Chinese
从门径中开示。譬如，精通医术的医生，诊察病人的手腕脉搏，就能诊断出身躯从头到尾的疾病。同样，根器敏锐的人，也能依靠这三个名称术语，轻易地领悟续部的所有意义。这是为了有缘者而说的。之所以这样说，是因为这种境界，是少数先前修习的业缘觉醒，具有殊胜根器的有缘者才能达到的境界，而不是普通人所能及的。如此这般，共同宣说了续部、坛城主尊和说法者三者的名称，即《金刚萨埵幻化网》。接下来，对《金刚萨埵幻化网》的意义进行解释，分为两部分：金刚萨埵的解释和幻化网的解释。首先，解释金刚萨埵，其中又分为金刚的解释和萨埵的解释两部分。首先是金刚的解释，由“金刚是自性无别之智慧空性”来揭示。对此，《说续金刚镜》中说：“无有差别的自性，名为金刚如是说。”那么，金刚与何种自性无别呢？一切法的自性或本体，都不离空性，因此空性与一切法是无别的。而空性就被称为金刚。《等合续》中说：“金刚即是空性。”那么，空性与何者无有差别呢？与轮回涅槃的一切法都无有差别。虽然在二元显现的方式上，看起来似乎有差别，但如果从自性或实相本体的角度来衡量，一切法都从未脱离空性，因此称为无有差别的自性。总而言之，包含轮回涅槃的一切法都包含在自己的心中，而心的法性，从本初就远离戏论的边际，安住于空性的本体中，这就被称为金刚。《等合续》中说：“一切有情之心，名为金刚如是说。”《二观察》中说：“从珍重心之外，无有佛陀亦无众生。”萨ra哈说：“心性唯一是一切的种子，轮回与涅槃从中生发。”心性即是空性。
English
It is shown from the doorway. For example, just as a skilled doctor diagnoses the diseases of the body from head to toe by examining the pulse of a patient's hand, so too, a person with sharp faculties can easily understand all the meanings of the tantra from beginning to end by relying on these three names and terms. This is for the sake of the fortunate ones. That is to say, such a state is the domain of a few fortunate ones with excellent faculties who have awakened the karmic connections of previous practice, and not the domain of ordinary people. Thus, the name "Vajrasattva Mayajala Tantra," which commonly indicates the tantra, the main deity of the mandala, and the speaker, has two meanings: the explanation of Vajrasattva and the explanation of Mayajala. First, the explanation of Vajrasattva is divided into the explanation of Vajra and the explanation of Sattva. The first is the explanation of Vajra, which is shown by "Vajra is the wisdom of emptiness, whose nature is inseparable." Furthermore, the Explanatory Tantra, Vajra Mirror, says, "The nature of non-difference is said to be Vajra." What is the nature that Vajra is inseparable from? The nature or essence of all phenomena does not go beyond emptiness, so emptiness and all phenomena are inseparable. And that emptiness is called Vajra. The Samputa Tantra says, "Vajra is said to be emptiness." What is that emptiness inseparable from? It is inseparable from all the dharmas of samsara and nirvana. Although it appears to be different in the way of dualistic appearance, if measured from the point of view of nature or the essence of reality, all dharmas never deviate from emptiness, so it is called the nature of non-difference. In short, all the dharmas of samsara and nirvana are included in one's own mind, and the nature of the mind is originally free from the extremes of elaboration, and remains in the essence of emptiness, which is called Vajra. The Samputa Tantra says, "Whatever is the mind of all sentient beings is said to be Vajra." The Two Examinations say, "Apart from the precious mind, there is neither Buddha nor sentient beings." Saraha says, "The mind itself is the only seed of all, in which samsara and nirvana arise." The nature of mind is emptiness.