Chinese
第五，加上身是五种。第四是不住涅槃，即法身不住于有边，报身从示现的角度不住于涅槃边。第五是无二，即双运，身坛城的轮显现，以及心无分别的智慧，虽然反体各异，却是同一智慧的显现。第六是身语意的利生事业，即对不同根器的众生示现相应的调伏，示现一切有情无情的形态，以及在有轮回存在期间，利生事业永不间断。第七是五智和七支，也包含在三身中。如学诚语王称说：“圆满受用与合和，大乐无自性，以悲遍满恒不断，亦无有止息，七支之解释具深义，于此所证悟，我欲以量成办者，智者皆赞叹。”如是，合和等前三支是报身，无自性的支是法身，后三支是化身。如是具有七支，圆满二资粮者，称为真实圆满正等觉佛陀和金刚持。而波罗蜜多道的自果佛，仅仅是具有佛的名称而已，不能超越十地。桑布扎续云：“何者获得不可思议之位，彼等即是善逝，是佛，而名称之所诠是真实金刚萨埵。”如是说。此处的不可思议之位，是合和与大乐之位，名称所诠，是见知一切法的意义。愿以通达一切之善道甘露海，书于文字之善根，令众生心之虚空中，遍知之月光增盛，成为喜金刚增长之因。此乃至尊一切智者，应嘉样衮噶宁波或名号达喇纳塔之请，如其所记，由顶戴彼尊足尘之比丘贝丹释迦丹增所书。善哉！善哉！
English
Fifth, adding the body makes it fivefold. The fourth is non-abiding Nirvana, which means the Dharmakaya does not abide in the extreme of existence, and the Sambhogakaya, from the perspective of manifestation, does not abide in the extreme of Nirvana. The fifth is non-duality, which is union; the wheel of the body mandala appears, and the wisdom of non-conceptual mind, although the reverse aspects are different, are manifestations of the same wisdom. The sixth is the enlightened activities of body, speech, and mind, which means showing corresponding ways of taming to beings of different capacities, showing the forms of all animate and inanimate things, and that the activities of benefiting beings will never cease as long as Samsara exists. The seventh is the five wisdoms and seven limbs, which are also included in the three bodies. As Scholar Ngagwang Drakpa said: "Perfect enjoyment and union, great bliss is without inherent existence, compassion pervades constantly and without cessation, also without cessation, the explanation of the seven limbs has profound meaning, in this attainment, I wish to accomplish with measure, praised by the wise." Thus, the first three limbs, such as union, are the Sambhogakaya, the limb of no self-nature is the Dharmakaya, and the latter three limbs are the Nirmanakaya. One who possesses the seven limbs and perfects the two accumulations is called the actual, perfect, complete Buddha and Vajradhara. The Buddha who is the self-result of the Paramita path merely has the name of a Buddha and cannot transcend the tenth Bhumi. The Sambhuti Tantra says: "Those who have attained the inconceivable state are the Sugatas, they are Buddhas, and the basis of the name is the true Vajrasattva." Thus it is said. The inconceivable state here is the state of union and great bliss, and the meaning of the name is the meaning of seeing and knowing all dharmas. May the good root of writing on the ocean of nectar of the good path of omniscience cause the moonlight of omniscience to increase in the sky of beings' minds, and become the cause of the increase of Hevajra. This was written by the Bhikshu Pelden Shakya Tenzin, who takes the dust of the feet of that venerable one on his head, as it was recorded by the all-knowing Jetsun, at the request of Jamyang Kunga Ningpo, also known as Tara Natha. Good! Good!
Chinese
吉祥！ 顶礼！名为《吉祥喜金刚生起次第释·持明童子的嬉戏》，其中明晰地阐述了一切续部的要义。 胜利！ 诸佛慈悲之自性，身披红黄色， 以绚丽的白色点缀的舞者， 精进于最胜心要之义的勇士， 向遍主百族之怙主敬礼！ 对于知识的边际皆能通晓的智慧， 拥有如智慧宝藏之神般的光芒， 摧毁无明黑暗无与伦比者， 除了恩师您之外，谁能胜任七马之王？ 无论如何，这是广阔智慧之弓， 从向上拉起中，产生了妙语之箭等， 抓住臂膀的树枝，对于往昔的， 论典进行辨析，百次射出。 秘密大续部的甚深要义之鼓声， 即使依仗善于敲击的鼓槌多次开启， 无谬误的此道，能阻止恶劣习俗的雷鸣， 对此，朋友们，请随喜吧！ 如是赞颂并承诺讲解之后， 在此，从续部之王喜金刚开始， 略微讲解二次第的分类， 简略地展示续部的现观，以及， 分别解说二次第。 首先，确立能诠之语续，以及， 必须确定所诠之义续。 首先，此续属于哪个续部， 宣说者本师的伟大，以及， 确定续部本身。 首先是，我等本师善说的一切佛法的精髓，一切密咒金刚乘的续部也都归属于四续部，如金刚帐续所说： “对于低劣者，是事续， 非事瑜伽，胜于彼， 对于殊胜有情，是瑜伽， 无上瑜伽，胜于彼。” 如是所说，此为无上瑜伽续。 其中又分方便续、智慧续二者，或父续、母续、无二续三者，此殊胜母续，被解释为无二续，而其中最为精华的则是喜金刚续。 其次，一般而言，一切密咒续部都具备合修等支分，
English
Blessings! Homage! This is called "A Commentary on the Generation Stage of Glorious Hevajra, A Play for Young Vidyadharas," which clearly explains all the essential points of the tantras. Victory! The embodiment of compassion of all Buddhas, with a reddish-yellow hue, A dancer adorned with brilliant white, A hero striving for the supreme essence, I prostrate to the protector of the hundred families, the all-pervading lord! For the wisdom that smoothly comprehends the limits of knowledge, A deity of the treasury of intelligence, possessing a thousand lights, Unparalleled in dispelling the darkness of ignorance, Who else but you, the all-holding king of the seven horses, could accomplish this? In any case, this is the bow of vast wisdom, From drawing it upwards, come forth arrows of eloquent speech, etc., Grasping the branch of the arm, analyzing the scriptures of the past, Piercing through them hundreds of times. The drumbeat of the profound meaning of the great secret tantras, Even if relying on many skillful beatings of the drumstick, This unerring path can prevent the thunder of evil customs, Friends, rejoice in this! Having thus praised and vowed to explain, Here, starting from the king of tantras, Hevajra, Briefly explaining the classification of the two stages, Briefly showing the realization of the tantra, and, Explaining the two stages separately. First, establishing the expressing word tantra, and, Necessarily determining the expressed meaning tantra. First, to which tantra class does this tantra belong, The greatness of the teacher who speaks it, and, Identifying the tantra itself. First, the essence of all the Dharma well-spoken by our teacher, all the tantras of the secret mantra Vajrayana are also included in the four tantra classes, as stated in the Vajra Tent Tantra: "For the inferior, it is the action tantra, Yoga without action is superior to that, For the supreme sentient beings, it is yoga, The unsurpassed yoga is superior to that." As it is said, this is the unsurpassed yoga tantra. Among them, there are two types: the method tantra and the wisdom tantra, or the father tantra, the mother tantra, and the non-dual tantra. This special mother tantra is explained as the non-dual tantra, and the most essential of these is the Hevajra Tantra. Secondly, in general, all secret mantra tantras possess limbs such as union, etc.,
Chinese
是具德金刚持大尊所说，而且此续部，是以多种清净对治之法而超胜的精要，诸位上师认为是由具八面十六臂之身的吉祥黑茹迦所说。而且在清净的眷属中，过去的诸佛也曾宣说过黑茹迦的形相，但中间逐渐隐没。我等导师在示现证得无上圆满菩提之时，于密严刹土显现受用身，在菩提树下的金刚座显现化身黑茹迦身，降伏魔众，为具缘的应化之士——勇士、瑜伽母、天、龙等宣说了此续部。三、确定续部本身：有广续和略续。第一，如金刚帐续所说：“五百万颂主黑茹迦，事业是宣说五坛城。”如是，金刚部之品、明咒之品、灌顶之品、天之品、真如之品，每一品各有百万颂，总共是五百万颂。第二，略续有根本续、解释续、同分续三种。第一是续之王吉祥《二观察》。第二是无共同解释续《金刚帐》和共同的《真实和合桑布扎续》。第三，同分续有《大手印明点》、《智慧明点》、《智慧心要》和《瑜伽母一切秘密灯续》即明点四转，以及《金刚阿惹里》、《利师阿惹里》、《无垢续》等。而且此根本续《二观察》，是从根本广续《三十二观察》中摘录出来的，对此虽有多种不同的观点，但诸位上师认为摘录了后面的两个观察。对此，虽出现了很多具有标准的注释，但在印度圣地，并没有出现不同的车轨宗派。
English
It was spoken by the glorious Vajradhara, and this tantra is distinguished by many purifying dharmas. The venerable lamas consider it to have been spoken by glorious Hevajra, who has eight faces and sixteen arms. Moreover, among the pure retinue, the Buddhas of the past also spoke of the form of Heruka, but it gradually disappeared in between. When our teacher showed the way to manifest complete and perfect enlightenment, he manifested the Sambhogakaya in Akanishta and manifested the Nirmanakaya as the body of Heruka at the Vajrasana under the Bodhi tree, subdued the hordes of demons, and spoke this tantra to the fortunate disciples, such as heroes, yoginis, gods, and nagas. Third, identifying the tantra itself: there are extensive tantras and concise tantras. First, as stated in the Vajrapanjara Tantra: "The lord of five hundred thousand, Hevajra, the activity is the five mandalas spoken." Thus, the chapter of the Vajra family, the chapter of mantras, the chapter of empowerment, the chapter of deities, and the chapter of Suchness, each chapter has one hundred thousand shlokas, totaling five hundred thousand shlokas. Second, the concise tantras have three types: root tantras, explanatory tantras, and related tantras. The first is the king of tantras, the glorious "Two Examinations." The second is the uncommon explanatory tantra, the Vajrapanjara, and the common "True Union Sambhuta Tantra." Third, the related tantras include the "Great Seal Bindu," the "Wisdom Bindu," the "Essence of Wisdom," and the "Tantra of the Secret Lamp of All Yoginis," which are the four turns of Bindu, as well as the "Vajra Aralli," the "Rishi Aralli," and the "Immaculate Tantras." Moreover, this root tantra, the "Two Examinations," is extracted from the extensive root tantra, the "Thirty-two Examinations." Although there are many different views on this, the venerable lamas consider that the last two examinations were extracted. Although many commentaries with standards have appeared on this, different chariot traditions have not appeared in the sacred land of India.
Chinese
四者依赖于缘起。第三，如何修习之理？以行持次第修习，以见解次第修习，以灌顶成熟之。如是说：劣慧有情难调伏，以何调伏而成耶？薄伽梵如是宣说：首先行持布萨与布施，其后即是十学处，于此宣说分别论者，经部亦复如是。其后乃是瑜伽行，于彼之后宣说中观，知晓一切密咒次第后，其后宣说喜金刚。如是说。此乃就劣慧次第入门者而言，若具慧顿入者，仅以灌顶即可成就相续之修习。总的来说，灌顶有因时灌顶、道时灌顶、果时灌顶三种。此三者就体性而言虽为方便续，然使未成熟者成熟之灌顶，或因时之灌顶，乃因其能令所灌顶之自心相续，成为殊胜之因续故，乃因续之现证也。其中，于何处灌顶之坛城，及如何灌顶之理二者中，初者，《桑布扎续》云：坛城宣说为身，坛城名为巴嘎，坛城即是菩提心，坛城宣说有三种。如是所说，瓶灌顶有身之坛城，及彩粉之坛城，及布置形象之其他坛城，及三摩地之坛城，如是存在，然此处主要所言乃身之坛城。巴嘎之坛城为秘密灌顶，菩提心之坛城有二，于世俗菩提心之坛城中，为般若智慧之灌顶，于胜义菩提心之坛城中，则灌顶第四灌。第二，如何灌顶之理？先行之亲近次第，乃上师所应成办之事，于坛城之实际仪轨中，弟子随学，地基仪轨清净持受。书写四种预备，陈设庄严，修持供养，自入受灌，弟子入
English
The four depend on conditions. Third, how to practice it? Practice through the order of conduct, practice through the order of view, and mature through empowerment. As it is said: Sentient beings with inferior minds are difficult to subdue, by what will they be subdued? The Bhagavan declared: First, practice Uposatha and giving, then the ten precepts, and then the Vaibhashikas are taught. The Sutrantikas are also the same. Then comes the practice of Yoga, followed by the teaching of Madhyamaka. After knowing all the stages of mantra, then the Hevajra is taught. So it is said. This is in terms of those with inferior minds entering gradually. For those with superior minds who enter all at once, the practice of the continuum is accomplished by empowerment alone. In general, there are three types of empowerment: the empowerment of the causal stage, the empowerment of the path stage, and the empowerment of the result stage. Although these three are essentially the means continuum, the empowerment that ripens the unripe, or the empowerment of the causal stage, is the actualization of the causal continuum, because it makes the mind continuum on which it is conferred a particularly excellent causal continuum. Among these, there are two aspects: the mandala in which the empowerment is conferred, and how the empowerment is conferred. The first, according to the Samputa Tantra: The mandala is said to be the body, the mandala is called Bhaga, the mandala is the mind of enlightenment, the mandala is said to be threefold. As it is said, the vase empowerment has the mandala of the body, the mandala of colored powders, other mandalas arranged in shapes, and the mandala of samadhi. Here, the mandala of the body is mainly mentioned. The mandala of Bhaga is the secret empowerment, and the mandala of the mind of enlightenment has two aspects. In the mandala of conventional bodhicitta, there is the empowerment of prajna-jnana, and in the mandala of ultimate bodhicitta, the fourth empowerment is conferred. Second, how to confer empowerment? The preliminary stage of approach is what the teacher should accomplish. In the actual ritual of the mandala, the disciple follows, and the ground ritual is purified and received. The four preparations are written and the ornaments are displayed, practice and offering, self-entry and receiving empowerment, the disciple enters.