English
become. That and that are various manifestations, just like various jewels. As it says in the sutra: Even if one understands the works of Mara, one still follows Mara. So it is. At the time of union, it must be acknowledged that the Great Glorious One performed the union of twenty-eight powers. Not only in the appearance of the powerful women, but also the appearance of union with each of the Great Glorious Ones occurred. Moreover, not only do the four families of Heruka appear as the wisdom of the four families, but it must be acknowledged that showing all the retinue of those who subdue and counteract is merely the play of wisdom. The reason why twenty daughters were not born is that each of the twenty-eight mouths produced twenty, and each of the twenty-eight was individually summarized into one category. The others are easy to understand. The seventh question is, if we say something off topic, then, the wonderful and miraculous excellent Dharma, does not come from elsewhere, it is the wisdom that relies on skillful means, that arises in such a state. This verse is related to this verse: The wish-fulfilling tree and the wish-fulfilling jewel, the precious jewels and all that arises, those are not real, but the steadfast merit of one's own mind. The reason is, for example, in the realm of the Asuras there is the wish-fulfilling tree, in the human realm there is the wish-fulfilling jewel, and in the realm of the gods there is the beautiful precious vase, just as these three produce their own needs, similarly, one's own mind relies on the power of merit and wisdom, and meditation, thereby fulfilling all desires and wishes, showing the way to attain Buddhahood. The wonderful and excellent great miracle is the mandala of body and wisdom. And that, relying on the meditation without the attachment of skillful means, from the manifestation of the power of wisdom and emptiness, the mandala of body and wisdom arises from the vast space of the Dharmadhatu. This is shown because, the wonderful and miraculous excellent Dharma. And so on, is the reason for arising. So, what is the cause of sentient beings' delusion? Do they become deluded from having a basis for delusion, or do they become deluded from having no basis for delusion? If it is like the first case, then it necessarily follows that there is no basis for delusion. Just like in the eyes of an old woman who has eaten thorn apples, hair appears in the sky.
Chinese
因为就像出现无漏而漏的现象一样。如《誓言光明》中所说：“如日轮中无黑暗。”基之自性清净，解脱了有无中观的边，因为自己不认识自己，所以迷惑。如《心滴》中所说：“所有六道众生的，心性如意宝，如何思维显现，无有迷惑之基，有无增益。”如是。如第二种情况，《唉玛，如来藏》中说：“自己的分别念是业的幻化。”例如，樟脑丸对于热病患者是药，对于风病患者则变成毒药。如《心滴》中所说：“二义有无无偏颇，彼之因缘自性故，如药之利害一般，一切无余因唯一，不合差别各自分别显现。”如是说。广释中说：“无明本身并非要舍弃的。”如是说，没有嗔恨，则自生之智慧不会显现；没有贪欲，则安乐之智慧不会在相续中产生；没有愚痴，则心不会安住于不分别的状态；没有我慢，则不会与法性相违；没有嫉妒，则平等性不会调和。如是，经文中也说：“道中近道大，方便中无谬误殊胜，智慧中智慧最殊胜。”以及“咒语完全摄持的疾病，不能损害一切。同样，以方便摄持，三毒痛苦不能造成损害。”关于手印的章节。前面说：“具足方便与智慧，不生不动的，一切也安住于大手印的状态。”以及下面说：“总之，一切动用也，安住于大手印的状态。”如果说这有内在矛盾，则没有过失。从见解的角度来说是前面所说，从行为的角度来说是后面所说。广释中说：“自性大手印，外内器情一切，五部如来父母的，大手印状态中安住。”如是。总的来说，手印的意思是，不可违越、使之美丽、传递信息。例如，如国王的印章，美女的戒指，商人的袖子一样。
English
Because it is like the appearance of leaking without leaking. As it is said in "The Clear Light of Samaya," "Like there is no darkness in the center of the sun." The self-nature of the ground is pure, liberated from the extremes of existence and non-existence, because one does not recognize oneself, one is confused. As it is said in "Heart Drop," "The mind essence of all six realms of beings is like a wish-fulfilling jewel. How it appears according to thought, there is no basis for confusion, no exaggeration of existence or non-existence." Thus it is. According to the second case, in "Ema, Tathagatagarbha," it is said, "One's own conceptual thoughts are the emanations of karma." For example, a camphor pill is medicine for a person with a fever, but it becomes poison for a person with a wind disease. As it is said in "Heart Drop," "Two meanings, existence and non-existence, are impartial. Because its causes and conditions are its own nature, like the benefits and harms of medicine, everything without exception is one cause, and different distinctions appear separately." Thus it is said. In the extensive commentary, it is said, "Ignorance itself is not to be abandoned." Thus it is said, without hatred, the self-born wisdom will not be clear; without desire, the wisdom of bliss will not arise in the continuum; without delusion, the mind will not abide in the state of non-discrimination; without pride, one will not contradict the nature of reality; without jealousy, equality will not be harmonized. Thus, it is also said in the scriptures, "Among paths, the near path is great; among methods, the unerring is supreme; among wisdoms, wisdom is most excellent." And, "A disease completely seized by mantra cannot harm all. Likewise, with the seizure of skillful means, the suffering of the three poisons cannot cause harm." Regarding the chapter on mudras. Earlier it was said, "Possessing the wealth of skillful means and wisdom, uncreated and unmoved, everything also abides in the state of the great mudra." And below it says, "In short, all movement and action also abide in the state of the great mudra." If it is said that there is an internal contradiction, there is no fault. From the perspective of view, it is what was said earlier, and from the perspective of action, it is what was said later. In the extensive commentary, it is said, "The self-nature great mudra, all outer and inner vessels and contents, the five families of Tathagata fathers and mothers, abide in the state of the great mudra." Thus it is. In general, the meaning of mudra is that which is insurmountable, that which makes beautiful, and that which communicates. For example, like the seal of a king, the ring of a beautiful woman, and the sleeve of a merchant.
Chinese
应如是安置。第二品中说，如果佛陀有喜欢或不喜欢，就会变成执着者。如果这样说，佛陀虽然没有喜欢或不喜欢，但为了使所化众生圆满二资粮，显现为喜欢的样子，是没有矛盾的。这里，有时会说“如来大喜”，这是什么意思呢？虽然佛陀不会有喜欢或不喜欢的说法，但这是对受用的命名。喜有四种
English
It should be arranged in this way. The second chapter says that if the Buddha has likes or dislikes, he will become an attached person. If so, although the Buddha does not have likes or dislikes, in order to make the beings to be tamed complete the two accumulations of merit and wisdom, it is not contradictory to appear as if he likes it. Here, sometimes it is said that "the Tathagata is greatly pleased," what does this mean? Although the Buddha will not have the saying of likes or dislikes, this is the naming of enjoyment. There are four categories of joy: common joy refers to enjoying the pleasure of desire in the desire realm, and enjoying the joy of meditation in the upper two realms; when the truth is first seen, enjoying the unpolluted happiness; and here is the inconceivable happiness, that is, the joy enjoyed in the equality of Dharma nature without acceptance or rejection. It is divided into four chapters, what is not available elsewhere? This is because it contains the view of understanding the reality of the base, the cause of habituation, and the samadhi, the fruit manifested by these two. Similarly, this is because it contains all the meanings of this tantra. First, establish the superior view with conventional truth, in the third chapter, express it in words and practice samadhi. In the sixth chapter, the fruit manifested by this, that is, the way to achieve the five bodies. Regarding the meaning of using the three poisons, the extensive commentary says: "Unobstructed appearance is skillful means, wisdom without self-nature is prajna." If you understand the meaning of this sentence, there is no fault. For example, if a person's ancestors all died from fire, he would think that fire can only burn. But one day, in a nomadic monastery, he saw an animal called "fire rat white beast" living in the fire, eating fire as food, and drinking fire as drink, which is like a reversed appearance. Or, regarding the meaning of "crossing hands," the Mudra Tantra says: "Mudra refers to the sound of knocking, when used well in the root environment, the great mudra is the realm of space, accepted by two actions, on the tips of the vajra fingers, like sesame seeds in the palace of space, place an imprint like Mount Sumeru." That is its meaning. Why is the statement about the length of time inconsistent in the sutras and tantras? In general, it is the fruit.
Chinese
关于成就果位的时间，大小乘各种经典中对于时间的长度没有确定规定的说法，这只是凡夫俗子的认知。但从究竟意义上来说，时间的长短是不能确定的。因为时间是心的显现，在没有获得对心的掌控之前，所见到的境和时间都是各自独立显现的，一旦获得了对心的掌控，境和时间就可以随心所欲地显现。《解深密经》中也说：“清净往昔业障的程度是没有定量的。”《维摩诘所说经》中也说：“对于那些希望时间短的人，（佛）加持他们以七天度过许多劫。”这说明一旦获得了对心的掌控，一切都会如你所愿地显现。 “生皮衣裳种种穿。”等等。尸林装束和吉祥装束：吉祥装束是指大吉祥金刚身上自然具有的装束，象征着轮回之因的止息，头发向上竖立；象征着方便智慧，佩戴金刚鹏鸟翅膀，表示常断和降伏；耳廓上戴着顶饰，象征着觉性不变；头顶以半个金刚杵为标志，象征着智慧；毛孔被金刚盔甲覆盖，象征着光芒四射；与明妃无二结合，象征着自证智慧与般若空性不分离；能遮挡损害和恶毒，佩戴勇士铁甲；能焚烧烦恼，身体发出火焰光芒，佩戴金刚火焰装，这便是八种吉祥装束。在这些装束之上，为了象征菩提心的稳固，在两个耳廓上装饰着日月，这便是九种吉祥装束。如果将日月分开来计算，就称为十种装束。这种计算方法是幻化师等早期传承中普遍流传的。另外，在《总集经》的根本续部《昆都日巴》和《噶举德度》的根本续部中，关于大英雄老虎装等十种吉祥装束的说法，与此处的引导方式略有不同。 所谓“制胜勇士的标志”，也就是八种尸林装束，是指往昔大吉祥金刚降伏大怖畏金刚时，将它的装饰穿戴在自己身上。这八种尸林装束是：五个干骷髅头顶饰和五十个湿骷髅头项链。
English
When the time of attaining fruition is discussed, various Mahayana and Hinayana texts state that there is no fixed measure of time. This is merely how it appears to ordinary beings. In ultimate terms, however, the length of time cannot be definitively determined. This is because time is a manifestation of the mind. Until one gains mastery over the mind, phenomena and time appear distinctly separate. But once one has mastered the mind, phenomena and time can appear in any way one wishes. As it says in the *Saṃdhinirmocana Sūtra*: "There is no fixed measure for purifying the obscurations of past karma." And in the *Vimalakīrti Nirdeśa Sūtra*: "For those who wished for a short time, (the Buddha) blessed them to pass many kalpas in seven days." This shows that once one has mastered the mind, everything appears as one wishes. "Various garments of raw skin are worn." etc. The charnel ground adornments and the glorious adornments: The glorious adornments are those that naturally abide on the body of Mahāśrī, the Great Glorious One. The hair is piled upwards, symbolizing the reversal of the cause of samsara. The diadem on the ears, symbolizing skillful means and wisdom, is the vajra garuda wings, representing constant cutting and overpowering. The half-vajra on the crown of the head, symbolizing unchanging awareness. The pores are filled with vajra armor, symbolizing blazing splendor. The inseparable union with the consort, symbolizing the inseparability of self-cognizant wisdom and prajñā-śūnyatā. The hero's iron armor, which averts harm and malice. The vajra fire adornment, with flames radiating from the body, which burns away afflictions. These are the eight glorious adornments. On top of these, the sun and moon are adorned on the two earlobes, symbolizing the stability of bodhicitta, making nine glorious adornments. If the sun and moon are counted separately, it is also called ten adornments. This method of counting is common in the early translations of illusionists and others. In addition, in the root tantras of the *Compendium of Sūtras*, the *Kun 'dus rig pa*, and in the root tantras of the *Kagye Deshek Dupa*, the ten glorious adornments, such as the great hero's tiger adornment, are presented in a slightly different way. The so-called "ornaments of the victorious hero," the eight charnel ground adornments, are the ornaments that Mahāśrī wore on his body when he subdued the powerful Bhairava. These eight charnel ground adornments are: a headdress of five dry skulls and a necklace of fifty fresh skulls.