Chinese
未舍处清净，天是天女尼提玛和，嗅闻。意思是，嗅闻是香的生处，未舍处清净，天是天女玛列玛和，享受。意思是，享受是味的生处，未舍处清净，天是天女吉提玛和，众。意思是，和她们形貌相似的续部所修的内心的父母也包括在内。第二，外心父母八尊的开示是：大菩提金刚见者…未至的众。意思是，在那里有，大菩提金刚见者。意思是，大菩提金刚是语一致，见者是眼的根，未舍处清净，天是菩萨弥勒，大菩提金刚闻者。意思是，闻者是耳的根，未舍处清净，天是菩萨除盖障，大菩提金刚嗅者。意思是，嗅者是鼻的根，未舍处清净，天是菩萨普贤，大菩提金刚尝者。意思是，尝者是舌的根，未舍处清净，天是菩萨文殊童子，妃已逝。意思是，妃如前，特别是在这里，四时生出四根。已逝。意思是，已逝之时，未舍处清净，天是天女度贝玛，现在。意思是，现在之时，未舍处清净，天是天女布施贝玛，未来。意思是，后来未来之时，未舍处清净，天是天女阿洛给，未至之时。意思是，未至，即未来不确定之时，未舍处清净，天是天女根德玛，众。意思是，和她们形貌相似的续部所修的外心父母们的众。第三，摧毁者忿怒尊的眷属开示是：大摧毁者金刚触…执著名相等。意思是，在那里有，摧毁者。意思是，忿怒尊们的身语意的行为摧毁魔和外道等的军队，所以是摧毁者。大是不为自己积累障碍，为他人带来痛苦
English
Pure in the unabandoned place. The deity is the goddess Nirti-ma and smelling. It means that smelling is the origin of scent, pure in the unabandoned place. The deity is the goddess Male-ma and enjoying. It means that enjoying is the origin of taste, pure in the unabandoned place. The deity is the goddess Girti-ma and assembly. It means that the inner mind father and mother practiced by the tantra similar to them are also included. Second, the teaching of the eight outer mind fathers and mothers is: Great Bodhi Vajra Seer... The unarrived assembly. It means that it is there, Great Bodhi Vajra Seer. It means that Great Bodhi Vajra is consistent in speech, the seer is the root of the eye, pure in the unabandoned place. The deity is the Bodhisattva Maitreya, Great Bodhi Vajra Hearer. It means that the hearer is the root of the ear, pure in the unabandoned place. The deity is the Bodhisattva Dripa Selwa, Great Bodhi Vajra Smeller. It means that the smeller is the root of the nose, pure in the unabandoned place. The deity is the Bodhisattva Kuntu Zangpo, Great Bodhi Vajra Taster. It means that the taster is the root of the tongue, pure in the unabandoned place. The deity is the Bodhisattva Manjushri Kumara, the consort has passed away. It means that the consort is as before, especially here, the four times generate the four roots. Passed away. It means that at the time of passing away, pure in the unabandoned place. The deity is the goddess Dhupe-ma, now. It means that at the present time, pure in the unabandoned place. The deity is the goddess Pushpe-ma, future. It means that at the later future time, pure in the unabandoned place. The deity is the goddess Aloke, the time of unarrived. It means that the unarrived, that is, the time when the future is uncertain, pure in the unabandoned place. The deity is the goddess Gandhe-ma, assembly. It means the assembly of the outer mind fathers and mothers practiced by the tantra similar to them. Third, the teaching of the retinue of the Destroyer Wrathful One is: Great Destroyer Vajra Touch... Holding onto characteristics, etc. It means that it is there, Destroyer. It means that the body, speech, and mind actions of the Wrathful Ones destroy the armies of demons and heretics, so it is the Destroyer. Great is not accumulating obstacles for oneself, bringing suffering to others.
Chinese
为了不产生。 比魔和夜叉等更殊胜，故为大。 金刚之意为：为了摧毁见之障，故为业金刚。 触，指的是秘密主，境和识，三者聚合的触，或者身语意三者总的执持，不舍弃而于本位清净。 神是忿怒大尊甘露旋。 摧灭大尊金刚触及，指的是：摧灭大尊金刚是语相应，触及是秘密主方便金刚，或者执我本身不舍弃而于本位清净。 神是忿怒大尊马头明王。 摧灭大尊金刚触及的是：秘密的境，智慧的莲花，或者执身为本身不舍弃而于本位清净。 神是忿怒大尊大力明王。 摧灭大尊金刚语相应，触识是秘密的识，体验欢喜，或者于意执持本身不舍弃而于本位清净。 神是忿怒大尊阎魔敌。 妃子不是常有，指的是：妃子如前所说，但特别在此处，常断的四颠倒不直接产生身的分别之基，但说是通过间接产生。 不是常有，指的是：于我或者事物之实执为常有本身，不是自相矛盾，即不舍弃而于本位清净。 神是忿怒母铁钩母。 不是断灭，指的是：于我或者事物之实执为断灭本身，不是自相矛盾，即不舍弃而于本位清净。 神是忿怒母绢索母。 不是我，指的是：于我或者事物之实执为我本身，不是自相矛盾，即不舍弃而于本位清净。 神是忿怒母铁链母。 不是相，指的是：于我或者事物之实执为相本身，不是自相矛盾，即不舍弃而于本位清净。 神是忿怒母铃铛母。 等等，等等的范畴中，也包括与这些装束相似的续部所调伏的忿怒本尊父母。 第三，显示这些眷属众多和周遍的量，无二而安住的方式是：如是之众，言语无法穷尽，无二而安住。
English
In order not to generate. Greater than demons and yakshas, etc., therefore great. The meaning of Vajra is: In order to destroy the obscuration of view, it is the Vajra of action. Touch refers to the secret lord, the object and consciousness, the touch of the three combined, or the general holding of body, speech and mind, pure in its original state without abandonment. The deity is the great wrathful one, Nectar Swirling. Destroying the Great Vajra Touching, refers to: Destroying the Great Vajra is in accordance with speech, Touching is the Secret Lord, the Vajra of means, or holding onto self, pure in its original state without abandonment. The deity is the great wrathful one, Hayagriva. Destroying the Great Vajra Touching is: the secret realm, the lotus of wisdom, or holding onto the body itself, pure in its original state without abandonment. The deity is the great wrathful one, Mahabala. Destroying the Great Vajra is in accordance with speech, Touching Consciousness is the secret consciousness, experiencing joy, or holding onto the mind itself, pure in its original state without abandonment. The deity is the great wrathful one, Yamantaka. The consort is not permanent, referring to: The consort is as previously stated, but especially here, the four inversions of permanence and annihilation do not directly generate the basis of the body's distinctions, but it is said that they are generated indirectly. Not permanent, refers to: Holding onto self or the reality of things as permanent itself, not self-contradictory, that is, pure in its original state without abandonment. The deity is the wrathful mother, Iron Hook Mother. Not annihilation, refers to: Holding onto self or the reality of things as annihilation itself, not self-contradictory, that is, pure in its original state without abandonment. The deity is the wrathful mother, Lasso Mother. Not self, refers to: Holding onto self or the reality of things as self itself, not self-contradictory, that is, pure in its original state without abandonment. The deity is the wrathful mother, Iron Chain Mother. Not a sign, refers to: Holding onto self or the reality of things as a sign itself, not self-contradictory, that is, pure in its original state without abandonment. The deity is the wrathful mother, Bell Mother. Etc., the category of etc. also includes the wrathful deities, male and female, tamed by the tantras, who are similar in appearance to these. Third, showing how these retinues reside in a manner that is numerous and pervasive, without duality, is: Such a gathering cannot be exhausted by words and resides without duality.
Chinese
关于以续部调伏方面：如前所述，眷属的众数无法言说，五部部主和普贤王如来的意旨无二而住。五部佛母和方便智慧无二而住。具有特殊明觉的眷属等无二而住。在非共同话题方面，本尊和证悟无二而住。具信听闻的眷属和自性无二而住。心之明觉自显方面，如前所述，众数无法言说，师徒二者好坏、大小无有差别，故无二而住。如是所说的第一品之眷属等，仅仅是心之明觉自显的化身者吗？还是以续部调伏的自续者？如果是前者，那么第一品的眷属等，就成了完全没有以续部调伏者了，因为你们认为仅仅是心之明觉自显者。如果承认，就会有三个过失。第一，与教证相违的过失是，如《海》中所说：“最初佛陀刹土胜，大菩萨及大摧毁者，不可言说无量等。”以及此经中说：“如是之众不可言说，无二而住。”第二，与口诀相违的过失是，如《抛瓦》中所说：“所化之业最究竟者，乃转为第六之刹土，彼等较其他殊胜故为大，为摧毁见之障碍故为业之金刚。”因此，以续部调伏究竟的道之菩萨被说为具有所知障，这一点很明显。第三，与理证相违的过失是，自显化身者，成了没有必要。因为自显化身者的宗派是为了调伏以续部调伏的自续者，但完全没有以续部调伏的自续者。如果立宗不成，那么就放弃是化身者的立宗。如果承认，那么以上的教证口诀已经很清楚了。如果是后者，那么第一品的眷属等，就成了完全没有自显化身者了，因为仅仅是自续者。如果承认，就会有三个过失。第一，与教证相违的过失是，幻化网
English
Regarding the aspect of taming through tantra: As mentioned before, the number of the retinue is beyond expression, and the intention of the five families of lords and Samantabhadra Buddha abides as non-dual. The five families of mothers and skillful means and wisdom abide as non-dual. The retinue with special awareness abides as non-dual. In terms of the uncommon topic, the deity and realization abide as non-dual. The retinue of faithful listeners and the nature abide as non-dual. In terms of the mind's awareness, self-appearance, as mentioned before, the number of the assembly is beyond expression, and the teacher and retinue abide as non-dual because there is no difference between good and bad, big and small. Are these retinues of the first chapter, as explained, merely emanations of the mind's awareness, self-appearance? Or are they self-continuums tamed by tantra? If the former, then the retinues of the first chapter would be without any taming by tantra, because you assert that they are merely the mind's awareness, self-appearance. If you accept this, there will be three faults. First, the fault of contradicting the scriptural authority is, as stated in the "Ocean": "The first Buddha, the victorious land, great bodhisattvas and great destroyers, immeasurable and limitless." And in this very text it says: "Such an assembly is beyond expression and abides as non-dual." Second, the fault of contradicting the oral instructions is, as stated in the "Pharwa": "The ultimate object to be tamed transforms into the sixth realm, they are great because they are superior to others, and the vajra of action destroys the obscurations of view." Therefore, it is clear that the bodhisattva of the path who has perfected taming through tantra is described as having cognitive obscurations. Third, the fault of contradicting reason is that the self-appearing emanation is without purpose. Because the tenet of the self-appearing emanation is intended to tame the self-continuum tamed by tantra, but there is no self-continuum tamed by tantra at all. If the proof is not established, then abandon the assertion of being an emanation. If you accept it, the above scriptural authority and oral instructions are clear. If the latter, then the retinue of the first chapter would be without any self-appearing emanation, because they are merely self-continuums. If you accept this, there will be three faults. First, the fault of contradicting the scriptural authority is, the magical net
Chinese
《海洋》中说：“如是心之差别故，自显胜者之心等。”因此，胜者的心识被解释为自显。第二，与口诀相违的过失是，《铁针》中说：“名称共同者二，先前已过。”又说：“自识本身显现为三种差别，是三种自然。”又说：“从通达原始清净之心，到金刚持等，都是自显的缘故。”又说：“未言说之分别念集合，随后是共同的。”因此，导师、眷属、处所三者，六位胜者的心识被说成是自显，这很清楚。第三，与理智相违的过失是，第一品中所说的这些分别念，是不同补特伽罗的分别念呢？还是同一补特伽罗的分别念？如果是前者，那么一个补特伽罗也不会具备四十二种分别念，因为是不同的分别念。如果理由不成立，就放弃不同的承诺。如果承认，那么从一个人的分别念中，未言说就很清楚了。又如果说是同一个补特伽罗的分别念，那么意、法蕴和五大已经成佛了，而识和根则在菩提的相续中，因此，相续就成了不同的。因为一个补特伽罗的相续中，有佛和菩萨的两种相续。如果理由不成立，就放弃同一个的承诺。如果承认，那么《方便智慧明灯》和《幻化之镜》中说：“有情不持二识相续。”因此很清楚。尊者智燃巴·纽敦·乔吉僧格的观点是，第一品中实际出现的与分别念集合相关的这些眷属，是心识自显的化身，并非完全没有下部调伏的自相续者，而是从“集合”的范畴中，有与他们装束相同的十地菩萨，以及安住在下部乘的佛地者。这与教言和圣言都不相违，因为没有否认完全没有自相续者，而是有的。与理智不相违，因为有下部调伏者，化身是为了调伏他们。为了论证这一点，有三点，第一，用教言和圣言来论证，如《海洋》中说：“如是心之差别故，自显胜者之心等。最初佛陀地胜者，大菩萨与大摧毁者。”