Chinese
什么是报身？即结合七支究竟圆满，对一切法圆满受用。这也是表诠和实义。表诠是诸大菩萨的现量。实义是诸佛的智慧，对众生来说是不可见的。什么是化身？也是表诠和实义。表诠是对某些凡夫显现。实义是世尊成办事业的智慧大悲。什么是俱生身？即心的自性大乐，具有八种品尝，胜义谛上远离戏论。这也是所谓的法身。八自在应理解为包含在四身之中。什么是十六身？即上述四身，以意、语、身、智来区分，即为十六。风、尘、精、识清净，是无为的自性，没有痛苦和集谛的逼迫，以金刚悲心度化众生，是大乐双运的自性。也就是，或者无二，或者不动摇，或者无偏颇，或者欲望，或者最胜不变，或者大贪，或者有实和无实灭尽，或者智慧，或者心，或者普贤，或者无烦恼，或者大烦恼，或者俱生，或者执持菩提心，或者时轮金刚，或者方便和智慧的瑜伽。或者平等性，或者舍弃二取意像，或者任运成就的事业，或者舍弃习气，这些是四身的意义。这里也宣说了偈颂：化身之身语意，智慧一结合修持，报身之身语意，智慧一结合修持，殊胜法身之身语意，智慧一结合修持，俱生之身语意，智慧一结合修持，醒梦眠深四者中，二生自在非乐处。如是说。什么是智慧？五种或七种。五种是：
English
What is the Sambhogakaya? It is the complete union of the seven limbs of union, and the complete enjoyment of all dharmas. This also has symbolic and actual meanings. The symbolic meaning is the direct perception of great Bodhisattvas. The actual meaning is the wisdom of all Buddhas, which is invisible to sentient beings. What is the Nirmanakaya? It also has symbolic and actual meanings. The symbolic meaning is the appearance to some ordinary beings. The actual meaning is the wisdom and great compassion of the Bhagavan in accomplishing deeds. What is the Sahajakaya? It is the great bliss of the mind's own nature, possessing eight tastes, and being free from elaboration in ultimate truth. This is also called the Dharmakaya. The eight powers should be understood as being contained within the four bodies. What are the sixteen bodies? They are the above four bodies, distinguished by mind, speech, body, and wisdom, making sixteen. The purification of wind, dust, essence, and consciousness is the nature of the unconditioned, without the suffering and affliction of suffering and origin, liberating sentient beings with vajra compassion, and is the nature of great bliss union. That is, either non-duality, or immovability, or impartiality, or desire, or supreme immutability, or great attachment, or the exhaustion of existence and non-existence, or wisdom, or mind, or Samantabhadra, or without afflictions, or great afflictions, or co-emergence, or holding the mind of Bodhi, or Kalachakra Vajra, or the yoga of skillful means and wisdom. Or equality, or abandoning the appearance of dualistic mental images, or spontaneously accomplished activities, or abandoning habitual patterns, these are the meanings of the four bodies. Here, verses are also explained: The Nirmanakaya's body, speech, and mind, wisdom, one union, practice together. The Sambhogakaya's body, speech, and mind, wisdom, one union, practice together. The glorious Dharmakaya's body, speech, and mind, wisdom, one union, practice together. The Sahajakaya's body, speech, and mind, wisdom, one union, practice together. In the four states of waking, dreaming, sleeping, and deep sleep, the two born powers are neither pleasant nor unpleasant. Thus it is said. What is wisdom? Five or seven. The five are:
Chinese
犹如明镜，平等性，妙观察，成所作，法界性智。七者为何？深奥之智慧，广大，遍布，恒常，安乐，身，双运。这些各自的体性也如是。《彼性七释》中说：自性无有与自性觉，增减二者皆无有，不作分别显现者，福德智慧境与彼，所缘入行诸事业，是为广大之宣说。境与时及三世续，空性以及平等性遍布，相续不断亦无有止息，无有微尘亦无有变异，不可思议智慧即恒常。结合自性安乐与，大悲三者之自性，心与气融入于，融化以及不滴乐。空性所生断除诸痛苦，无论何往皆不动摇，心与气之身所具，一刹那间示一切，相好庄严如云布，此乃金刚身所说。无二分别自性入，无有显现一切显现，何时亦无动摇故，是为金刚萨埵双运。如是所说。近取因何者？对于殊胜成就，首先真实触及，最终彻底真实触及，二者皆为间接触及。第一是诸佛之如实灌顶所生之行之智慧。第二是圆满受用之灌顶。第三是明妃禁行的所有行为，即于会供轮中作灌顶，给予水与冠冕等，直至秘密灌顶之间，太阳完全变红时，给予智慧之智慧，与明妃一同于黎明证得现前菩提。如是亦云：金刚日落之后，应当勤奋修持一切，于黎明出现之时，殊胜禅修将成就。此乃暂时之教证。此中，最初与最后，三印皆具足。中间则唯有事业手印与大手印。最后唯有大乐之道。
English
Like a mirror, equality, distinct observation, accomplishment, and the wisdom of the Dharmadhatu. What are the seven? Profound wisdom, vastness, pervasiveness, constancy, bliss, body, and union. The characteristics of each of these are as follows. As it is said in "The Seven Explanations of Thatness": 'Selflessness and self-awareness, without increase or decrease, non-conceptual appearance, merit, wisdom, object, focus, entry, and actions, are extensively explained. The realm, time, and three lineages, are pervaded by emptiness and equality. The continuum is uninterrupted and without cessation, without subtle particles and without change. Inconceivable wisdom is constant. Union is the nature of bliss, and the three are the nature of great compassion. The mind and wind dissolve, melting and not dripping, bliss. Born from emptiness, it stops suffering. Wherever it goes, it is unmoving. Possessing the body of mind and wind, showing everything in a single instant, adorned with marks and signs like clouds, this is said to be the Vajra Body. Non-duality enters the nature of non-conceptuality, without appearance, everything appears. Because it never moves, it is the union of Vajrasattva.' As it is said. What is the proximate cause? For supreme accomplishment, first directly touching, and finally completely directly touching, and both indirectly touching. The first is the wisdom of action arising from the perfect empowerment of the Buddhas. The second is the empowerment of perfect enjoyment. The third is all the practices of the conduct of vidya, that is, empowerment is done in the mandala of the assembly, giving water and crown, etc., up to the secret empowerment, when the sun turns completely red, giving the wisdom of prajna, and together with the vidya, one attains manifest enlightenment at dawn. Thus it is also said: 'After the Vajra Sun sets, one should diligently practice everything. At the time when the dawn appears, the supreme meditation will be accomplished.' This is a temporary quote. In this, the first and the last have all three mudras. In the middle, there are only karma mudra and mahamudra. Only the last is the path of great bliss.
Chinese
是，那些都是大手印。第二，讲述宣说它的续部，其中有：对父续母续的观点进行辨析；确定续部属于哪个部类，包括其余的；以及对第四灌顶的智慧进行辨析，共有三点。第一点是：什么是无上续？回答是：宣说自性之乐空无二者。因此，仅仅通过此续就能在此生中赐予成佛。差别是什么呢？是瑜伽续和瑜伽母续。子是女儿和儿子的区分依据。然而，就像儿子仅仅指男性一样，是瑜伽续。在何处瑜伽母们的坛城、真言和结合广大的，那是瑜伽母续。诸佛的坛城、真言和结合仅仅广大的，那是瑜伽续。圆满次第的真实内容，一切都没有差别。不理解这个意义，在这方面，一些智者和非智者想要用微小的部分来区分，一些人分成多种类别，另一些自认为理解了好的意义而想要区分。也就是说，像这样说勾招和遣返等由男女进行的事情，这只是作为象征，并非绝对。即使坛城的勾招和遣返由女性进行，但事业大多由男性进行，像这样就必须归为父续。因此，勾招、遣返、束缚、喜悦、事业只是例子而已。此外，如果说方便不动，智慧游舞，那么虽然说瑜伽母续遍及，但瑜伽母续中也没有说它遍及。游舞的意义，如果仅仅解释为智慧者的勾招和遣返，那么现在的噶当巴根本坛城不是智慧自在母，噶当巴就成了既非父续也非母续，因为智慧游舞不是父续，而且不具备方便不动，所以也不是母续。对勾招和遣返的这种观点，在一些早期的时轮金刚论者、旁注和子注中都有。错误的根源也在其他的心释中出现过。此外，玛尔巴的追随者等，根据坛城中央主尊的位置上男女的多寡来解释，以及其他的。
Chinese
关于男女主次大小的阐述，以及本尊数量男女多少，还有真实说法者父母的差别，有些说是祈请者男女的差别，有些认为是所谈论的主题是此等语言或者秘密等的差别。另外，更细微的方面，如右手伸展或左手伸展，寂静和忿怒的姿态各异，以及混合的姿态，装饰和法器，衣着等等，还有尸陀林的有无等等。时轮金刚中，从吉祥星宿坛城的清净释文中出现了一些错误，导致本尊安住处的大小，父母本尊面容和手数量是否相等，以及宫殿从地水火风四大产生，或者在四大之上产生的差别等等，这些都被认为是不同的特点，但实际上这些都是不确定的。有些人说，将圆满次第手印道作为主要的是母续，将自身作为主要的是父续。但从密集金刚来看，生起次第的道路明显，而圆满次第的道路则被简略和隐藏。大多数母续两者都阐述得不清楚。还有人说，主要阐述气的是父续，主要阐述脉或明点的是母续。但这样一来，金刚怖畏金刚就成了两者都不是，密集金刚和金刚鬘也成了两者都是。集密、桑布扎等等也会变成两者都是。萨迦派认为，主要阐述生起次第的是父续，主要阐述不甚深圆满次第的是普通母续，主要阐述甚深圆满次第的是无二续。还有些人也这样认为，但不承认无二，而是将生起次第和圆满次第的父续母续分别结合。如果对此进行仔细研究，就会发现，在详细阐述生起次第的论典中，详细阐述圆满次第的论典相对较多。而那些只简略阐述圆满次第的论典中，生起次第也不详细。因此，总的来说，这种观点是不合理的。如果认为父续和母续的差别在于此，那么《二观察续》、《桑布扎续》、《集密续》、《四座续》、《密集金刚》、《金刚鬘》等都成了两者都是。而《密集金刚意趣论》和《四请问母续》则成了母续，金刚帐续和佛陀颅续等则成了父续，还有咕噜咕咧的续部和金刚怖畏金刚等，有些成了两者都是。
English
Regarding the explanation of the importance and size of male and female, the number of male and female deities, the difference between the father and mother who are the actual speakers, some say the difference between the male and female who are the petitioners, and some consider the difference in the topic of discussion, such as language or secrets. Furthermore, in more subtle aspects, such as the right hand extended or the left hand extended, the different postures of peaceful and wrathful, as well as mixed postures, ornaments, implements, clothing, and the presence or absence of charnel grounds, etc. In the Kalachakra, some errors have arisen from the pure commentaries on the mandala of the auspicious constellations, leading to differences in the size of the deity's abode, whether the faces and hands of the father and mother deities are equal in number, and whether the palace is created from the four elements of earth, water, fire, and wind, or the difference in being created on top of the four elements. These are all considered different characteristics, but in reality, they are all uncertain. Some say that the mother tantra primarily emphasizes the path of the completion stage mudra, while the father tantra primarily emphasizes one's own body. However, from the Guhyasamaja, the path of the generation stage is clear, while the path of the completion stage is condensed and hidden. In most mother tantras, both are not clearly explained. Others say that the father tantra mainly emphasizes wind, while the mother tantra mainly emphasizes channels or bindu. But in that case, Vajrabhairava would be neither, and Guhyasamaja and Vajramala would be both. Samputa, Sambhuti, etc., would also become both. The Sakyapas believe that the father tantra mainly emphasizes the generation stage, the ordinary mother tantra mainly emphasizes the not-so-profound completion stage, and the non-dual tantra mainly emphasizes the profound completion stage. Some others also think the same way, but do not acknowledge non-duality, and instead combine the father and mother tantras of the generation and completion stages separately. If this is carefully examined, it will be found that in the treatises that explain the generation stage in detail, there are relatively more treatises that explain the completion stage in detail. And in those treatises that only briefly explain the completion stage, the generation stage is also not detailed. Therefore, in general, this view is unreasonable. If the difference between the father and mother tantras is considered to be this, then the Two Examinations Tantra, Samputa Tantra, Guhyasamaja Tantra, Four Seats Tantra, Guhyasamaja, Vajramala, etc., would all become both. And the Guhyasamaja Intent Commentary and the Four Question Mother Tantra would become mother tantras, while the Vajrapanjara and Buddha Skull Tantras, etc., would become father tantras, as well as the Kurukulle Tantra and Vajrabhairava, etc., some would become both.
Chinese
否则将成为荒谬的结论。即使按照萨迦派的观点，这些荒谬的结论也大多成立。按照此派的观点，共同结合等母续一般，细线瑜伽的圆满次第不深奥，拙火和使者的圆满次第深奥，二无别的认识在《喜金刚》中进行。至于《胜乐金刚》的续部是哪些，此时不谈论。此时，将特殊的母续称为二无别，在意义上是承认的。在《胜乐金刚》的法类中，称一般的母续和秘密边际，也直接讲解特殊的母续。由于细线、《密集金刚》、《黑敌金刚》、《金刚帐》等对此有详细的讲解，因此会得出母续一般的结论。由于主要宣讲深奥的圆满次第，因此《胜乐金刚》也会得出二无别的结论。而且，您所认为的深奥的圆满次第的使者道是显而易见的，而且《密集金刚》也会得出二无别的结论。说特殊的母续是二无别，以及只讲解母续，这也是矛盾的。还有这样说的：由于《喜金刚》是二无别，因此二无别需要智慧的部分，所以引用了《空行母网续》等和《空行母之金刚帐》等。如果是这样，既然是二无别，为什么不在父续中讲解呢？如果特殊的母续，即三蕴者是二无别，那么特殊的父续也会得出同样的结论。还有，特殊的母续是《胜乐金刚》，《喜金刚》是二无别。既然两者都宣讲深奥的圆满次第，那么现在就应该说明特殊的母续和二无别的区别了。有些人说方便广大的是父续，智慧深奥的是母续，这也是有矛盾的，因为在《胜乐金刚》中，空性比《密集金刚》更明显，坛城仪轨的次第等，《密集金刚》比《胜乐金刚》更明显。也有人认为宣讲明空和宣讲乐空是不同的，但这二者在所有无上瑜伽中都是同等重要的。有人引用《金刚帐》的经文说，为了调伏应调伏的男性而修父续，为了调伏女性而修母续。经文的意思是，为了调伏男性为主的众生，而进行以父尊为主的仪轨，为了调伏女性为主的众生，而宣说以母尊为主的坛城和仪轨。