English
When the Vajrapani Bodhisattva comprehends the self-nature continuum for his own benefit, it is a salutation of realizing non-duality because it is inseparable from the heart of the teacher. When explaining the literal continuum for the benefit of others, it is a salutation of faith and reverence because it does not infringe upon the authority of the special teacher. The third part has two points: raising an argument and refuting it. The first point is: Someone says that the salutation written at the beginning is the translator's salutation, not the compiler's salutation, because the compiler's words are from "at the time when this was said" onwards. The second point is refuting that: If so, then the compiler did not make a salutation of praise to his own teacher at the beginning of compiling the scriptures, because that commitment is valid. If you accept that, then there should be a salutation, because when compiling the Sutra of Individual Liberation, he compiled it after making a salutation of praise to the teacher. Again, someone says: If so, then this continuum does not have the translator's salutation, because the salutation written at the beginning is the compiler's salutation, and there is no other translator's salutation besides that. That doubt is without fault, because even if the translator follows the king's decree, it is reasonable to prostrate to the teacher Samantabhadra, and even if he prostrates to the deity he desires, it is reasonable to think that prostrating to the teacher Samantabhadra is appropriate, so he did not write a separate translator's salutation, just as in the beginning of the Kalachakra Tantra, the scribe's salutation separates it, and the translator's salutation is not written. Here in Yungtik it says: It is not right to consider the salutation of praise at the beginning of the general continuum text as the scribe's salutation, because it mostly appears to be the translator's salutation. And here in Sparkhap it says: When the compiler recorded those words, it was an offering of praise to his own teacher. So it is said to be the compiler's salutation. That's what was said. The second part is explaining the actual meaning of the text. If divided according to the system of the scriptures themselves, there are twenty-two chapters, and here we will explain the first chapter. If divided according to the instructions of the master commentator, from the perspective of identifying the Dharma assembly, the Dharma assembly of the supreme faculty has three parts: the basis, the path, and the result. The nature of the chapter is the continuum of the result of the pure Tathagata's appearance. The name and the brief indication of the introduction are both combined on the path to explain, especially the path's means and liberation are both shown.
Chinese
此外，展示了上下两种途径之门。中等权能的法会，包括开场白、提问、续部要义、必要关联和教诲五个部分。现在展示开场白。开场白分为共同和特殊两种，现在展示续部产生的特殊开场白。在十个下等根器的法会中，以“如是之性界”来观察自性。由于有章节总结，所以收集了共同要义。以名称和开场白的简要指示，在下门中讲解，是隐秘的口诀。其中有辩论的驳斥，所以是排除障碍的放血疗法。由于没有引用如《总续海》等经文，所以是量度正见的根本经典。例如，用芝麻团来象征比喻。从下方获取导师的体性，是交错的收放。像这样，通过七种特殊和三种共同的遍行，共十种方式来展示。如此，如果讲授者以智慧的视角来讲解导师的第一个章节，则分为两种：章节的正文和名称。第一种分为三种：通过非共同的方式简要指示开场白，通过续部特殊的方式详细解释，以及总结开场白的意义。第一种是：在续部的开头，通过祈愿具足五种圆满的“ཨེ་ཝྃ་མ་ཡ་(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”四个字母来展示。如《心滴》中所说：“通过四个字母可以了解。”因此，分为三种：按照外道的方式，结合续部特殊的开场白来解释；按照内在途径，结合上门来解释，《总续海》所说；按照秘密的方式，结合下门来解释，《总续》所说。第一种是：ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字是智慧的象征，是五母虚空的自性，是具足处所的上品妙乐法界之宫殿。ཝ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字是方便的象征，是具足导师的遍主普贤王如来。ཝྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字的明点是结合的象征，是方便智慧双运的意义，基道果三者无别地关联并持续不断的续部自性秘密藏，是具足教法的教法圆满。མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是玛那智慧，即如来佛的识藏王等，或者在总经中说，མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字是代表记忆的字母，因此，通过mṛta（梵文天城体：मृट，梵文罗马拟音：mṛta，汉语字面意思：忆念）忆念智慧的作用，不忘失地执持续部的意义，从而转动。
English
Also, it shows both the upper and lower doors of the method path. The Dharma assembly of medium empowerment includes five parts: introduction, questioning, tantric meaning, necessary connection, and instruction. Now, the introduction is shown. There are two types of introductions, common and special. Now, the special introduction of the arising of the tantra is shown. In the ten Dharma assemblies of the lowest faculties, the nature is viewed through "the realm of suchness." Because there is a chapter summary, the general meaning is collected. The name and the brief indication of the introduction are explained in the lower door, which is the pith instruction of hidden intention. In it, there is refutation of arguments, so it is a bloodletting therapy that eliminates obstacles. Since scriptures such as the Thalgyu Gyatso (Ocean of Ashes Tantra) are not quoted, it is the authoritative root text of valid cognition. For example, the sesame ball symbolizes the example. Taking the essence of the teacher from below is an interwoven gathering and dispersing. Thus, it is shown through seven special and three common pervasive aspects, totaling ten. In this way, if the teacher explains the first chapter of the tantra from the perspective of intelligence, there are two aspects: the text of the chapter and the name. The first has three aspects: briefly indicating the introduction through a non-common way, explaining in detail through the special introduction of the tantra, and summarizing the meaning of the introduction. The first is: at the beginning of the tantra, it is shown by aspiring to the four letters ཨེ་ཝྃ་མ་ཡ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) which possess the five perfections. As it is said in the Thuk Thik (Heart Drop): "Through the four letters, it will be known." Therefore, there are three aspects: explaining in accordance with the external path, combining with the special introduction of the tantra; explaining in accordance with the internal method path, combining with the upper door, as explained by the Gyud Gyatso (Ocean of Tantras); and explaining in accordance with the secret way, combining with the lower door, as explained by the Thalgyu (Ashes Tantra). The first is: the letter ཨེ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) is a symbol of wisdom, the nature of the space of the five mothers, the palace of Akanishta Dharmadhatu, which is the perfection of place. The letter ཝ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) is a symbol of method, the all-pervading Samantabhadra, who is the perfection of the teacher. The bindu of the letter ཝྃ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) is a symbol of union, the meaning of the union of method and wisdom, the essence of the secret heart of the tantra, which is the continuous and inseparable connection of the ground, path, and result, the perfection of the Dharma, which is the doctrine. མ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) is mana-wisdom, such as the Tathagata, the King of Consciousness, etc., or in the general sutra, it is said that the letter མ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) represents memory, therefore, through the function of mṛta (Devanagari: मृट, Romanized Sanskrit: mṛta, Literal Meaning: remembrance), the wisdom of remembrance, the meaning of the tantra is held without forgetting, thereby turning.
Chinese
是圆满。ยะ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是ยะ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的声音，因为“何时”表示时间圆满，即解释续部集合，何时是表示时间的词。像这样，在原始佛陀中说：在ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的中央是ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字本身。是所有佛陀的安乐之处。这个虚空金刚萨埵，从身语意结合中，明点是月亮精液身，分别断除微尘是太阳语，ཨ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字黑暗是意极说，虚空界ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）母完全存在。如是说。在《二观察》中说：ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的相好，中央以ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）庄严，是一切安乐之处，是佛陀珍宝如意宝。如是说。第二是，如何如是。དྷརྨ་ཙཀྲ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是法轮处，四光ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等存在于形状中，不坏明点具有ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的形状，是自身安乐的显现者，摩奴意等四种识，说是以智慧体验所摄持，智慧是虚空之形所生，པ་ར་མཱརྠ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是甚深义，安乐之时无有先后，存在于三时的一切自性中。如《宣说续海》中所说，ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）所象征的处所是：心间法轮的八脉瓣中，根本的四脉瓣是ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）三角形等四种形状，颜色是四光的形态存在，是智慧心髓或明点所住之处，因此是处所圆满。ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）所象征的导师是：法轮中央不坏明点五清净的自性，具有ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字形状，譬如灯火显现不需要依赖其他，同样它自身显现安乐的自性，因此是导师圆满。མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）所象征的眷属是：心间的四脉瓣是阿赖耶和，意和，染污意和，五根识四者所住之处，它们显现不可言说不分别的智慧的体验如同宣说，因此是眷属，特别是随从七众的一切的意识是认为是摄集者，因此是眷属圆满。ยะ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所象征的教法是：修习上门四轮的等持，体验安乐明空不分别的智慧是教法，即法圆
English
is perfect. Ya is the sound of Ya, because "when" indicates the perfection of time, that is, explaining the collection of tantras, when is the conjunction of words indicating time. Likewise, in the original Buddha it is said: In the center of E is the Vam letter itself. It is the place of bliss for all Buddhas. This space Vajrasattva, from the union of body, speech, and mind, the bindu is the moon essence body, separately cutting off dust is the sun speech, the A letter darkness is the mind extremely said, the space realm E mother completely exists. Thus it is said. In the Two Examinations it is said: The good appearance of E, the center is adorned with Vam, is the place of all bliss, is the Buddha's precious wish-fulfilling jewel. Thus it is said. The second is, how is it so. Dharmacakra is the place of the Dharma wheel, the four lights E etc. exist in the shape, the indestructible bindu has the shape of Vam, is the manifestation of self-bliss, the four consciousnesses such as Manu mind, it is said that they are held by the experience of wisdom, wisdom is born from the form of space, Paramartha is the profound meaning, the time of bliss has no before and after, exists in the nature of all three times. As said in the Sutra Ocean, the place symbolized by E is: In the eight veins of the heart chakra, the four root veins are the four shapes of E triangle etc., the color is the form of four lights, it is the place where the essence of wisdom or bindu resides, therefore it is the perfection of the place. The teacher symbolized by Vam is: In the center of the Dharma wheel, the indestructible bindu is the nature of five pure aggregations, has the shape of the letter Vam, for example, the manifestation of candlelight does not need to rely on others, similarly, it itself manifests the nature of bliss, therefore it is the perfection of the teacher. The retinue symbolized by Ma is: The four veins of the heart are the place where Alaya and, mind and, defiled mind and, the four five-sense consciousnesses reside, they manifest the experience of unspeakable non-discriminating wisdom like explanation, therefore it is the retinue, especially the consciousness that follows all seven assemblies is considered the collector, therefore it is the perfection of the retinue. The teaching symbolized by the Ya letter is: Practicing the samadhi of the four wheels of the upper gate, experiencing the wisdom of bliss-clarity non-discrimination is the teaching, that is, the perfection of the Dharma.