Chinese
所有包含的法，四十二尊神祇的坛城中成佛而住，这不是以果道所成就，不是以猛力所改造，而是对本来如此成佛的觉悟感到惊奇。 其次，这里稍微清楚地解释一下：具有五种圆满，却没有任何三种傲慢的理由是什么呢？那就是对导师和处所眷属三者感到傲慢。对这三者感到傲慢的理由是：导师和处所眷属三者齐全，时间和导师两者自然而然地到来，而且导师没有宣说，时间也尚未圆满。那么对什么感到傲慢呢？对五蕴本来就安住于成佛感到傲慢。 同样，“如是，自性，法界自性”等，从显现上来说有三种。第一是如是自性的显现，第一品概括为二：意义概括和词语概括。词语概括是：显现概括为三种，即如是自性的法界自性中安住的自性，以及基础的概括。因为如是自性没有内外之分，所以将没有内外而完全成为内部的都概括起来。法界自性是：没有边际和中心的法界，将密严刹土没有边际和中心的地方概括起来。这样，因为如是自性本来就安住在平等自性的法界中，所以这是自性的显现。 “自在智慧坛城”，第二是所化众生的显现，分为二，首先是观点的阐述。自在那就是，因为对那个法界生起信心的智慧而自在，所以概括了导师的体性，概括了没有前后等等。而且，如此证悟的智慧本身显现为导师的体性。智慧的坛城是：证悟的智慧本身在明觉的状态中显现的差别，轮涅不二，在那里概括了导师的自性。如来正等觉圆满佛陀大享用十方四时等等。“大悲的状态”，因此，导师的体性和自性，与轮涅无二地相连，所以说是没有局限和偏颇的大悲状态。如此证悟的明觉具有轮涅不二的自性。自显现
English
All the included dharmas, residing as Buddhas in the mandala of the forty-two deities, this is not accomplished by the path of fruition, not transformed by force, but amazement arises at the realization of being enlightened in this way from the beginning. Secondly, here is a slight clarification: What is the reason for having five perfections, yet without any of the three prides? That is, being proud of the teacher and the three of the retinue and place. The reason for being proud of these three is: when the teacher and the three of the retinue and place are complete, time and teacher both come naturally, and the teacher has not spoken, and time has not yet been completed. Then what is there to be proud of? Being proud of the realization that the aggregates naturally abide in Buddhahood. Similarly, "Thusness, own being, Dharmadhatu own being," etc., from the perspective of appearance, there are three. The first is the appearance of suchness own being, the first chapter is summarized into two: summarizing the meaning and summarizing the words. The summary of words is: appearance is summarized into three aspects, namely, the nature of abiding in the Dharmadhatu nature of suchness, and the summary of the base. Because suchness has no inside or outside, it summarizes everything that has no inside or outside and completely becomes internal. The Dharmadhatu nature is: the Dharmadhatu without boundaries or center, summarizing the place of Akanishta without boundaries or center. Thus, because suchness naturally abides in the Dharmadhatu of equality, this is the appearance of own nature. "Empowerment Wisdom Mandala," the second is the appearance of those to be tamed, divided into two, first the explanation of the view. Empowerment is: because of being empowered by realizing the wisdom of faith arising in that Dharmadhatu, it summarizes the essence of the teacher, summarizing the absence of front and back, etc. Moreover, the wisdom of such realization itself appears as the essence of the teacher. The mandala of wisdom is: the difference in which the wisdom of realization itself manifests in the state of awareness, samsara and nirvana are non-dual, and there the nature of the teacher is summarized. The Tathagata, perfectly enlightened Buddha, great enjoyment, ten directions, four times, etc. "The state of compassion," therefore, the essence and nature of the teacher, connected inseparably with samsara and nirvana, therefore it is said to be the state of great compassion without limitation or bias. The awareness of such realization has the nature of non-duality of samsara and nirvana. Self-appearance
Chinese
事业成就的父母们。那些也是分别念的集合，因此，世尊如来，名号为“遍知之王”等等可以归纳。一切都安住在法界中，例如芝麻荚可以归纳。总而言之，归纳的意义有十二种：如是之界性，（因为无生），自性之坛城；自在，（因为是智慧的自在），自性之自性坛城；慈悲，（因为慈悲生起），慈悲生起之坛城；任运，（因为以慈悲调伏的任运），以慈悲调伏之坛城；自显现性，（因为与自显现无别），三摩地之坛城；三摩地，即从禅修以上，殊胜三摩地之坛城；影像，（因为象征所依），影像之坛城；身语意，因为象征真如，殊胜影像之坛城；无离，菩提心其他的，菩提心之坛城；功德，（因为菩提心显现为任何事物），殊胜菩提心之坛城；如意，（因为需求生起），积聚之坛城；具足不可思议，（因为是自生），任运成就之坛城，这些都清楚地聚集在一起。具足不可思议庄严之轮。意思是，如此修习的果是什么显现呢？是善逝的显现，证悟之时，一切分别念的集合都自显现为身语意无尽庄严之轮。其中，身无尽庄严之轮是，身的秘密不可思议，以及一切身。语意也相同。庄严是自性的作用而美丽。轮的事业十二种永不间断。是金刚胜妙的处所。所谓金刚，是因为能摧毁分别念。胜妙的五身任运成就。如是证悟的处所。这是金刚秘密的词语。意思是，因为开示了证悟金刚乘，所以是秘密。那是指象征的词语，称为秘密心要。
English
The parents who accomplish activities. Since those are also collections of conceptual thoughts, the Bhagavan Tathagata, named "King of Complete Knowledge," etc., can be summarized. Since everything abides in the realm of Dharma, for example, a sesame pod can be summarized. In short, there are twelve meanings to be summarized: The very essence of suchness, (because it is unborn), the mandala of self-nature; dominion, (because it is the dominion of wisdom), the mandala of the self-nature of self-nature; compassion, (because compassion arises), the mandala of the arising of compassion; spontaneously, (because it is the spontaneously of taming with compassion), the mandala of taming with compassion; self-appearing nature, (because it is inseparable from self-appearance), the mandala of samadhi; samadhi, that is, from meditation onwards, the mandala of supreme samadhi; image, (because it symbolizes the support), the mandala of image; body, speech, and mind, because it symbolizes suchness, the mandala of supreme image; non-separation, other Bodhicitta, the mandala of Bodhicitta; qualities, (because Bodhicitta appears as anything), the mandala of supreme Bodhicitta; wish-fulfilling, (because needs arise), the mandala of accumulation; possessing the inconceivable, (because it is self-arisen), the mandala of spontaneously accomplished, these are clearly gathered together. The wheel of adornment possessing the inconceivable. It means, what appears as the result of such practice? It is the appearance of the Sugata, at the time of realization, all collections of conceptual thoughts self-appear as the inexhaustible wheel of adornment of body, speech, and mind. Among them, the inexhaustible wheel of adornment of body is, the secret of the body is inconceivable, and all bodies. Speech and mind are the same. Adornment is beautiful because of the function of self-nature. The twelve activities of the wheel are continuous. It is the very place of the supreme Vajra. Vajra is so called because it destroys conceptual thoughts. The supreme five bodies are spontaneously accomplished. Such is the very place of realization. This is the secret word of Vajra. It means, because the Vajra vehicle is taught to be realized, it is secret. That is a symbolic word, called the secret essence.
Chinese
哦，从那如实确定之处。续部的总名是：秘密是证悟之教诲。精华是精髓汇集，是意义的精华。那如实是无欺骗。确定是真实之义。如是之续部中云云。开端品，即第一品。如是。品名之必要。若与共同相符，五圆满聚集后，成为开启讨论之基础，故名开端。特别地，在圆满的境地中，续部首尾之义汇集显现，故特别显示为开端。༈。此处若以“གཏར་ཀས་གགས་གསལ་”分析品之总结，此品之总结是导师所说还是不是？若不是导师所说，则与身语意金刚所出相违。若是导师所说，是导师所说还是眷属所说？若是导师所说，则不应无开启讨论而显说。若是眷属或结集者所说，则不应非导师所说而由结集者说。那么应如何理解呢？此品之总结是导师所说，因说是从身语意金刚所出。所说是依三种显现之力量。即如是自性之显现为基础，所化之显现为道，善逝之显现为果。在自性之显现中，于色究竟天五圆满聚集，说法亦无需以言语说，以意表示说。请求亦无需以言语请求，眷属所思导师知晓。因此，导师之意，能将眷属之有情分别念引导至成佛，故眷属如是证悟。因此说“如此说”。所化之显现是，如是眷属略微理解后，请求对此类众生也讲说，故于第二品开启讨论。因此，无分别地证悟显现是果。因第一品无其他分别念，故为品之总结。༈。第二品开启讨论分为二：开启讨论和正文内容。开启讨论分为二：父将轮涅一切安立为自生之大智慧的开启讨论，以及母将轮涅一切安立于法界中而开启讨论。正
English
O, from that which ascertains suchness. The general name of the tantra is: Secret is the teaching of realization. Essence is the collection of essence, the essence of meaning. Suchness is non-deceptive. Ascertainment is the meaning of truth. Thus, from such a tantra, it is said. The chapter of the introduction, that is the first chapter. Thus. The necessity of the chapter title. If it agrees with the common, after the five perfections have gathered, it becomes the basis for the arising of discussion, hence it is called introduction. Especially, in the state of perfection, the meaning of the beginning and end of the tantra is gathered and shown, hence it is especially shown as the introduction. ༈. Here, if the summary of the chapter is analyzed with "གཏར་ཀས་གགས་གསལ་", is this summary of the chapter spoken by the teacher or not? If it is not spoken by the teacher, then it contradicts being derived from the body, speech, and mind vajra. If it is spoken by the teacher, is it spoken by the teacher or by the retinue? If it is spoken by the teacher, then it is not appropriate to speak manifestly without initiating discussion. If it is spoken by the retinue or the compiler, then it is not appropriate for the compiler to speak what is not spoken by the teacher. Then how should it be understood? This summary of the chapter is spoken by the teacher, because it is said to be derived from the body, speech, and mind vajra. What is spoken is according to the power of the three appearances. That is, the appearance of suchness itself is the basis, the appearance of those to be tamed is the path, and the appearance of the Sugata is the fruit. In the appearance of suchness itself, the five perfections gather in Akanishta, and the Dharma is taught not necessarily with words, but with intentional signs. The request is also not necessarily made with words, the teacher knows what the retinue thinks. Therefore, the teacher's intention can lead the sentient beings' conceptual thoughts in the retinue to Buddhahood, hence the retinue realizes it thus. Therefore, it is said, "Thus it is said." The appearance of those to be tamed is that, after the retinue has understood slightly through practice, they request that this kind of Dharma also be taught to beings, hence discussion is initiated in the second chapter. Therefore, realizing the non-dual appearance is the fruit. Because there are no other conceptual thoughts in the first chapter, it is the summary of the chapter. ༈. The second chapter, initiating discussion, is divided into two: initiating discussion and the content of the text. Initiating discussion is divided into two: the father's initiation of discussion by establishing all of samsara and nirvana as the great self-born wisdom, and the mother's initiation of discussion by establishing all of samsara and nirvana in the Dharmadhatu. The main
Chinese
我的意义有二：胜义菩提心和世俗菩提心。首先，胜义菩提心有五：无生显现为法界智，无灭显现为如镜智，无住显现为平等性智，无相显现为妙观察智，无来无去显现为成所作智。世俗菩提心有三：对于未证悟者，以四种秘密进行供养；为了遣除错觉的执着，生起慈悲心；以无缚无脱的乘进行利益众生的事业。观想父母交合，如是薄伽梵，作者意金刚普贤，一切无余自性之理金刚。关于父母交合的意义，历史上有四种说法：谁说的？如何说的？说什么？说的结果是什么？谁说的呢？导师普贤王如来说的。如何说的呢？对如来自己说的。说什么呢？说一切皆成佛。说的结果是：如是一切皆证悟。然后，这是总结前面的内容，并引导出后面的内容。薄伽梵是：降伏四魔，具足六种殊胜功德，超越了边见的执着。作者不是像外道那样认为是由自在天或大梵天所造，而是指由意的识来做一切轮回和涅槃的作者。当意的识被无明所染时，就造作一切轮回；当证悟时，就造作一切涅槃；在道位时，就显现为导师、传承和方便的作者。那是什么呢？就是意金刚普贤。了悟意为清净之处，即如金刚般的智慧。因为他在一切时分都远离取舍，所以是普贤。因此，从有分别念的错觉之意，和无分别念的智慧之意中产生智慧。因为这个意使显现成为轮回和涅槃，所以说一切无余，即轮回和涅槃的一切。