English
Etc., showed a tsog offering. The eleventh and twelfth chapters also showed "unimpaired limbs" etc. It also appears here in the thirteenth, if it is said that these are repetitions, then they are not repeated because of their respective purposes. In the fifth, because the cause is complete, it is possible to perform a single mudra's extensive activity, and by practicing the illusion of letters, it is the way to obtain two siddhis. As it is said: "If mantra and mudra are very stable, they will become great and wonderful achievements." In the ninth, after obtaining the profound empowerment, the main time to connect with the longevity empowerment and ultimately with the five kayas is mainly shown at the stage of tsog offering. As it is said: "Thirty-six days and nights, or twelve, fourteen, sixteen, will accomplish the noble one of the sovereign family." And also: "At that time, within sixteen, the five kayas are naturally perfected." In the eleventh, the five complete bases and the four methods of approaching and accomplishing are shown in detail, so the limbs of practice are complete, and mainly the manifested Tangan is used to connect with the temporary and ultimate fruits. As it is said: "Wonderful method of liberation from evil destinies." And "Dakini clear blazing life etc., will become the lord of wish-fulfilling clouds." In the thirteenth, it mainly shows how to manifest this side of the path arranged from the common path by dispelling the non-realization and wrong realization examined by other schools. As it is said: "Relying on letters, sounds, and imputed name collections, fully represent with words, extract the meaning from the hidden place inside." And "This is the great secret, with certainty, the fruit becomes the path." The explanation of the thirteenth chapter from the Tantra Meaning Determination is completed. ༈ In the fourteenth chapter, in terms of the empowerment of realization, among the fifteen aspects of the offering activity sequence, the last is the praise of the mandala of the ultimate perfection of the nature fruit. That is, praising the mandala that is free from exaggeration and denigration in a way that is consistent with it. Here, some say that the three kayas of the Dharmakaya, body, speech, and mind, become one reversal, body is also bindu, speech is also bindu, and mind is also the wisdom of emptiness, these three are born
Chinese
如果有人问：因为是无有戏论的唯一。不是这样的，例如，一个瓶子上存在形状和颜色，以及无常、所知和所量等不依赖于相违之法一样。无生无灭、无有戏论开启后，成为承载广大果德一切功德的基础，从相违之处来说是身。它本身理解并表达，因此是语。它本身从不作任何分别的相违之处来说是意。此外，在普遍赞颂的场合中，例如“一切无余身语意”等。从《星火》中说：“大雪山五海也是那五者的自性。”因此，有些人说，大雪山五海所包含的一切法都是身语意，它遍及一切，没有不包含在其中的。那么，大雪山五海本身是什么呢？这是用隐喻来说明的，执着于我的五种烦恼，因为难以用智慧融化，所以称为雪山。由于它的力量而存在于轮回之海中，为了被对治所干涸，所以称为海。如果有人问：这样不会变成赞颂众生吗？不是赞颂佛吗？不是这样的，例如，上阿里三围有很多民族和差别，但没有不属于阿里王的统治之下，并被其恩德所遍及的，并被称作是其臣民一样，依赖于自性而显现为轮回的五种烦恼，也因其自性空性而自然成就法身，轮回与涅槃的本体没有差别，因此会变成赞颂佛。有些人说，不是雪山是什么呢？大雪山海是遍照，遍照等是五部。说五部是它的差别是不合理的，因为这是赞颂五身，而五部是它的差别。还有些人说，注释的语言是五大或五烦恼也是五部的自性，所以才这样说，但我没有看到有什么理由。那么，是什么呢？那些是注释的观点不一致，如果按照经文的字面意思来解释，那么“一切无余”是指胜者。 “身语意”是指……
English
If someone asks: Because it is the only one without elaboration. It is not so. For example, just as a vase has shape and color, and impermanence, knowable and measurable, etc., do not depend on contradictory dharmas. When unborn and unelaborated are opened up, they become the basis for bearing all the qualities of great fruit. From the contradictory aspect, it is the Body. It understands and expresses itself, so it is Speech. From the contradictory aspect of not thinking in any way, it is Mind. Furthermore, in general praise, such as "All without exception are Body, Speech, and Mind." From the Spark: "The great snow mountain and the five lakes are also the nature of those five." Therefore, some say that all the dharmas contained in the great snow mountain and the five lakes are Body, Speech, and Mind, and it pervades everything, and there is nothing that is not included in it. Then, what are the great snow mountain and the five lakes themselves? This is explained metaphorically. The five afflictions of clinging to self are called snow mountains because they are difficult to melt with wisdom. Because of its power, it exists in the ocean of samsara, and it is called the ocean because it is to be dried up by the antidote. If someone asks: Wouldn't this become praising sentient beings? Isn't it praising the Buddha? It is not so. For example, just as there are many ethnic groups and differences in the three regions of Upper Ngari, but there is no one who does not belong to the rule of the lord Tsedé, and is pervaded by his kindness, and is called his subject, similarly, the five afflictions of samsara that appear depending on their nature are also naturally accomplished as the Dharmakaya because their nature is emptiness, and the essence of samsara and nirvana are not different, so it will become praising the Buddha. Some say, what is not a snow mountain? The great snow mountain sea is Vairochana, and Vairochana etc. are the five families. It is unreasonable to say that the five families are its distinctions, because this is praising the five bodies, and the five families are its distinctions. Some also say that the words of the commentary are that the five elements or the five afflictions are also the nature of the five families, so it is said that way, but I have not seen any reason for it. Then, what is it? Those are the inconsistencies in the commentary's views. If the words are applied directly to the text, then "all without exception" refers to the Victorious One. "Body, Speech, and Mind" refers to...
Chinese
聚集在那里。那么，所有功德事业都聚集了吗？不仅如此，所有具有大果的功德也都聚集在那里。如第十一章所说：“或者身语意自性，一切无余身语意。”因此，以身语意所摄持的自性，是五身的大主宰。能遍的身语意，以彼等自性遍及所遍的一切胜者。如是，以身语意所摄持的一切法，即是明点，远离戏论。所谓“大”，即是彼之自性，或现证菩提之身。之后，如实地进行供养、忏悔和祈愿。三摩地结尾的次第，将在忿怒尊的部分共同讲述。རྒྱུད་དོན་རྣམ་ངེས་（《续义决择》）中第十四章的阐释完毕。 第十五章，总的来说，此续有三个话题，这是为了调伏所化众生的必要。其中，从“彼时”等开始，在四种续义中，以何种方式调伏的对治，即是一切的自性大主宰，成为一切佛的自性，五身任运成就。由于所调伏的众生有不同的意乐，因此从这部续中显现寂静和忿怒二者的证悟。在第十四章之前，主要阐述了寂静的意义。从第十五章开始，显现聚集于忿怒尊的坛城中。一般来说，忿怒尊有三种：大智慧忿怒尊、大智慧忿怒尊和大手印忿怒尊。第一种是以证悟法性无所缘的智慧，摧毁执着事物为实有的分别念。如《广大》中所说：“自证智慧国王，摄持十方界，一切融入无所缘之界。”第二种是如实显现，远离一切束缚。如《金刚》中所说：“真实大忿怒尊，为摧毁相而为忿怒之最胜。”第三种是为了调伏大骄慢，显现身色、面容、手印、装饰和服饰等。此后，薄伽梵大威德怖畏
English
Gathered there. So, are all qualities and activities gathered? Not only that, but all qualities with great results are also gathered there. As it is said in the eleventh chapter: "Or the nature of body, speech, and mind, all without exception are body, speech, and mind." Therefore, the nature encompassed by body, speech, and mind is the great master of the five bodies. The pervading body, speech, and mind pervade all the pervaded victors with that and their own nature. Thus, all the dharmas encompassed by body, speech, and mind are bindus, free from elaboration. The term "great" refers to its own nature or the body of manifest enlightenment. After that, offerings, confessions, and aspirations are made as practice. The sequence of the conclusion of Samadhi will be explained in common in the section on wrathful deities. The explanation of the fourteenth chapter from the Gyü Dön Nam Nge (Definite Meaning of Tantra) is completed. The fifteenth chapter, in general, this tantra has three topics, and this is the basis for the necessity of taming disciples. Among them, starting from "Then," etc., in the four meanings of the tantra, by what means is the antidote for taming, which is the great master of all, becoming the nature of all Buddhas, the five bodies spontaneously accomplished. Because the beings to be tamed have different inclinations, from this tantra, the realization of both peaceful and wrathful aspects is shown. Up to the fourteenth chapter, mostly the meanings of peace have been shown. From this fifteenth chapter onwards, it is shown that they gather in the mandala of wrathful deities. Generally, there are three types of wrathful deities: the wrathful deity of great wisdom, the wrathful deity of great knowledge, and the wrathful deity of great mudra. The first is the wisdom that realizes the non-objectivity of dharmata, destroying the conceptual thoughts that grasp things as real. As it is said in the Extensive One: "The King of Self-Awareness Wisdom, having subdued the realms of the ten directions, dissolves everything into the realm of non-objectivity." The second is the manifestation of what is, as it is, being free from all bonds. As it is said in the Vajra: "The truly great wrathful one is the best of wrathful ones for destroying signs." The last is the appearance with body color, face, hand gestures, ornaments, attire, etc., for the purpose of subduing great pride. Then, the Bhagavan, the great and terrifying Bhairava
Chinese
被称为“益西雍”（yi skyi bung）。大燃烧者饮血尊，身色深蓝黑色，可以变化成任何形象。头部、手和脚遍布虚空般的微尘，持有各种武器。等等，就像这样。那么，事物的实相是寂静和忿怒二者相同还是不同呢？如果像第一种说法那样，就与分为二者相矛盾。如果像第二种说法那样，就会受到普遍三相的损害，就像这样：觉性，是寂静和忿怒二者，自性法身并非一体，因为是不同的相续。这个理由是被承认的。不同就不是一体，这是普遍的，就像天授和胜授一样。如果承认，那么就与上面所说的“所有佛陀的体性”是同一体性相违背了。此外，就无法从寂静转化为忿怒，因为是不同的。经文的损害是：在《广大经》中说：“忿怒的自性并非极其凶猛和恐怖，寂静的行为无法使一切众生心满意足，安住不变。二者安住在无二的状态中。”因此这样说。口诀中也说：在《道次第》中说：“转化的轮涅如是。”以及在《正理根本》中也说：“为了获得成就和吉祥，将之前的业转变为安乐。”等等，因为与这些相违背。这里，有些人认为阻止寂静和忿怒轮流出现是不合理的，因为一个人肯定会同时修持二者，而且两个念头不会同时生起，而转化是轮流出现的。那么，应该如何理解呢？以道所生起和修持的寂静和忿怒二者，在事物的实相中是没有分别的，因为基心性本身没有成立为不同，道可以通过禅定来转化，结果上二者在相续中没有成立为不同，因为自性法身是一体的。有些人认为自性实相的寂静和忿怒是二者，这是假立的。因此，这两个理由和普遍性都通过上面的经文和口诀成立了。那么，一般来说，寂静和忿怒分为二者，特别是在这里显现为忿怒本尊坛城，这是为什么呢？对于这个问题的回答，有共同和特殊的两个理由，第一是由于所化众生的需要。
English
It is called "Yishi Yong" (yi skyi bung). The great burning, blood-drinking one, whose body is dark blue-black, can transform into any form. The head, hands, and feet are filled with dust-like particles of space, holding various weapons. And so on, like that. So, is the reality of things the same for both peaceful and wrathful ones, or are they different? If it is like the first statement, it contradicts the division into two. If it is like the second statement, it will be harmed by the three pervasives, like this: Awareness, which is both peaceful and wrathful, the nature of Dharmakaya is not one, because they are different continuums. This reason is accepted. Different is not one, this is universal, like Deva-datta and Vishnu-datta. If you admit it, then it contradicts the statement above that "the essence of all Buddhas" is of the same essence. Furthermore, it becomes impossible to transform from peaceful to wrathful, because they are different. The harm from scripture is: In the Extensive Sutra, it says, "The nature of the wrathful is not extremely fierce and terrifying, and the peaceful actions cannot satisfy all beings' minds and remain unchanged. The two abide in a state of non-duality." Therefore, it says so. The oral instructions also say: In the Lamrim, it says, "The wheel of transformation is like that." And in the Root of Correctness, it also says, "In order to obtain accomplishment and auspiciousness, transform the previous state of karma into happiness." And so on, because it contradicts these. Here, some people think that preventing the peaceful and wrathful from appearing alternately is not reasonable, because one person will definitely practice both at the same time, and two thoughts will not arise at the same time, while transformation occurs alternately. So, how should it be understood? The peaceful and wrathful ones that arise and are practiced by the path, in the reality of things, are without distinction, because the base mind itself is not established as different, the path can be transformed by samadhi, and in the result, the two are not established as different in the continuum, because the nature of Dharmakaya is one. Some people think that the peaceful and wrathful of the nature of reality are two, this is a fabrication. Therefore, both the reason and the pervasive are established by the above scriptures and oral instructions. So, in general, the peaceful and wrathful are divided into two, and in particular, why is it that here they manifest as the mandala of wrathful deities? The answer to this question is that there are two reasons, common and special. The first is due to the needs of the beings to be tamed.