Chinese
贪著，叔父即嗔恨，祖父即愚痴，儿子即我慢，兄弟即嫉妒，此为五毒。侄子们是它们共同的总相。嗔恨心秘密地，在金刚部族的净土中诞生。这被称为五种烦恼，共同的总相。第六个是如镜智等五智，在大空性的智慧和第六者的状态中，以大嗔恨的等持来杀死，就能转变为无二智慧、无有智慧、无造作的金刚部族。这是胜义谛。之后，菩提心大乐从宫殿中生起，有两个缘起：以等持生起和以智慧母的缘起生起。其中，以等持的过失而生起的部分，已在此章节的前面讲述。为了显示以智慧母的缘起而降临，通过“母亲、女儿、姐妹和贱女、庸人”来显示。母亲是金刚部族的母亲。女儿是轮部的母亲。姐妹是宝生部族的母亲。贱女是业部的母亲。庸人是莲花部族的，对于想要证悟菩提心的部族，以四种缘起迎请，喜、胜喜和离喜不是应该修习的，与精液一同产生的智慧，即自性喜才是应该修习的。那么，在何处修习呢？在金刚宝瓶的中央，即四个字（母）的中央。如果问，为什么要在四个字（母）的中央执持，而在其他地方不执持呢？因为要在四个字（母）的中央执持，如果三个字（母）没有过去，就不会产生与精液一同产生的智慧，如果学习四个字（母），就会有无法把握的过失，因此必须在中央执持。如果问，这四个字（母）是什么呢？这些字（母）是：嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཾ，梵文天城体：आ，梵文罗马拟音：āṃ，汉语字面意思：阿），吽（藏文：ཧཱུྃ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），啪（藏文：ཕཊ་，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）。如果问，明明有五个字（母），却说是四个，这不矛盾吗？不矛盾，与四种元素结合，嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）是地的自性，吽（藏文：ཧཱུྃ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）是火的自性，阿（藏文：ཨཾ，梵文天城体：आ，梵文罗马拟音：āṃ，汉语字面意思：阿）是水的自性，啪（藏文：ཕཊ་，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）是风的自性，菩提心是
English
attachment, uncle i.e. hatred, grandfather i.e. ignorance, son i.e. pride, brother i.e. jealousy, these are the five poisons. Nephews are the general characteristics of all of them. Hatred is secretly born in the realm of the Vajra family. This is called the five afflictions, the general characteristic. The sixth is the five wisdoms such as mirror-like wisdom, in the state of great emptiness wisdom and the sixth, if killed by the samadhi of great hatred, it will be transformed into non-dual wisdom, non-wisdom, uncreated Vajra family. This is the ultimate truth. Then, Bodhicitta great bliss arises from the palace, there are two causes: arising from samadhi and arising from the cause of wisdom mother. Among them, the chapter on arising from the fault of samadhi has been explained at the beginning of this chapter. In order to show the descent by the cause of wisdom mother, it is shown by "mother, daughter, sister and outcast woman, layman". Mother is the mother of the Vajra family. Daughter is the mother of the wheel family. Sister is the mother of the Ratna family. Outcast woman is the mother of the Karma family. Layman is the Lotus family, for the family who wants to realize Bodhicitta, invited by the four causes of arising, joy, supreme joy and separation joy are not to be practiced, the wisdom born together with semen, namely self-nature joy is to be practiced. Then, where to practice? In the center of the Vajra vase, i.e. in the center of the four letters. If asked, why hold in the center of the four letters and not hold elsewhere? Because it is to be held in the center of the four letters, if the three letters have not passed, the wisdom born together with semen will not arise, if learning the four letters, there will be the fault of not being able to grasp, therefore it must be held in the center. If asked, what are these four letters? These letters are: Om (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Am (藏文：ཨཾ，梵文天城体：आ，梵文罗马拟音：āṃ，汉语字面意思：阿), Hum (藏文：ཧཱུྃ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), Phat (藏文：ཕཊ་，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪). If asked, if there are five letters, is it not contradictory to say four? It is not contradictory, combined with the four elements, Om (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) is the nature of earth, Hum (藏文：ཧཱུྃ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) is the nature of fire, Am (藏文：ཨཾ，梵文天城体：आ，梵文罗马拟音：āṃ，汉语字面意思：阿) is the nature of water, Phat (藏文：ཕཊ་，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪) is the nature of wind, Bodhicitta is
Chinese
因为空性的缘故，所以不相违背。如果说五大在那里说有什么必要呢？不是没有必要，从《金刚顶》中也说：菩提心是极甚深的，从安乐的处所迎请，在珍宝的处所，由三界执持。这样说是不相违背的。这样在修持菩提心的时候，也会变成正确的智慧，因为没有被轮回的过失所染污，所以说一定会出生在莲花部。因为考虑到那样的意义而说的那些话，那些在轮回中生起菩提心的人们，心想世尊说这样恶劣的话语，菩萨们会害怕，非常昏厥而倒在地上。之后，为了消除那些眷属的疑惑，之后又是金刚意普贤，看着世尊秘密主说：世尊，这些菩萨们回忆起以前的恶劣想法而昏厥倒地，祈请您再次救活他们。为了让他们苏醒，世尊用菩提的光芒的坛城浸润那些眷属，用菩提心加持。因为菩提心浸润和加持，菩萨们再次恢复了记忆，从地上站起来，眼睛不眨地看着世尊秘密主的脸而安坐。之后，为了消除眷属的疑惑，之后加上“这样说”。之后，又是为了打开经文的门，善男子们，舍弃你们各自的那些恶劣分别念。这样说，舍弃的意思是遣除，你们用那么多的想法做什么呢？世尊，你们如实地接受我所说的意思，就会变成恶劣的言语，不要说那些恶劣的想法，要看到啊。这是显示菩提行持的处所等等，是消除眷属疑惑的言语。所谓“这是菩提行持的处所”，意思是，在菩提行持的处所，就是大乐的处所。一切都是空
English
Because of the nature of emptiness, there is no contradiction. If you ask, what is the need to mention the five elements there? It is not without need. Even in the Vajra Peak, it says: The Bodhicitta is extremely profound, invited from the place of bliss, and held by the three realms in the place of jewels. This is said to be not contradictory. Thus, when practicing Bodhicitta, it will also become correct wisdom. Because it is not defiled by the faults of samsara, it is said that one will definitely be born in the lotus family. Considering such meanings, those words that were spoken, those who generate Bodhicitta in samsara, thinking that the Bhagavan speaks such evil words, the Bodhisattvas will be afraid and faint, falling to the ground. Then, in order to clear the doubts of those attendants, then Vajra Mind Samantabhadra looked at the Bhagavan Secret Lord and said: Bhagavan, these Bodhisattvas remember their previous evil thoughts and faint and fall. Please revive them again. In order to revive them, the Bhagavan immersed those attendants with the mandala of the light of Bodhi, and blessed them with Bodhicitta. Because of the immersion and blessing of Bodhicitta, the Bodhisattvas regained their memory, stood up from the ground, and sat looking at the face of the Bhagavan Secret Lord without blinking. Then, in order to dispel the doubts of the attendants, then add "thus he spoke." Then, again, in order to open the door of the scriptures, sons of the family, abandon those evil thoughts of your own. Thus it is said, abandoning means dispelling. What do you do with so many thoughts? Bhagavan, if you accept the meaning of what I said as it is, it will become evil words. Do not speak those evil thoughts, but see. This shows the place of Bodhi practice, etc., and is the word that dispels the doubts of the attendants. The so-called "This is the place of Bodhi practice" means that in the place of Bodhi practice, it is the place of great bliss. Everything is empty.
Chinese
所谓“如是”是指：大乐的意义即是所有虚空的体性，因为体性也不安住于那个体性中，所以说虚空也没有体性。所谓“彼即是种种世间”等是指：没有体性的那个本身显现为如此种种的形象，显现的那个本身也是所有显现为色相的，因为是如来佛身的自性；所有发出声音的，因为是如来佛语的自性；那个本身就是大印的集合。如是说。因此，外和内显现的也只是如幻象般显现，而究竟上是如来佛的意没有造作，因此，法身自在地幻化，那里面哪里会有事物呢？如是说。无论行持什么，修持什么，禅修什么，菩提本身没有堕落之处，是指无论如何行持禅修等，如果了知没有从究竟的法界中移动，那么菩提本身就没有堕落之处。为了显示堕落之处本身转变为真实的智慧，所以说地狱之处本身是无上之处，因为在地狱之处没有可以安立之处，是本来清净之处。然后，三界的痛苦本身就是无二的智慧，因此，痛苦本身就是菩提，轮回本身就是涅槃，遮蔽本身就是现证成佛，如是说。三界的痛苦是真实的智慧，是无造作的菩提心，如是自性成佛的自性哪里会有轮回，那就是涅槃。因此，为了让心专注于那个确定的意义上，世尊说：将敬意献给那个确定的意义。因此，菩萨从怀疑中解脱出来，专注于各自的如是性，超越了言说，默默地安住。这是究竟的真谛。以慈悲调伏的导师之品是慈悲调伏之品。甘露滴的广释中，以二谛宣说的第六品。
English
That which is called "Thus" means: the meaning of great bliss is the nature of all space, because the nature does not abide in that nature either, so it is said that space also has no nature. That which is called "That itself is various worlds" etc. means: that which has no nature itself appears in such various forms, and that which appears itself is all that appears as form, because it is the self-nature of the Tathagata's body; all that sounds, because it is the self-nature of the Tathagata's speech; that itself is the great assembly of mudras. Thus it is said. Therefore, what appears outwardly and inwardly also appears only as an illusion, but ultimately it is the Tathagata's mind without fabrication, therefore, the Dharmakaya freely transforms into illusion, where would there be things in that? Thus it is said. Whatever you do, whatever you practice, whatever you meditate on, the Bodhi itself has no place to fall, which means that no matter how you practice meditation etc., if you know that you have not moved from the ultimate realm of reality, then the Bodhi itself has no place to fall. In order to show that the place of falling itself is transformed into true wisdom, it is said that the place of hell itself is the unsurpassed place, because there is no place to establish in the place of hell, it is the place of original purity. Then, the suffering of the three realms itself is non-dual wisdom, therefore, suffering itself is Bodhi, samsara itself is Nirvana, obscuration itself is manifest enlightenment, thus it is said. The suffering of the three realms is true wisdom, it is the uncreated Bodhicitta, thus where would there be samsara in the self-nature of self-enlightenment, that is Nirvana. Therefore, in order to keep the mind focused on that definite meaning, the Blessed One said: offer reverence to that definite meaning. Therefore, the Bodhisattva is liberated from doubt, focuses on his own suchness, transcends speech, and abides silently. This is the ultimate truth. The chapter on the teacher who subdues with compassion is the chapter on subduing with compassion. In the extensive explanation of the nectar drop, the sixth chapter is explained by the two truths.
Chinese
为了显示通过寂静无法调伏那些人，因此眷属们劝请导师以忿怒的方式进行调伏。接下来阐述了“此后”等内容。所谓“此后，世尊五部如来等一切都意念一致”，是指五部如来的眷属之菩萨们，所有意念都汇聚于法界，不再各自为政。那些沉溺于邪道、执着于事物、凭借先前傲慢的力量而对佛陀的教法不信奉，从而毁灭世界的人们，是指：先前获得了甚深密咒的意义和见行等，却没有被正确的智慧所掌握，因此将如来的身色和手印执着为自己的，导致来世转生成为外形恐怖、手持凶器的鲁特拉。他们极其傲慢，凭借着傲慢的力量而存在。由于不理解咒语吽（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）帕特（藏文：ཕཊ་，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：呸）等的意义，用粗暴的语言和恶毒的言辞等声音恐吓众生。由于不理解无戏论的意，沉溺于嗔恨和折磨的鲁特拉，因傲慢而醉酒，执着于事物，对佛陀的教法非常不信奉，对于这些人来说，以寂静调伏的时机尚未到来。眷属们也看到了如来的事业能够调伏他们，因此，眷属们向世尊秘密主祈请了如下的内容。所谓的“唉玛沃，被邪道所折磨者，寂静无法利益他们”，是指：对于那些被邪见所折磨的人，寂静无法利益他们，因为他们最终会堕入哭喊的境地。经中说，他们会堕入哀嚎之中，因为他们通过身语意三门，以愤怒和残暴的方式存在。所谓“极其愤怒残暴者”，对于他们来说，任何方式都无法调伏，只有以智慧的愤怒才能调伏，因此，佛陀世尊的眷属们应该显现聚集。眷属们这样祈请，世尊明白了以忿怒调伏那些恶毒者，于是眷属
English
Those who cannot be subdued by peaceful means are subdued by wrathful means, so the retinue urged the teacher to show this. Then, the text shows "Then," etc. "Then, all the Sugatas of the five families of the Bhagavan became of one mind" means that all the Bodhisattvas of the retinue of the Sugatas of the five families became of one mind in the Dharmadhatu, not separate. Those who are attached to the wrong path, attached to things, arrogant with the power of previous pride, and do not believe in the Buddha's teachings, thus destroying the world, are those who previously obtained the meaning and view of profound secret mantras, etc., but were not grasped by correct wisdom. Therefore, they grasp the body color and hand symbols of the Tathagata as their own, resulting in a terrifying form and cruel instruments in the next life, becoming Rudras. They are extremely arrogant and abide by the power of arrogance. Because they do not understand the meaning of mantras Hum (Tibetan: ཧཱུྃ་，Devanagari: हुं，IAST: hūṃ，Literal meaning: Hum), Phat (Tibetan: ཕཊ་，Devanagari: फट्，IAST: phaṭ，Literal meaning: Phat), etc., they proclaim sounds that frighten sentient beings with harsh language and malicious words. Because they do not understand the mind free from elaboration, they are intoxicated with pride as Rudras filled with hatred and torment, attached to things, and do not believe in the Buddha's teachings at all. For these people, the time to subdue them with peace has not come. The retinue also saw that the actions of the Tathagata could subdue them, so they requested the Lord of Secrets, the Bhagavan, with the following words. "Emaho, those tormented by the wrong path cannot be benefited by peace," means that peace cannot benefit those tormented by wrong views, because they will eventually fall into a state of crying out. The sutra says that they will fall into wailing, because they abide in anger and cruelty through the three doors of body, speech, and mind. "Extremely wrathful and cruel" means that they cannot be subdued by any means, but only by the wrath of wisdom. Therefore, the retinue of the Buddha, the Bhagavan, should manifest and gather. The retinue thus requested, and the Bhagavan understood that those malicious ones should be subdued by wrath, so the retinue