Chinese
从大菩提金刚见等，显示内心的父母，大菩提金刚见行等，显示外心的父母。第二是，大摧毁金刚触等显示。此外，经部显示与无数的清净众一同安住，如是众，言语无法穷尽，无二地安住。这样显示。顺便消除疑惑是，第一品所说的受用身的基础，是佛的自显现还是所化众生的他显现呢？在无下方的奥明境中，如经典所直接显示的，是自显现的基础。然而，就所化众生而言，作为他显现的基础也不矛盾。在发起话题时，对常边的菩萨授予果位灌顶，并显示在此地成佛，因此在常边的菩萨们尚未成为导师眷属意念无别之前，在所化众生的心识中，也会显现他显现的基础。如经中所说：最初佛陀成为国王，大菩萨和大摧毁者，言语无法穷尽，无量，以二种方式安住。这样说的缘故。第二，顺便为了所化众生的需要而显示的忿怒尊的基础，处所圆满是：难以忍受的大尸陀林，在大的尸陀林中欢喜等显示。导师圆满是：薄伽梵大喜悦吉祥黑汝嘎，从那以后，所有如来等的显示。眷属圆满方面：有应调伏的恶性眷属，和调伏的对治眷属两种。第一种是：与鲁扎眷属等，其中有鲁扎堕落的方式，和堕落的果实成熟的方式。第一种是：那为什么呢？因为执着于我的愚痴分别等，以无明的因，显示了一切众生普遍的迷惑方式，特别是鲁扎自己堕落的方式是：因为没有领悟隐藏的秘密，而执着于隐藏的秘密。这样显示，如同过去在普建劫时出现的黑解脱比丘一样，堕落的基础是难以制服的年轻人。
English
From the great Bodhi Vajra Seeing, etc., it shows the inner mind father and mother, and the great Bodhi Vajra Seeing Action, etc., shows the outer mind father and mother. The second is, the great destroyer Vajra Touch, etc., shows. Furthermore, the tantras show that they dwell together with an immeasurable assembly of purifications. Such an assembly is beyond words and dwells in non-duality. This is how it is shown. Incidentally, to dispel doubts: Is this basis of the Sambhogakaya, which is explained in the first chapter, the Buddha's own appearance or the appearance of other beings to be tamed? In the Akaniṣṭha realm without bottom or center, as the scriptures directly show, it is the basis of self-appearance. However, in relation to the beings to be tamed, it is not contradictory to be the basis of other-appearance. At the time of initiating the topic, the bodhisattvas on the constant edge are given the fruit empowerment and shown to attain enlightenment in that place. Therefore, before those bodhisattvas on the constant edge become inseparable from the mind of the teacher and retinue, the basis of other-appearance also appears in the minds of the beings to be tamed. As it says in the ocean: "Initially, the Buddha becomes the king, the great bodhisattva and the great destroyer, beyond words, immeasurable, dwell in two ways." That's why. Secondly, incidentally, the basis of the wrathful ones shown for the sake of the beings to be tamed. The perfection of the place is: the great charnel ground that is difficult to endure, rejoicing in the great charnel ground, etc., shows. The perfection of the teacher is: the Bhagavan Great Joy Glorious Heruka, from then on, the display of all the Tathagatas, etc. In terms of the perfection of the retinue: there are two types of retinues: the retinue of evil beings to be tamed and the retinue of antidotes to be tamed. The first is: with Rudra's retinue, etc., in which there is the way Rudra falls, and the way the fruit of falling ripens. The first is: Why is that? Because of the delusion of clinging to self, etc., with the cause of ignorance, it shows the general way all sentient beings are confused. In particular, Rudra's own way of falling is: because he does not understand the hidden secret, he clings to the hidden secret. This is how it is shown, like the black liberation monk who appeared in the past during the Kalpa of Universal Construction. The basis of falling is a young man who is difficult to subdue.
Chinese
于此。如实性若不加改造，即使安住于四种事物，亦如天空中的云彩，此乃瑜伽士之殊胜道。如是说，如同按字面意思使用而产生错误。第二，以“以粗猛的有之种子抛掷”等句，真实显示了成熟的果报生于地狱和饿鬼的情况。然后，以“业的粗猛障碍成熟”等句，真实显示了等流果生为鲁扎的情况。第二，调伏对治之眷属是：有的化为大吉祥饮血尊等句，显示了四部父尊母尊。白色的众等句，显示了八处母。狮面大神的众等句，显示了八境母。金刚姊妹众等句，显示了四面母。大食肉女，人食肉女等句，显示了二十八自在母。此处，一般而言，自在母是所调伏的眷属，但因其是生育奇妙众之子之母，故归于调伏者。法圆满是：方便道结合解脱之殊胜方便，可分为：以阳性血统解脱而调伏，以阴性血统结合而调伏，以及如是调伏之果，共三者进行阐述。从“其后，如来大金刚布置之幻化网”至“赐予名称灌顶，安置于坛城之外”之间进行阐述。时圆满是：以“彼时，六道十方之有情众生”等句进行阐述。释疑是：被称为忿怒之缘起是附带的原因是，因为向常住之菩萨们展示，在授予果位灌顶之时，为了象征摧毁内在的三种显现之障碍，外在显现为鲁扎及其眷属的忿怒缘起，故如是说。所示之所调伏之必要意义是：过去是为了调伏恶劣之所调伏者，未来是为了引导具锐利根器之苦行者们进入密咒之近道结合解脱之特殊方便，特别是为了在圆满次第之时，成为有缺陷的脉和业气明点的因
English
Here. If Suchness is not altered, even if one abides in the four things, it is like a cloud in the sky, this is the supreme path of a yogi. It is said that just as one errs by using the words as they are. Secondly, with "throwing the coarse seed of existence" etc., the ripening result of being born in hell and as a hungry ghost is actually shown. Then, with "the coarse obscuration of karma ripening" etc., the result corresponding to the cause of being born as Rudra is actually shown. Secondly, the retinue of the subduing antidote is: Some become the great glorious blood drinker, etc., showing the four classes of fathers and mothers. The assembly of white goddesses, etc., shows the eight place mothers. The assembly of great lion-faced ones, etc., shows the eight country mothers. The assembly of vajra sisters, etc., shows the four face mothers. The great Rakshasi, the human Rakshasi, etc., shows the twenty-eight powerful mothers. Here, in general, the powerful mothers are the retinue to be subdued, but because they are the mothers who give birth to the sons of the wondrous assembly, they are included as subduers. The perfection of Dharma is: the extraordinary means of the path of union and liberation, which can be divided into: subduing by liberating the male lineage, subduing by uniting the female lineage, and the result of such subduing, which are explained in three ways. From "Then, from the great Vajra arrangement of the Tathagata's illusory net" to "giving the name empowerment and placing it outside the mandala" is explained. The perfection of time is: explained by "At that time, in all the existences of the ten directions of the six realms." The doubt is cleared: The reason why the basis of the wrathful one is said to be incidental is that, because it is shown to the bodhisattvas of the constant end, at the time of bestowing the empowerment of the fruit, as a symbol of destroying the obscurations of the three appearances within, the basis of the wrathful one appears outwardly in the appearance of Rudra and his retinue, therefore it is said. The meaning of the purpose of showing the object to be subdued is: in the past, it was to subdue the wicked object to be subdued, and in the future, it is to lead those with sharp faculties and ascetic practices to the special means of the near path of union and liberation of secret mantra, especially to be the cause of the flawed channels and karmic winds and bindus at the time of the completion stage.
Chinese
为了从烦恼中解脱，展示将智慧气脉明点结合的特殊要点。第三，关于化身调伏众生的开端，或被称为普遍教法的开端。其中，处所圆满是指，一般来说，主要从四个方向上下组成的六道世界，或者上面的世界是天、人、横列的旁生动物，下面的世界是饿鬼和地狱。简而言之，它们概括了一个三千大千世界，即横列的基础和上下六道世界的十方无边无际的三千大千世界。这是它所表达的。导师圆满是指，每一个三千大千世界都有一个至上的化身来利益众生，这也是相对于六道世界或六种应调伏的众生，有六位能仁，即六位有智慧的觉者。以及“每一位伟大的能仁薄伽梵”。这是它所表达的。眷属圆满是指，“利益五道众生”，即天人等五乘种姓的五类应调伏的众生，或者相对于调伏众生的六位能仁，有阿修罗上界的诸天和下界的旁生所概括的五种血统。教法圆满是指，“通过四种调伏”，即以身之大福德调伏，以意之现量调伏，以不可思议之神变调伏，以及以语之理智调伏这四种方式。其中，以语之理智调伏，通过分为五乘来简要地展示，通过分为八万四千法蕴来详细地解释。这也是通过根器的差别来归纳为五种和三种来展示的，从“诞生”到“无衣而示现的究竟”。这是它所表达的。时间圆满是指，被称为“灯光照耀之时”，是殊胜佛陀化身降临世间之时，即在极其稀有的时代。这是因为这样说的缘故。疑虑消除：之前所说的第十五品是忿怒尊的开端，而且，第三品的这个开端也是第一品开端的附带部分，对于那些尚未成为报身真实调伏之境的开悟眷属来说，这是此道的阶梯。
English
In order to show the special key point of combining the wisdom root-energy-bindu from the afflictions. Third, the basis for the emanation body taming beings, or what is known as the general basis of the teachings. Among these, the perfection of place is: Generally, mainly in terms of what is important, the six realms of existence consisting of the four directions, above and below, or the upper realms of gods and humans, the horizontally arrayed animals, which are the base of attachment, and the lower realms of pretas and hells. In short, these comprise one three-thousandfold great thousand world, that is, each of the ten directions of the base of attachment and the upper and lower six realms of existence, the infinite and limitless three-thousandfold great thousand worlds. This is what it indicates. The perfection of the teacher is: In each of the world realms, each three-thousandfold great thousand world, there is one supreme emanation body who accomplishes the benefit [of beings], and this is also in relation to the six realms of existence or the six types of beings to be tamed, there are six Thubpas, that is, six wise beings. And, "each great Thubpa, the Bhagavan." This is what it indicates. The perfection of the retinue is: "Accomplishing the benefit of the five types of beings," that is, the five types of beings to be tamed who are of the five vehicles such as gods and humans, or in relation to the six Thubpas who tame beings, there are the five lineages comprised of the gods of the upper realm of the Asuras and the animals of the lower realm. The perfection of the Dharma is: "Through the four types of taming," that is, taming through the great merit of the body, through the direct perception of the mind, through inconceivable miraculous powers, and through the intelligence of speech. Among these, taming through the intelligence of speech is briefly shown by dividing it into the five vehicles, and explained in detail by dividing it into the eighty-four thousand collections of Dharma. This is also shown by summarizing it into five and three through the difference of faculties, from "being born" to "the ultimate of showing without clothes." This is what it indicates. The perfection of time is: What is called "the time of arranging the lamps" is the time when the supreme Buddha's emanation body comes into the world, that is, in an extremely rare time. This is because it is said so. Dispelling doubts: Not only is the previously explained fifteenth chapter the basis for the wrathful ones, but also this basis of the third chapter is a subsidiary of the basis of the first chapter, for those retinues who have not become the actual field of taming of the enjoyment body, this is the ladder of the path of
Chinese
为了使总的乘和特别是这个续部等，能与各自的根器相适应地宣说佛法。 导师从报身未动摇的同时，显现为所化之化身而行利生事业。 在第一品中说： 在不可思议的一切处，身语意以多种方式普遍显现。 又在第二品中说： 为了教法而作种种嬉戏。 这是从这些话引申出来的。 第二，发起因缘分三：本体、词义、分类。 本体是： 《心滴》中说： 导师赐予，眷属请问， 从场合发起讲述者和眷属， 凡是赐予和请问的因缘， 那样那样没有触及到所说。 这说的是导师和眷属以问答的方式，使续部的意义与所化众生的智慧相适应，而没有发生阻碍。 比如《文殊名号经》是眷属请问， 《经集》是导师主动迎接， 这是两种发起讲述的方式。 词义是： 为什么叫作“发起讲述”呢？ 因为所要讲述的是续部的意义， 而促使讲述的就是发起， 因为它是产生教法的因缘。 分类有共同的和不共同的发起讲述两种。 第一种，对俱生眷属灌顶秘密灌顶，以及同时灌顶上面两种灌顶。 第一种是： 之后，世尊造作者金刚意普贤。 等等，说明了方便与智慧结合的方式。 之后，明妃事业母法普贤母。 等等，说明了智慧作为方便的享用方式。 这样，导师父与母无二无别地结合，原因在于父与母的菩提心，以及当时的因缘。 唉玛吙！ 金刚蕴的支分是。 等等，父亲执持方便的部分，以所有分别念都清净为手印坛城的方式发起讲述，使眷属相续中生起增上世俗谛的证悟。 奇哉！ 十方虚空界本来空寂。 等等，母亲执持智慧的部分，以四种事物所摄的一切法，在法性无生之体性中成佛的方式发起讲述，使眷属相续中现前胜义无分别的智慧。 然而，导师和眷属的意