English
It is said that the intellect is the best expression in the mind. Due to such habits, the three existences of the intermediate state of life and death of sentient beings are explained by two explanations as sentient beings of the underground, above ground, and above ground. In general, the head is considered to be the common point of the three. It arises from the four chakras, and when the four chakras are purified, the three existences are the four wheels. Here, the establishment of absorption is made. Empowerment is the meaning of washing away defilements, because the severance does not regress, so the Vajra wisdom <that is, the main> knows all that is to be known, as it is said. In the chapter of wisdom, there are two: questions and answers. The former, then the questioner Vajravarahi and other transcendental Tathagata mothers, and the holy mothers who abide in the ten bhumis, also those who show the appearance of holy mothers, and the root worldly dakini mothers such as Brahma, and the queen of their servants, such as the twenty-eight independent mothers mentioned in the Moon Secret Bindu, although they have the blessings of mantras, they are subject to the power of worldly self-continuum, such as goddesses, humans, nagas, gandharvas, yaksha women, rakshasas, kinnara women, etc., immeasurable women, but for the sake of taming those who like limitations, it is said that there are countless Mount Sumeru-like, thirty-two dust-like ones, which become the cause of questioning, become doubt, become hesitation. The object of questioning, Bhagavan Vajrasattva, how to ask, thus requested. It is said in the root tantra: (1) In the past, Vajradhara, manifested the Buddha's comforting mandala. The mandala of the five Buddhas mentioned is the comfort of the Tathagata, the Buddha Vajradhara Vajrasattva. The comforting mandala, how to show it to the disciples. (2). Its essence is debated at this time of contention, etc. What is the reason for only speaking a small number of tantras at this time. (3). Surely this great desire of greed. For this, in order to obtain the fruit of Buddhahood. What is the reason for definitely proclaiming the path of great desire. (4). After that, when the mantras are spoken. Those who wish to practice mantra recitation. How to approach the deity. A chapter is needed.
Chinese
首先问了四个左右的问题。（5）。“以具瓶之行清净后”，其中，以风之行使身体清净的理由和方法是什么？（6）“以四喜之差别”这样说，同样，对于喜等四者的认知。（7）对于“幻化妇女”等是什么？所谓“殊胜的具有誓言的妇女”是什么意思？（8）对于“所有恶食恶行”等，不净物等，以及恶食，烟贩子，扫帚等所有恶行，不执持也能解脱的方法的自性是什么？祈请尊神您来说说。这样，第一品和第二品中也有三四个问题。（9）。“应行智慧之苦行”，如果这条道路需要智慧苦行之行，那么之前简略地，只说了一部分，那又是什么？（10）。“若以强力之行闭气”，所说的强力之行，其禅修方式又是如何？（11）“男女成就变”，这样说，在近因之时，如果男女，与真言手印一起，虽然疑虑较小，也请说说显现成就的方式。如此请问，共有十一个问题。第二品中也有十一个，首先，开示了两种出息，请听，如实无误的情况，金刚母们请听。一，简略开示了先前发生之事和所修之事两者，出息开示为两种。一般来说，有情众生被轮回的痛苦和二障所折磨，特别是各自情况下被罪过所折磨，例如无法出息，通过幻化坛城，说法而获得解脱，安乐地出息，这是开示先前发生之事的导师的示现，是出息的意义。有两种象征表法的出息，和两种所象征意义的出息。第一种是坛城，幻化，说法，示现本身，对此，首先是金刚萨埵的出息，之后出现五部如来的出息。广说中，金刚持或者金刚萨埵的出息是，时间是在过去的时间里，先前。
English
First, about four questions were asked. (5). "Having purified with the practice of the one with the vase," regarding this, what are the reasons and methods for purifying the body with the practice of wind? (6) "With the distinction of the four joys," as it is said, similarly, the recognition of the four, such as joy. (7) What about "illusory women" etc.? What is meant by "supreme woman who has vows"? (8) Regarding "all bad food and bad deeds" etc., what is the nature of the method by which one can be liberated without clinging to impure things etc., and all bad deeds such as eating bad things, smokers, brooms etc.? Please, Lord, speak about it. Thus, there are also three or four questions in the first and second chapters. (9). "One should practice the asceticism of wisdom," if this path requires the practice of the asceticism of wisdom, then previously it was briefly, only a part was said, what is that? (10). "If one stops the breath with forceful practice," what is the meditation method of the forceful practice that is mentioned? (11) "Male and female become accomplished," as it is said, at the time of the proximate cause, if male and female, together with mantra and mudra, although there is little doubt, please also explain the manner of manifest accomplishment. Thus requested, there are eleven questions. In the second chapter also there are eleven, first, the two exhalations are shown, listen, Vajra Mothers, listen to the true and unerring situation. One, briefly, both what happened before and what is to be meditated on, the exhalation is shown as two types. In general, sentient beings are tormented by the suffering of samsara and the two obscurations, and in particular, they are tormented by the faults of each case, such as being unable to exhale, obtaining liberation by manifesting the mandala, teaching the Dharma, and exhaling happily, this is the meaning of the emanation of the teacher who shows what happened before. There are two exhalations that symbolize the sign, and two exhalations that symbolize the meaning. The first is the mandala, manifestation, teaching, the action itself, for this, first is the exhalation of Vajrasattva, and later the exhalation of the five Tathagata families occurs. In the detailed explanation, the exhalation of Vajradhara or Vajrasattva is, the time is in the past, before.
Chinese
生起之由。不可言说之又不可言说之极早之劫时，调伏者之神乃坛城之主尊金刚金刚萨埵殊胜之神。彼亲自将所有佛之自性汇集于坛城中，明妃智慧圣女如来众皆欢喜嬉戏。刹土乃象征法界之形象，自性离戏安住于虚空界。引导者智慧海，乃所有佛之幻化。幻化金刚萨埵之坛城。以彼事业，将十地者安置于成佛之位。将异生之地者安置于圣者菩萨之位，佛菩萨之地者。无余生起，无有遗漏。也。其上区分圆满报身之事业名相。教法之道乃：自性大乐。所化乃于有情界散布并随行，因此而作，示以大乐之道。彼时之所有所化，皆以大乐之自性而菩提，获得成佛。必要乃对于以乐而显现执著之所化众，先前生起乐之智慧。生起之上，诸佛唯以空性为主而宣说。因此，彼等所化众，以彼教法而使无数之有情显现菩提。获得也。如是，所化、调伏者、刹土、时、道、必要等，对于后者，当以六六之义项而了知。其后，于如来之舒息中，五部中，首先毗卢遮那之舒息坛城之开示方式乃：从外于安乐之道没落后，唯以空性而显现执著之众。所有皆执持断见，因此主要之所化众有堕入地狱之可能，并且众多庸俗者也已堕入，因此，胜者恒常，即毗卢遮那之坛城而种种幻化。非空亦非非空。于中观之道而安立。以彼等道之范例，自他二利皆大成办而修习之，所化无量，获得殊胜解脱而成佛。也。彼二者，首先于有情界中，宣说与安乐相应之法。宣说空性与中观。种种
English
The origin. In the immeasurable and most ancient aeon, the taming deity is the lord of the mandala, Vajra Vajrasattva, the supreme deity. He himself gathers all the Buddhas' essence into the mandala. The vidya, the wise consort, the Tathagatas, all play and rejoice. The realm is the symbolic form of the Dharmadhatu, its nature free from elaboration, abiding in the space element. The guide, the ocean of wisdom, is the manifestation of all Buddhas. Manifesting the mandala of Vajrasattva. Through this action, the ten bhumi beings are placed in Buddhahood. The ordinary beings are placed in the noble Bodhisattva stage. The Buddha and Bodhisattva stages are completely generated without any omission. Also. Above that, the terms of the Sambhogakaya's actions are distinguished. The path of teaching the Dharma is: the nature of great bliss itself. The beings to be tamed are those who elaborate and follow the sentient realm. Therefore, he acts and teaches the path of great bliss. At that time, all the beings to be tamed attain enlightenment with the nature of great bliss and attain Buddhahood. The necessity is for those beings who are attached to bliss. Previously, the wisdom of bliss arises. On top of that arising, the Buddhas mainly teach emptiness alone. Therefore, those beings to be tamed, through that Dharma teaching, countless beings manifestly attain enlightenment. They attain it. Likewise, the beings to be tamed, the tamer, the realm, the time, the path, and the necessity. For the latter ones, it should be understood as six-six meanings. Then, in the exhalation of the Tathagata, among the five families, first, the way of teaching the mandala of Vairochana's exhalation is: from the outside, after the path of bliss has declined, those who are attached to emptiness alone. All of them hold onto nihilistic views, so the main beings to be tamed are likely to fall into hell, and many ordinary ones have already fallen. Therefore, the Victorious One is constant, that is, the mandala of Vairochana is variously manifested. It is neither empty nor non-empty. It is established on the Middle Way. By practicing those examples of the path, greatly accomplishing the benefit of oneself and others, countless beings to be tamed are supremely liberated and become Buddhas. Also. For those two, first, in the sentient realm, the Dharma that is in harmony with the joy of bliss is taught. Emptiness and the Middle Way are taught. Various
Chinese
不同的情况出现，这被称为宣说共同的法。二是宝生部的开导：当以空性宣说的力量衰弱时，仅仅以中观宗无法消除对世俗的执着，误以为不是空性，追随世俗的分别念具有我执，被食物、衣物、享受等各种分别念所扰乱的所化众生，那些人各种利他事业的想法，为了圆满成办最殊胜的事业，修成虚空藏，劝勉行广大布施，因此，宝生金刚，化现太阳的坛城，各自的受用毫不费力地成就，心满意足，使所化众生对于无上菩提，极其欢喜踊跃而趋入，逐渐全部解脱。三是莲花舞自在的开导：那些没有获得虚空藏的人，依靠致力于利他之名，对子女等其他因缘产生贪执，那些人那时被贪欲束缚，无法获得菩提，将转生为饿鬼，莲花舞自在无量光佛的坛城显现，以显示贪欲自性为安乐的道，以不可言说的数量使众生现证菩提。这二者以宣说共同的法为主。四是不空成就的开导：外在的自性大乐之道衰败，依靠将贪欲视为安乐的言辞，那些对平凡安乐产生贪执的人们，对于修道感到懈怠而不再修行，愚笨即是迷惑的世间被各种痛苦所扰乱之时，以迅速利他而快速行动。化现骏马国王的广大坛城，将所有应调伏的众生，安置于精进之道和处所。并且，那些因懈怠而不修法，对清净行为感到迷惑，偷盗、杀生、欺骗等而痛苦的众生，以大精进使他们证悟佛法，将与那些行为相似的体性转变为利他，从而成办各种事业。
English
The arising of different circumstances is called teaching the common Dharma. Secondly, the inspiration of Ratnasambhava: When the power of emptiness as taught wanes, the mere Madhyamaka cannot eliminate the clinging to conventionality, and they are confused by the notion that it is not empty. Those who follow conventionality are possessed by ego-clinging thoughts, and the disciples are disturbed by various thoughts of food, clothing, and enjoyment. All the thoughts of those people about various activities for the benefit of others, in order to perfect the most excellent activity, cultivate the treasury of space, and encourage great generosity. Therefore, Ratnasambhava Vajra, manifesting the mandala of the sun, each person's enjoyment is effortlessly accomplished, their minds are satisfied, and the disciples are supremely joyful and eager to enter into the unsurpassed Bodhi, and gradually all are liberated. Thirdly, the inspiration of Padmanartesvara: Those who have not attained the treasury of space, relying on the name of striving for the benefit of others, become attached to other conditions such as children. Those people are then bound by desire, unable to attain Bodhi, and will be reborn as pretas. Padmanartesvara Amitabha's mandala manifests, and by the path that shows the nature of desire itself as bliss, an inexpressible number of beings manifestly attain Bodhi. These two primarily teach the common Dharma. Fourthly, the inspiration of Amoghasiddhi: Outwardly, the path of self-nature great bliss declines. Relying on words that consider desire as bliss, those who are attached to ordinary bliss, become manifestly lazy in cultivating the path and no longer practice. At that time, the foolish, that is, the deluded world, is disturbed by various sufferings. Act quickly with swift benefit to others. Manifesting the great mandala of the supreme horse king, all sentient beings to be tamed are placed on the path and place of diligence. Furthermore, those who do not practice Dharma due to laziness, are confused about pure actions, and sentient beings who suffer from stealing, killing, deceiving, etc., are made to realize the Dharma with great diligence, transforming the nature similar to those actions into benefiting others, thereby accomplishing various activities.