Chinese
其意义是：基础不变。通过道来体验基础的意义，结果的产生不会欺骗。基础和结果相符，这就是不错误的真如。第四，决定的意义是：不是仅仅为了引导劣根的受教者而展示，而是为了有缘分的、根器敏锐的人们，展示了诸佛意境的究竟、不共之处，因此是决定的。以上是对上等根器者的开示。第二，对于中等根器者，通过对续部的总义进行分类来讲解，其中分为意义的类别和词语的类别两种，第一种又分为五类：续部产生的因——论基，缘——引发，果——圆满了知续部之义，续部的必要联系，以及对眷属进行教诲并交付教法。第一是：在《后续》中说：“导师等善分别，宣说五圆满。”因此，在何处，由哪位导师，与哪个眷属一同集会之时，续部之义必定产生，因此称为论基。对此进行分类，分为不共的论基和共同的论基两种，第一种是：内在方便道与上门结合而宣说，由《说续海》所说；秘密下门结合而宣说，由《灰续》所说。第一种是：在《说续海》中说：“达玛扎卡（藏文，梵文：Dharma Cakra，梵文罗马拟音：Dharma Cakra，汉语字面意思：法轮）是佛法之所，四光芒A等安住于形状中，不坏明点具有Vang的形状，显现自生的安乐，玛努意等四种识，说是以体验智慧而摄持。智慧生于虚空之形，巴拉玛塔（藏文，梵文：Paramārtha，梵文罗马拟音：Paramārtha，汉语字面意思：胜义）意义深奥，安乐之时无有先后，安住于三时的一切体性中。”以此来展示。对此从五圆满的角度来讲解，达玛扎卡（藏文，梵文：Dharma Cakra，梵文罗马拟音：Dharma Cakra，汉语字面意思：法轮）是佛法之所，四光芒A等安住于形状中。这两句诗展示了处所的圆满。心间法轮的中央有八脉瓣，如果归纳起来有四种，前面的三脉具有显现法性无生的作用，因此称为法性脉。形状是圆形白色。右边的一脉具有显现智慧的作用，因此称为智慧脉。形状是方形黄色。左边的一脉
English
Its meaning is: the basis is immutable. By experiencing the meaning of the basis through the path, the arising of the result is not deceptive. The basis and the result are in accordance, and this is the non-erroneous Suchness. Fourth, the meaning of certainty is: it is not merely shown to guide the disciples of inferior faculties, but for those with good fortune and sharp faculties, it shows the ultimate and uncommon aspects of the Buddhas' intentions, therefore it is certain. The above is the instruction for those with superior faculties. Second, for those with intermediate faculties, the general meaning of the tantra is explained by classifying it, which is divided into two types: categories of meaning and categories of words. The first type is further divided into five
Chinese
一是功德生起之事业，以功德之脉，形状颜色为红色半月形而存在。后面三个是睡眠昏沉之事业，称为自续之脉，形状为红黑色三角形而存在。ཨེ་（藏文），A（梵文天城体），A（梵文罗马拟音），啊。等四种事业的息增怀诛。有形状者，乃是真实义光明智慧之居处而安住。二是导师圆满，由“不坏明点വം（藏文），vaṃ（梵文天城体），vam（梵文罗马拟音），വം（汉语字面意思），形状者，于自显现安乐”所说。心间法轮中央有五种精华安住，即地的精华如白色丝线之脉，约马尾十分之一粗细。其中心有水的精华，如茜草虫胶之汁。其中心有火的精华，如阳光照在镜子上所发出的热气。其中心有风的精华，如金沙之下存在的波浪在空中流动。其中心有空的精华，处于虚空开阔之状态。如是五种精华聚集的中央，有智慧精华明点，空明无碍，以വം（藏文），vaṃ（梵文天城体），vam（梵文罗马拟音），വം（汉语字面意思）字形状而存在，此乃导师圆满。犹如明灯照亮，不需依赖其他，自己照亮自己的安乐，故为导师。金刚鬘中说：有情心中所住者，自生无漏智慧身，不坏明点大乐者，如虚空般遍一切，不住法身之自性。又《观察二品》中说：身中安住大智慧，彻底断除诸分别，遍布一切诸事物，身住非从身所生。三是眷属圆满，由“嘛奴意等四种识，说是以体验智慧而摄持”所说。即意等八识聚，前面法性脉为阿赖耶识，右边智慧脉为意识，左边功德脉为染污意识，后面自续脉为五根识。此八识聚从体验五种智慧的角度来说，是眷属圆满。四是法圆满，由“智慧虚空之色身，甚深胜义谛”所说。即体验上门道之乐明无分别。
English
One is the activity of generating qualities, with the vein of qualities, shaped and colored like a red crescent moon. The three behind are the activities of sleep and drowsiness, called the self-continuum vein, shaped like a red-black triangle. ཨེ་（藏文），A（梵文天城体），A（梵文罗马拟音），Ah. and so on, the four activities of pacifying, increasing, empowering, and subjugating. That which has shape is the dwelling place of the ultimate luminous wisdom, and thus it abides. Second is the perfect teacher, as indicated by "The indestructible bindu is shaped like vaṃ, it clarifies bliss for oneself." In the center of the Dharma wheel in the heart, there are five pure essences: the essence of earth is like a white silk thread vein, about one-tenth the thickness of a horse's tail hair. In its center is the essence of water, like the juice of lac. In its center is the essence of fire, like the heat when a mirror is placed in the sun. In its center is the essence of wind, like the waves under the gold sand flowing in the sky. In its center is the essence of space, abiding in the state of opening up space. Thus, in the center of the five combined essences, there is the wisdom essence bindu, empty and clear, unobstructed, in the shape of the letter vaṃ（藏文），vaṃ（梵文天城体），vam（梵文罗马拟音），vaṃ（汉语字面意思）, this is the perfect teacher. Just as a lamp illuminates without needing to rely on others, it illuminates its own bliss, therefore it is a teacher. The Vajra Garland says: "Whatever abides in the heart of beings, is the self-born, undefiled wisdom body, the indestructible bindu of great bliss, pervading all like the sky, is the self-nature of the non-abiding Dharmakaya." Also, in the Two Examinations it says: "Great wisdom abides in the body, completely abandoning all thoughts, pervading all things, the body abides, not born from the body." Third is the perfect retinue, as indicated by "Four consciousnesses, such as Manu and mind, are said to be gathered by experiencing wisdom." That is, the eight aggregates of consciousness, such as mind: the alaya consciousness at the front Dharma-nature vein, the mind consciousness at the right wisdom vein, the afflicted mind consciousness at the left quality vein, and the five sense consciousnesses at the back self-continuum vein. These eight aggregates are the perfect retinue from the perspective of experiencing the five wisdoms. Fourth is the perfect Dharma, as indicated by "In the wisdom, the form body of the sky is born, the profound meaning of Paramartha." That is, the bliss-clarity non-conceptuality of experiencing the path of the upper gate.
Chinese
智慧虚空之身于续中生起，即是所谓的“帕拉玛塔”（藏文，梵文天城体：paramārtha，梵文罗马拟音：paramārtha，汉语字面意思：胜义）之语，其深奥之义，乃是事物本性的法性，即是圆满之法。第五个圆满是时间的圆满，如偈云：安乐之时无有先后，处于三时之本体。如是宣说。智慧虚空之身于续中生起之时，远离执着先后的一切分别念，不可思议之时，即是时间的圆满。二是如秘密般与下门结合而说的续部，以太过的方式宣说。如“此”字所示：处于埃等四种形状之中，名为语音之显现，显示具有明点的瓦姆字。玛达玛努是调伏者，有身之识于彼等，欲求于明晰之境宣说，帕字是确定胜义之续，亚那即是大乘，此乃是，时间是不可思议之时，那玛即是名为。如是宣说。第一，处所圆满，如“此”等所示：以埃字所表示的母之虚空门，三角形，庭院四方形，生处半月形，以及富饶之界顶端圆形，具有四种事业之形状，乃是秘密本尊安住之处，故为处所。第二，本师圆满，如偈云：名为语音之显现，显示具有明点的瓦姆字。如是宣说。于父之金刚宝中央，聚集十三万根本脉之精华，世俗之明点，处于瓦姆字之形状中，因此，为了清晰地显示父母双方之因的安乐，故为本师。第三，眷属圆满，如偈云：玛达玛努是调伏者，有身之识于彼等，欲求于明晰之境宣说。如是玛达纳是调伏者，玛努是意，即三种觉知，三种觉知是：自观为父尊，明妃观为母尊，是为天之觉知。虚空秘密观为金刚莲花，是为咒之觉知。思念依靠此方便而成就大乐之智慧，是为法之觉知。注：以具有遮止名言分别之秘密识，从体验触乐之角度而言，是为眷属。第四，法圆满，帕字是确定胜义之
English
That which is born in the lineage of the embodiment of wisdom space itself. The word "paramārtha" (藏文，梵文天城体：paramārtha，梵文罗马拟音：paramārtha，汉语字面意思：Ultimate meaning) refers to the profound meaning of the ultimate truth, the nature of reality, which is the perfection of the Dharma. Fifth, the perfection of time is taught by: The time of bliss is free from before and after, abiding in the essence of all three times. At the time when the embodiment of wisdom space is born in the lineage, that inconceivable time, free from all conceptualizations of grasping before and after, is the perfection of time. Second, the tantra that explains by combining with the lower gate as a secret is explained excessively. As indicated by "this": It abides in the shape of the four forms such as E, named after the manifestation of speech, showing the Vam syllable with a bindu. Mada Manu is the tamer, for those embodied consciousnesses, it is desired to explain in the realm of clarity. The syllable Pa is the tantra that ascertains the ultimate meaning, Yana is the Great Vehicle, this is it, time is inconceivable time, Nama is called name. As it is taught. First, the perfection of place, as in "this" etc.: The triangular space gate of the mother represented by E, the courtyard is square, the birthplace is crescent-shaped, and the tip of the rich sphere is round, with the shape of the four actions, which is the place where the secret mandala of the teacher resides, therefore it is the place. Second, the perfection of the teacher, as in: Named after the manifestation of speech, showing the Vam syllable with a bindu. As it is taught. In the center of the father's vajra jewel, the essence of thirteen million root places is gathered, the conventional bindu, abiding in the form of the syllable Vam. Therefore, in order to clearly show the bliss of the cause of both father and mother, it is the teacher. Third, the perfection of the retinue, as in: Mada Manu is the tamer, for those embodied consciousnesses, it is desired to explain in the realm of clarity. Thus, Madana is the tamer, Manu is the mind, that is, the three cognitions, the three cognitions are: Meditating oneself as the father deity and the consort as the mother deity is the cognition of the deity. Meditating the secret space as vajra and lotus is the cognition of mantra. Thinking that one will accomplish the wisdom of great bliss by relying on this method is the cognition of Dharma. Note: From the perspective of experiencing tactile bliss with the secret consciousness that prevents conceptualization of names, it is the retinue. Fourth, the perfection of Dharma, the syllable Pa is the tantra that ascertains the ultimate
English
Gyud. It is shown by saying, "This is the Great Vehicle of Yana." One should experience the wisdom of great bliss through skillful means. The wisdom of the sixteen joys that complete the five minds is the Dharma of the spontaneously born wisdom that possesses the four liberations. Fifth, the perfection of time is: "Time is an inconceivable time." As it says, when experiencing that wisdom, this time cannot be defined, so it is an inconceivable time. "Nāma, that is called name." This means that it is the conclusion of the five perfections, meaning that it is the perfection of the teacher, and so on. Second, there are three common bases of discussion: the basis of the Sambhogakaya, the basis of the wrathful deities, and the basis of the Nirmanakaya. The first is taught by the first chapter of this tantra itself. It has five perfections. First, the perfection of Dharma is shown by "Thus it was said." What is said in this way is a symbol of the entire meaning of the tantra, and it is a summary of the meaning of the beginning and end of the tantra. It is also an explanation that the teacher and retinue are inseparable. As it is said in the Guhyasamaja Tantra: "I am the great king, and I am the one who teaches and listens." Second, the perfection of time is shown by "In time." Since this is the basis of the Sambhogakaya, time is beyond the certainty of a single occasion, so it is the time when the Dharma is taught in the wheel of continuous constancy. Third, the perfection of the teacher has two aspects: the nature and the essence of the teacher. First is the nature. "The Tathagata, the Arhat, the Perfectly Enlightened Buddha, the Bhagavan, the Great Enjoyment, the nature of the Vajra of the body, speech, and mind of all the Tathagatas of the ten directions and four times, all that is not left, not left, without remainder, and the nature that is not separate, not different, and inseparable." This is what is shown. It has seven natures: the nature of maturing into suchness, the nature of spontaneously accomplishing without seeking qualities, the nature of wisdom free from beginning and end, the nature of possessing power over the result but whose essence cannot be shown, the nature of manifesting equality but being free from the field of activity, the nature of being free from one and many, and the nature of being free from gathering and scattering in the three times.