Chinese
即是了知。毒以毒自身而消除，因此是同样欲望的缘故。《周遍分别的头发之顶》中这样说道。吉祥密集金刚续中说：以苦行苦行苦恼，亲近等不能成就，享用欲望的功德，依止能迅速成就。因此，这些应当知晓为不共的。因此，特殊关系，以及简略，以及应当完全断除诤论已经说完了。现在将要开显续之王本身，所谓“如是我闻一时”等，是指教法的法，以及结集者，以及五圆满，以及殊胜的三者。所谓“如是”是指结集者金刚手将所有续的意义和词句都如实地记在心中，随着自己的智慧，作为智慧流的体性，对于宣说所有续的意义的主体，说了没有颠倒的真实。也就是听闻“如是”本身，表明对其没有丝毫的减少和增加。所谓“我”是指不是自己所作，也不是从其他和他处听闻，也不是传承，而是从薄伽梵亲自现量听闻的。所谓“听闻”是指在何处、从何处、何时听闻，即是自己特别信奉的。这也不是说遮止所有其他，玛蒂吉扎说道：一句所说，是无数的象征。像这样对我所说，是随顺一切有情的。就是这样。而且听闻之时是菩萨，结集之时是佛。为什么呢？因为第十八章中说：那时从薄伽梵那里如实听闻所说，瞬间抓住，抓住意义而结集，善妙地忆念。这实在是 प्रमाण (pramāṇa， प्रमाण， प्रमाण, 量)。因此，不是没有老师而自己造作，而是正确了知后才做的。所谓“一时”是指此处难以获得，以及自己具有听闻和具足圆满的广大智慧。具有加持
English
That itself is knowing. Poison eliminates poison itself, therefore it is for the sake of the same desire. It is said in "The Crest of the Hair of All-Around Discrimination." In the Glorious Guhyasamaja Tantra, it says: "By asceticism and suffering, approach and so forth are not accomplished. Enjoying the qualities of desire, relying on it, one quickly achieves." Therefore, these should be known as uncommon. Thus, the special connection, as well as the concise, and what should be completely abandoned, disputes, have been explained. Now, the King of Tantras himself will be revealed, that is, "Thus I have heard at one time," etc., which indicates the Dharma of the teachings, as well as the compiler, as well as the five perfections, and the three that are extraordinary. The so-called "Thus" means that the compiler, Vajrapani, has accurately kept in mind the meaning and words of all the tantras, and following his own wisdom, as the essence of the stream of wisdom, for the subject of explaining the meaning of all the tantras, he spoke the undeluded truth. That is, hearing "Thus" itself indicates that there is no reduction or addition to it at all. The so-called "I" means that it was not done by oneself, nor heard from others or elsewhere, nor is it a lineage, but directly heard from the Bhagavan himself. The so-called "hearing" refers to where, from where, and when it was heard, that is, one's own special devotion. This is not to say that all others are prohibited. Matichitra said: "One word spoken is a symbol of the countless. Like this, what was spoken to me is in accordance with all sentient beings." That's how it is. Moreover, at the time of hearing, he is a Bodhisattva, and at the time of compilation, he is a Buddha. Why? Because it is said in the eighteenth chapter: "At that time, having heard what was spoken as it is from the Bhagavan, grasping it in an instant, grasping the meaning and compiling it, he remembered it well." This is indeed प्रमाण (pramāṇa, प्रमाण, प्रमाण, measure). Therefore, it was not self-made without a teacher, but done after correctly knowing it. The so-called "one time" refers to what is difficult to obtain here, as well as oneself possessing hearing and having complete vast wisdom. Possessing blessings.
Chinese
也宣讲这个。因为不会把其他的未颠倒的深奥之法宣讲成其他的，所以这个是对未来众生的恭敬，并且是使之稳固的。我于一个时候听闻了这个，在其他地方也听闻了其他的续部，所以说是听闻极多。如果文字各异、解说和词句艰涩各不相同，怎么能于一个时候知晓呢？一个章节是不间断且无有阻碍地听闻的。每一个续部都是那么多。如果说不能够受持那些，因为佛陀的加持，我获得了不可思议的解脱之门。黑阎罗敌续极其隐秘的意义是ཨེ་བཾ་མ་ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），应当从其他的解说续部中知晓。那些是暂时汇集的意义。那么又从何处听闻呢？是从薄伽梵那里听闻的，即天子魔、烦恼魔、死主魔、蕴魔，以金刚般的等持、空性之等持、大慈悲之等持、不分别之等持，连同种子的一切烦恼，无余地，无上的智慧之分，即是知识而摧毁的。因此说是以大智慧摧毁的。那是因为什么呢？因为摧毁了等持之魔，所以智慧把不相顺的方面做成了那个。另外，自在和美貌，光辉和名声与智慧，勤奋圆满，这六者被称为幸运。这样出现的是以暗示而圆满的。那个就是未颠倒的。因此薄伽梵如果从那里听闻的。真实而言，一切圆满的根本是俱生，即无二的智慧。因此，我即是导师我即是处所，我具有眷属那是他的法，我即是三时决定出离者，是殊胜第一的士夫。这样出现的是这样。那么从哪里安住而听闻呢？显示说安住在所有如来之身语意和所有金刚母的བྷ་ག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等之中。如来是无二智慧的自性。
English
Also, this is proclaimed. Because it will not proclaim other profound Dharma that is not inverted as other, so this is respect for future beings, and it is to make it stable. I heard this at one time, and also heard other tantras in other places, so it is said that I heard a lot. If the words are different, and the explanations and difficult words are different, how can one know at one time? One chapter is heard continuously and without obstacles. Each tantra is that much. If you say that you cannot hold those, because of the blessing of the Buddha, I have obtained the door of inconceivable liberation. The extremely secret meaning of the Black Yama Enemy Tantra is E vaṃ ma ya (ཨེ་བཾ་མ་ཡ་，，，), which should be known from other explanatory tantras. Those are the temporarily collected meanings. Then from where did you hear it? It was heard from the Bhagavan, namely the son of the gods, the demon of afflictions, the demon of the lord of death, the demon of the aggregates, with the samadhi like a vajra, the samadhi of emptiness, the samadhi of great compassion, the samadhi of non-discrimination, together with the seeds of all afflictions, without remainder, the supreme part of wisdom, that is, knowledge, and destroyed. Therefore, it is said that it is destroyed by great wisdom. Why is that? Because the demon of samadhi is destroyed, wisdom has made the unfavorable aspect into that. Also, freedom and beauty, splendor and fame and wisdom, diligence and perfection, these six are called luck. What appears like this is completed by implication. That is what is not inverted. Therefore, the Bhagavan heard it from there. In truth, the root of all perfection is co-born, that is, non-dual wisdom. Therefore, I am the teacher, I am the place, I have a retinue, that is his Dharma, I am the one who is determined to be liberated in the three times, and I am the supreme first man. What appears like this is like this. Then from where did you dwell and hear it? It shows that it dwells in the body, speech, and mind of all Tathagatas and in the bhaga (བྷ་ག་，，，) etc. of all Vajra Mothers. The Tathagata is the nature of non-dual wisdom.
Chinese
哦！自己的自性是法身，但在世俗谛中，以报身和化身的体性，由于各自殊胜的意乐，成为种种差别的显现之身，使世间众生欢喜，并化现为他们各自相应的形象。这实际上是胜义智慧，不为意识所能及，如其本然之自性，从中显现色身，是为了利益有情而示现。如果有人认为自明觉是实执，并且被各种显现所迷惑，那么，如果有人说：自明觉执著于事物，是从法身中，在后得位显现为幻化的色身，这是由禅定所生。这种低劣之人将会毁灭。如果有人说这不合乎道理，那是不对的，因为法身本身由于大悲心的力量，也会显现为报身和化身等各种形象。但在胜义谛中，由于没有任何分别念的实体，所以它哪里也没有去。一切都是，并且是如来，所以一切都是如来。这包括愚痴、阎罗死主等等。身语意金刚是指形态和特征。以四种行为方式安住的身之事业有多少。以说法而安住的是语之事业有多少。以禅定而安住的是意之事业有多少。这些无别的意义就是金刚，是菩提心的体性，是无上体性所满足的因。为了象征这一点，就是身语意金刚，即乐、空、明。以同一味道即是金刚，它的自性是བྷ་ག་（藏文，梵文天城体：Bhaga，梵文罗马拟音：Bhaga，汉语字面意思：薄伽），即三角法界之印。这应该理解为一种象征，是欲界、色界和无色界三界完全清净的自性。由于显现无垢的智慧，所以是欢喜。从初地极喜地到佛地之间，由于确定性的分别念不断增长，所以是向上提升。阎罗死主黑色，由于极其秘密的意义，所以是层叠的房屋。由于执持一切法，所以是法界。对于一切法都是同一味道
English
O! One's own nature is the Dharmakaya itself, but in the relative truth, with the nature of the Sambhogakaya and Nirmanakaya, due to the power of each individual's superior aspiration, it becomes the manifestation of various differences, making sentient beings in the world rejoice, and transforming into their respective forms. This is actually the wisdom of ultimate truth, not accessible to consciousness, and from suchness itself, the Rupakaya appears, in order to benefit sentient beings. If someone thinks that self-awareness is substantial and is confused by various appearances, then, if someone says: self-awareness is attached to things, and from the Dharmakaya, in the post-meditation state, it appears as an illusory Rupakaya, which is born from meditation. Such a base person will be destroyed. If someone says that this is not reasonable, that is not right, because the Dharmakaya itself, due to the power of great compassion, will also appear as various forms such as the Sambhogakaya and Nirmanakaya. But in the ultimate truth, since there is no entity of conceptual thought, it has not gone anywhere. Everything is, and is the Tathagata, so everything is the Tathagata. This includes ignorance, Yama the Lord of Death, and so on. Kaya, Vak, and Citta Vajra refer to form and characteristics. How many are the activities of the Kaya, residing in four modes of conduct. How many are the activities of the Vak, residing by teaching the Dharma. How many are the activities of the Citta, residing by abiding in Samadhi. The meaning of these indivisibility is Vajra, the nature of Bodhicitta, the cause of satisfaction with the supreme nature. To symbolize this, is the Kaya, Vak, and Citta Vajra, namely bliss, emptiness, and clarity. With the same taste, it is Vajra, its nature is Bhaga (藏文，梵文天城体：Bhaga，梵文罗马拟音：Bhaga，汉语字面意思：薄伽), the triangular Dharmadhatu mudra. This should be understood as a symbol, the nature of the three realms of desire, form, and formlessness being completely pure. Because of manifesting flawless wisdom, it is joy. From the first Bhumi, the Joyful One, to the Buddha Bhumi, because the conceptual thought of certainty is constantly increasing, it is rising upwards. Yama the Lord of Death is black, because of the extremely secret meaning, it is a stacked house. Because of holding all Dharmas, it is the Dharmadhatu. For all Dharmas, it is the same taste.
Chinese
རྒྱས་འདེབས་པས་ན་ཕྱག་རྒྱའོ། །因此增长，故为手印。ཁྱབ་ཅིང་མ་འདྲེས་པའི་དོན་སྟོན་པས་ན་བྷ་ག་སྟེ། །显示遍布且不混杂之义，故为བྷ་ག་。ཇི་སྲིད་འདོད་ཆགས་ལ་སོགས་པ་མ་ལུས་པ་སེལ་བའི་སེམས་ཅན་རྗེས་སུ་འཛིན་པའི་དོན་དུ་ གཤིན་རྗེ་གཤེད་ནག་པོའི་གཟུགས་དང་ལྷན་ཅིག་ཏུ་བཅོམ་ལྡན་འདས་ཀྱིས་ཆོས་ཀྱི་འབྱུང་གནས་ཀྱི་དབུས་སུ་གཞལ་ཡས་ཁང་བརྩེགས་པར་བཞུགས་ཏེ་དེར་འདི་ལྟར་ཐོས་སོ། །与阎罗死神黑色之形一同，薄伽梵于法生处中央，于楼阁宫殿中安住，于彼处如是听闻。དེ་གང་ལ་ཡོད་ཅེ་ན། །彼于何处有耶？བཙུན་མོ་ཞེས་བྱ་བ་ནི་ཤེས་རབ་ལ་བྱའོ། །所谓“明妃”乃指智慧。ཐམས་ཅད་ཀྱི་སྒྲས་ནི་སྤྱན་མ་དང༌། །一切之声指眼母等，མཱ་མ་ཀཱི་དང༌། །摩摩枳，གོས་དཀར་མོ་དང༌། །白衣母，སྒྲོལ་མ་ལ་སོགས་པའོ། །度母等。རྣམས་ཞེས་བྱ་བ་ལ་ཡང་དེ་ཉིད་དུ་བསྡུ་བར་བྱའོ། །“等”亦应归纳于彼。དེ་ཞེས་བྱ་བ་ནི་རྒྱུད་ཡོངས་སུ་རྫོགས་པར་བྱེད་པ་ཉིད་དོ། །所谓“彼”乃指使续圆满者。དེ་ལྟ་བུས་ནི་གནས་ཕུན་སུམ་ཚོགས་པ་གསུངས་སོ། །如是宣说了处所圆满。དེ་ལྟར་ཁྱད་པར་ཅན་གྱི་གནས་སུ་འདོད་ཆགས་ཆེན་པོས་འདུལ་བ་ཞེས་བྱ་བའི་ཏིང་ངེ་འཛིན་ལ་སྙོམས་པར་ཞུགས་པའི་སེམས་ཀྱིས་ཇི་ལྟར་ཡང་གྱུར་པའི་རྟོག་པ་ནུབ་པར་གྱུར་ཏོ། །如是于殊胜处，以大贪调伏名为三摩地，入定之心，无论如何变化，分别念皆已止息。དེ་ནི་སེམས་ཅན་རྣམས་ཀྱི་སྟེ་འདི་ནི་རྗེས་སུ་གཟུང་བ་ཆེན་པོའོ། །此乃有情之大摄受。གང་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་དེའི་སེམས་བདེ་བ་ཆེན་པོའི་ཏིང་ངེ་འཛིན་ལ་སྙོམས་པར་ཞུགས་པའི་སེམས་ཀྱིས་ཇི་ལྟར་གྱུར་པའི་ཤེས་པ་རྒྱས་པ་ཞེས་བྱ་བ་གསུངས་སོ། །凡般若波罗蜜多，彼心入于大乐三摩地，以心之转变，宣说了名为智慧增长。འཇིག་རྟེན་གསུམ་པོ་མ་ལུས་པའི་རྡུལ་ཕྲ་རབ་སོ་སོའི་ནང་ན་བཞུགས་པའི་ཆོས་ཀྱི་འབྱུང་གནས་ཀྱི་ནང་ན་གཞལ་ཡས་ཁང་བརྩེགས་པར་དཀྱིལ་འཁོར་མ་ལུས་པ་དང་ལྷན་ཅིག་ཏུ་བཅོམ་ལྡན་འདས་རང་གི་རིག་མ་དང་གཉིས་སུ་མེད་པའི་བདག་ཉིད་རབ་ཏུ་དགའ་བར་བཞུགས་སོ། །三界所有微尘之中，安住于法生处之中，于楼阁宫殿中，与所有坛城一同，薄伽梵以自之明妃与无二之自性，极喜安住。དེ་ནི་རྫུ་འཕྲུལ་སྣ་ཚོགས་ཀྱི་ཆོ་གས་འགྲོ་བ་འདུལ་བའི་ཡིད་འཕྲོག་པ་ཞེས་བྱ་བའི་དོན་ཏོ། །此乃以种种神变之仪轨，调伏有情之悦意之义。གང་དང་ལྷན་ཅིག་ཏུ་ཐོས་ཤེ་ན། །与何者一同听闻耶？བཅོམ་ལྡན་འདས་ཐབས་ཆེན་པོས་དབང་པོ་དང་བཅས་པར་དུས་ཤེས་པའི་དོན་དུ་ཐུན་མོང་མ་ཡིན་པའི་འཁོར་འདུས་པ་གསུངས་པ་ནི། །薄伽梵以大方便，为令知晓时节，宣说了聚集之不共眷属，即：གཏི་མུག་རྡོ་རྗེ་གཤིན་རྗེ་གཤེད་དང༌། །愚痴金刚阎罗死神，ཕྲ་མ་རྡོ་རྗེ་གཤིན་རྗེ་གཤེད་དང༌། །谄诳金刚阎罗死神，འདོད་ཆགས་རྡོ་རྗེ་གཤིན་རྗེ་གཤེད་དང༌། །贪欲金刚阎罗死神，ཕྲག་དོག་རྡོ་རྗེ་གཤིན་རྗེ་གཤེད་དང༌། །嫉妒金刚阎罗死神，ཞེ་སྡང་རྡོ་རྗེ་གཤིན་རྗེ་གཤེད་དང༌། །嗔恨金刚阎罗死神，ཐོབ་གཤིན་རྗེ་གཤེད་དང༌། །执取阎罗死神，དབྱུག་པ་གཤིན་རྗེ་གཤེད་དང༌། །杖阎罗死神，པདྨ་གཤིན་རྗེ་གཤེད་དང༌། །莲花阎罗死神，རལ་གྲི་གཤིན་རྗེ་གཤེད་དང༌། །宝剑阎罗死神，རྡོ་རྗེ་ཙ་རྩི་ཀ་དང༌། །金刚札枳嘎，རྡོ་རྗེ་ཕག་མོ་དང༌། །金刚亥母，རྡོ་རྗེ་དབྱངས་ཅན་མ་དང༌། །金刚妙音母，རྡོ་རྗེ་གཽ་རཱི་མ་སྟེ་མཚམས་སུའོ་ཞེས་བྱ་བ་སྨོས་ཏེ། །金刚高丽母等，如是宣说了方位。ཆོས་ཐམས་ཅད་ནི་གཅིག་དང་དུ་མ་དང་བྲལ་བ་ཉིད་ གྱིས་མི་ཤེས་པ་སྟེ། །一切法皆离一与多，ཤེས་པ་མ།