不变，且通过道证悟它不会被欺骗；“确定”，是指毫无增减地确定下来的意义。如《后续》所说：“秘密说是法生处，精髓也是它的方便。为了不颠倒第二，此即是此处的如实确定。”又或者说，根本续即是那如实性，难以理解且安住于一切的精髓中，所以是秘密的精髓。道之续不会在证悟根本和获得果位时欺骗，所以是如实之性。果之续是确定为身和智慧的坛城，这样说也可以，因为这是金刚之语。第二，对于中等根器者，通过区分一般意义来讲解，分为两种：意义的类别区分和词语的类别区分。第一种有五种：续产生的因——开端；缘——引发；果——应完全了解的续义；续的必要联系；对眷属进行教诲并交付教法。第一种的体性是：如《后续·垢染转变》所说：“导师等善分别，说为五种圆满。”这样说来，开端圆满，导师等，眷属、处所、法、时，说是五种圆满。也就是，在何处，何导师，与何眷属一起集会之时，续义必定产生，因此具足五种圆满即是开端。词源是：为什么称为开端呢？在梵语中，从“达那”的声音引申，意为布施。对谁布施呢？对那些对是否是佛语持有怀疑的人布施。如何布施呢？通过讲述五种圆满的历史。布施什么呢？布施信心的确定。然而，如果在藏语中翻译成“布施”，就像布施事物一样，会变得片面，所以考虑到藏语的表达习惯，译师们将其翻译为“开端”。
English
Initially mentioned preciousness refers to the title placed at the beginning of the book: "The Secret Essence, which is the Suchness Itself." "Secret" means the root tantra is difficult to understand; "Essence" means the path tantra, which gathers the essence of all teachings; "Suchness Itself" means the root is unchanging, and realizing it through the path is not deceptive; "Definite" means the meaning is established without exaggeration or diminution. As the Later Tantra says: "Secret is said to be the origin of Dharma, Essence is also its means. For the sake of not being inverted, the Suchness is definitely here." Alternatively, the root tantra is the Suchness, difficult to understand and residing in the essence of all, hence the Secret Essence. The path tantra does not deceive in realizing the root and attaining the fruit, hence the Suchness Itself. The fruit tantra is definitely the mandala of body and wisdom, which can also be said because it is the Vajra word. Secondly, for those of intermediate capacity, explaining by distinguishing the general meaning is divided into two: distinguishing the categories of meaning and distinguishing the categories of words. The first has five: the cause of the tantra's arising—the introduction; the condition—the instigation; the result—the tantra meaning to be fully understood; the necessary connection of the tantra; instructing the retinue and entrusting the teaching. The nature of the first is: as the Later Tantra, "The Transformed Stain" says: "The teacher and others are well distinguished, said to be the five perfections." Thus, the introduction is perfect, the teacher and others, retinue, place, Dharma, time, are said to be the five perfections. That is, in what place, what teacher, with what retinue assembled, the tantra meaning is certain to arise, therefore possessing the five perfections is the introduction. The etymology is: why is it called introduction? In Sanskrit, derived from the sound of "dāna," it means giving. To whom is it given? To those who doubt whether it is the Buddha's word. How is it given? By telling the history of the five perfections. What is given? Giving the certainty of faith. However, if translated into Tibetan as "giving," like giving things, it would become one-sided, so considering the Tibetan idiom, the translators translated it as "introduction."
Chinese
共同的基础有三种，首先是报身的基础或特殊传承的基础。圆满的法是，如“如是说”所说，此“如是”一词是连接词，意为完整阐述续部的意义。圆满的时间是，“时”是指恒常不断的法轮。圆满的导师有，导师的自性和体性两种。首先是，如“如来、应供、正遍知、薄伽梵、大乐”等所说，一般来说，导师的自性归纳为七种，如果归纳为类别，则归纳为四种。如《释论小品》所说：“菩提胜义之体性，诸法享用之受用，方时善逝之主宰，诸法一切无差别。”其次是，如“无有前后，遍一切处”等所说。圆满的处所有，处所的自性和体性两种。首先是，如“在无边无际的色究竟天”所说。一般来说，色究竟天有，法界义的色究竟天，智慧的色究竟天，秘密的色究竟天，以及清净五部天中的世间处所的色究竟天等。此处是指大色究竟天，即圆满报身的刹土。如《金刚经》所说：“清净种姓皆已断，大色究竟胜妙处。”又如《海经》所说：“世间处所色究竟，二倍尤为 अतिशय，体性超离三边际，无舍庄严圆满宫。”其次是，如“在无量智慧的法轮中显现”所说。如果归纳这些意义，如《释论小品》所说：“宫殿基与因和缘，形状与突起及顶端，装饰与门环马厩，特征座之诸形态。”如是。圆满的眷属有，自性无二的眷属和特殊智慧的眷属两种。首先是，五部本尊父母，如“薄伽梵如来，即遍知之王”等所说。其次有，佛子菩萨的眷属和降伏忿怒尊的眷属两种。首先是，
English
There are three common bases. First, the basis of the Sambhogakaya or the basis of a special lineage. The perfect Dharma is indicated by "Thus it is said." The word "Thus" is a conjunction, meaning to fully explain the meaning of the tantra. The perfect time is, "time" refers to the constant wheel of continuity. The perfect teacher has two aspects: the nature and the essence of the teacher. First, as indicated by "Tathagata, Arhat, Samyak-sambuddha, Bhagavan, Great Enjoyment," etc. In general, the nature of the teacher is summarized into seven, and if categorized, it is summarized into four. As stated in the Commentary: "The essence of supreme enlightenment, the enjoyment of playing with all dharmas, the lord of the Sugatas of directions and times, and the non-differentiation of all dharmas." Secondly, as indicated by "without front or back, everywhere," etc. The perfect place has two aspects: the nature and the essence of the place. First, as indicated by "in the boundless and centerless Akanishta heaven." Generally, Akanishta has the Akanishta of the Dharmadhatu meaning, the Akanishta of wisdom, the Akanishta of secrecy, and the Akanishta of the worldly abode among the five pure abodes. Here, it refers to the great Akanishta, which is the pure land of the Sambhogakaya. As stated in the Vajra: "The pure lineages are completely abandoned, in the supreme abode of the great Akanishta." And as stated in the Ocean Sutra: "From the Akanishta of the worldly abode, twice as much अतिशय (Tibetan, Devanagari, Romanization, meaning: exceedingly), the essence transcends the three boundaries, the unabandoned, adorned, perfect palace." Secondly, as indicated by "manifest in the wheel of immeasurable wisdom." If these meanings are summarized, as stated in the Commentary: "The palace, the base, the cause, and the condition, the shape, the protuberance, and the peak, the ornaments, the door rings, the horse stables, the characteristics, and the forms of the seat." Thus it is. The perfect retinue has two aspects: the retinue of non-duality and the retinue of special wisdom. First, the five Buddha families, male and female, such as "Bhagavan Tathagata, the King of All-Knowing," etc. Secondly, there are two retinues: the retinue of the Buddha-sons and Bodhisattvas and the retinue of the wrathful destroyers. First,