English
Just as everything is clear in the realm of space, in the clarity of the Samadhi of quiescence without conceptualization, with the wisdom of superior seeing, unclouded and clear, the mandala of the body and wisdom mudras appears as clear as stars scattered in the sky. It is like stars scattered in the sky of superior seeing, unclouded. This is called the close proximity of the conventional deity. Things with form are in accordance with meaning and suitable, this is explained as: things with form are the subject to be proven. For what is to be proven, being in accordance with meaning, the example of being proven and in accordance is: like climbing a steep cliff. The gathering of the three samayas is the reason of the scriptures. For example, tigers and lions, etc., although strong, have little strength to climb cliffs and are unsuitable. Squirrels, although small, have great strength to climb cliffs and are suitable. Similarly, the lower vehicles and ordinary beings, although suitable to enjoy dairy products etc. in gold and silver bowls, because this does not generate realization and there is no cause for attaining accomplishment, they are not suitable for the door of secret mantra. The view of the Great Vehicle Secret Mantra is that in a vessel Bhaṇḍa of wet willow, taking the five essences of nectar as the basis for gorocana, cooking and purifying conceptual thoughts and then enjoying it, thereby generating realization and becoming the cause for attaining enlightenment. And, by utilizing the five afflictions without abandoning them, they become the cause for liberation. And, all things with form, such as the eight great burning offerings, by explaining the unsuitable as suitable, become the cause for attaining enlightenment. Therefore, things with form are in accordance with meaning and suitable, this is explained as. This is combined with the action of the tantra. (0) Not clinging to self, he emanates and appears. (0) This is to dispel the obstacles of the Hearers. The view of the Great Vehicle is to benefit beings through the emanation body of compassion and wisdom, but the minds of the Hearers cling to self, therefore the emanation of compassion does not produce the cause for benefiting beings. The Great Vehicle believes that the mind that clings realizes selflessness, therefore there is no obstacle to the appearance of the emanation of wisdom. This is to dispel the obstacles of the Hearers. Not established in the object. This is to dispel the obstacles of the Solitary Buddhas, because although the minds of the Solitary Buddhas have not realized selflessness, they have not realized selflessness in one aspect of the realm of phenomena, the external object of grasping.
Chinese
即使已经证悟，但对外境微尘众多的界，如果没有证悟无我，就会对外境的幻化产生执着，无法将它调伏回法界，这就是声闻乘的障碍。大乘认为外境是空性的，不生，证悟到法界，智慧的幻化融入法界，没有执着和阻碍，从而消除了声闻乘的障碍。境与心二者无别，不生，在法界中合一。这消除了唯识宗的障碍，因为唯识宗认为外境在世俗中是不存在的，而内在的执着心在胜义中就像不被风吹动的灯火一样存在。按照大乘的观点，当所执着的外境转变为不生的法性，能执着的心转变为无我的智慧时，法界与智慧二者无别，就像晴空万里，太阳升起一样，天空的自性照亮太阳的光芒，太阳的光芒照亮天空一样。法界与智慧二者无别之时，境与心二者无别，不生，在法界中合一。这消除了空性唯识宗的障碍。听闻乘、声闻乘、唯识宗的舍弃诀窍，这是诀窍的要点。其中有三个共同点：第一，获得与因相同的果。外道修习常恒不变的事物，也许能长出头上的角，但如果修习空性，也许能使自己的身体隐形。从体性的角度来看，通过六度或十度的因，依赖于缘、业和行为，认为会产生一个没有法身的果。从果的角度来看，按照金刚乘的观点，从无相如虚空的法身因开始，通过四种次第的缘，果报是身和智慧，手印的坛城，仅仅被认为是世俗幻化的体性，执着就会产生，修习就会成就，见地是智慧的显现，显现为无、幻、执着、修习、成就、见地。第二，行为一致，以愤怒、凶猛、残暴的勇士来调伏。行为与调伏的方法一致，这表明，过去吉祥金刚萨埵以魔的事业
English
Even if realized, if one does not realize the selflessness of the external realm, which is composed of many minute particles, one becomes attached to the emanations of the external realm and cannot subdue them back into the expanse. This is an obstacle for the self-enlightened ones. The Great Vehicle realizes that the external objects of grasping are non-existent and unborn in the realm of phenomena, so the emanations of wisdom enter the expanse. Without attachment or hindrance, the obstacle of the self-enlightened ones is removed. "Object and mind are non-dual, unborn, and one in the expanse." This eliminates the obstacle of the Mind-Only school. The Mind-Only school believes that external objects of grasping do not exist in conventional truth, but the internal grasping mind exists in ultimate truth, like a lamp that is not moved by the wind. According to the Great Vehicle, when the grasped object becomes the unborn nature of phenomena, and the grasping mind becomes the selfless wisdom, the expanse and wisdom become non-dual. It is like the sun rising in the empty sky, where the nature of the sky illuminates the light of the sun, and the light of the sun illuminates the sky. When the expanse and wisdom are non-dual, "Object and mind are non-dual, unborn, and one in the expanse." This eliminates the obstacle of the emptiness of the Mind-Only school. The instructions for abandoning the Hearers, the Self-Enlightened, and the Mind-Only school are the essential points of the instructions. There are three general points: First, taking the result that is in accordance with the cause. The non-Buddhists meditate on permanence and stability, so they may be able to grow horns on their heads, but if they meditate on emptiness, they may be able to make their bodies invisible. From the perspective of characteristics, through the cause of the six or ten perfections, relying on conditions, actions, and deeds, they believe that there is a result of the Dharma body that does not exist. From the perspective of the result, according to the Vajra Vehicle, from the cause of the Dharma body, which is without characteristics and like the sky, through the four stages of approach and accomplishment, the result is the body and wisdom, the mandala of mudras, which is merely considered to be the nature of conventional illusion. Attachment arises, accomplishment is achieved, and the view appears as the face of wisdom, appearing as non-existence, illusion, attachment, accomplishment, and view. Second, conduct is consistent, subduing with wrathful, fierce, and cruel heroes. The method of subduing through consistent conduct is shown. In the past, glorious Vajrasattva with the deeds of demons
Chinese
当调伏那波的时机成熟时，知晓以寂静无法调伏，便从智慧化身吉祥黑汝嘎的身语意中，化出吉祥黑汝嘎的头、手、足，如虚空界般数量的微尘。将业力魔等世间所有傲慢者全部击败，化为微尘而彻底降伏，因此说：行为相应的暴怒凶猛之主被调伏。如是说。摧毁分别念，取用下劣之物是成就之因。意思是说，为了摧毁分别念而取用五种下劣之物，不舍弃五种烦恼而取用并实践，宣说这是解脱之道，说是获得成就之因，这些都与前面在必要关联的场合中所说的相符。所谓谁愤怒以及对谁愤怒，分为两种：愤怒者生起的原因，即谁愤怒，会转变为未生之法的自性，当心转变为智慧时，在证悟之时，从界与智慧二者无别的状态中，就像酥油不沾染灰尘，或者沸腾的酥油连一滴水也容不下一般，烦恼自然不存留，因此称为自然愤怒。间接愤怒是指，对于被烦恼所折磨的轮回众生，以猛烈大悲的事业对轮回间接愤怒。伴随愤怒是指，轮回是坏灭之法，四大元素也是，被对治的火风水之毁灭所愤怒，所有有情众生也都是烦恼深重，当堕入浊世之时，生起嗔恨之心，互相残杀，这称为伴随愤怒。转化为愤怒是指，如同父母因慈爱而养育孩子一般。经中说，以慈悲的力量转化为愤怒，从而引导众生走向菩提道。愤怒之境和愤怒之处二者中，愤怒之境是对所有众生而发，愤怒之处是对罪孽深重、业力恶劣，且调伏时机成熟者而发。所谓业和果报，是指，以业的因——三毒来实践，果报在身语意三方面成熟，以四种事业来清净三毒之因，救度身语意三之果。为何愤怒呢？原因是
English
When the time came to subdue Napa, knowing that he could not be subdued by peaceful means, he emanated from the body, speech, and mind of the wisdom emanation, glorious Heruka. He emanated the heads, hands, and feet of glorious Heruka into as many minute particles as there are realms of space. He vanquished all the arrogant beings of the world, such as the karma demons, crushed them into dust, and completely subdued them. Therefore, it is said: 'The lord of fierce and violent behavior is subdued.' Thus it is said. 'Destroying concepts, taking impure substances is the cause of accomplishment.' This means that in order to destroy concepts, one takes the five impure substances. It is said that by taking and practicing the five afflictions without abandoning them, one is shown the path to liberation. It is said to be the cause of attaining accomplishment, which is all in accordance with what was said earlier in the context of necessity and connection. As for who is wrathful and to whom they are wrathful, there are two aspects: The cause of the arising of wrath, who is wrathful, transforms into the nature of unborn phenomena. When the mind transforms into wisdom, at the time of realization, from the state where the realm and wisdom are inseparable, just as ghee does not adhere to ashes, or boiling ghee cannot hold even a drop of water, afflictions naturally do not remain, so it is called natural wrath. Indirect wrath refers to the fact that for sentient beings in samsara who are tormented by afflictions, one is indirectly wrathful towards samsara through the activity of fierce compassion. Accompanied by wrath refers to the fact that samsara is subject to destruction, and the four great elements are also wrathful due to the destruction by the antidotes of fire, wind, and water. All sentient beings are also heavily afflicted, and when they fall into degenerate times, they give rise to hatred and engage in mutual killing, which is called accompanied by wrath. Transforming into wrath is like parents raising their children out of love. It is said in the scriptures that one transforms into wrath through the power of compassion, thereby leading sentient beings onto the path of enlightenment. Among the object of wrath and the place of wrath, the object of wrath is directed towards all sentient beings, and the place of wrath is directed towards those who are heavily sinful and have bad karma, and for whom the time to be subdued has come. As for what is called karma and result, it means that by practicing with the cause of karma—the three poisons—the result ripens in the three aspects of body, speech, and mind. Through the four activities, the cause of the three poisons is purified, and the result of body, speech, and mind is liberated. Why is there wrath? The reason is
Chinese
为了象征降伏傲慢，将傲慢的卡杖嘎环绕在头上。为了象征降伏嫉妒，大自在天父母被压在座位下。遍及一切的光辉是救度一切众生的光辉。遍及一切的光辉，犹如太阳一般照耀一切，故为遍及一切的光辉。被称为救度一切众生的太阳，虽然像温暖一切的太阳，但就像朝南的洞穴特别温暖一样，对于那些成为应调伏的众生的田地，更加努力地为他们做事，因此被称为特别救度众生的光辉。这里是指像对待孩子一样关怀世间的光辉，对于显有和世间的所有的众生，像对待唯一的父母一样关怀，以极大的慈悲心关爱一切，因此被称为关怀世间的光辉。这是指彻底完成利他之行，由于往昔的愿力，直到轮回未空之际，慈悲心也一直持续不断，不忘失身躯，彻底完成利益众生之行的光辉。这是指自利自然成就的光辉，如此彻底完成利他之后，对我自己有什么功德呢？就像用红火燃烧，自己的本性显现出来一样，圆满了福德和智慧二资粮，因此被称为自利自然成就的光辉。这是指如来不可思议的加持，一切如来都是由三身所成就，安住于三身的体性中，即使十地菩萨在以三种智慧超越所缘境时，也显得与如来无别，但从等持中出定时，如来的意趣极难领悟，因此被称为菩萨难以领悟。例如，天空被云覆盖，云覆盖的地方下雨一样，法身所遍之处，报身也遍布，报身所遍之处，化身也遍布，如同慈悲事业的大河之流一般，持续不断地利益众生，如同天空布满云彩，降下雨水