Chinese
先作扼要的概括。从那以后，用那些概括来依次阐述正文的要义。第四个概括是关于导师和祈祷者。在那之后，第五个概括是从瑜伽自在等意义开始，概括了导师等。详细解释了所请问的“空性智慧”等偈颂的意义。第六个概括是关于坛城和灌顶等。第七个概括是详细解释了回答的偈颂，如“善月，我对你满意”等，概括了世界界。第八个概括阐述了从风的边缘等世界的大小、三十一有、转轮王的出现，以及微息等大小之间的意义，概括了世界界的大小。然后，第九个概括阐述了种姓具足者文殊名称的授记、业成的星算、从中脉气息中产生行星和星宿的足，以及宫位的星盘运转方式的意义，即星算知识仪轨的概括。关于声韵的出现，行星方位的力量，以及抛石机等的幻轮，第十个概括阐述了声韵的出现和确定幻轮仪轨。从那以后，因为容易理解，所以没有作解释。上师们说，前六个概括就像是涵盖了下面所有意义的范围一样。因此，根据各自情况的词义，由于所要解释的内容有大小和难易的差别，所以每个概括都这样进行阐述。所谓“安住”的意义，是指所要表达的那个和那个的自性，或者那个意义本身，从那个时候安住的方面来说，就叫做“安住”。像这样，将八十一个安住和三十二个概括的总义，按照每一章的顺序结合起来进行阐述，以此为基础，为了容易理解，将各自的范围概括地截取出来进行叙述。首先是绪论和引发话题的方式，绪论是导师、处所和眷属圆满，引发话题是请问和祈祷两方面。第一方面是导师圆满，即一切智者智慧身和白天。
English
First, make a concise summary. From then on, those summaries are used to sequentially explain the essence of the text. The fourth summary is about the teacher and the petitioner. After that, the fifth summary begins with the meaning of Yoga自在 and summarizes the teacher, etc. The meaning of the requested verses such as "Emptiness Wisdom" etc. is explained in detail. The sixth summary is about mandalas and empowerments, etc. The seventh summary explains in detail the meaning of the answering verses, such as "Good Moon, I am satisfied with you," etc., summarizing the world realm. The eighth summary explains the meaning of the size of the world from the edge of the wind, the thirty-one existences, the appearance of the great wheel-turning king, and the size between the subtle breaths, etc., summarizing the size of the world realm. Then, the ninth summary explains the prophecy of the lineage holder Manjushri's name, the accomplished astrology, the arising of planets and constellations from the central channel breath, and the way the palace's horoscope rotates, which is the summary of the astrology knowledge ritual. Regarding the appearance of sounds, the power of the planetary directions, and the illusion wheels of catapults, etc., the tenth summary explains the appearance of sounds and the determination of the illusion wheel ritual. From then on, because it is easy to understand, no explanation is made. The lamas said that the first six summaries are like the scope that covers all the meanings below. Therefore, according to the meaning of the words in each case, because there are differences in the size and difficulty of what is to be explained, each summary is explained in this way. The meaning of "abiding" refers to the nature of that and that which is to be expressed, or that meaning itself, from the aspect of abiding at that time, it is called "abiding." In this way, the total meaning of the eighty-one abidings and the thirty-two summaries is combined and explained in the order of each chapter, and based on this, in order to make it easy to understand, each range is summarized and cut out for narration. First, there is the introduction and the way of raising the topic, the introduction is the teacher, place, and retinue being perfect, and raising the topic is the two aspects of asking and praying. The first aspect is the perfection of the teacher, that is, the all-knowing wisdom body and the daytime.
Chinese
具有莲花花瓣般盛开之眼的身体。所谓的“佛”是由二十三个字母所指代的。正如吉祥时轮根本续十二千颂中所说：“一切智智身，太阳之身永不竭，吉祥莲花瓣盛开之眼，佛陀安坐于狮子座。身语意与贪着，于身语意之坛城，身语意与贪着之主，金刚萨埵殊胜之神。不二金刚瑜伽此，于时轮中不变乐。佛陀无始亦无终，最初之佛无种姓，一切金刚善妙者，一切种种誓言也。持有十二真实义，以及彼之十六相。”等等所说之义，在此简略之续中如上般汇集。其中，了知一切所知之相的一切智智之身，此时被称为清净之身。如经部所说，是自性身，如密咒部所说，对此也作俱生清净之身的分类。此乃四解脱门中的空性，四金刚中的智慧金刚，四瑜伽中的方便智慧极清净之瑜伽。无二智慧之身是法身，以无相之解脱而完全清净，意金刚，究竟之法瑜伽。摧毁一切无明黑暗，亦是如日之身。此乃为所化众生圆满法之受用之报身，安住于无愿之解脱，语金刚，密咒之瑜伽。具有莲花花瓣般盛开之眼的身体是，为利益有情而入于智慧之观照的化身，安住于非造作之解脱，身金刚，具足真实之法界瑜伽。如是，具足四身之佛陀即是导师。此时，有些人会这样想：凡是一切智智者，不就是佛陀吗？那么这两个名称岂不是重复了吗？虽然一切智智者是佛陀，但是对于孩童般的人们来说，
English
The body with eyes like blooming lotus petals. The so-called "Buddha" is indicated by the twenty-three letters. As it is said in the twelve thousand verses of the root tantra of the glorious Kalachakra: "The all-knowing wisdom body, the sun's body that never diminishes, the glorious eyes like blooming lotus petals, the Buddha seated on the lion throne. Body, speech, and mind, and attachment, in the mandala of body, speech, and mind, the lord of body, speech, and mind, and attachment, Vajrasattva, the supreme deity. This indivisible Vajra Yoga, in the Kalachakra, unchanging bliss. Buddha without beginning or end, the first Buddha without lineage, all-pervading Vajra, the fortunate one, all-pervading various vows. Holding the twelve truths, and the sixteen aspects thereof." The meaning of these words is condensed in this tantra as above. Among them, the all-knowing body that knows all aspects of knowledge is referred to here as the pure body. According to the Sutra tradition, it is the Svabhavikakaya, and according to the Mantra tradition, it is also classified as the co-emergent pure body. This is emptiness among the four doors of liberation, wisdom Vajra among the four Vajras, and the yoga of completely pure skillful means and wisdom among the four yogas. The non-dual wisdom body is the Dharmakaya, completely purified by the liberation of no characteristics, the mind Vajra, the ultimate Dharma Yoga. Destroying all darkness of ignorance, it is also the body like the sun. This is the Sambhogakaya, which perfects the enjoyment of Dharma for the disciples, abiding in the liberation without aspiration, the speech Vajra, the yoga of mantra. The body with eyes like blooming lotus petals is the Nirmanakaya, which enters into the vision of wisdom for the benefit of beings, abiding in the unconditioned liberation, the body Vajra, endowed with the true Dharmadhatu Yoga. Thus, the Buddha who possesses the four bodies is the teacher. At this time, some may think: Is not the all-knowing one the Buddha? Then, are these two names not redundant? Although the all-knowing one is the Buddha, for childlike people,
Chinese
为了消除其他人也想成为全知者的想法，所以说全知者就是佛陀薄伽梵。在这个世界上，能用一切众生的语言说法的全知者，就是已经超越轮回的佛陀。而遍入天等，只是在此轮回中生为天神，因为语言不全，所以只能说不完全的道理，并不是全知者。如果问：全知者难道不是智慧之身吗？答：虽然是，但有时声闻和独觉也会被称为佛。然而，他们仍然保留着道的残余，获得了趋向寂静一面的涅槃。为了让人们了解，佛陀薄伽梵是证得了无余解脱之果的智慧之身，所以才说“全知者，具有智慧之身的佛陀”，这在意义上并不重复。如果问：什么是智慧之身？难道不是摧毁无知黑暗的日光之身吗？为什么要这样重复呢？答：虽然是这样，但为了驳斥佛教宗派中唯识宗的人说佛陀也没有超出识的说法，所以才说“智慧之身，日光之身，超越了识的法性，是圆满的”。因为唯识宗的人安住于识的法性中，而圆满正等觉的佛陀，是远离了一切能取所取的分别念，以智慧之身的语光明芒，驱散一切所化众生的无知黑暗的日光之身。因此，是超越了识的法性的。因为具有能取所取的识是被有限的相续所包含的，而无能取所取的智慧的自性，是没有二元对立的，安住于不被相续所限制的平等性中。虽然自性上没有相的差别，但看起来好像依赖于各个法，这只是依赖于假立的差别而已。就像在《称赞名号》中，用第二十三颂赞叹个别觉智的智慧时所说的那样：“超越了识的法性，具有无二智慧之体性，
English
In order to dispel the notion that others also aspire to be omniscient, it is stated that the omniscient one is none other than the Buddha, the Bhagavan. In this world, the omniscient one who teaches the Dharma in the language of all sentient beings is the Buddha who has crossed beyond samsara. However, figures like Vishnu are born as deities within this samsara, and because their language is limited, they can only teach partial truths; they are not omniscient. If one asks, "Is not the omniscient one the body of wisdom?" The answer is yes, but sometimes even Shravakas and Pratyekabuddhas are referred to as Buddhas. However, they still possess remnants of the path and attain a one-sided peace of Nirvana. In order to make it known that the Buddha, the Bhagavan, is the one who has manifested the body of wisdom, the fruit of liberation without remainder, it is said, "The omniscient one, the Buddha with the body of wisdom," which is not a repetition in meaning. If one asks, "What is the body of wisdom? Is it not the body of the sun that destroys the darkness of ignorance? Why is it repeated in this way?" The answer is yes, but in order to refute the assertion of the Buddhist philosophical school of Vijnanavada that even the Buddha does not transcend consciousness, it is said, "The body of wisdom, the body of the sun, transcends the nature of consciousness, is perfectly complete." Because those who adhere to Vijnanavada abide in the nature of consciousness, while the perfectly complete and fully enlightened Buddha is the body of the sun that, being free from all grasping and perceived dualistic thoughts, dispels the darkness of ignorance of all beings to be tamed with the light rays of speech of the body of wisdom. Therefore, it transcends the nature of consciousness. Because consciousness with grasping and perceived objects is encompassed by a limited continuum, while the essence of wisdom without grasping and perceived objects is without duality, abiding in equality that is not limited by continuum. Although there is no distinction of characteristics in its own essence, the appearance of seeming to rely on individual phenomena is merely a distinction imputed through dependence. As it is also stated in the twenty-third verse of the "Praise of Names," praising the wisdom of individual discernment: "Transcended the nature of consciousness, possessing the nature of non-dual wisdom,