Chinese
又，部族的法性，经中说：修习大手印，一切成就若未成，此乃如来部，赐胜成就之法性。如是说。其义如下：如来部的法性，以心观察等五种现证菩提的方式修习大手印，若修持如来部的成就和事业等，则会迅速成就。此乃如来部，修习大手印，此乃如来部的赐予殊胜成就之法性，故名赐胜成就之法性。金刚部的法性，经中说：手印的殊胜誓言，一切事业皆应成办，以大手印的结合，将获得金刚成就。如是说。其中，以手印的殊胜誓言，是指金刚部的法性，以心观察等五种现证菩提的次第，清晰圆满地生起身大手印，在心间的月亮上观想自己的誓言手印，应成办金刚部的成就和一切事业。以大手印的结合，是指以誓言的大手印结合之方便，将获得金刚成就，故名获得金刚成就。莲花部的法性，经中说：以法的印契之结合，应宣说法的印契，以此成办诸法，乃金刚法之法性。如是说。其中，以法的印契之结合，是指以金刚的心观察等五种现证菩提，清晰圆满地生起身大手印，并在心间的月亮上安立法之印契。应宣说法的印契，是指如是修习后，宣说法的印契，若成办法的成就和一切事业，以此成办诸法，
English
Also, the Dharma nature of the family, it is said in the tantra: Meditating on the Great Seal, if all accomplishments are not achieved, this is the Tathagata family, the Dharma nature of bestowing supreme accomplishment. Thus it is said. Its meaning is as follows: The Dharma nature of the Tathagata family, meditating on the Great Seal in the manner of the fivefold manifestation of enlightenment, such as examining the mind, if one accomplishes the achievements and actions of the Tathagata family, they will be quickly accomplished. This is the Tathagata family, meditating on the Great Seal, this is the Dharma nature of the Tathagata family that bestows supreme accomplishment, hence it is called the Dharma nature of bestowing supreme accomplishment. The Dharma nature of the Vajra family, it is said in the tantra: The supreme vows of the mudras, all actions should be accomplished, by the union of the Great Seal, one will obtain the Vajra accomplishment. Thus it is said. Therein, by the supreme vows of the mudras, it refers to the Dharma nature of the Vajra family, in the order of the fivefold manifestation of enlightenment, such as examining the mind, clearly and completely generating the body Great Seal, visualizing one's own vow mudra on the moon in the heart, one should accomplish the Vajra family's achievements and all actions. By the union of the Great Seal, it refers to the means of the union of the Great Seal of vows, one will obtain the Vajra accomplishment, hence it is called obtaining the Vajra accomplishment. The Dharma nature of the Lotus family, it is said in the tantra: By the union of the Dharma mudra, one should proclaim the Dharma mudra, by this one accomplishes all Dharmas, it is the Dharma nature of the Vajra Dharma. Thus it is said. Therein, by the union of the Dharma mudra, it refers to the fivefold manifestation of enlightenment of the Vajra mind, such as examining the mind, clearly and completely generating the body Great Seal, and placing the Dharma mudra on the moon in the heart. One should proclaim the Dharma mudra, it refers to after meditating in this way, proclaiming the Dharma mudra, if one accomplishes the Dharma's achievements and all actions, by this one accomplishes all Dharmas,
Chinese
哦！那是莲花部的法性，所以，是金刚法的法性。这样说。宝生部的法性是，经中说：以业手印之结合，业手印位于心间，此法性若能修习，则能成就最胜之业。对此，以业手印之结合，是指以心观察等五种现证菩提的次第，生起显明且圆满的身大印。业手印位于心间，是指于彼心间之月上观想业手印。此法性若能修习，是指应当修习如是所作之宝性法性。以宝生部的成就及四业之最胜成就，则能成就最胜之业。这样说。那么，像这样结合有何必要呢？结合五种法性之差别，也应如理结合自己本尊之成就、一切事业及修法，如是说。结合五种法性之差别，是指与如来、如来部的法性等五者，及四手印结合。又，是指如是结合也并非没有必要，是为显示仪轨之义，即随其所宜。自己本尊之成就，是指依根器之利钝及福分之大小，而有上中下三种成就之显现。一切事业是指四种事业。应当修习是指，五部如其所宜，以上中下三种成就及四业之修习，必须结合五种法，故如是宣说。随欲及自在是说，以身语意三门勤奋念诵及观修，生起本尊之欢喜是随欲。自在是说，不仅止于生起欢喜，而是要使自己获得自在，称为自在。因此，随欲和
English
O! That is the Dharma nature of the Padma family, therefore, it is the Dharma nature of the Vajra Dharma. It is said so. The Dharma nature of the Ratna family is, as stated in the Tantra: Through the union of Karma Mudra, the Karma Mudra resides in the heart. If this Dharma nature is cultivated, the supreme Karma will be accomplished. Regarding this, 'Through the union of Karma Mudra' means, through the stages of the five Abhisambodhis, such as examining the mind, generating the clear and complete Kaya Mahamudra. 'The Karma Mudra resides in the heart' means, contemplating the Karma Mudra on the moon in its heart. 'If this Dharma nature is cultivated' means, this Dharma nature of the Ratna family, which has been done in this way, should be cultivated. Through the accomplishment of the Ratna family and the supreme accomplishment of the four Karmas, the supreme Karma will be accomplished. It is said so. Then, what is the need to combine in this way? Combining the five distinctions of Dharma nature, one should also combine the accomplishments of one's own deity, all activities, and practices as appropriate. It is said that combining the five distinctions of Dharma nature means combining the five, such as the Tathagata and the Dharma nature of the Tathagata family, and the four Mudras. Again, it means that such combination is not unnecessary, it is to show the meaning of the ritual, that is, as appropriate. 'The accomplishment of one's own deity' means that, depending on the sharpness or dullness of the mind and the magnitude of merit, the three kinds of accomplishments, superior, medium, and inferior, will appear. 'All activities' means the four kinds of activities. 'Should be practiced' means that, as appropriate to the five families, the five Dharmas must be combined for the practice of the three kinds of accomplishments, superior, medium, and inferior, and the four activities, so it is explained in this way. 'Attachment and subjugation' means that generating the deity's pleasure through diligent recitation and meditation with body, speech, and mind is attachment. 'Subjugation' means that it is not just about generating pleasure, but to make oneself become independent, it is called subjugation. Therefore, attachment and
Tibetan
དབང་དུ་བྱ་བ་ནི། རང་གི་ལྷ་རབ་ཏུ་མཉེས་པར་བྱ་བ་དང༌། དབང་དུ་གྱུར་པར་བྱ་བའི་ཞེས་བསྟན་ཏེ། རང་གི་ལྷ་དགྱེས་པ་བསྐྱེད་ཅིང་མཉེས་པར་བྱས་ནས། བདག་གི་དབང་དུ་གྱུར་པར་བྱ་བར་ཟད་ཀྱི། དེ་ལྟར་མ་ཡིན་པའི་ཐབས་ཀྱིས་ནི་མ་ཡིན་པར་རིག་པར་བྱའོ། །གཉི་ག་ལ་ཡང་ཞེས་པ་ནི། རྗེས་སུ་ཆགས་པ་དབང་དུ་བྱ་བ་གཉི་ག་ལ་ཡང་ཞེས་བྱ། རིགས་ཀྱི་བྱེ་བྲག་ལས་རྣམ་པ་ལྔ་ལྔ་སྟེ་ཞེས་པ་ནི། གཉི་ག་ལ་ཡང་སོ་སོར་དེ་བཞིན་གཤེགས་པ་ལ་སོགས་པ་ལྔ་ལྔར་སྦྱར་ན། ལྔ་ཕྲག་གཉིས་ཏེ་བཅུར་འགྱུར་བར་རིག་པར་བྱའོ། །དེ་ལ་རེ་ཞིག་རྗེས་སུ་ཆགས་པ་རྣམ་པ་ལྔའོ་ཞེས་པ་ནི། དེ་ལྟར་གཉི་ག་འབྲེལ་པ་ལྟར་བསྟན་པ་དེ་ལས། དང་པོ་རྗེས་སུ་ཆགས་པ་དེ་བརྗོད་པར་བྱ་སྟེ། དེ་ལ་ཡང༌། རྗེས་སུ་ཆགས་པ་རྣམ་པ་ལྔར་རིག་པར་བྱ་སྟེ། དེ་ཡང་གང་ཞེ་ན། དེ་ལ་ཡང༌། དང་པོར་དེ་བཞིན་གཤེགས་པའི་རྗེས་སུ་ཆགས་པར་བྱ་བ་སྟེ་ཞེས་བྱ་བ་ལ་སོགས་པ་དག་སྟེ། དེ་ཡང་རྒྱུད་ལས། སེམས་ཅན་དོན་ནི་རབ་བྱེད་ཅིང༌། །བདག་ཉིད་སངས་རྒྱས་བྱང་ཆུབ་འདོད། །སངས་རྒྱས་རྗེས་སུ་དྲན་གྱུར་ནས། །སངས་རྒྱས་ཐམས་ཅད་ཆགས་པར་བྱ། །ཞེས་གསུངས་པ་སྟེ། དེ་ལ། སེམས་ ཅན་དོན་ནི་རབ་བྱེད་ཅིང༌། །ཞེས་པ་ནི། ཁྱད་པར་དུའམ་མཆོག་ཏུ་སེམས་ཅན་རྣམས་མ་སྨིན་པ་སྨིན་པར་བྱེད་པ་དང༌། མ་གྲོལ་བ་གྲོལ་བར་བྱེད་པར་རབ་ཏུ་བརྩོན་པར་བྱེད་པའོ། །བདག་ཉིད་སངས་རྒྱས་བྱང་ཆུབ་འདོད། །ཅེས་པ་ནི། དེ་ལྟར་སེམས་ཅན་གྱི་དོན་དུ་གཉེར་བའི་ཕྱིར་མ་ཡིན་ཏེ། བདག་ཉིད་སངས་རྒྱས་དང༌། བྱང་ཆུབ་སེམས་དཔའི་ཕྱག་རྒྱ་ཆེན་པོའི་གོ་འཕང་འདོད་པའི་ཕྱིར་དེ་ལྟར་བརྩོན་པའོ། །སངས་རྒྱས་རྗེས་སུ་དྲན་གྱུར་ནས། །ཞེས་པ་ནི། དེ་ལྟར་བྱེད་དེ་དེ་ལྟ་བུ་འདོད་པ་དེས་ཀྱང་རང་ཐད་དུ་བྱ་བ་མ་ཡིན་ཏེ། རྟག་པར་སངས་རྒྱས་རྗེས་སུ་དྲན་པར་གྱུར་པའི་བསམ་པ་དང་ལྡན་པའི་སྒོ་ནས་བྱ་བ་ཡིན་པར་བསྟན་པའོ། །སངས་རྒྱས་ཐམས་ཅད་ཆགས་པར་བྱ། །ཞེས་པ་ནི། ཚུལ་དེ་ཁོ་ནས་སངས་རྒྱས་ཐམས་ཅད་ཆགས་པར་བྱའོ། །དེ་ལས་གཞན་པའི་ཐབས་ཀྱིས་ནི་མ་ཡིན་ནོ་ཞེས་བསྟན་པ་སྟེ། སངས་རྒྱས་ལ་ཆགས་པ་དེ་ལྟར་བྱས་ན། བདག་ལ་དབྱེས་ཏེ་ཆགས་ཤིང་དགོངས་པར་འགྱུར་རོ་ཞེའོ། །དེ་བཞིན་གཤེགས་པའི་རིགས་ལ་རྗེས་སུ་ཆགས་པར་འགྱུར་བའི་ཐབས་ཀྱང༌། རྒྱུད་ལས། ཇི་ལྟར་ཡུལ་དང་ལྡན་གྱུར་ནས། །རྡོ་རྗེ་སེམས་དཔའ་བསྒྲུབ་པར་བྱ། །དེ་ཉིད་བསྐུལ་བར་མྱུར་བ་རུ། །རྗེས་སུ་ཆགས་ནས་རབ་ཏུ་འགྲུབ། །ཅེས་
Chinese
关于控制：说明了要使自己的本尊极度欢喜，并使之成为自己的控制。也就是说，通过使自己的本尊生起欢喜并使其高兴，最终使其成为自己的控制。应该认识到，通过不是那样的方法是不行的。所谓“两者也”是指，对于随顺和控制两者而言。所谓“从种姓的差别分为五种五种”是指，对于两者也各自与如来等五种相联系，应该认识到，就变成了两个五种，也就是十种。所谓“其中暂时随顺五种”是指，从像那样显示两者联系的方式中，首先要说随顺，对于那随顺，应该认识到有五种，那又是哪些呢？对于那随顺，首先是随顺如来等。那在续部中说：“有情义利极力作，自身欲得佛菩提，忆念如来已，于诸佛皆生贪。”对此，“有情义利极力作”是指，特别或殊胜地，对于尚未成熟的有情，使其成熟，对于尚未解脱的有情，使其解脱，极力勤奋。“自身欲得佛菩提”是指，像那样为了有情义利而努力不是的，而是为了自身获得佛和菩提心的大手印果位而那样勤奋。“忆念如来已”是指，像那样做，想要那样做，也不是为了自己，而是显示了要以恒常忆念如来的想法来做。“于诸佛皆生贪”是指，仅仅以那种方式，就对诸佛都生起贪着。说明了不是以其他的方式。像那样对佛生起贪着，佛就会欢喜并贪着于我，也会顾念我。关于随顺如来种姓的方法，在续部中说：“如具境已，应修金刚萨埵，速疾催彼，随顺后极成。”
English
Regarding control: It is stated that one should make one's own deity extremely pleased and make it one's own control. That is, by arousing joy and pleasing one's own deity, one ultimately makes it one's own control. It should be recognized that it is not possible by means other than that. The so-called "both also" refers to both following and controlling. The so-called "from the differences of lineage, divided into five types of five" means that for both, each is associated with the five, such as the Tathagata, and it should be recognized that it becomes two fives, which is ten types. The so-called "among them, temporarily following five types" means that from the way of showing the connection between the two, first one should speak of following. For that following, it should be recognized that there are five types. What are they? For that following, first is following the Tathagata and so on. That is said in the Tantra: "Beings' benefit diligently doing, oneself desiring Buddha's enlightenment, remembering the Tathagata, to all Buddhas generate attachment." Regarding this, "Beings' benefit diligently doing" means that especially or supremely, for beings who have not yet matured, make them mature, for beings who have not yet been liberated, make them liberated, diligently striving. "Oneself desiring Buddha's enlightenment" means that striving like that is not for the benefit of sentient beings, but for oneself to obtain the great seal position of Buddha and Bodhicitta. "Remembering the Tathagata" means that doing like that, wanting to do like that, is not for oneself, but it shows that one should do it with the thought of constantly remembering the Tathagata. "To all Buddhas generate attachment" means that only in that way, one generates attachment to all Buddhas. It is stated that it is not by other means. If one generates attachment to the Buddha in that way, the Buddha will rejoice and be attached to me, and will also care for me. Regarding the method of following the Tathagata lineage, it is said in the Tantra: "As with an object, one should practice Vajrasattva, quickly urging him, following and then greatly accomplishing."