Chinese
说是从……中产生。因此这样说。拉杰祖琼巴说，用“如是之体性”等来显示教义，所说的争论起源于何处，是续部错乱。杰卓普巴·库翁等大多数人，都追随斯帕卡布，主要认为是总结争论之基础的意义。即使那样，对于想要阐释的方面，没有引发争论就产生的过失，以及对于认为是争论之基础的方面，用“从金刚中取出”来损害，是这样吗？我认为两种说法都不矛盾。像第一种说法那样，所有如来总集的五种姓不可分割的导师的心中，续部意义如何显现，秘密主进行总结时，因为总结了，所以没有不引发争论就产生的过失。那本身是考虑到所化有情中根器最上者，而将续部意义简要阐述，因此会变成阐释教义。རྒྱ་མདུད་འགྲེལ་（梵文名）中说：现在要做圆满的法之阐释，如来与明妃众等。འགྲེལ་ཆུང་（梵文名）中说：此续部的要义中，所有坛城的秘密，身语功德事业意，必定从金刚中取出。因为认为是续部意义的简要阐述。像第二种说法那样，对于所化有情中根器中等及以下者，为了在下面阐释续部意义，因此这本身是总结争论之基础。斯帕卡布中说：从这里开始显示总结争论之基础。即使那样，用“从金刚中取出”来损害，是这样想的吗？不会损害，因为其中说：因为圆满灌顶而成为第六种姓。意思是灌顶圆满后，阐释和总结没有差别。因为从意之续部一和异中解脱，所以总结者所说“从金刚中取出”，与导师和圣者的心中取出，所显示的不矛盾。那么，这如何对根器最上者简要阐述续部意义呢？འགྲེལ་ཆུང་（梵文名）中说，上师们将十二坛城和七坛城以及九乘次第进行总结，因此也会变成续部意义，因为十二或七坛城是续部意义的真实，乘也是与续部意义本体相同。
English
It is said to arise from... Therefore, it is said. Lha Je Zur Chungwa said that the teachings are shown by "the very essence of suchness," etc. He said that the origin of the debate is the confusion of the tantra. Je Dro Phukpa Khu and others mostly followed Spar Khab and mainly considered it to be the meaning of summarizing the basis of the debate. Even so, is it harmful to say that there is a fault in the aspect of wanting to explain without raising a debate, and to the aspect of considering it as the basis of the debate, by saying "taken out from the vajra"? I think that both statements are not contradictory. Like the first statement, when the secret lord summarizes how the meaning of the tantra appears in the mind of the teacher who is the indivisible embodiment of all the Tathagatas, the five families, there is no fault in summarizing without raising a debate. That itself is said to be a brief explanation of the meaning of the tantra in consideration of the most superior beings to be tamed, so it will become an explanation of the teachings. It is said in the commentary of Gyamdu: Now we must explain the perfect Dharma, the Tathagatas and the assembly of consorts, etc. It is said in the small commentary: In the essence of this tantra itself, the secrets of all mandalas, body, speech, qualities, activities, and mind, are certainly taken out from the vajra. Because it is considered a brief explanation of the meaning of the tantra. Like the second statement, for those to be tamed who are of medium and lower abilities, this itself is a summary of the basis of the debate in order to explain the meaning of the tantra below. It is said in Spar Khab: From here onwards, it shows the summary of the basis of the debate. Even so, is it harmful to say "taken out from the vajra"? It is not harmful, because it says therein: Because of becoming the sixth family with complete empowerment. It means that after the empowerment is complete, there is no difference between explaining and summarizing. Because it is liberated from the one and different tantras of intention, it is not contradictory to show that what the summarizer said, "taken out from the vajra," is taken out from the heart of the teacher and the holy being. Then, how does this briefly explain the meaning of the tantra to those with the highest abilities? It is said in the small commentary that the lamas summarize the twelve mandalas and the seven mandalas and the nine vehicles in order, so it will also become the meaning of the tantra, because the twelve or seven mandalas are the reality of the meaning of the tantra, and the vehicles are also the same in essence as the meaning of the tantra.
Chinese
在此，所有续部的所诠都包含在三续中，因此，如果将它们汇集于此，就会被阐明。以“如是性”表示基续，以“自在”和第二句表示道续，以“智慧之坛，慈悲之性”以及第三句以下表示果续。为了简要地说明三续，续部的开头和结尾所诠释的基、道、果三者，以及所有阐述它们的内容，都应理解为从此而来。第五个是时间圆满。正如《腹部经》所说：“时间的自性是平等存在，但对于有缘者来说是稀有的时间。”因此，有两种时间：自性时间和显现于所化众生面前的时间。第一个是四时平等性的时间。虽然在世俗谛中，时间显现为有先后差别，但在胜义谛中，却无法确定，并且由于从无别的角度来说，它既不能被描述为相同也不能被描述为不同，因此被称为平等性的时间。正如《广大经》所说：“过去和未来的一切，都因为证悟智慧的差别，四时没有先后，平等地结合在一起。”正如《释小》所说：“四时平等，在法界自性中，融入于稠密庄严的装饰中。”第二个是由于续部的五种圆满因，续部的意义在所化众生面前显现，这就是对于有缘者来说是稀有的时间。第六个是结集者，即十方四时一切如来 secret 的宝藏的持有者，圣子手金刚。正如《海》中所说：“在眷属中，具有殊胜的福分，调伏的时机成熟，秘密的主尊，金刚手结集。”正如《腹部经》所说：“秘密主金刚手，以非共同的决定续部，以不显现的问答方式结集，加持在人间广为流传。”这也是此经所说的：“是金刚秘密之语。”导师日光狮子说：“金刚秘密是指灌顶的名称，即著名的秘密主金刚手。”因此，说明结集者的必要性是，如果没有结集者，就像哑巴说话一样，以后就不会出现，否则此续，住
English
Here, all the subjects of the tantras are included in the three tantras, so if they are gathered here, they will be explained. The "Thusness" indicates the base tantra, "Dominion" and the second line indicate the path tantra, and "The mandala of wisdom, the nature of compassion," and the third line onwards indicate the result tantra. In order to briefly explain the three tantras, the subjects of the beginning and end of the tantra, the three bases, paths, and results, and all that explains them, should be understood as coming from this. The fifth is the perfection of time. As the "Abdominal Sutra" says, "The nature of time is equal existence, but for the fortunate ones, it is a rare time." Therefore, there are two times: the nature of time and the time that appears to the beings to be tamed. The first is the time of equality of the four times. Although in the relative truth, time appears to have differences of before and after, in the ultimate truth, it cannot be determined, and since from the point of view of non-duality, it cannot be described as the same or different, it is called the time of equality. As the "Extensive Sutra" says, "All the past and future, because of the difference of realizing wisdom, the four times have no before and after, and are equally combined." As the "Small Commentary" says, "The equality of the four times, in the nature of the Dharma realm, is immersed in the decoration of dense arrangement." The second is that due to the five perfect causes of the tantra, the meaning of the tantra appears in the face of the beings to be tamed, which is the rare time for the fortunate ones. The sixth is the compiler, the son of the royal family, Vajrapani, who holds the secret treasury of all the Tathagatas of the ten directions and four times. As the "Ocean" says, "Among the retinue, he has supreme fortune, the time for taming has come, the lord of secrets, Vajrapani compiled it." As the "Abdominal Sutra" says, "The secret lord Vajrapani, with the uncommon and definite tantra, compiled it with hidden questions and answers, and the blessings are famous in the human world." This is also what this sutra says: "It is the word of Vajra secret." The teacher Sunlight Lion said, "Vajra secret is the name of empowerment, that is, the famous secret lord Vajrapani." Therefore, the need to mention the compiler is that without the compiler, like a dumb person speaking, it will not appear later, otherwise this tantra, the place
Chinese
为了消除“在何处？由哪位导师所教？传给谁？之后由谁弘扬？”的诽谤，前面已经说过，这里只是用词语表达而已。第二，关于调伏对象和目的的基础是，此续的第十五品《忿怒尊往昔品》中讲述了。一般来说，忿怒尊有三种：大智慧的忿怒尊、大明智的忿怒尊、大手印的忿怒尊。第一种是证悟无我的智慧，它能摧毁对事物和名相的执着分别念，因此自然而然地忿怒。《金刚经》中说：“真实大智慧，摧毁名相故，是为忿怒尊。”第二种是证悟自明的明智，它能掌控一切法，并从根源上摧毁轮回的种子，因此自然而然地忿怒。《广大经》中说：“自明智慧之王，于十方世界摄集诸界已，一切皆融入无相虚空，一切皆化为忿怒尊之众。”第三种是，为了永远不舍弃调伏对象，不超越调伏的时机，即为大手印。其中，在救度众生时，以不费力气的慈悲摧毁不顺之品，因此自然或不由自主地忿怒，即为慈悲。在《天神续》中说：“执着不分别，慈悲贪嗔忿。”以此为因，为了调伏顽劣的调伏对象，化现为大威猛的身相和装束的忿怒尊，是为如理如实地示现。如是说道，《意集经》中说：“对于极其顽劣和凶暴者，寂静不能利益，以智慧方便之手印，诸佛皆化现为忿怒尊。”如是三种中，此处是大手印的忿怒尊。这也不是说，示现为如来等差遣的使者那样忿怒，而是因为“诸佛的自性显现忿怒坛城”。如何示现呢？如前一样，从六种圆满中，第一，导师是，一切种姓的主宰，一切佛陀的总集体形象，第六金刚持，未曾动摇，在鲁扎的面前，化现为大吉祥至尊金刚黑汝嘎。
English
In order to dispel the slanders of "Where? By which teacher was it taught? To whom was it entrusted? And by whom was it propagated afterwards?", it has already been said in the beginning, and here it is merely expressed in words. Secondly, the basis for the object of taming and the purpose is shown in the fifteenth chapter of this tantra, the chapter on the wrathful deities of the past. In general, there are three types of wrathful deities: the wrathful deity of great wisdom, the wrathful deity of great knowledge, and the wrathful deity of the great seal. The first is the wisdom of realizing selflessness, which naturally becomes wrathful because it destroys the conceptual thoughts of objects and name-grasping. As it is said in the Vajra: "The great and true wisdom is the supreme wrathful one, for it destroys the signs." The second is the knowledge of realizing self-awareness, which naturally becomes wrathful because it controls all phenomena and destroys the seeds of samsara from their roots. As it is said in the Extensive One: "The king of self-aware knowledge, having gathered the realms in the ten directions, dissolves everything into the non-objective space. Everything becomes a multitude of wrathful ones." The third is the great seal, which never abandons the object of taming and does not exceed the time of taming. Among these, when saving beings, the compassion that effortlessly destroys the opposing forces naturally or forcefully becomes wrathful, which is compassion. As it is said in the Tantra of the Gods: "Grasping, non-conceptual compassion, attachment, anger, wrath." Because of this cause, in order to tame the wicked object of taming, it transforms into a wrathful deity appearing in the form and attire of a great terrifying one, which is the act of showing what is appropriate. As it is also said in the Gongdu: "For those who are extremely wicked and violent, pacification is of no benefit. Through the mudra of wisdom and means, all the Tathagatas act as wrathful deities." Among these three, here it is the wrathful deity of the great seal. This is not to say that it appears as a wrathful messenger sent by the Tathagatas, but because "the nature of all Buddhas manifests the mandala of wrath." How is it shown? As before, from the six perfections, the first, the teacher, is the lord of all lineages, the general form of all Buddhas, the sixth Vajradhara, without moving from Samantabhadra himself, in the face of Rudra, the great glorious supreme Vajra Heruka.
Chinese
显现，然后是所有如来之主，所有佛的本体。这是第一个。第二个是处所：难以忍受的大尸陀林，喜悦于大尸陀林中，在血海的中央，在巨大骨骸堆积的山王之上，在炽燃大火的火焰轮中央。这是第二个。第三是眷属：所调伏的恶毒眷属和调伏者对治的眷属两种。第一种是：与眷属的鲁扎。在那里迷途的原因是什么呢？一般来说，两种无明使一切有情流转于轮回中，特别是鲁扎：在过去成劫之初，出生于黑色解脱之时，难胜童子说：如实之性若不修正，即使对四种事物进行修行，也如天空中的云朵一般，这是殊胜瑜伽之路。如是所说，如其言语般修行，以迷途的异熟，在地狱寒热之处经历了十二千大劫，之后又经历了六大劫转生为饿鬼，异熟果报的力量耗尽之后，以宿世因缘果报的联系，在楞伽布日地方转生为由饿鬼所摄的，长有鸟翅的罗刹，除了色界的五净居天之外，统摄了欲界和色界的一切，成为了危害有情众生的业之鲁扎。他就是难胜金刚藏，以与往昔师徒的因缘力而成为所调伏的对象。他们也是，从“于我愚昧的分别”到“以慈悲调伏”。第二种是：有些化现为吉祥饮血大尊，等等，这是四种姓的眷属。白衣众等等，这是八位秘密明妃。狮面空行母众等等，这是八位恭敬明妃。金刚姊妹众等等，这是尸陀林四门守护。大罗刹女，食人罗刹女等等，这是二十八自在母。第四是教法：以猛烈的事业调伏难以调伏的猛烈所化