Chinese
关于五部续的观点，认为分别续主要阐述念诵和火供等外在行为，因此其性质归属于事续。此外，在《喜金刚》中说：“嬉笑与见解我自在，拥抱及如是二二者，续部亦以四种方式，未宣说意旨之语。”从所说的四种方式来看，第五种续部是由导师布尔巴等人所说的。即事续、行续、瑜伽续三种，瑜伽母续和无上瑜伽续两种，分为五种，但两者都阐述了无上秘密智慧，因此归属于无上瑜伽续。分为六种续部，如《胜乐根本续》所说：“乃至经部事行续，瑜伽秘密究竟别，有情意乐各不同，于彼彼中生欢喜。”因此，导师卡玛拉希拉等人将经部、分别续、事续、行续、瑜伽续、瑜伽秘密续和秘密究竟续分为六种。即便如此，第一种归属于事续，后一种是考虑到瑜伽母续的表达方式难以理解而单独划分的，但实际上并没有脱离秘密智慧无上瑜伽续，因此归属于四部续。正如《古雅集续》所说：“对于低劣者为事续”等等。萨迦班智达也说：“四种种姓和四种时分”等等。 ༈ །།根本续中说：“如是欲求轮回者，具五功德之珍宝，若不净则转为毒，若清净则如甘露。”又说：“因愚昧故轮回之有形，若无昧轮回清净故，轮回转为寂灭涅槃，菩提心即是涅槃。” 如是等等，显示了轮回与涅槃无有分别。萨迦派大师说：“若为分别念所控制，则无解脱。”又说：“执著法性所缠缚，不分别亦是错觉相，若以彼修不分别，乃是分别相之迷乱轮。”如是说。在《桑布扎续》中说：“首先修习空性后，洗净有情诸垢染，于身等空性之田地，具慧者应播下种子。”如此在修习生圆次第之前，先阐述了见解。萨迦派大师说：“轮回寻觅不可得，乃是涅槃之自性。”
English
Regarding the view of the five tantras, it is believed that the Purity Tantra primarily elucidates external activities such as mantras and fire offerings, therefore its nature is categorized under the Action Tantra. Furthermore, in the Hevajra Tantra, it is said: "Laughter and view, I am self-existent; embrace and likewise, two and two; the tantras also in four ways; the words of intention are not proclaimed." From what is said about the four ways, the fifth tantra is taught by masters such as Burba. That is, the three of Action Tantra, Performance Tantra, and Yoga Tantra; and the two of Yoga Mother Tantra and Anuttara Yoga Tantra, are divided into five, but both elucidate the unsurpassed secret wisdom, therefore they are categorized under Anuttara Yoga Tantra. Dividing into six tantras, as the Root Tantra of Chakrasamvara says: "As long as the Sutra, Action, Performance, and Yoga, the secret ultimate distinctions, sentient beings have various inclinations, they rejoice in this and that." Therefore, masters such as Kamalashila divide the Sutra, Purity Tantra, Action Tantra, Performance Tantra, Yoga Tantra, Yoga Secret Tantra, and Secret Ultimate Tantra into six. Even so, the first is included in the Action Tantra, and the latter is separated considering that the expression of the Yoga Mother Tantra is difficult to understand, but in reality, it has not deviated from the secret wisdom of Anuttara Yoga Tantra, therefore it is included in the four tantras. As the Guhyasamaja Tantra says: "For the inferior ones, it is the Action Tantra," and so on. Sakya Pandita also said: "Four castes and four times," and so on. ༈ །།In the Root Tantra, it is said: "Thus, those who desire samsara, the jewel with five qualities, if impure, turns into poison, if pure, it becomes like nectar." It is also said: "Because of ignorance, the embodied form of samsara, if without ignorance, samsara is pure, samsara turns into peaceful nirvana, the bodhicitta is nirvana." Thus and so on, it shows that there is no difference between samsara and nirvana. The Sakya master said: "If controlled by conceptual thought of wisdom, there is no liberation." It is also said: "Entangled by clinging to dharmata, non-conceptualization is also a mistaken appearance, if one meditates on non-conceptualization with that, it is a confused wheel of conceptual signs." So it is said. In the Sambhuta Tantra, it is said: "First, after meditating on emptiness, wash away the stains of sentient beings, in the field of emptiness of body and so on, the wise should sow the seeds." Thus, before practicing the generation and completion stages, the view is first elucidated. The Sakya master said: "Samsara cannot be found by searching, it is the nature of nirvana."
Chinese
是。没有轮回的理解，是轮涅无别的见解。如是说。至尊仁波切说，无缘离怖畏之处皈依，无量目标舍弃之心生起。彼之法性自性如虚空，无有积聚之善根回向菩提。如是殊胜显示三宝之自性差别。 ༈ 。二十四处大处，三十七处之安立中，处等显示之必要，必要彼具之真实安立，彼等基道果三结合之方式。第一，在《桑布扎》中说，十度地，瑜伽母以野蛮人之语，布拉等所说，在外和内皆真实存在。如是般若到极喜等五道十地需行之处，以咒语处等之名而显示。彼之外在勇父勇母聚集之处布拉等，内在明了安住于金刚身之方式，如是知晓安住并作为道用，与勇父和瑜伽母等同之风和明点之相融入中脉，生起地之证悟。于地安住之方式，幻化勇父和勇母等聚集于自己之掌控，获得稳固而行持，了知广阔之境等，不可思议之必要性。广说。赞多。第一，在《黑汝嘎》中说，请问世尊，聚集之处在何处？作为回答，世尊开示说，处神，和附近的乾闼婆，处和，田夜叉，和附近的田本身，罗刹，附近的和，如是龙聚集近聚集，饮用行持近饮用行持和，尸林非天，处附近的尸林本身。此等是十二地。如是简略而言，是安住于十二种分类之基础。第二有三，显示二十四处，显示三十二境，显示三十七境。第一中也有从数量决定之角度共同宣说，和处等分别宣说。第一，与先前所发生之事结合，争论时代开始之时，众生开始互相残杀，其所杀之尸体等
English
Yes. The understanding without samsara is the view of non-differentiation between samsara and nirvana. Thus it is said. The venerable Rinpoche said, refuge in the place without object and free from fear, generate the mind that abandons limitless goals. Its Dharma nature is like the nature of space, dedicate the roots of virtue without accumulation to Bodhi. Thus, the distinct nature of the Three Jewels is excellently shown. ༈ . In the arrangement of the twenty-four great places and the thirty-seven places, the necessity of showing the places etc., the actual arrangement possessing that necessity, and the way to combine those three bases, paths and results. First, in the Sambuta, it is said that the ten bhumis of the perfections, the yogini speaks in the language of barbarians, what is said such as Pula, etc., exists truly both externally and internally. Thus, the five paths and ten bhumis from the perfection to the utmost joy, etc., which need to be traversed, are shown by naming them as the places of mantras, etc. That is, the outer gathering place of heroes and heroines, Pula, etc., and the inner way of dwelling in the Vajra body are known, and knowing and using them as the path, the aspects of wind and bindu that are in harmony with the heroes and yoginis merge into the central channel, and the realization of the ground arises. In the way of abiding in the ground, the illusory heroes and heroines, etc., gather under one's control, and by gaining stability, one knows the vast realm for the sake of practice, etc., which is an inconceivable necessity. Explaining in detail. Chando. First, in Hevajra, it is said, "O Bhagavan, where is the place of gathering?" In response, the Bhagavan said, "Place god, and nearby Gandharva, place and, field Yaksha, and nearby field itself, Rakshasa, nearby and, likewise Naga gathering near gathering, drinking practice near drinking practice and, charnel ground non-god, charnel ground near the charnel ground itself. These are the twelve lands." Thus, in short, it is based on the twelve categories. Second, there are three: showing the twenty-four places, showing the thirty-two realms, and showing the thirty-seven realms. In the first, there is also a general explanation from the perspective of definite numbers, and a separate explanation of places, etc. First, combining with what happened before, when the age of strife began, beings began to kill each other, and the corpses of those killed, etc.
Tibetan
མས་ཕྱོགས་མཚམས་བརྒྱད་དུ་བསྐྱལ་བ་ལས་དུར་ཁྲོད་བརྒྱད་ཆགས་ཤིང་། དེ་ནས་རིམ་པར་གནས་ཡུལ་རྣམས་ཀྱང་ཆགས་པ་ལས། རི་རབ་ཀྱི་རྩེར་དྲག་པོ་ཡབ་ཡུམ་བྱུང་ཞིང་། དེའི་སྐུ་གསུང་ཐུགས་ཀྱི་སྤྲུལ་པ་དྲག་པོ་འཇིགས་བྱེད་བརྒྱད་གསུམ་ཉེར་བཞི་བྱུང་བས་པུལླི་ར་སོགས་ཡུལ་ཉེར་བཞི་བཟུང་ནས་འཇིག་རྟེན་གྱི་ཁམས་སུ་མི་དགེ་བའི་ཚུལ་ལ་སྤྱོད་པར་བྱེད་པ་ན། འོག་མིན་སྟུག་པོ་བཀོད་པར་བཞུགས་པའི་རྒྱུའི་ཧེ་རུ་ཀཿལས། རི་རབ་ཀྱི་རྩེ་མོར་སྤྲུལ་སྐུ་འབྲས་བུའི་ཧེ་རུ་ཀར་བཞེངས་ནས། འདུལ་བྱེད་དེ་དག་གདུལ་བྱ་དང་མཐུན་པའི་ཆ་ལུགས་སུ་བསྒྱུར་ནས་ལུས་དབང་དུ་བྱས་ཤིང་གདན་དུ་བཏིང་། འཇིག་རྟེན་པའི་ཐོད་པའི་དུམ་བུ་སོགས་ཀྱི་སྲོག་སྔགས་ཀ་ར་ཀ་ར་སོགས། འཇིག་རྟེན་ལས་འདས་པའི་གཉེན་པོ་ཨོཾ་དང་ཧཱུྃ་ཕཊ་ཀྱི་བར་དུ་བཅུག་ནས་ ལྷ་སོ་སོའི་སྔགས་སུ་བྱིན་གྱིས་བརླབས་པས་ངག་དབང་དུ་མཛད། གདུལ་བྱ་དེ་རྣམས་རྣམ་པར་མི་རྟོག་པའི་ངང་དུ་བརྒྱལ་བར་མཛད་པས་ཡིད་དབང་དུ་བྱས། བཙུན་མོ་རྣམས་ལ་དགའ་བཞིས་ལོངས་སྤྱོད། རུས་པའི་རྒྱན་ཕྲོགས་ཏེ་སྐུར་གསོལ། ལོངས་སྤྱོད་ཕྲོགས་ཏེ་ཚོགས་འཁོར་དུ་རོལ་ལག་ཆ་ཕྲོགས་ཏེ་ཕྱག་མཚན་དུ་མཛད། རོ་གདན་སོགས་ཕྲོགས་ཏེ་གདན་དུ་བཏིང་། འདུག་པའི་ཡུལ་ཕྱོགས་ཏེ་ཕོ་བྲང་དུ་བྱས་པ་དང་། སྒྲིབ་པ་རྣམ་པར་དག་པ་སྲོག་ཐིམ་པ་སྟེ་སྤངས་བ་དང་། སེམས་འོད་གསལ་དུ་འདྲེས་ཏེ་ཟུང་འཇུག་ཏུ་བཞེངས་པ་སེམས་ཐིམ་པ་སྟེ་རྟོགས་པ་ཕུན་སུམ་ཚོགས་པར་མཛད་པ་སོགས་ཙཀྲ་སམྦར་ལས་འབྱུང་བ་དང་ཚུལ་མཐུན་པར་གསང་སྔགས་སྔ་འགྱུར་གྱི་གཞུང་དུའང་བཤད་དོ། །གཉིས་པ་ནི། ཕྱི་རོལ་དུ།། ༈ །།སྐུ་པུལླིར་ཤར་མ་ལ་ཞེས་ཏེ་༡རྒྱས་པའི་རི། བྱང་ཛ་ལནྡྷ་ར་དྲ་བ་མཁའ་སྤྱོད་འཛིན་པ༡། ཨོཌི་ཨཱ་ནུབ་ནཱ་རྣ་བ་གཡོན་པ་འཕུར་འགྲོ༡། ཨཆུ་ལྷོ་ད་མཆོད་འོས་ལྟག་པ། ཤར་ལྷོ་གོ་དཱ་བ་རི་བའི་མཆོག་༢རྣ་གཡས། སྦྱིན། ལྷོ་ནུབ་ར་མེ་སྨིན་མཚམས་ཤཱ་ར་དགའ་བའི་དབང་༢ཕྱུག །དེ་བཱི་ནུབ་བྱང་ཀོ་མིག་གཉིས་ཊ་ལྷ་མོ་མཁར། མཱ་བྱང་ཤར་ལ་ཕྲེང་༢ཅན། ཕྲག་པ་གཉིས།། ༈ །།ཀྭ་གསུང་མ་མཆན་ཁུང་གཉིས་རུ་ཤར་པ་འདོད་པའི་གཟུགས་༣། ཨེ་ཏྲེ་བྱང་རོལ་པ་ནུ་མ་གཉིས་ཅན། ཏྲི་ཤ་ཀུན་༤ ལྟེ་བ་འདབ་ཆགས་གསུམ་པ། ལྷོ་ཀོ་ས་ལ་སྣ་རྩེ་མཛོད་༤ལན་ནམ་དགེ་བ་ཅན། ཀ་ཤར་ལྷོ་ལིངྐ་ཙི་ཁ་མཚན་ནམ་སྨྲ་༥པའི་རྟགས། ལམྦ་ཀ་ལྷོ་ནུབ་འཕྱང་མགྲིན་པ་བ་ཅན། སྙིང་ག་ཀཱཉྩི་ཀ་ནུབ་བྱང་སྒྱུར་བག་ཅན༦། བྱང་ཤར་ཧཱི
Chinese
从四面八方转移之后，形成了八大尸林。然后依次形成了居住地，须弥山顶上出现了勇猛的父母。从他们的身语意幻化出八大怖畏金刚等二十四尊，占据了普拉提等二十四个地方，在世间行持不善之行。这时，从居住在密严刹土的根本黑汝嘎，在须弥山顶幻化出化身果位的黑汝嘎，将这些调伏者转变成与所化众生相应的装束，控制了他们的身体并铺为坐垫。夺取世间颅骨碎片等的命咒，卡拉卡拉等，将超世间的对治咒语嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）和吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）啪特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特）置于其间，加持为各个本尊的咒语，从而控制了他们的语言。使这些所化众生在无分别的境界中昏厥，从而控制了他们的意。与明妃们一同享受四喜，夺取骨饰佩戴在身上，夺取受用享用会供轮，夺取器物作为手印，夺取尸垫等作为坐垫，夺取居住地作为宫殿。清净一切障碍，命融入，即是断除。心与光明融合，显现双运，心融入，即是圆满证悟等等，这些与胜乐金刚中所说的一致，在古老的密宗经典中也有阐述。 第二部分是关于外境的描述： 身体在普拉提，东方被称为增长山。北方在札烂达喇，是持明空行母的网。在奥迪亚纳，西北方，左耳飞走。阿扎，南方，是值得供养的后脑勺。东南方，戈达瓦里是山之精华，右耳，给予。西南方，拉美，眉间，夏拉是喜悦的自在。德维，西北方，科是双眼，塔是天女之城。玛，东北方，有花环，双肩。 夸，语母，双腋窝，如东方，是欲望之形。埃，北方，罗拉，有双乳。底里夏昆，是肚脐，三瓣莲花。 南方，科萨拉，鼻尖，是宝藏，或是善良者。卡，东南方，林伽，是奇卡，是标记或是言说者的象征。兰巴卡，西南方，是下垂的喉咙。心，坎奇卡，西北方，是旋转的。东北方，哈。
English
After being moved in eight directions, eight charnel grounds were formed. Then, gradually, dwelling places were also formed. On the top of Mount Meru, fierce father and mother appeared. From their body, speech, and mind emanated twenty-four fierce and terrifying deities, including Pullira, who seized twenty-four places and engaged in unwholesome conduct in the world. Then, from the Root Heruka residing in Akanishta Ghanavyuha, the Emanation Body Fruit Heruka arose on the top of Mount Meru. Transforming those tamers into forms that matched the beings to be tamed, he took control of their bodies and spread them as seats. He seized the life mantras of worldly skull fragments, such as Kara Kara, and inserted the transcendental antidote mantras Om (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) and Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) Phat (Tibetan: ཕཊ, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal Chinese meaning: Phat) between them, blessing them as the mantras of the individual deities, thereby controlling their speech. He made those to-be-tamed beings faint in a state of non-discrimination, thereby controlling their minds. He enjoyed the four joys with the consorts, seized bone ornaments and adorned his body, seized enjoyments and reveled in the tsokhor, seized implements and made them hand implements, seized corpse cushions and spread them as seats, and seized dwelling places as palaces. Purifying all obscurations, the life merges, which is abandonment. The mind merges with luminosity, manifesting union, the mind merges, which is perfect realization, etc. These are consistent with what is said in Chakrasamvara and are also explained in the ancient Nyingma tantras. The second part is about the description of the external environment: The body is in Pullira, the east is called the mountain of increase. The north is in Jalandhara, the net of vidyadharas. In Oddiyana, the northwest, the left ear flies away. Aja, the south, is the back of the head worthy of offering. The southeast, Godavari, is the essence of the mountain, the right ear, giving. The southwest, Rame, between the eyebrows, Shara is the freedom of joy. Devi, the northwest, Ko is the two eyes, Ta is the city of the goddess. Ma, the northeast, has garlands, the two shoulders. Qua, the speech mother, the two armpits, like the east, is the form of desire. E, the north, Rola, has two breasts. Tirisha Kun, is the navel, a three-petaled lotus. The south, Kosala, the tip of the nose, is the treasure, or the virtuous one. Ka, the southeast, Linga, is Chika, is the symbol of the marker or speaker. Lambaka, the southwest, is the hanging throat. Heart, Kanchika, the northwest, is rotating. Northeast, Ha.