Chinese
因此，通过收集和供养，可以赐予化身。此外，如果将这些与后来的现证菩提相联系，那么一百逾缮那等和装饰品等，真实地显示了报身。所谓“二根”是结合支分；九门是五部佛和四母的坛城化现；三身是如其发音。如果将这些与所证联系起来，那么能证之道就是在十地末尾，通过佛陀圆满报身灌顶四种权能，显现四喜和四空的自性，从而现证菩提。最初的四者由四时等显示，第五现证菩提就是果。这样，所谓“如何赐予三身胜妙”，将如实解释的这些内容归纳起来，就很好地显现了幻化三续的口诀。第八个是，刚才所说那些的果，也就是宣说果的主要部分。其中，“佛陀菩提住寂静”，这是法身。诸佛的成佛或菩提，就是两种障碍及其习气都已清净，并且对于一切法，智慧的光芒增长和觉悟。提到佛陀和菩提二者，第一个是对于如所有性的意义上清净和增长，第二个是对于尽所有性的法上明了和觉悟。“住”是指习气完全清净的界和自性。“寂静”是指一切戏论都寂灭。因此，心的自性离戏，由此无碍地证悟如所有性和尽所有性的一切法，这就是法身。“彼即无上成就”，这是自性身。与法身本体相同，但从证悟者法身所证悟的角度安立。彼即是诸法实相真如，无上是指由本来成就的一切功德所庄严。这是不变的圆成实性，法身也是无颠倒的圆成实性胜义谛。其他的圆成实性和胜义谛，是道谛，那不是真如。此圆成实性，在此处完全称为寂静，因为与具有坏灭之相的同名者完全寂静，所以是常恒不变的。
English
Therefore, through gathering and offering, the emanation body is bestowed. Furthermore, if these are connected to the later Abhisambodhi, then one hundred yojanas and the ornaments, etc., truly reveal the Sambhogakaya. The so-called 'two roots' are the limbs of union; the nine doors are the mandala manifestations of the five families of Buddhas and the four mothers; the three bodies are as they sound. If these are connected to what is to be attained, then the path to be attained is at the end of the tenth bhumi, through the empowerment of the four powers of the complete enjoyment body of the Buddha, the nature of the four joys and four emptinesses is manifested, thereby realizing Abhisambodhi. The first four are shown by the four times, etc., and the fifth Abhisambodhi is the fruit itself. Thus, regarding 'how the three bodies bestow the supreme,' summarizing the explanations according to their meaning, the instructions of the three illusory continuums are well revealed. The eighth is the fruit of those just mentioned, which is the explanation of the main part of the fruit. Among them, 'Buddha, Bodhi, dwells in peace,' this is the Dharmakaya. The Buddhahood or Bodhi of the Buddhas is the purification of the two obscurations along with their habitual tendencies, and for all dharmas, the light of wisdom increases and awakens. By mentioning both Buddha and Bodhi, the first is the purification and increase in the sense of 'as it is,' and the second is the clarity and awakening in the dharma of 'as many as there are.' 'Dwelling' refers to the realm and nature of completely purified habitual tendencies. 'Peace' refers to the complete pacification of all elaborations. Therefore, the nature of mind is free from elaboration, and thus, without obstruction, realizing all dharmas of 'as it is' and 'as many as there are' is the Dharmakaya. 'That itself is the unsurpassed accomplishment,' this is the Svabhavikakaya. Although the essence is the same as the Dharmakaya, it is established from the perspective of what is realized by the Dharmakaya, the one who realizes. That itself is the suchness, the reality of all dharmas, and unsurpassed refers to being adorned by all the qualities that are originally accomplished. This is the immutable Parinishpanna, and the Dharmakaya is also the non-inverted Parinishpanna ultimate truth. Other Parinishpanna and ultimate truth are the truth of the path, which is not suchness. This Parinishpanna is here fully called peace, because it is completely peaceful with the homonym that has the nature of destruction, therefore it is eternal and unchanging.
Chinese
因此，在黑行派的注释中说：寂静，是指自性，是不坏的、常恒的。彼性，是指无二的、不颠倒的智慧。如是说。那么，《楞伽经》中说：若以智分别，无有他起亦无遍计，若无圆成实，智者如何而分别？无自性亦无识，无阿赖耶亦无实，恶童邪分别，如尸而立此。如是说无自性且无圆成实，不是吗？真实是这样，然而此经本身也说圆成实是真实存在的。它的阿赖耶识，就是在那里面广为阐述的识。识是指能取所取的显现。自性是指遮止了世俗诸法的自性的空性。这些和遍计、他起等没有差别地总括起来说为无。对于圆成实，则说没有实物的体性。因此，显示了它的体性是存在的。那么，为什么不说实无也是无呢？那是考虑到遮止了遍计本身就已包含了。因此，大婆罗门说：或者方便之乐唯刹那，或者彼性二分而转变，赖师之恩复重得，百中有一能知晓。友伴深广及无他，非是自性之我执，俱生喜乐第四时，本然体验方能知。以及，莫以思虑染自性清净之心，安住于自性之乐，莫作痛苦。如是所说，方便世俗的一切乐都是刹那的。或者将乐分为刹那和常恒两种。它的常恒是甚深的，也是广大的。舍弃了自他等一切相。依靠第四喜的体验才能知晓和证悟，而不是前所未有的新产生，是本然事物的实相。不要用虚假的道之知识来玷污和制造痛苦。安住于自己本来的状态是安乐的。
English
Therefore, in the commentary of the Black Action School, it is said: 'Tranquility' refers to self-nature, which is imperishable and eternal. 'Thatness' refers to the non-dual, non-inverted wisdom. Thus it is said. Then, in the Lankavatara Sutra, it says: 'If analyzed by the mind, there is no other-powered and no imputed. If there is no perfectly established reality, how can the wise analyze? There is no self-nature and no consciousness, no alaya and no reality. Bad children with wrong views, like corpses, establish these.' Is it not said that there is no self-nature and no perfectly established reality? It is true, but even this sutra itself says that the perfectly established reality is established as truly existent. Its alaya is the very consciousness that is extensively explained therein. Consciousness refers to the appearances of the apprehended and the apprehender. Self-nature refers to the emptiness that merely negates the self-nature of conventional phenomena. These, without differentiating between the imputed and the other-powered, are generally said to be non-existent. For the perfectly established reality, it is said that there is no characteristic of a real thing. Therefore, it shows that its essence is existent. Then, why is it not said that the unreal is also non-existent? That is because it is considered that the negation of the imputed itself includes it. Therefore, the great Brahmin said: 'Either the bliss of skillful means is momentary, or that nature transforms into two. By the grace of the guru, it is again obtained, and one in a hundred can know it. Friends, profound and vast and without other, not the self-grasping of self-nature, at the time of the fourth co-emergent joy, one knows through experiencing the natural.' And, 'Do not defile the naturally pure mind with thoughts, abide in the bliss of self-nature, and do not cause suffering.' As it is said, all the bliss of conventional skillful means is momentary. Or divide that bliss into two: momentary and eternal. Its eternal is profound and vast. Abandoning all characteristics such as self and other. Knowing and realizing through relying on the experience of the fourth joy, it is not a new creation that has never existed before, it is the reality of the natural state of things. Do not defile and cause suffering with false knowledge of the path. Abiding in one's own natural state is bliss.
Chinese
诺，是这个意思。这样的话，第三品真正的就是到此为止，因为这里没有标明品的名称，所以不需要说明名称，但从所表达的内容方面来说，上师们说这是补充品。因为这里没有品的分界，所以将意义总结和利益等都归纳在这里也没有矛盾。这样，经部的意义全部可以归纳为所知和事物的实相等等四种，也可以归纳为三部经，也可以归纳为三种处所方法，也可以归纳为咒语形象法三种。如上师们所说的那样安住。第三品的广说。第三是意义总结和利益等，意义总结和利益。第一是，这里变成偈颂的是，等等，偈颂的意思是为了意义总结而说，产生定解，对此，形象是天尊的身像，手印是装饰的差别等等，特征是法器和文字以及咒语等。 substance是誓言的丸药等等，三摩地是主要圆满次第等，观修的说是最终的法性瑜伽和，智慧苦行的行为。仪轨的方法是多种多样，说是事业和成就的证悟等。前三个是形象的瑜伽具有支分，或者手印的特征合为一个，本体是特征。这样就是生起次第和，誓言 substance和，圆满次第和，行为和，事业集合，是五种意义。第一个分开来说，归纳为七个或六个也可以，其誓言 substance的，所有誓言也是意义的教法这样说。这样五种或七种意义，是实现愿望成就的方法，女神是呼唤轮之自在母，为了众生的一切愿望都能实现而说的。心中所愿的事，众生们的想法如何，福分如何，行走的意义是行为，因此是显示如来们的事业。这样前辈们说，还有心中所愿的是
English
No, that's what it means. In that case, the actual third chapter is up to that point, because there is no indication of the chapter's name here, so there is no need to explain the name, but from the point of view of the content expressed, the previous masters say that this is a supplementary chapter. Since there is no chapter division here, it is not contradictory to summarize the meaning and benefits here. In this way, all the meanings of the tantra can be summarized into four
Chinese
如果策励大力神，下达命令，无论多久，七天之内必定降雨。如果还不下雨，就把（神像的）身体剁成碎片，装进瓶子里，策励大河，猛烈地念诵咒语，毫无疑问，必定会降下大雨。此外，开光，火供，土地仪轨，摧毁敌方，息灾，增益等各种差别，眼药，起尸， দ্রুতগামী（梵文罗马拟音：dhrutagaamii），夜叉女，吉祥瓶等，无论想成就什么，通过修持都能获得巨大的成就果报。如是说。第二是，无论谁的家中等等。无论哪个家中，如果对这部续的经卷恭敬供养，安住，读诵，也就是念诵和闻思，思维其义，那些持守誓言的人是必须的，因为他们会获得这些利益之聚。什么呢？就是不会发生疾病和瘟疫之类的事情，不会衰老，不会被天子魔扰乱心神等等，不会发生任何障碍的损害。仅仅是持诵，也能遣除非时死亡。如果一心一意地修持，就能成就金刚身，不会死亡。对于那些修行者来说，常常在任何时候，瑜伽母的自在和伟大的圣母们都会守护，息灾和增益等好的仪轨也会被实行。之所以分别说“常常”和“任何时候”，是因为“常常”的意思是，从焚香等好的仪轨开始，直到仪轨结束，无论处于入定还是未入定，睡眠还是清醒等任何状态，都不会有丝毫的间断。而“任何时候”则是指总的时间范围，也就是从进入这部续开始，直到未获得佛果之间的所有未来时间。因此，这部续虽然文字简短，但因为是所有根本续的汇集，所以所表达的意义并不比其他大续少。第三是宣说究竟之行，是金刚瑜伽母等的密意。
English
If you urge the great powerful one and give the command, no matter how long it takes, it will definitely rain within seven days. If it still doesn't rain, chop the body into pieces, put it in a vase, urge the great river, and recite the mantra fiercely, without a doubt, a great rain will definitely fall. Furthermore, consecration, fire offerings, land rituals, destroying the enemy, pacifying, increasing, and various other distinctions, eye medicine, raising the dead, *dhrutagaamii*, Yakshini, auspicious vase, etc., whatever you wish to accomplish, by practicing, you will obtain great siddhis and results. Thus it is said. Secondly, whoever in their home, etc. In whatever home, if this tantra's scripture is respectfully offered, resides, is read, that is, recited and contemplated, and its meaning is meditated upon, those who keep their vows are definitely necessary, because they will receive these collections of benefits. What are they? That is, diseases and plagues will not occur, they will not age, they will not have their minds disturbed by the sons of gods, etc., no harm from obstacles will occur. Merely holding and reading it will avert untimely death. If one meditates single-mindedly, one will attain the vajra body and will not die. For those practitioners, always at all times, the power of the Yoginis and the great noble mothers will protect them from obstacles, and good rituals such as pacifying and increasing will be performed. The reason for mentioning "always" and "at all times" separately is that "always" means that from the beginning of good rituals such as incense offerings until the end of the rituals, whether in meditation or not, sleeping or awake, in any state, there will be no slightest interruption. And "at all times" refers to the general time frame, that is, from entering this tantra until not obtaining Buddhahood, all future times. Therefore, although this tantra is short in words, because it is a complete collection of all root tantras, the meaning expressed is not less than other great tantras. The third is the action of completing the explanation, which is the intention of the Vajra Yoginis, etc.
Chinese
等等。其中，金刚瑜伽母已经讲完了。那些的意旨，即如何证悟并修持身之要义，以不作意的大乐证悟法性之道，乃是极秘密的，而大秘密则是果位身和智慧。其近行是净土、所化众生和事业广大等所说的，此续部之王已完全圆满了。所谓圆满，是指已讲述完毕之义，从词语“萨玛帕达” (梵文天城体：समाप्त，梵文罗马拟音：samāpta，汉语字面意思：完成)引申而来，意为导师如此宣说，眷属们如实证悟，如实获得之义。如此，如玛尔巴和恩戈的讲解传统一样圆满讲述后，从香提巴和黑行者的注释中略微摘取了精华部分。吉祥贤和无胜月的注释，与之前的相比，没有显现出特别突出的优点。还以许多印度殊胜的口诀加以庄严，此外，关于此法的藏汉文版本，此地有多少，几乎都已领会其含义并讲述完毕。在此说道：黑行者的注释中，有对弟子的讲解，香提巴所作的集会讲解甚好，成就者的意旨汇集，玛尔巴的口诀，这些优良的三种讲解传统都已听闻，以寂静贤的口诀精华加以庄严。依靠此续部的其他藏汉文版本，此地有的也几乎都已见到。此乃汇集一切深奥广大的注释。口诀不是争论的场所，特别是，对密咒师们说得太多又有什么用呢？特别是修心，从心中产生圆满的佛陀。将这些意义铭记于心，不再赘述。现在要考察其他方面，此处有些人仅仅依靠对集会宣说的字面意思，只是词句的堆砌，因为脱离了口诀，所以没有精髓。说这些话的人只是在展示自己而已，因为这两种集会和弟子的讲解方式，都是导师亲自宣说的讲解方式。如果那样转变，就会变成导师颠倒解释续部的意义了，难道不是这样吗？智者以明显的我慢而争论