Chinese
意为：通过猛烈的救度事业，对于所有应调伏的恶毒众生，会让他们吃肉啃骨吸血，将血肉骨骼这三者的残余，乃至微尘般细小的部分也完全摧毁灭尽。第五，克哩达玛拉等四位边际明妃显示猛烈事业的成就。如“笑面 ༴ 摧毁”等处所说。如“笑面大等，舞蹈歌词大”等所说。因此，具有明妃笑面的格哩达玛大等，以及等等之中的康嘎、卡卡、呼鲁玛，即是四位具有翅膀的边际明妃，与她们的定相合的瑜伽士，如前所说，以舞蹈和歌词大声跳舞，会产生什么功德呢？如“全部无余生，一切极摧毁”等所说。因此，通过猛烈的事业，将应调伏的恶毒众生的所有力量全部无余地生出，并且将所有敌人的力量彻底摧毁。第六，二十八自在母显示差遣使者的事业成就。如“辫发与 ༴ 成办”等处所说。如“辫发与猫女婢女众，舞蹈歌词大”等所说。因此，与辫发、猫女、婢女众，即二十八自在母的定相合的瑜伽士，如前所说，以舞蹈和歌词大声跳舞，会产生什么功德呢？如“驱使差遣当行事，一切一切皆成办”等所说。因此，驱使并差遣去执行任务的是使者，她们所有一切都能成办差遣和使者的所有事业。第四，显示明咒心要分二：显示明咒母和显示主尊心要。首先，显示明咒母。如“树木以及嫩枝丛，独树以及火触等”等处所说。成就四种事业的主要条件是明咒母和主尊心要。其中，明咒母的特征是：树木与法性相同结合。如“树木以及”等所说，树木没有纠缠和阻碍。与此法性相同，寂静的明咒母是：身形极其美丽。
English
It means: Through the fierce act of deliverance, all the malicious beings to be subdued will be made to eat flesh, gnaw bones, and drink blood, completely destroying and annihilating even the smallest particle of the remnants of flesh, blood, and bones. Fifth, Krita Mala and the other four boundary vidyādharīs show the accomplishment of fierce activity. As it says in places like "Smiling face ༴ destroys." As it says, "The great smiling face and others, with great dances and songs." Therefore, the yogi who possesses the samādhi of the vidyādharī with a smiling face, such as Ghrita Ma and others, including Kanga, Kaka, and Huluma, which are the four winged boundary vidyādharīs, as previously stated, what merit will arise from dancing loudly with dances and songs? As it says, "All are born without remainder, all are utterly destroyed." Therefore, through fierce activity, all the power of the malicious beings to be subdued is completely and without remainder brought forth, and the power of all enemies is utterly destroyed. Sixth, the twenty-eight Īśvarīs show the accomplishment of the activity of dispatching messengers. As it says in places like "Braids and ༴ accomplish." As it says, "Braids and cat-women servant-maidens, with great dances and songs." Therefore, the yogi who possesses the samādhi of braids, cat-women, and servant-maidens, that is, the twenty-eight Īśvarīs, as previously stated, what merit will arise from dancing loudly with dances and songs? As it says, "To be driven and sent to work, all, all is accomplished." Therefore, those who are driven and sent to perform tasks are messengers, and all of them can accomplish all the activities of dispatching and messengers. Fourth, showing the mantra mind is divided into two: showing the mantra mother and showing the heart essence of the main deity. First, showing the mantra mother. As it says in places like "Trees and young branch groves, single tree and fire touch, etc." The main conditions for accomplishing the four activities are the mantra mother and the heart essence of the main deity. Among them, the characteristic of the mantra mother is: trees and dharmatā are combined as the same. As it says, "Trees and," trees have no entanglement or obstruction. Similar to this dharmatā, the peaceful mantra mother is: the form is extremely beautiful.
Chinese
我将做瑜伽士所喜悦之事。又，在《幻化金刚》中说：白色小母牛声音大，面容身体发髻向右旋，肢体纤细柔滑声音清晰，以歌舞沉重来息灭。如是说。柳条丛，意为树木柳条丛有很多枝叶。与此相符，增长的明妃也指有很多兄弟姐妹和子女，即月亮和肢体众多，纤细且条纹细长，面容身体黄色且位于四方形，耳垂肉和乳房丰满，在增长的时期执持这些。如是说。独树，意为树木独树是指独自生长。与此相符，怀爱的明妃是指没有兄弟姐妹和子女而独自生长，即面容颜色如莲花，颧骨高，眉毛细长且上下分开，身体有河流的香味，具有安乐且没有树枝，这成为怀摄之最。如是说。火烧，意为树木火烧是指被火烧毁，即被贬低。与此相符，猛厉的明妃也指被贬低的寡妇等，是痛苦的危险。黑色三角形，涂有树脂，具有愤怒和孩童的身体，凶猛且粗鲁，没有美感，清净无垢，说是杀戮。如是说。对此，按照小释·宾达尔塔的说法，成办四种事业的火供，被说成是外在的处所。如所说：息增怀诛内外秘密处，具树木者和柳条茂盛的丛林，独树树根和火烧是外在的。未被玷污者和布达多增长，没有后代和不吉祥是秘密。四种三摩地被说是内在的。那么，作为成办四种事业的条件，不需要明妃吗？不是的。因为在火供的处所，也刚刚说了明妃的特征，即未被玷污者和布达多增长等，或者与从《幻化金刚》中所说的明妃们平等进入是没有矛盾的。第二，显示主尊的心意，即以欢喜而喜悦，以贪欲而染着，以愤怒而成为迦利。如是说。
English
I shall do what pleases the yogis. Moreover, in the Māyājāla-vajra it says: A white, small cow with a loud voice, whose face, body, and topknot spiral to the right, whose limbs are slender and smooth, whose voice is clear, and who pacifies with heavy song and dance. Thus it is said. 'A thicket of saplings' means that a thicket of tree saplings has many branches. In accordance with this, an increasing vidyādhara also refers to having many siblings and children, that is, many moons and limbs, being slender and having long, careful stripes, having a yellow face and body and residing in a square, having hanging ears, flesh, and full breasts. These are held during the time of increase. Thus it is said. 'A single trunk' means that a single tree trunk grows alone. In accordance with this, a subjugating vidyādhara refers to growing alone without siblings and children, that is, having a face the color of a lotus, high cheekbones, long eyebrows that are divided at the top and bottom, a body with the fragrant scent of a river, possessing bliss and without branches. This becomes the best of attracting. Thus it is said. 'Touched by fire' means that a tree touched by fire is burned by fire, that is, disgraced. In accordance with this, a wrathful vidyādhara also refers to a disgraced widow, etc., which is the danger of suffering. A black triangle, smeared with resin, possessing anger and the body of a child, being fierce and rude, without beauty, pure, without defilement, is said to kill. Thus it is said. According to the minor commentary of Pintaratha, performing the four activities and making fire offerings are explained as external places. As it is said: Pacifying, increasing, subjugating, and wrathful are the outer, inner, and secret places. A place with trees and a thicket of lush saplings, the base of a single tree and a fire-burnt place are external. An undefiled one and the increasing of many putras, without descendants and inauspicious are secret. The four samādhis are said to be internal. So, is a vidyādhara not needed as a condition for accomplishing the four activities? No, it is not. Because in the very place of making fire offerings, the characteristics of a vidyādhara have just been explained, that is, an undefiled one and the increasing of many putras, etc., or there is no contradiction in entering equally with the vidyādharas explained in the Māyājāla-vajra. Second, showing the mind of the main deity is that with joy, one is delighted; with desire, one is attached; and with anger, one becomes Kālī. Thus it is said.
Chinese
在成就这四种事业时，主尊的心是意义的心，显空无别，离系解脱，四种事业任运成就而住，是相应的因。空性的心，四种事业策发的四种想法，是和合的助伴，是共同成办的缘。而且每一种事业，也都有意义的心和空性的心两种。首先，以“息灭”来说，一切法不悦意的对境，自性不住，息灭，是寂静的意义的心。以寂静的事业来行事，认为一切损害和暴虐都寂灭，是空性的心。以“增益”来说，功德的对境，自性而住的大乐，是增益的意义的心。以增益的事业来行事，认为一切功德都显现增长，是空性的心。以“怀柔”来说，对于不恭敬自己和不亲近自己等的所调伏者，执着于自己的心性而不是其他人，是怀柔的意义的心。与其随顺，以显现贪恋执着的方式，来行怀柔的事业，认为能把所调伏者摄为己用，是空性的心。以“忿怒”来说，“忿怒猛厉行”，意思是，使对境的自性毁灭为无有，是猛厉的意义的心。心里极度激动，以嗔恨忿怒来诛杀，猛厉的事业的行事是要极度地行，也就是认为要诛杀的十方世界的众生的命毁灭，是空性的心。第二，显示事业的功德，说，如来以如来来调伏。那里有，显示说，未来和不确定，也就是未来二时的如来，对于众生，过去和现在，也就是过去二时的如来，证悟现前的佛陀，以慈爱的悲心来做四种事业，清净相续。或者说，导师如来也以四种事业来
English
When accomplishing these four activities, the main mind is the mind of meaning, the inseparability of appearance and emptiness, free from bondage and liberation, the four activities are spontaneously accomplished and abide, which is the corresponding cause. The mind of emptiness, the four thoughts that inspire the four activities, are harmonious companions, which are the co-operative condition. Moreover, each of the four activities also has two kinds of mind, the mind of meaning and the mind of emptiness. First, in terms of "pacifying", all phenomena, unpleasant objects, do not abide in their own nature, pacifying, is the mind of the meaning of tranquility. By acting with the activity of pacifying, thinking that all harm and violence are pacified, is the mind of emptiness. In terms of "increasing", the objects of merit, the great bliss that abides in its own nature, is the mind of the meaning of increasing. By acting with the activity of increasing, thinking that all merits are manifestly increasing, is the mind of emptiness. In terms of "subjugating", for those who do not respect oneself and do not approach oneself, etc., clinging to one's own mind rather than others, is the mind of the meaning of subjugation. In accordance with it, by manifestly clinging and being attached, to act with the activity of subjugation, thinking that one can subdue the object to be subdued for one's own use, is the mind of emptiness. In terms of "wrathful", "fiercely perform Kāli", meaning, to make the nature of the object destroy into non-existence, is the mind of the meaning of fierceness. The mind is extremely agitated, using hatred and anger to kill, the act of fierce activity is to be performed extremely, that is, thinking that the lives of the beings in the ten directions that are to be killed are destroyed, is the mind of emptiness. Second, showing the merits of the activity, saying, the Tathagata tames with the Tathagata. There it is, showing that the future and the uncertain, that is, the Tathagata of the future two times, for sentient beings, the past and the present, that is, the Tathagata of the past two times, the Buddha who realizes the present, uses loving compassion to do the four activities, purifying the continuum. Or, the teacher Tathagata also uses the four activities to
Chinese
现在修习。眷属的如来也通过四种事业来调伏相续。因此，何须说其他所化众生需要通过事业来调伏相续呢？这是总结语。第三，指示品名：明亮的……第二十品。那里有这样写道。《秘密藏续》唯一定解中，因为秘密难以理解，包含十个心要，唯一排除其他，决定无疑，业被称为品的基础。名为任运成就事业加持品，即第二十品。因为以这种方法，自心本来就任运成就的四种事业会显现，所以称为加持。因为经文的词义能够区分章节和段落，并确定界限，所以称为品。它的数量有二十二，这里指的是从前往后数的第二十品。名为《秘密藏续》唯一定解的续的注释，名为《续义明灯如意宝》中，第二十品的经文意义的详细解释。 现在要讲解第二十一品。如果从法类来确定，对于上等根器者，从基、道、果三个法类中，阐述道和果；在道中，阐述方便道和解脱道两种道中的解脱道；在次第和顿悟两种方式中，阐述次第的方式；在三种特征中，阐述果位圆满的特征；在四种显现中，阐述道和果的显现。对于中等根器者，从五个法类中，阐述续的意义；其中有十个事物，阐述赞颂的供养；顺便稍微提及坛城和事业。对于下等根器者，从十种引导讲述方式的词语中，通过比喻、例子和共同规律三种方式来阐述。如此阐述的第二十一品有三个意义：讲述所说之事的历史，指示品的经文，以及指示品的名称。首先，讲述所说之事的历史：此后，薄伽梵……唱了这首歌。那里有这样写道。此后，指的是自性果位圆满忿怒尊坛城和殊胜等持身