English
After extensively explaining the meaning of the Essence Nature Tantra, now the fifth topic is explained, which is the Essence Nature transcending phenomena and showing distinctions: That is, the essence nature summarized from the above is to condense the meaning into pith instructions, and the core is to condense awareness into oral instructions. The essence of the elements, semen and blood, the light of awareness, and the wisdom body, these three, when appearing in the external environment, awareness is clear as a body, the dharmadhatu is clear as a color, and in the sky, the dharmadhatu and awareness appear inseparably. These three, by knowing them, pervade the view. Thus, after appearing, three kinds of confidence arise: believing is the confidence of the view, pure appearance is the confidence of the object, and the cessation of delusion is the confidence of certainty. Therefore, knowing that samsara itself is originally Buddha, because awareness has no cause, it does not regress; the body of awareness manifests, and delusional appearances are liberated into pure appearances, so appearances do not regress; the nature of reality appears in various ways, and gaining the confidence of realization does not regress. These three, the essence is condensed into the essence, so it does not change, and gaining a definite ground, there is no cause for regression, no basis for regression, and because there is no basis, the conditions for regression naturally disappear. Because these are pure, the result of regression is originally liberated. Thus liberated, the appearance of delusion is self-purified, so there is no cause for samsara; that pure appearance arises spontaneously, so the conditions for samsara cease spontaneously; even if it is not determined now, it will be determined in the bardo appearance of the nature of reality, so the result of samsara naturally disappears. These three, at this time, awareness has no opponent, so delusion is emptiness; the mind has no conditions, so thoughts and defilements are emptiness; light has no place to go, so the conditions of the elements are emptiness. These three are the nature of condensing awareness into essence, established as a continuous stream of complete purity. If from the perspective of naming, not changing is the basis, that upright abiding is the path, and transparency is the result. That is also because the observable is grasped in a way that is determined by energy, so it is called the Self-Nature Unfabricated Tantra. Because of that reason, it is determined in oneself, so it is called Tantra, established in connection with the mind. That is also because it is established by knowing the self-nature of emptiness of objects, so because the part of its meaning that is clear does not cease, Buddha, sentient beings, samsara, and nirvana appear as before, so it is called the Self-Nature Tantra. The above is the fifth topic, the essence nature of
Chinese
在对该续超出事物本身而进行区分阐述之后，现在阐述第六个内容，即这些续并非各自独立的含义，而是结合实例和意义进行阐述。也就是说，佛和有情众生二者，从根本上是相同的，只是在本质上有所区别，佛陀以各种功德庄严自身，这是因为敏锐的智慧从根本的殊胜之处产生。而有情众生因为没有将智慧认知为智慧，所以现在扭转这种情况的方法是，依靠上师口诀的象征性词语，从而理解词语所表达的含义。由于其自性没有被确立为特征，因此无法从自身进行改造，所以称为法性。法性的含义超越了言语的表达，因此只能通过词语来进行象征性的描述。虽然如此显现，但由于其本质无法用名言概念来否定，所以要理解其根本是相同的。由于其自性是自然成就的，所以称为法性。这本身是空性，不是心识的活动范围，因此超越了常法等各种范畴的法。其本质是通透的，因此不是不同的。由于自性安住于一体，因此不会改变。例如，无论是男性还是女性，如果有很多名字，无论叫哪个名字，都会回应“啊”，就像名字不同，身体却不是不同的一样。如同所见的那样，法性不会改变，无论如何观察，都不会是空无。就像叫一个名字，“啊”就会回应一样，词语确定了意义，意义的本质被确定。理解一切法都是同一滋味，就像确定了一种盐的味道，就确定了一切盐的味道一样。因此，无论如何观察，都会如此显现。如是说。以上是对第二个总结性意义，即自性续的意义，通过六个分支意义进行阐述。现在，阐述第三个总结性意义，即词语续，首先通过六个分支意义进行阐述。什么是词语续？这是金刚持所请示的内容。从“那时”等开始阐述，通过九个词语，可以从正文中得知。现在，阐述第二个分支意义，即对该问题的回答，确定了两种词语续。从“那时”等开始阐述，是对金刚持大士等进行阐述。那时，续的第六位导师，伟大的金刚持
English
After explaining the distinctions by transcending the actual substance of that tantra, now the sixth content is explained, namely, these tantras are not separate meanings, but are explained together with examples and meanings. That is, the two, Buddha and sentient beings, are the same in essence, but differ in nature. The Buddha is adorned with all the qualities because sharp wisdom arises from the fundamentally sublime. And sentient beings, because they do not recognize wisdom as wisdom, now the method to reverse this situation is to rely on the symbolic words of the guru's instructions, thereby understanding the meaning expressed by the words. Since its own nature is not established as a characteristic, it cannot be transformed from within itself, so it is called the Dharma-nature. The meaning of Dharma-nature transcends expression, so it can only be symbolically described with words. Although it appears as such, since its essence cannot be negated by conceptual terms, it is understood that its root is the same. Because its own nature is spontaneously accomplished, it is called Dharma-nature. This itself is emptiness, not within the scope of mental activity, so it transcends all categories of phenomena such as permanence. Its essence is transparent, so it is not different. Because its own nature abides in oneness, it does not change. For example, whether it is a man or a woman, if there are many names, no matter which name is called, they will respond "Ah," just as the names are different, but the body is not different. As it appears, the Dharma-nature does not change, and no matter how you examine it, it is not empty. Just as calling one name brings the response "Ah," words determine the meaning, and the essence of the meaning is determined. Understanding that all phenomena are of one taste, just as determining the taste of one salt determines the taste of all salts. Therefore, no matter how you examine it, it will appear as such. Thus it is said. The above is an explanation of the second summarized meaning, the meaning of the Nature Tantra, through six branch meanings. Now, explaining the third summarized meaning, the Word Tantra, first through six branch meanings. What is the Word Tantra? This is what Vajradhara requested. Starting from "Then," etc., it can be known from the text through nine words. Now, explaining the second branch meaning, the answer to that question, establishing two kinds of Word Tantras. Starting from "Then," etc., it is an explanation to the great Vajradhara, etc. At that time, the sixth teacher of the tantra, the great Vajradhara.
Chinese
这些续部是精通词义续部的甚深之处，并且为了不舍弃其明晰的执持秘密之义，通过各种身姿来观察，召集者金刚手向他说了这样的话。惊叹地说道“唉玛吙”。劝诫道，金刚萨埵，执持意愿者，恒常安住，身体和感官等如实听闻。那便是词义续部的分类要详细解说。承诺道。意思是自性和方便的续部等。词句的戏论，以及所说颠倒与不颠倒的差别之法。续部是主要阐述生起次第和主要阐述圆满次第两种。这些是主要阐述圆满次第的。那也是意思是先前阐述的次第。这样，阐述了将第二个内涵，即答词续部确定为二。现在，第三个内涵，即续部的名称先行的分类是，先产生的次第和后产生的次第。续部是体性、定义、分类、圆满、比喻和道理。体性是不可压制和改变且确定的。定义是，因为象征种姓所以是续部，以什么和什么产生种姓所以是续部，彻底且坚固。分类有词义续部的假立和自性两种。自性是指没有分别念垢染的心性，因为它执持成佛的自性，所以续部象征着续部中的佛性。假立者有两种，以名和名义俱全来作为续部。名是指有名称的事物。名义俱全是指主要阐述生起次第和主要阐述圆满次第。圆满是指主要生起次第有十种。最初是基础灌顶，誓言两种，本尊和咒语两种，坛城和供养两种，三摩地和行为两种，事业和见解两种，这十种齐全就是主要生起次第续部的圆满。圆满次第有八种，见解和果位两种，行为和
English
These tantras are the profound depths of the word tantra, and in order not to abandon the meaning of its clear and secret holding, by observing with various postures, the collector Vajrapani spoke these words to him. Amazed, he said, "Emaho." He advised, "Vajrasattva, holder of intention, always abiding, listen carefully to the body and senses, etc., without reversing them." That is, the classification of the word tantra should be explained in detail. He promised. The meaning is the tantra of self-nature and means, etc. The play of words, and the difference between what is said to be inverted and not inverted. Tantra is mainly to explain the generation stage and mainly to explain the completion stage. These are mainly to explain the completion stage. That is also the meaning of the previously explained sequence. Thus, it is explained that the second content, namely the answer tantra, is determined as two. Now, the third content, namely the classification of the tantra's name preceding, is the sequence of first arising and the sequence of later arising. Tantra is nature, definition, classification, completeness, metaphor, and reason. The nature is that it cannot be suppressed or changed and is definite. The definition is that because it symbolizes lineage, it is tantra, and by what and what produces lineage, it is tantra, thorough and firm. The classification has two types: the imputed of the word tantra and the nature. The nature refers to the nature of mind without the defilement of discrimination, because it holds the nature of becoming a Buddha, so the tantra symbolizes the Buddha-nature in the tantra. There are two types of imputation: using name and name-meaning complete as tantra. Name refers to things that have names. Name-meaning complete refers to mainly explaining the generation stage and mainly explaining the completion stage. Completeness refers to the main generation stage having ten types. Initially, it is the basic empowerment, two vows, two deities and mantras, two mandalas and offerings, two samadhis and behaviors, two actions and views. These ten complete are the completeness of the main generation stage tantra. The completion stage has eight types, two views and fruits, behavior and
Chinese
两种禅定，两种心与智慧，两种体验与口诀，如果这八者齐全，就是圆满次第主要的衡量标准。那么，譬如织布，就像依靠众多丝线才能织成布匹一样。同样，依靠不同的词语才能引出一个意思。合理之处在于，它象征着存在于自身之中的传承，因此合理于传承。也就是说，依靠词语的合理性，才能使意义不至于颠倒，因此是传承。正如“清晰地划分其次第”所说的那样。为了断除词语的繁琐，轮回的诸意义，将成为续部的解释。如同大海一样，由于众多可表达的事物，自生智慧的续部，将如大海般展示见、修、行的意义。如同太阳一样，清晰地展示着金刚萨埵心之明镜。由于它展示了胜过其他乘的教法，因此，如同狮子一样的续部是狮子圆满功德。以及，展示不变之法性的如山王般的续部是吉祥无字。由于它展示了断除迷惑之轮，因此，如同轮子一样的续部是吉祥庄严。由于它展示了开启一切宝藏之门，因此，如同钥匙一样的续部是驳论续。以及，展示断除歧途的如宝剑一样的续部是普贤王如来心之明镜，以及展示显现之灯的如明灯一样的续部是明灯燃烧。以及，如同黄金上镶嵌绿松石一样展示词义的如纯金续部是珍宝镶嵌。为了展示令人信服的确定之词，在中阴中安立的如母子相连般的续部是日月交融。如同镜子中的影像一样，通过比喻来展示的续部是认识庄严续。以及，如同优质的珍珠项链一样，有条不紊地展示诀窍的如珍珠项链续。以及，如同蛇的结一样，自解脱地展示经文的如自解脱智慧续。以及，如同大鹏鸟在空中毫不费力地飞翔一样，彻底斩断的如普贤王如来六界续。以及，如同河流的连续流动一样，展示灌顶和加持的如任运自成圆满续。以及，如同锋利的剃刀一样，