English
Firstly, through the symbol of necessity, connection, and the more important path, by means of the four approaches and practices, the ultimate purpose is achieved, the four maras are subdued, and the fruit to be obtained is effortlessly accomplished, entering immediately. The connection is: the common and liberating path, and the uncommon expedient path, two ways. That is to say, expression, connection, necessity, and the more important necessity constitute the four branches of the tantra. Therefore, the common is that the cause of the path is expressed by the letter tantra. The two tantras of the base and the result are to be expressed. Secondly, from the collection of the basis of the discussion of the cause, the discussion of the condition is initiated, that is, from that expedient, this cause itself appears, that is, it must arise from that expedient. The two paths of expedient liberation are that the inexhaustible wheel of adornment of the body, speech, and mind of the tantra is the result. Realizing the meaning of the seven things of the tantra is the necessity. Obtaining the inexhaustible wheel of adornment of body, speech, and mind is the more important necessity of necessity. The uncommon is that the great bindu of the ten gatherings at the vajra peak, the subjugation and holding, etc., and the method combined with the expedient are to be expressed. The sixteen wisdoms of bliss of the sixteen joys of the bindu as the basis are to be expressed. The power of the bindu gathering to experience the bliss of above and below is the wind of the branch. Thereby, knowing the meaning of the secret essence of the co-emergent nature of what is to be known, experiencing the non-duality of bliss and emptiness, arises from that expedient. The forty-two bindus as the basis abiding within are the cause. The forty-two wisdoms with the basis manifesting clearly are the result. The five minds, such as shaking, arising sequentially in the tantra are the necessity, the reversal of the sixteen joys, that is, the great co-emergent wisdom that is perfected at the end is the more important necessity of the five minds of necessity. The last chapter is the complete entrustment of the tantra, divided into two: exhortation and entrustment. Among them, the exhortation is: O! etc., the secret essence of nature is originally Buddha, exhorting to be free from the effort and practice of the path. The entrustment is divided into two: Thus Gone One, etc., instructing the guardian Vajrapani to receive and propagate, and all these, etc., declaring the merits to future yogis and receiving. Complete freedom.
Chinese
那些分支也直接介绍了续部本身的要点并加以阐述。是这样的。以智慧将灌顶的究竟意义，以总摄所有密咒续部的《意合续》等来阐释，是通过寻求十句法的方式来区分的。因此，向薄伽梵吉祥普贤顶礼！这句是这样说的：谁顶礼呢？是集结者金刚手。在什么时候顶礼呢？是在寻求词义的时候。向谁顶礼呢？是向自己的本师普贤作顶礼供养。当说这些话的时候，这是不共秘密之下的开端，因为有别于父续以下的其它论典。《幻化网续》中说，“此”是指示近处的词，是埃വം玛雅所积聚的四种事业的界，是母的bhaga（藏文：བྷ་ག་，梵文天城体：bhaga，梵文罗马拟音：bhaga，汉语字面意思：bhaga）。是处所，是圆满。所谓“语”，是具有阐明续部意义之作用的名称。是秘密金刚顶端，具有字母བྃ་（藏文：བྃ་，梵文天城体：vaṃ，梵文罗马拟音：vam，汉语字面意思：വം）形状的明点，连同安乐是示现者。从“玛”字引申出“玛达”（ཀ），从“纳玛努”（ཁ）引申出风的总集（ཀ）所作的意（ཁ）。是具有轮涅（ཀ）的八识（ཁ）等等。理解安乐显现为智慧，因为远离言说，所以想说是这样的。阐释是，如果从“帕拉玛塔”的语音来理解，就是胜义菩提心，是具有决定意义的续部，是摩诃衍大乘，也就是这个续部。那个时候是无法用一个方向来表达的，是不可思议的时间。被称为“纳玛纳”，就是那个名字。是这样出现的。因此，这个“此”是指示近处显现的词，是处所，即外院和1，房间之间的门和2，四方形。鼻尖的3，脸和圆形。由生处所食用的4，食物等是月亮，或者和它是猛烈、增长、寂静、自在的处所。是三世诸佛秘密身坛城的居住处，这是《秘密总集续》中所说的。古赫亚班杂（藏文：གུ་ཧྱ་བཛྲའི་，梵文天城体：guhyavajra，梵文罗马拟音：guhyavajra，汉语字面意思：秘密金刚）的，即秘密金刚的宝瓶灌顶圆满明点，所有phrau（藏文：ཕྲའུ་，梵文天城体：phrau，梵文罗马拟音：phrau，汉语字面意思：phrau）的明点，在同一时间里的明点，是具有生起安乐之方便的。是使所有安乐的智慧显现之因，所以是示现者。玛是玛达纳。用风来总集安乐
English
Those branches also directly introduce and explain the essence of the tantra itself. It is so. With wisdom, the ultimate meaning of empowerment, explained by the condensed meaning of the general tantras of secret mantras, such as the Compendium of Intentions, is distinguished through seeking the ten phrases of Dharma. Therefore, I prostrate to the Bhagavan, glorious Samantabhadra! This phrase is said as follows: Who prostrates? It is the collector, Vajrapani. When does he prostrate? It is when seeking the meaning of the words. To whom does he prostrate? It is to his own teacher, Samantabhadra, offering prostrations. When these words are spoken, this is the uncommon secret beginning, because it is distinct from other texts below the Father Tantra. In the Tantra of the Magical Net of Illusion, it says, "This" is a word indicating proximity, it is the realm of the four actions accumulated by Evam Maya, it is the bhaga (藏文：བྷ་ག་，梵文天城体：bhaga，梵文罗马拟音：bhaga，汉语字面意思：bhaga) of the mother. It is the place, it is perfection. The so-called "speech" is the name of the action that clarifies the meaning of the tantra. It is the secret vajra tip, the bindu with the shape of the letter བྃ་(藏文：བྃ་，梵文天城体：vaṃ，梵文罗马拟音：vam，汉语字面意思：വം), together with bliss, is the demonstrator. From the sound of "Ma" is derived "Mata" (ཀ), from "Namanu" (ཁ) is derived the intention (ཁ) made by the collection of wind (ཀ). It is the eight consciousnesses (ཁ) etc. that have samsara and nirvana (ཀ). Understanding bliss as manifesting as wisdom, because it is beyond words, it is intended to be said as such. The explanation is, if understood from the sound of "Paramatha", it is the ultimate bodhicitta, the tantra with definite meaning, the Mahayana Great Vehicle, which is this tantra. That time cannot be expressed in one direction, it is an inconceivable time. It is called "Namana", which is that name. It appears like this. Therefore, this "this" is a word indicating proximity and manifestation, it is the place, that is, the outer courtyard and 1, the door between the rooms and 2, the square. The tip of the nose 3, the face and the round. The food eaten by the place of birth 4, the food etc. are the moon, or it is the place of fierceness, increase, pacification, and power. It is the dwelling place of the secret body mandala of the Buddhas of the three times, as stated in the Secret Assembly Tantra. Guhyavajra (藏文：གུ་ཧྱ་བཛྲའི་，梵文天城体：guhyavajra，梵文罗马拟音：guhyavajra，汉语字面意思：Secret Vajra), that is, the secret vajra vase empowerment complete bindu, all the phrau (藏文：ཕྲའུ་，梵文天城体：phrau，梵文罗马拟音：phrau，汉语字面意思：phrau) bindus, the bindu at the same time, is with the means of generating bliss. It is the cause of manifesting the wisdom of all bliss, therefore it is the demonstrator. Ma is Matana. Using wind to collect bliss.
Chinese
产生作用的那些摇摆等五种心识引发的行为，嘛努那意等八识是识的君王。那金刚体验所见所闻等，以不错乱的方式，身与智慧互相理解。理解是：像用语言表达一样清晰的缘故。对眷属讲述，中间安立名言。所诠释的理解本身，安住于帕萨拉玛达那，是胜义菩提心。五种心识的最后圆满菩提心，刹那间的十六喜，自性俱生智菩提心，那显空或空性一边的尽头未触及，是摩诃衍大乘，即自性秘密藏续。应做。显现的那个时间是无法用一个方面来表达的，所以安立名称为不可思议之时。那个名称的理由是，所调伏者修习的最后阶段，即最终道路者和普遍欲求者们的意义，因此是共同的开端。名为现在，现在是应时的词语，即共同的开端。三者中，第一是显示能显示的自性。由于远离二边，六位胜者，五种义智慧，任运成就，五种征相明智，任运成就的功德不可思议，即使只有一个，也简略地归纳为：如来，是指轮回涅槃或显空二者无别的觉性本身，远离因缘，所生的智慧色彩，不是由作者所造作，而是功德圆满任运成就的缘故。是如是性，坚定承诺。普遍地，在那里如实安住成熟，是如来，即成为胜者的意，自性，因此远离能取所取或遮蔽的执着。从金刚和五品中，法性在如是性的状态中成熟并如来，也是从能取所取的各种执着中自然解脱。是也。名为。现在是如实安住成熟的自性。正等觉，是指显空或轮回涅槃二者无别的法性菩提心是圆满的，成为轮回涅槃一切的体性，因此不净的舍弃，不可思议的，没有
English
Those actions that arise from the fluctuations and other activities initiated by the five consciousnesses, Manu and the mind, etc., the eight aggregates are the king of consciousness. That Vajra experiences seeing and hearing, etc., in a way that is not mistaken, body and wisdom understand each other. Understanding is: because it is as clear as expressing it in words. Explaining to the retinue, establishing terminology in between. The understanding itself that is being explained, abiding in Pasaramatana, is the ultimate Bodhicitta. The last of the five consciousnesses, the perfect Bodhicitta, the sixteen joys of an instant, the self-nature co-emergent wisdom Bodhicitta, that emptiness or the end of one side of emptiness is not touched, is the Mahayana, the Great Vehicle, which is the Tantra of the Secret Essence of Self-Nature. Should do. That time of manifestation cannot be expressed in one aspect, so the name is established as the Inconceivable Time. The reason for that name is that the last stage of practice for those to be tamed, that is, the meaning of those on the final path and those who universally desire, therefore it is a common beginning. Called now, now is the word of the moment, that is, the common beginning. Among the three, the first is to show the nature of what can be shown. Because it is far from the two extremes, the six victors, the five meanings of wisdom, spontaneously accomplished, the five signs of intelligence, the qualities of spontaneously accomplished are inconceivable, even if there is only one, it is briefly summarized as: Tathagata, which refers to the awareness itself that is inseparable from samsara and nirvana or appearance and emptiness, free from causes and conditions, the color of the wisdom that arises, not created by the author, but because the qualities are complete and spontaneously accomplished. It is suchness, firm commitment. Universally, abiding and maturing there as it is, is the Tathagata, that is, becoming the intention of the victors, self-nature, therefore free from the clinging of the grasper and the grasped or obscuration. From the Vajra and the five chapters, the Dharma nature matures and comes as it is in the state of suchness, and is also naturally liberated from the various clingings of the grasper and the grasped. Is also. Named. Now is the nature of abiding and maturing as it is. Perfectly complete enlightenment, refers to the Dharma nature Bodhicitta, which is inseparable from appearance and emptiness or samsara and nirvana, is complete, becoming the essence of all samsara and nirvana, therefore the impure is abandoned, the inconceivable, without
Chinese
为了成就而真实。为了那个理由，一切法在自显的果位，即身和智慧中圆满，故而安住。那是无需寻找功德，自然成就的自性。所谓的佛，是因为远离烦恼习气和十地等之中，聚集一切光明的恶见等等，并且自生智慧无有边际地遍布一切处，从而使智慧上师之地得以显现而广大。那是远离遮蔽且被智慧遍布的自性。所谓的薄伽梵，是因为降伏了烦恼的四魔等，以及不和合的四魔，使其在自证中显现。虽然具备将它们转化为五智和五部等果位的能力，但由于无法通过任何方式找到其自性，使其无法成为心识的对境，故而是超越的。那是虽然将四魔转化为果位，却无法指示其自性的自性。所谓的大享用，是因为虽然不间断地体验轮回和涅槃的一切法味，但一切都是大觉性的游舞，因此远离了取舍的对境和执着，并且与具有享用、行为和执着的其他众生不同，所以是大的。那是虽然体验一切法味，却远离对境的自性。十方四时的所有如来之身、语、意金刚自性，所谓十方四时，是二者的总集，即如来整体的功德数量，力量等超越言说，如果归纳起来，就是五身、五语、五意、五功德和五事业，总共二十五。它们在普贤的意境中圆满，并且由于无有分别，二十五从金刚第六佛的功德差别中自显，因此与一和多分离，是所有佛的共同形象和仪态，从中命名。从种姓中命名，是所有种姓的主宰，因此在名言中称为自性。那是圆满果位的一切事物的伟大自性。