Chinese
儿子精进圆满，对此，权势圆满就像是耗尽和压制等等，或者像是具有十力，对于一切稳固与变动，都能随心所欲地转变。相好是指妙相和随好。福德是指完全清净的刹土，以及无量无边的供养资具。名声是指成为一切众生应供养之处，因而受到赞颂。智慧是指十力以及佛陀不共十八法等等。精进圆满是指无需勤作和毫无分别念，对于十方三世的众生，能无误地进行随其所应调伏的利生事业，并且不会错过时机。像这样的六种功德唯有真实的佛陀才具有，菩萨也有相似的功德，而其他人则没有。至于梵天和自在天等，虽然据说具有六种权势，但实际上他们仅仅是在轮回中对暂时的事务稍微有所掌控而已，仅仅具有少许的权势、身体、福德、名声、神通以及从事事业的精进。从第二种角度来说，如《喜金刚》中所说：“又或为灭除，烦恼等诸魔，故名薄伽梵。”因此，具有降伏四魔的功德。其中，四魔按照共同乘的观点来说，就是所依之处，从果的角度来说，就是执取近取的五蕴，这是蕴魔；从因的角度来说，就是执取三界的烦恼，这是烦恼魔；蕴和烦恼本身所具有的坏灭和变异的自性，这是死魔；欲界天魔之主，是他化自在天的拥有者，由于他的威力，使得欲界的众生懈怠于善法，并且从离欲的道路上退转，这是天子魔。这些是四魔的真实面目。如果仅仅是从相似的角度来说，以能摧毁佛陀的智慧的角度来说，就是意所生的身体，以及无明习气的地，以及不可思议的死亡和转化，以及自在的...
English
The son is perfect in diligence. In this regard, perfect power is like exhaustion and suppression, or like having the ten powers, being able to transform everything stable and moving at will. Good form refers to the major and minor marks. Glory refers to a completely pure realm, along with immeasurable offerings. Fame refers to being worthy of offering to all beings, and thus being praised. Wisdom refers to the ten powers and the eighteen unshared qualities of the Buddha, and so on. Perfect diligence refers to engaging in the benefit of beings without effort or conceptualization, according to what needs to be tamed, for sentient beings of the ten directions and three times, without error and without missing the opportunity. Such six qualities are possessed only by the actual Buddhas, and Bodhisattvas also have similar qualities, but others do not. As for Brahma and Ishvara, although they are said to have six powers, in reality they only have slight control over temporary affairs in samsara, and only possess a little power, body, glory, fame, supernormal knowledge, and diligence in engaging in activities. From the second point of view, as it is said in the Hevajra Tantra: "Or to destroy, the demons such as afflictions, therefore called Bhagavan." Therefore, he possesses the qualities of subduing the four demons. Among them, the four demons, according to the common vehicle, are the five aggregates of clinging, which are the basis for taking the side of the result, which is the aggregate demon; from the perspective of the cause, the afflictions of the three realms are the affliction demon; the nature of decay and change of the aggregates and afflictions themselves is the death demon; the lord of the gods of the desire realm, the owner of Paranirmita-vasavartin, due to his power, causes the sentient beings of the desire realm to be lazy in virtue and to retreat from the path of detachment, this is the son of the gods demon. These are the true faces of the four demons. If only from a similar point of view, from the point of view of being able to destroy the wisdom of the Buddha, it is the mind-born body, and the ground of ignorance and habitual tendencies, and the inconceivable death and transformation, and the power of...
Chinese
衰老等等也依次与蕴魔等等相连。在此无上乘中也承认这些，并且更加详细地阐述，即：身体明点的障碍是蕴魔，语言明点的障碍是烦恼魔，意明点的障碍是死主魔，第四明点的障碍是天子魔。这些也具有四种状态的特征，显现为清醒状态的器情是：身体的法是蕴等等的最粗大的事物之故，任何烦恼母众所缘的对境是：显现在意面前的蕴等等是微细的，并且这与梦境的状态相关，或者由于明点被风推动而显现，或者与想要表达的分别念相关之故，烦恼是与语言的法相结合之故，一切有为法的生灭也是分别念的生灭的作者，并且意明点的垢染也是分别念之故，六识粗大者灭尽的愚昧状态是与熟睡和死亡等等要点相同之故，以及第四明点转移的贪著是：那是所有这些的后盾，并且现前漏乐的贪欲也是魔罪恶者的实际行为之故依次相连。所有这些魔也是自心的垢染，并且没有作为应该断除的真实事物存在，因为仅仅是心的错乱显现之故。而且在禅定第十二地的末尾，已经摧毁了四魔的实物，在获得无上菩提之前，也已经摧毁了属于四魔的一切，因为完全清净了此处的错乱部分就是摧毁。如是，具有幸运者和世尊的功德者，就是佛陀世尊。他所说的是：好好地、完全地听，并且记住，以这样的方式，劝诫舍弃容器的三种过失而听闻。而且，因为是向尊贵的月贤请教，所以，即使实际上只说了月贤，也暗示着劝诫所有眷属听闻。
English
Aging and so on are also sequentially connected to the skandha-mara and so on. In this unsurpassed vehicle, these are also acknowledged, and it is further elaborated that: the obscuration of the body's bindu is the skandha-mara, the obscuration of the speech's bindu is the klesha-mara, the obscuration of the mind's bindu is the death-lord mara, and the obscuration of the fourth bindu is the deva-putra mara. These also have the characteristics of the four states, and what appears as the vessel and essence of the waking state is: because the dharmas of the body are the grossest objects of the skandhas and so on, and whatever the object of focus for the hordes of afflictions is: the subtle skandhas and so on that appear before the mind, and because this is related to the state of dreams, or because it appears from the bindu being moved by the wind, or because it is related to the thought of wanting to express, the afflictions are connected to the dharma of speech, and all conditioned arising and ceasing is also the agent of the arising and ceasing of conceptualization, and because the impurity of the mind's bindu is also conceptualization, and because the state of ignorance where the six coarse consciousnesses have ceased is the same in essence as deep sleep and death and so on, and attachment to the transference of the fourth bindu is: that is the support of all of these, and the manifest craving for pleasurable leakage is also the actual activity of the sinful mara, so connect them in sequence. All of these maras are also the impurities of one's own mind, and there is no truly existent thing to be abandoned, because it is merely the appearance of the mind's delusion. Moreover, at the end of the twelfth bhumi of samadhi, the actual four maras have been destroyed, and before attaining unsurpassed enlightenment, everything belonging to the four maras has also been destroyed, because completely purifying all the deluded aspects here is destruction. Thus, whoever possesses the qualities of the fortunate one and the bhagavan is the Buddha Bhagavan. What he said was: listen well and completely, and keep it in mind, in this way, he advised listening after abandoning the three faults of the vessel. Moreover, because it was addressed to the noble Chandra, even though only Chandra is actually mentioned, it implicitly advises all the retinue to listen.
Chinese
已作承诺。像那样劝告听闻后，以简要指示的方式对你宣说，是这样承诺的。将要宣说的是什么呢？即童蒙入门的七灌顶，以及上等灌顶中的三种世间灌顶，以及最胜的即超世间的第四灌顶，这十一种灌顶的意义将要宣说。这是（将要宣说的内容）。“脉的行持勤奋是”这句中，“脉”是指六脉和六轮等等，即从中降下菩提心的脉和气。它们的行持是指行为和作用的事物，即气和明点在脉中运行和行持的方式，总摄了基础和道，以及清净的方式，总摄了果。勤奋的梵语是阿亚玛，意思是阻止，即阻止在那些脉中的行持。这里说勤奋，如果解释为生命勤奋的支分的勤奋是不合理的，因为那个支分不是第四灌顶的真实意义。因此，在等持的支分中，业气两万一千六百停止，成为不可改变的大乐智慧。{从当下最初开始，直到究竟圆满的佛陀之间，业气正在停止和停止完毕显现的智慧都已阐述。}此时，有些智者说：“七种相和三种殊胜是所请问的回答，而脉的行持勤奋是没有被请问而宣说的。”这样说是不合理的，因为那是所请问的意义之主要部分，即第四灌顶的智慧之修持。这些偈颂直接显示了导师薄伽梵和请问者月贤，以及法第四灌顶的智慧决定之意义，并且间接地显示了处所和眷属的圆满。因此，需要以开场白的方式来宣说。如果这样想，因为此续是从广续的中间部分摘录出来的，所以这些偈颂不是开场白，与五圆满结合是广说，但那样讲述也没有相违。在根本续中说：“导师在尸林中，如般若波罗蜜多的四种方式，于吉祥米聚（Drepung，哲蚌寺）宣说正法，如是密咒。”
English
A promise has been made. Having advised to listen in that way, I will explain it to you in a concise manner, this is the promise made. What is to be explained? That is, the seven empowerments for beginners, and the three worldly empowerments from the higher empowerments, and the supreme, that is, the fourth transcendental empowerment, the meaning of these eleven empowerments will be explained. This is (what will be explained). In the phrase "the effort of the conduct of the channels," "channels" refers to the six channels and six chakras, etc., that is, the channels and winds from which the mind of enlightenment descends. The conduct of these is the object of action and activity, that is, the way in which winds and bindus move and act in the channels, which encompasses the basis and the path, and the way of purification, which encompasses the result. The Sanskrit word for effort is Ayama, which means to prevent, that is, to prevent conduct in those channels. Here, to say effort, it is not reasonable to explain it as the effort of the limb of life effort, because that limb is not the real meaning of the fourth empowerment. Therefore, in the limb of samadhi, the wisdom of great bliss that does not change when twenty-one thousand six hundred karmic winds cease. {From the very beginning, until the ultimate perfect Buddha, the wisdom of the karmic winds ceasing and having ceased is explained.} At this time, some scholars say, "The seven aspects and the three supreme are the answers to the questions, and the effort of the conduct of the channels is what was spoken without being asked." It is unreasonable to say this, because that is the main part of the meaning of what was asked, that is, the practice of the wisdom of the fourth empowerment. These verses directly show the teacher, the Bhagavan, and the questioner, Chandra Bhadra, and the definitive meaning of the wisdom of the fourth empowerment of Dharma, and indirectly show the perfection of the place and retinue. Therefore, it is necessary to explain it as an introduction. If you think so, because this tantra is extracted from the middle part of the extensive tantra, these verses are not an introduction, and combining with the five perfections is an extensive explanation, but there is no contradiction in explaining it that way. In the root tantra, it says: "The teacher in the charnel ground, like the four ways of the Prajnaparamita, at glorious Drepung (米聚) Monastery, teaches the Dharma, likewise the secret mantra."
Chinese
善说其理。于何处住而宣说者，谁之续部所说，何法所说？处所为何处，世间之，眷属为谁之，因何事？鹫峰大山中，大瑜伽无上者，般若波罗蜜多之理，为诸菩萨宣说。其后于一处大塔中，于法界之坛城中，诸菩萨等，以方便，如来安住。虚空非物质，极为清澈，无有间隙，极为明亮，种种金刚之房屋安住，于法界中，且悦意，续部所说之士夫们，需福德智慧也。ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）字虚空之显现大，于法界中极著名。ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）字善逝之众，ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）字如实安住。如是说。此之第一句之义，般若波罗蜜多之后，说密咒，如是前后解释无意义。如鹫峰山所说般若波罗蜜多之理，具有五种圆满，如是，于吉祥哲蚌寺法界之所，所说密咒之续部，亦具五种圆满，如是比喻其义。于何处住，及处何处，如是处所圆满之差别二者生起者，乃有情共同之显现，及清净眷属之显现所致。于哲蚌寺之塔中住，ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）字一切种殊胜具足之空性自性无量宫殿之中央，于狮子宝座之处也。宣说者乃如来释迦牟尼，于此，有者说唯有离贪出家之相，如是说无有意义，因身乃一切相故。于某些有情如是显现不相违，然于金刚界坛城之主尊，再三宣说之故，主尊乃转轮王之相也。如是之宣说者乃ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）字大乐，故法乃ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）字上住ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）字之义，乐空双运之续部所说，结集者乃金刚手，从方便之方