Chinese
这是使之长久不变的文字。如果将它翻译成表达意义的词语，就是将平等性、无二性、三身不变融为一体显现，概括为一个词，表示使一个众生成佛的意义。那么，如此假设，一切法都是无二、无生，一切都归于一。那么，如此显现的戏论之法都到哪里去了呢？因为在恒常、考察、不变的虚空中无二地消逝了，所以显现为轮涅共同的遍及者，这就是所说的ཏྱ་ཉ྄ཡ྅྅྅་ཏ་ཡྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。也就是说，从一切边解脱出来，广大地遍及并作为所依而安住，所以是ཏྱ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。其中，ཡ་སྟ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是作为遍及者而显现，如果用藏语读就是ཏྻེ་。从那个大解脱中，从烦恼的边解脱出来，就是ཉ྄ཡ་྅྅྅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。从三种无明中解脱出来，就成为知，并在觉性中自解脱。从意的忆念思虑的边解脱出来，就在无分别的智慧中解脱。从心的生起感受的边解脱出来，就在二智慧的自性中解脱。从智的散乱的边解脱出来，就安住在边解脱的自性中。在那里，贪欲不生不灭，自解脱。同样，愚痴、嗔恨、我慢、嫉妒、习气、业等不生不灭，自解脱。如此，边解脱完全遍及，所以显现了ཡ་ས་སྟ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。那也是因为不是积聚的，所以是常，即ཏ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。因为遍及一切佛和众生而存在，所以是མ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。那个平等没有方和类，是二元对立和头脑的思考。如果翻译过来，就是消逝在恒常不变的虚空无二之中。如此讲述了主题的名称，显示了声音和意义的口诀。现在要讲述共同的主题。之前，结集者自性清净的持金刚，在非共同主题的时候，心中生起了五种疑惑。如果解决了这些疑惑，就能领会续部的正文意义。为了结集者自己在眷属中共同殊胜地明确区分词义并进行讲述，或者为了自己的眷属能够明确获得，所以这样说：“如是我闻，一时。”因为是共同讲述，所以是共同的。
English
This is the letter that makes it long-lasting and unchanging. If it is translated into words that express meaning, it means that equality, non-duality, and the three bodies unchanging merge into one and manifest, summarized into one word, indicating the meaning of enabling a being to attain Buddhahood. So, assuming that all phenomena are non-dual and unborn, and everything returns to one. Then, where have all the phenomena of such manifested elaboration gone? Because they have disappeared non-dually into the space of constancy, examination, and immutability, they appear as the common pervader of samsara and nirvana, which is what is indicated by tya n'ya aaa ta yam (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). That is to say, because it is liberated from all extremes, widely pervades, and abides as the basis, it is tya (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). Among them, ya sta (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) appears as the pervader, which, if read in Tibetan, is tye. From that great liberation, being liberated from the extremes of afflictions is n'ya aaa (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). By turning away from the three kinds of ignorance, it becomes knowledge and is self-liberated in awareness itself. By turning away from the extremes of mental memory and thought, it is liberated into non-discriminating wisdom. By turning away from the extremes of mental arising and feeling, it is liberated into the nature of the two wisdoms. By turning away from the extremes of intellectual scattering and gathering, it abides in the nature of great liberation from extremes. There, attachment does not arise or cease, it is self-liberated. Likewise, ignorance, hatred, pride, jealousy, habitual tendencies, karma, etc., do not arise or cease, they are self-liberated. Thus, because liberation from extremes is completely pervasive, ya sa sta (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) appears there. That is also because it is not accumulated, so it is constant, i.e., ta (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). Because it pervades and abides in all Buddhas and sentient beings, it is ma (藏文,梵文天城体,梵文罗马拟音,汉语字面意思). That equality has no direction or kind, it is duality and mental thinking. If translated, it means disappearing into the non-duality of the unchanging space of constancy. Thus, after stating the name of the topic, the oral instructions of sound and meaning are shown. Now, the common topic will be shown. Previously, the compiler, Vajradhara, whose nature is pure, had five doubts arise in his mind during the uncommon topic. If these doubts are resolved, the meaning of the tantric text will be understood. In order for the compiler himself to clearly distinguish the meaning of the words in the assembly and teach them in a common and excellent way, or for his assembly to clearly obtain them, he said, "Thus I have heard, at one time." Because it is a common discussion, it is common.
Chinese
名为“论题”的开端。其中，特殊和共同的理解是：特殊是因为与共同的大乘不同而特殊。这是因为与共同的大乘相符，所以被称为共同。此外，为了进入深奥的特殊意义而考虑，为了避免共同的矛盾而考虑。结集者那样说，他自己的眷属中的一部分人对此产生了理解。有些人颠倒地理解，有些人则产生分别念，例如“这是什么”。有些人将论题理解为自己的主张，认为这是甚深的教法传承。向谁听闻的呢？向第六导师金刚持听闻的。以何种方式或方法听闻的呢？以梵天之声，不远不近地听闻的。谁听闻的呢？我听闻的，没有其他人传承，断除了增益。谁听闻的呢？结集者以未颠倒的耳根听闻的，没有错乱地断除了增益。听闻有什么必要呢？结集者在先前已经亲自证悟了，因此，自己的眷属也因为听闻而能够证悟，这是必要的。在什么时候听闻的呢？一次性听闻，而不是反复听闻。这也显示了结集者是非常敏锐的。或者，这个续部和其他续部是同时听闻的，不是在不同的时间向不同的导师听闻的，而是在同一时间和地点全部听闻的，因此显示了结集者听闻是圆满的。听闻了那样的话语后，他自己的眷属，名为天子自显者，产生了五种疑惑，心想：这样的法，在什么地方听闻的呢？与谁一起听闻的呢？听闻的是什么样的法呢？以什么样的名称宣说的呢？地方是无论从哪个方向看都非常通透的法性宫殿，我从住在那里导师那里听闻的。对于眷属的分别念，如果没有地方，那是谁呢？心想导师是谁呢？导师的名字是完全清净的金刚持大士对我说的。那么，续部或教法的名字是什么呢？法是照亮明灯的这个说的。那么，导师自己
English
This is called the beginning of the "Topic." Furthermore, the understanding of the two, special and common, is: special because it is different from the common Mahayana. This is called common because it is in accordance with the common Mahayana. Moreover, it is considered to enter into the profound special meaning, and it is considered to avoid common contradictions. When the compiler said that, some of his retinue understood it. Some understood it perversely, and some had discriminating thoughts, such as "What is this?" Some understood the topic as their own doctrine, thinking, "This is a profound teaching lineage." From whom was it heard? It was heard from the sixth teacher, Vajradhara. In what way or method was it heard? It was heard in the voice of Brahma, neither near nor far. Who heard it? I heard it, without others transmitting it, cutting off superimpositions. Who heard it? The compiler heard it with an undeluded ear faculty, cutting off superimpositions without confusion. What is the need for hearing? The compiler had previously realized it directly, so his retinue would also be able to realize it by hearing this, which is necessary. When was it heard? It was heard at one time, not repeatedly. This also shows that the compiler was extremely sharp. Or, this tantra and other tantras were heard at the same time, not at different times from different teachers, but all were heard at the same time and place, thus showing that the compiler's hearing was complete. After hearing those words, his own retinue, called the Son of God, Self-Manifesting, had five doubts, thinking: "Where was this kind of Dharma heard? With whom was it heard? What kind of Dharma was heard? By what name was it spoken?" The place is the palace of Dharmata, which is completely transparent from whatever direction one looks, and I heard it from the teacher who resides there. Regarding the retinue's discriminating thoughts, if there is no place, then who is it? Thinking, "Who is the teacher?" The teacher's name is the perfectly pure Great Vajradhara, who spoke to me. Then, what is the name of the tantra or teaching? The Dharma is this that illuminates the lamp. Then, the teacher himself...
Chinese
如果想知道处所和导师的名号，以及同伴是谁，一起听闻了什么？同伴是执持世间形象的天和龙，人和乾闼婆，以及超越世间的执持形象的佛和菩萨，和无量智慧的空行母等显现的执持形象者们，一起听闻了。那么，处所的名字和导师的名号，以及法的名号和同伴们是这样的话，导师以何种方式或方法宣说呢？显现是错乱的境地，心的能力等了知为无自性，因此是极清净的，即持有未造作的金刚，恒常不动的智慧意和无合的大义，果是佛，语大故自性圆满的大义，是开示的导师。三因无明清净的金刚不作，为利有情而一心执持，三时中为利有情而一心是勇士我。将未造作的自性之义真实显现，大圆满续六十四万颂从意之密意中随后展开，观照我和其他的眷属们，从他们中特别超出的明灯是显现四义，汇集一切佛的精华义，由于没有比这个更上的秘密上师，所以是大的。对声闻和下乘者是秘密，对于信奉自性大圆满义的有缘者共同宣说。因此，此义生于续部，从轮回中解脱，轻易证得寂灭之果。显现极清净的大金刚持，从一切法无二之基位的智慧中，明智清晰的界中同时享用，因此这些语王融入义之体性的密意在心中显现。导师自己的广阔如狮吼般的喉咙的歌瓶中融入语词，以心知智慧在如莲花盛开般的舌根上，展开了非共同宣说的密咒方便之义，金刚
English
If one wonders what the name of the place and the teacher are, and who the companions are, and what was heard together? The companions are the gods and nagas who hold the form of the world, humans and gandharvas, and the buddhas and bodhisattvas who hold the form beyond the world, and the immeasurable wisdom dakinis and other holders of manifested forms, together they heard. So, if the name of the place and the name of the teacher, and the name of the dharma and the companions are like that, then how or by what method did the teacher speak? Manifestation is the realm of delusion, and the powers of the mind, etc., are known to be without self-nature, therefore it is utterly pure, that is, holding the uncreated vajra, the constantly unwavering wisdom mind and the great meaning of non-combination, the fruit is Buddha, the word is great, therefore the great meaning of self-nature perfection, is the teacher who shows. The vajra that purifies the three causes of ignorance does not act, holding one-pointedly for the benefit of sentient beings, in the three times, being one-pointed for the benefit of sentient beings is the hero I. Actually manifesting the uncreated nature of meaning, the Great Perfection Tantra, six hundred and forty thousand verses, are subsequently unfolded from the mind's intention, looking upon me and the other retinues, the lamp that especially surpasses them is the manifestation of the four meanings, gathering the essence of all Buddhas, because there is no higher secret guru than this, therefore it is great. It is secret to the Shravakas and the lower vehicles, and is commonly taught to the fortunate ones who believe in the meaning of self-nature Great Perfection. Therefore, this meaning is born in the tantra, liberated from samsara, and easily realizes the fruit of nirvana. The great, utterly pure Vajradhara, from the wisdom of the ground of all phenomena being non-dual, simultaneously enjoying in the clear expanse of intelligence, therefore these kings of words, the intention of merging into the essence of meaning, appear in the heart. The teacher himself, in the song-vase of the vast lion's roar-like throat, merges the words, and with the wisdom of the mind, on the lotus-like blooming root of the tongue, unfolds the meaning of the non-commonly taught secret mantra means, the vajra.
Chinese
对于不畏惧生死，能使四灯显现，并作为诸根的行境之语，请您考虑到我所归纳的这些意义，并赐予我毫不颠倒的教诲。如此由集结者所开示，那么在开示处所之名时，会想那处所的自性究竟是如何的呢？处所的自性是：无论从东方、西方、南方、北方、四隅、上方、下方，十方世界的任何方向，由任何人观看，都无内外，普遍通彻地显现，因此，它的名字是法性清净的宫殿，那处所被各种装饰品庄严，极其圆满。因此，各种装饰是珍宝的网、半网、马蹬，以及珍宝的垂饰等，使地面显现。智慧是执持自性的智慧，如明镜一般，以及法界、平等性、个别自证智、成所作智，五种珍宝的眼饰、多眼、手杖、斗篷、莲花堆叠等庄严，是显现之因。颜色是白色、黄色、红色、绿色、蓝色，五种大光明之地。由于无法确定边际和中心，所以广阔无边；由于形状没有限制，所以中央宽敞。因为它没有污垢的过失，所以称为边际显现为身和智慧。而且，在诸身之自性中，一切之主是法身，由此生起报身，由此化身无碍地成办一切有情之利益，故称为通彻。从那样的处所，化身能调伏十方世界的一切众生。为了与彼等之形相一致，显现不间断地生起化身，所以是化身的处所。如此显现的化身，无论调伏何者，都无亲疏远近，普遍调伏，故称为无内外。那样的处所又是从何处产生的呢？从本体本来清净的妙力中显现，它本身不变，而庄严则是作为眷属的差别而出现，极其圆满。完全圆满则是导师的殊胜功德。