English
Among the three, the non-duality of self-nature refers to the five types of individuals who expound what was previously taught. The Khok Zhung states: 'Other than yourself, the five types of people.' As mentioned before. Those with special knowledge are the bodhisattva princes and the great terrifying ones. It says in the same text: 'The wisdom of Bodhicitta.' And, 'Then seeing the great Bodhi Vajra.' From there to 'not being characterized' and so on. The retinue who listen to the Dharma with faith are the great worldly gods and so on. 'The great gods who listen with faith.' And, in the second point of the extensive meaning: 'The supreme, unsurpassed wisdom, to subdue all, surrounded by the great worldly gods.' And, in the Vajra: 'The unsurpassed following free from grasping and fixation, the world's lord and retinue, the revered powerful one.' Secondly, the retinue of those who are enlightened are the six emanations who lead the common path, and the fortunate yogis who follow. As 'emanating to subdue beings' and so on. In the eleventh of the extensive meaning: 'Furthermore, in the ten directions of the world realms.' And, in the thirteenth of this: 'All that is past and future.' Finally, 'The son is born from the heart, abiding in the Joyful Vidyadhara ground.' These are all clear examples of enlightenment. Finally, the measure is that which pervades everywhere and is infinitely pervasive. The infinite pervasiveness of the Dharmadhatu is like this: for example, like a sesame pod, it dwells pervading from within. Many! Such a gathering is beyond expression and dwells non-dually.' And, 'The measure of the retinue is pervasive and numerous, beyond expression, filling the limits of space.' There are two times: the time of essence and the time appearing to those to be tamed. The first is that perceiving differences of before and after is a mistake, because realizing this is equality. It says in the same text: 'The essence of time also abides equally.' And, in the extensive meaning: 'All that is past and future, through the distinction of wisdom realization, the four times without before or after, merge into equality.' And, from here, 'completely knowing the four times' and so on. The second is that, possessing the five perfect causes for the arising of the continuum, in the presence of those to be tamed.
Chinese
那是关于续部的意义显现，正如其中所说：“在比有缘者更稀少的时代。” 辑集者是：掌握十方四时诸佛之秘密宝藏的秘密主，正如其中所说：“秘密主金刚手，以不共决定的续部，以不显现的问答之义辑集，加持在人间广为人知。” 以及《海》中说：“眷属之中最殊胜的有缘者，调伏的时机已到，秘密主，金刚手作辑集。” 以及此经中说：“是金刚秘密之语。” 这是第一品所阐述的。 第二，关于所化对象和必要性的开端，也有五点： 导师是：上师自身显现为忿怒尊坛城，即大殊胜嘿汝嘎。第十五品中说：“然后，一切如来之主，是一切佛的自性。” 处所是：大尸陀林坛城，即名为安乐之处，如云：“欢喜安住于大尸陀林中，在血海的中央，大骷髅山顶上燃烧的轮中央。” 眷属是五部：有些化为吉祥饮血尊，安住于东方。八秘密女是：白色的众等等。八供养女是：狮面母众等等。尸陀林地的四门守护是：虎面母众等等。二十八部母是：大部母，人部母等等。 时间是：对于难以调伏的猛烈所化对象，显现为猛烈事业之时，以不可思议的各种调伏之方便，各自显现，于一时调伏。 如是说。 辑集者是上师。 第十五品阐述了这些。 第二，关于共同的开端有二：一般而言，生起次第和圆满次第二者中，属于圆满次第的部分，即：圆满次第的生起次第，以及圆满次第的圆满次第的开端。 第一是：心间法轮的四脉瓣中，具有四种形状和颜色，即所谓的处所。 《海》中说：“དྷརྨ་ཙཀྲ་（藏文，梵文天城体，Dharma Cakra，法轮处），如光般，ཨེ་（藏文，梵文天城体，E，E），等具有形状的处所。” 在那的中央，不坏的命脉明点是导师。
English
That is the manifestation of the meaning of the tantra, as it says in that very text: "In a time rarer than those with good fortune." The compiler is: the secret lord who holds the secret treasury of the Buddhas of the ten directions and four times, namely the secret lord. As it says in that very text: "The secret lord Vajrapani, with the uncommon and definite tantra, compiled the answers to questions with hidden meaning, the blessings are famous in the human realm." And in the Ocean it says: "Among the retinue, the most excellent of the fortunate ones, the time for taming has come, the secret lord, Vajrapani, made the compilation." And in this very text it says: "It is the vajra secret word." That is what the first chapter shows. Secondly, regarding the basis for taming beings and the purpose, there are also five aspects: The teacher is: the very one who manifests in the mandala of wrathful deities, namely the great supreme Vajra Heruka. As it says in the fifteenth chapter: "Then, the lord of all the Tathagatas is the essence of all the Buddhas." The place is: the mandala of the great charnel ground, namely the place of bliss, as it says: "Having delighted to dwell in the great charnel ground, in the center of the ocean of blood, in the center of the wheel blazing on top of the great Mount Meru of skeletons." The retinue is the five families: some become the glorious great blood drinker and dwell in the east. The eight secret daughters are: the assembly of white ones and so on. The eight respectful daughters are: the assembly of great lion-faced ones and so on. The four gatekeepers of the charnel ground are: the assembly of great tiger-faced ones and so on. The twenty-eight ogresses are: the great ogress, the human ogress and so on. The time is: the time when the activity of wrath appears from the wrathful beings who are difficult to tame, having tamed them at one time by appearing separately with various inconceivable methods of taming. So it says. The compiler is the aforementioned. The fifteenth chapter shows these. Secondly, regarding the common basis, there are two: Generally, since it belongs to the category of the completion stage out of the two stages of generation and completion, namely: the generation stage of the completion stage, and the basis of the completion stage of the completion stage. The first is: the four channels of the heart chakra, having the shapes and colors of the four, is what is called the place. As it says in the Ocean: "དྷརྨ་ཙཀྲ་（Tibetan, Devanagari, Dharma Cakra, Dharma Wheel Place）, like light, ཨེ་（Tibetan, Devanagari, E, E）, etc., the place having shapes." In the center of that, the indestructible life-drop is the teacher.
Chinese
其中说到： “不坏明点具“వం”字形， 自显安乐即是我。” 这是因为能生起智慧等安乐之识，所以称为轮。 其中说到：“摩奴、意等四种识， 以智慧体验说集摄。” 真实菩提心实际生起，既是集摄者，也能开示， 智慧生于虚空之形。 真实义谛深奥。 其中说到： “安乐之时无有先后， 处于三时一切体性。” 第二，从佛母的虚空中，以四种形状存在，即是处所。 《续》中说：“此为就近指示， 处于“ཨེ་”等四种形状。” 佛父的明点圆满于顶，是为了作为一切的作者而宣说。 其中说到：“刹那显现具名称， 具“వం”字形明点而宣说。” 智慧等秘密之识的体验者是轮。 其中说到：“摩达、摩奴、总持意， 对于有身识的那些。” 一切都摄集于安乐中，实际体验，也能集摄， 所体验的深奥义谛即是开示。 “པ་”字是真实义谛决定的续， “ཡ་ན་”即是大乘。 这样生起而不能认识，是因为不可思议的缘故，即是时。 “时是不可思议时， नामन् དེ་མིང་ 称为那曼。” 以及《总集经》中说：“佛父佛母嬉戏之时， 以六种圆满秘密， 通过四字之门加持， 灌顶不言说续部， 因为不是一切的对境，所以是无缘者的秘密。” 第一品、第四品和第十三品中宣说。 第二个意义是发起缘起之轮，有四种。 其中的必要是：迅速使续部的意义与所化众生的心智相符。 《心滴》中说：“所说的是自性秘密续， 说法者应如是， 导师以续义道和词， 必定随顺于缘起之后。” 体性是：导师和眷属的问答，成为一种缘起，由此产生开示，而不是停滞。 其中说到：“导师给予允许，眷属请问， 从场合发起开示，导师和眷属， 允许和提问
English
It says: "The indestructible bindu has the shape of 'vam'. Self-illuminating bliss is the self." This is because it can generate the consciousness of bliss such as wisdom, so it is called the wheel. It says: "Manu, mind, etc., are the four consciousnesses. Experiencing wisdom is said to gather and collect." The actual arising of the true Bodhicitta is both the collector and can be taught. Wisdom arises in the form of space. The true meaning is profound. It says: "The time of bliss is without before or after. It abides in the nature of all three times." Secondly, existing in the shape of four from the space of the Mother is the place. The Tantra says: "This is to indicate nearby, It abides in the shape of 'e', etc., four." The Father's bindu is perfected at the crown, which is to be taught as the maker of all. It says: "Momentarily illuminating with a name, Showing with 'vam' shaped bindu." The experiencer of secret consciousness such as wisdom is the wheel. It says: "Mada, Manu, Samyama Yi, To those embodied consciousnesses." Gathering everything into bliss, actually experiencing it, can also be gathered, The profound meaning to be experienced is the teaching. "Pa" is the tantra of the true meaning determination, "Yana" is the Great Vehicle. Not recognizing that it arises is because it is inconceivable, which is time. "Time is inconceivable time, नामन् དེ་མིང་ is called Naman." And the General Collection Sutra says: "At the time of Father and Mother's play, With six perfect secrets, Through the door of four letters, By blessing, Empowerment unspoken tantra, Because it is not the object of all, so it is the secret of the uninitiated." It is taught in the first, fourth, and thirteenth chapters. The second meaning is to initiate the wheel of circumstances, which has four aspects. The necessity is: to quickly make the meaning of the tantra correspond to the minds of the disciples. The Heart Drop says: "What is said is the secret tantra of nature, The speaker should be like that, The teacher with the meaning of the tantra, the path and the words, Must follow after the beginning." The essence is: the teacher and the retinue's questions and answers become one circumstance, from which the teaching arises, and it does not stop. It says: "The teacher gives permission and the retinue asks, From the occasion, the beginning of the teaching, the teacher and the retinue, Permission and questioning"
Chinese
没有成为因缘的，那（声音）就没有触及到（佛）的语言。如此说。解释词义是：如上所说，讲述就是讲解续部，在那里策励就成为产生续部的因缘。如《心滴》所说：确定的词义的自性也是它，对于场合的提问，还说什么必要呢？从提问中，经部必定成立。如此说。种类是：如《身语意根本续》所说：同样地，讲述策励有两种。因此，为了不共的共同和为了共同的区别而讲述策励，如《心滴》所说：为了眷属和他人的利益，因缘聚合，慈悲将会增长。如此说。第一种有两种：秘密灌顶和后两种灌顶的作用共同显示。第一种是：如《身语意根本续》所说：不共的显示有两种，父佛母佛交合策励嬉戏，欢喜后给眷属灌顶，为了续部意义产生而策励。这样父佛母佛平等进入，此处的第二种中说：然后薄伽梵能作者金刚意普贤一切无余自性之理金刚佛母名为母法身普贤佛母进入。从修习中，特别的物质灌顶的真实是：十方四时的所有本尊都无余地成为一体的自性。从讲述策励后，讲述它的证悟是：唉玛吙！金刚身肢分是。以及，奇哉！十方虚空界本来空。如此说。它的决定词是：本尊自己对本尊自己特别说这个。这样说，一切本来成佛，如来自己知道。如此说。第二种也有：然后无二的大自在者，将本来成佛的心生起为智慧，说了这些。唉玛稀有奇妙法，圆满佛陀一切密，无生之中说摇动，无灭之中说坏灭，无住之中说安住，无缘之中说祈愿，无去来中说去来菩提心。所说作为历史讲述，灌顶的体性是生起五次第方便道的次第心，从而获得它。