Chinese
在（讲）述的时候，为了赞颂本师而顶礼，并结集经典。因此，从“向众生之主以头顶礼拜，作为一切智者的学处，珍贵的宝藏，在圣众之中进行分别”的说法来看，（顶礼）是这样做的。有人说：那么，这部续部没有译师的译文署名，这是不合理的。因为开头所写的顶礼是结集者的顶礼，除此之外没有其他的译文署名。对此没有过失，即使译师按照国王的命令，也应该向本师普贤顶礼。即使向自己意乐的神灵顶礼，也应该向本师普贤顶礼，因为（译师）这样认为，所以没有另外署写译文署名。就像时轮结集续的开头，也用书写者的署名代替了译文署名一样。第二，确定正文的意义。从这部经典本身所说的“对于上、中、下三种根器者，应一致秘密宣讲，而非其他”来看，为了这部续部，针对上、中、下三种根器的所化众生，有三种讲法。正如根本续中所说：“对上等根器者指示名相，对中等根器者进行分别，对下等根器者解释词义。”因此，如果这里以中等根器者为例，那么，正文总集二十二品也可以归纳为五种法。注释《斯帕卡布》中说：“为了喜欢广说之中等根器者的利益，将续部的意义进行分别，分为五种。”那么，这五种是什么呢？注释《现观》中说：“续部正文立基始，圆满通达需关联，交付以及结尾。”因此，第一品和第三品的前半部分，以及第十五品，讲述了续部产生的因缘，即开端圆满；第二品讲述了缘起，即发起；第三品的后半部分到第二十一品，讲述了以果圆满通达续部意义；对于这些，普遍而言是续部的必要关联；最后一品是向眷属教诲并交付教法。在五种之中，第一种包括：讲述开端之必要，它的定义，词义，以及所讲述的多少种类，共四点。第一点是：开端集会，就其法性而言，必定有两种必要：即你作为续部意义产生的因，并且依靠它的历史
English
At the time of (speaking), prostrations were made to the Teacher in praise, and the scriptures were compiled. Therefore, from the statement, "To the lord of beings, I bow with my head, as the basis of learning for all-knowing ones, a precious treasure, to be distinguished among the assembly of the noble ones," (prostration) is done in this way. Someone says: Then, it is unreasonable that this tantra does not have the translator's signature. Because the prostration written at the beginning is the prostration of the compiler, and there is no other translator's signature besides that. There is no fault in this, even if the translator follows the king's command, he should also prostrate to the Teacher Kunsang (Samantabhadra). Even if he prostrates to the deity of his own desire, he should also prostrate to the Teacher Kunsang, because (the translator) thinks so, so he did not write the translator's signature separately. Just like in the beginning of the Kalachakra Condensed Tantra, the scribe's signature is used instead of the translator's signature. Second, determining the meaning of the text. From what this very scripture says, "For those with superior, middling, and inferior minds, it should be secretly proclaimed in harmony, not otherwise," for the sake of this very tantra, there are three ways of teaching depending on the disciples with superior, middling, and inferior faculties. As stated in the root tantra: "For the superior, indicate the name; for the middling, distinguish; for the inferior, explain the meaning of the words." Therefore, if we take the middling faculty as an example here, then the twenty-two chapters of the collected text can also be summarized into five dharmas. The commentary "Spar Khab" says: "For the benefit of those with middling faculties who like elaboration, the meaning of the tantra is distinguished into five." So, what are these five? The commentary "Abhisamaya" says: "Tantra text, establishing the basis, completely knowing, necessity, connection, entrustment, and completion." Therefore, the first chapter and the first half of the third chapter, and the fifteenth chapter, explain the cause of the tantra's origin, that is, the perfection of the beginning; the second chapter explains the conditions, that is, the initiation; the second half of the third chapter to the twenty-first chapter explains the meaning of the tantra by completely knowing the result; for these, universally, is the necessary connection of the tantra; the last chapter is to instruct the retinue and entrust the teachings. Among the five, the first includes: the necessity of explaining the beginning, its definition, the meaning of the words, and the number of types explained, a total of four points. The first point is: the beginning assembly, in terms of its nature, must have two necessities: that is, you act as the cause of the tantra's meaning arising, and relying on its history.
Chinese
这是为了让未来的受教者们生起信心并进入传承。第二是导师等五种圆满的自性，是产生传承意义和给予信心的根本。第三是，所谈论的内容是教法，因为它的因或基础就是那五种圆满。或者，从“达那”这个词引申出来，意思是给予决定，因为它是对那些怀疑是否是佛语的人的心，给予信心的决定。第四，所有被教导的名相，就其法性而言，你被确定为两种，即非共同的和共同的论题。其中，非共同的论题由《解释续海》和《解释续灰》来阐述。在这里，对于共同的论题，有传承产生的特殊论题，顺便将受教者作为目的和作用来阐述的忿怒尊的论题，以及化身调伏众生的论题这三种。第一种由这部经的第一品来阐述，其中有五种。第一种是法圆满，即“如是说”。如果用连接语来表达，那么“如是说”就其法性而言，你是代表传承首尾所有意义的连接词，因为金刚手自己承诺说，我以前在奥明净土所说的话，现在也要在这里说。如续部所说：“我是伟大的国王，讲和听也是我自己。”第二种是时间圆满，即“在时间”。“在时间”这个时间，就其法性而言，你是超越偶尔时间的非共同时间，因为这是报身佛恒常转法轮说法的时期。对于这些，要避免争论，其中有提出争论和回答争论两种。第一种是：有人说，在所有的经和续中，都说“如是我闻，一时”，而这里没有这样说，因此，论题颠倒，所以不是真正的佛语。对于这个回答，有对其他回答的分析和建立自己的回答两种。第一种是：拉杰·格朗夏·桑说，讲说和听闻的词句虽然不一致，但导师的法轮
English
This is so that future disciples will generate faith and enter the lineage. The second is that the nature of the five perfections, such as the teacher, is the basis for the arising of the meaning of the lineage and for giving certainty of faith. The third is that what is discussed is the teaching, because its cause or basis is those five perfections. Or, derived from the word "dāna", it means giving certainty, because it is what gives certainty of faith to the minds of those who doubt whether it is the Buddha's word. Fourth, all the categories that are taught, in terms of their nature, you are determined to be two types: uncommon and common topics. Among these, the uncommon topic is taught by both the Ocean of Explanatory Tantras and the Ashes of Explanatory Tantras. Here, for the common topic, there are three: the special topic of the arising of the lineage, the topic of the Wrathful One who incidentally teaches disciples as the purpose and function, and the topic of the incarnate Buddha subduing beings. The first is taught by the first chapter of this very text, which has five aspects. The first is the perfection of Dharma, which is "Thus it was said." If expressed in conjunctive speech, then "Thus it was said," in terms of its nature, you are a conjunction that represents all the meanings of the beginning and end of the lineage, because Vajrapani himself promised that what I previously said in Akanishta, I will also say here. As the tantra says, "I am the great king, and I myself am the speaker and the listener." The second is the perfection of time, which is "At the time." That time, "at the time," in terms of its nature, you are an uncommon time that transcends occasional times, because this is the time when the Sambhogakaya Buddha constantly turns the wheel of Dharma. Regarding these, disputes should be avoided, of which there are two types: raising a dispute and answering it. The first is: Someone says, in all the sutras and tantras, it says, "Thus I have heard, at one time," but here it is not mentioned in that way, therefore, the topic is reversed, so it is not the true Buddha's word. For this answer, there are two types: analyzing other answers and establishing one's own answer. The first is: Lharje Glen Shak Zang said, although the words of speaking and hearing do not match, the teacher's wheel of Dharma
Chinese
说是从眷属处听闻的符合意义之语。这样一来，就存在听闻被说遍及的过失。还有，你们上师和杰·卓普巴说：这是两种身的教法的差别，因为报身不说语词，所以耳朵听不到，故说是说；化身说语词，所以是听闻的对象。这种说法也不合理，如果是报身所说的续，因为出现“说”，所以不遍及。第二，自己回答：在做密主的摄受时，自己承诺为导师，以前我在奥明净土所说的，又在这里说。以及，《日光狮子大疏》中说，说，是指导师和眷属无二无别。等等。以及，《斯帕卡》中也说：是不共的开端，因为与其他的续不同。因为这样说的缘故。第三，导师圆满有二，第一，导师的自性，从“如来”等直到“无别”之间所说。导师普贤法身，你被称为如来，是因为具有在如是性中成熟的自性。你远离了遮蔽法性如是性之义的执着而成熟，并且其体性显现，所以被称为逝者。如金刚经中说：于如是性中逝者，说是从各种执着中解脱。以及，后来的续中说：因为于如是性中逝，显明地说为如来。因为这样说的缘故。彼法身，你具有不需寻找，自然成就的功德，所以被称为正等觉。因为你的自生智慧没有需要断除的，所以不错误，不变，不欺骗，是正确的。一切都自显为果位身和智慧，没有需要断除和获得的，本来就在圆满中，所以这样说。彼法身，你具有智慧无边无际扩展的自性，所以被称为佛陀。因为具有不相容和对治无别的究竟功德，所以这样说。支分中说：无明即是智
English
It is said that the words that are heard from the retinue are consistent with the meaning. In this way, there is the fault that hearing is pervaded by saying. Also, your lama and Je Drophukpa said: This is the difference between the teachings of the two bodies, because the Sambhogakaya does not speak words, so it cannot be heard by the ears, so it is said to be saying; the Nirmanakaya speaks words, so it will be the object of hearing. This statement is also unreasonable, if it is a tantra spoken by the Sambhogakaya, because the word "saying" appears, it is not pervasive. Second, answering oneself: When doing the gathering of the Lord of Secrets, one promises oneself to be the teacher, what I said in Akanishta before, I will say here again. And, in the extensive commentary of "Sunlight Lion", it is said that saying means that the teacher and the retinue are inseparable. And so on. And, in "Sparkha" it is also said: It is an uncommon beginning, because it is different from other tantras. Because it is said so. Third, the teacher is perfect in two ways, first, the nature of the teacher, from "Tathagata" etc. to "inseparable" is shown. Teacher Samantabhadra Dharmakaya, you are called Tathagata, because you have the nature of maturing in suchness. You are mature because you are free from the attachment that obscures the meaning of suchness, and its essence is manifested, so you are called Gone. As it is said in the Vajra: He who has gone into suchness is said to be liberated from various attachments. And, in the later tantra it is said: Because he has gone into suchness, he is clearly called Tathagata. Because it is said so. That Dharmakaya, you have the qualities that are naturally accomplished without seeking, so you are called Perfectly Complete Enlightenment. Because your self-born wisdom has nothing to be abandoned, it is not wrong, unchanging, and not deceiving, it is correct. Everything self-appears as the body and wisdom of the fruit, there is nothing to be abandoned and obtained, it is originally in perfection, so it is said so. That Dharmakaya, you have the nature of wisdom spreading without end, so you are called Buddha. Because you have the ultimate qualities of incompatibility and antidote without distinction, so it is said so. It is said in the limb: Ignorance is wisdom
Chinese
地界清净！因为（经中）说：烦恼痛苦即是殊胜菩提。因此，你具有自性永恒不存的本性，所以被称为“薄伽梵”，因为你降伏四魔，并且拥有伟大功德的果实。如金刚次第中所说：以智慧之剑摧毁四魔等，五身等功德超胜言诠，自性无法指明。因此，你虽然显现平等性的意义，却具有远离行境的本性，所以被称为“大享用”，因为你对轮回涅槃的一切法，都以远离执着于能享用和所享用的方式来享用，所以超越其他成为最殊胜的法。如《不死藏》中所说：伟大、殊胜、无量，精通、象征、喜悦的事业，极其稀有地做到，所以称为“伟大”。因此，你具有诸佛如来一切自性，从一和多中解脱的自性之名，即是身语意金刚的自性，这有其理由。因为你从作为一切诸佛在方方面面、时时刻刻的所依的角度来说，是五身；从传达表诠的角度来说，是五语；从不动摇的意来说，是五意；从如愿成就的角度来说，是五功德；从成办他利的角度来说，是五事业，这二十五种果法，既非一亦非多，自性不可分割，体性无生无灭，本体非为造作，在金刚自性中成为一体，因此如此称谓。因此，你具有与三界和三时所摄的一切轮回之法，既非各别又非无别的自性。因为你和如此的轮回之法，在世俗谛中，是如幻的明智，所以并非各别；在胜义谛中，是心性不生，所以并非他异；并且超越了二谛的言诠，因此，具有无别的自性。第二，宣说者的体性是：从身前和身后，无有遮蔽，一切都坦然显现等等，到身语意不可思议的三首等等。因此，你。