Chinese
犹如通过聚集和净化而没有瑕疵，即使是最好的毒药也没有毒性。同样，通过塑造和净化也没有瑕疵，即使是最好的形式也能使人没有烦恼。如“如何”等，所谓“门豆粥”是指用酥油等调理和净化过的豆子，吃了能促进风，否则会产生风。所谓“分别念和能分别者”，分别念是指蕴等自性。又，能分别者是指天神之相轮回。因此，认为是清净世间之有。如“如何水入耳，以他水引之”，是指两耳入水，将手掌合拢成凹状倒入水中，即可引出。同样，轮回之有是痛苦和痛苦本身。现在宣说了从比喻中产生的各自的要点，如“如是”等，这也是两句的偈颂。宣说了烦恼清净的比喻，如“如何”等，在被火烧的地方涂上油，在离火不太远也不太近的地方烘烤和加热。这样烘烤和加热，火就能净化火本身。其余容易理解。所谓佛陀外道，是指声闻等。所谓“与菩提迦俱罗相合”，是指上面第十章所说的，因为是作为解释的词语而说的，如“从一切处”等，从一切处产生的五大自性，即从一个自性中产生五个。因此，与“成为五大”相联系。五大是五烦恼和五蕴，从这样的五大自性中变为五个五个。为什么呢？回答说：“通过区分”，意思是世俗谛。宣说了变为五个五个的自性，如“与菩提迦俱罗相合”等，其余容易理解。所谓“以五之形而示现”，五之形是指五如来之形，五大之形和五蕴
English
Just as being free from defects through gathering and purification, even the best poison has no toxicity. Similarly, being free from defects through shaping and purification, even the best form makes one free from afflictions. As in "how," etc., the so-called "Mon bean porridge" refers to beans that have been prepared and purified with ghee, etc., and eating them promotes wind, otherwise it generates wind itself. As for "discrimination and the discriminator," discrimination refers to the nature of the aggregates, etc. Also, the discriminator refers to the cycle of the form of the gods. Therefore, it is considered the pure worldly existence. As in "how water enters the ear, draw it out with other water," it means that if water enters both ears, placing the palms together in a concave shape and pouring water in will draw it out. Similarly, the existence of samsara is suffering and suffering itself. Now, the individual points arising from the analogy are explained, such as "thus," etc., and this is also a verse of two lines. The analogy of the purification of afflictions is explained, such as "how," etc., oil is applied to a place burned by fire, and it is warmed and heated not too far from the fire and not too close. By warming and heating in this way, the fire purifies the fire itself. The rest is easy to understand. The so-called Buddha heretics refer to the Shravakas, etc. The so-called "combined with Bodhi Kakkola" refers to what was shown in the tenth chapter above, because it was said as a word of explanation, such as "from everywhere," etc., the five great natures arising from everywhere, that is, five from one nature. Therefore, it is related to "becoming the five great elements." The five great elements are the five afflictions and the five aggregates, and from such a nature of the five great elements, they become five and five. Why? The answer is, "through distinction," meaning conventional truth. The nature of becoming five and five is explained, such as "combined with Bodhi Kakkola," etc., the rest is easy to understand. As for "manifesting through the form of five," the form of five refers to the form of the five Tathagatas, the form of the five elements, and the five aggregates.
Chinese
的形象，以及贪欲等五种烦恼的形象。诠释“象征”一词是考察，意指五种形象实际上并非真实存在。其含义是，从俱生而来的化身是五种形象，以及六种自性、百种自性、千种自性和无数种自性。正如所说，种类就是那五种等等。其余部分很容易理解。关于喜金刚等等，成就指的是大手印的成就。确定指的是那些烦恼不会被魔所吞噬，比如衰损等等，并且会成为确定无疑的事实。因此，这里是确定成就的章节。 如何又是这样呢？如所说：“嘿，金刚”，这是喜金刚续。空行母网的誓言是：དྷེ་བ་ཡ་ས་གྷ་མི་（藏文，梵文天城体，devayasa-ghami，梵文罗马拟音，天处生考察），是从根本上进行考察。由于在一切虚空中行走成就，所以被称为空行母。其中，“དྷ་（藏文，梵文天城体，dha，梵文罗马拟音，陀，根本）”这个词，是世尊自己作为根本，也就是虚空。“行走”是指化身们在一切虚空中所具有的特殊自性，因此是虚空行母。后来，在ཡའི་位置上加上ཀ་字，从确定的词语中就变成了空行母，空行母就是天女们。网就是她们，也就是化身。誓言就是由它成就的，也就是俱生的。因此，这里这些就是空行母网的誓言的喜金刚续，以及考察第二品的第二章节。或者，虚空行母是智慧，网是方便。它们的结合是誓言。这里也是如此。续中讲述的这一章节，也是第七句的两种含义。应该知道，章节是从之前的，并且从其他地方完成的。这些是喜金刚的解释，考察第二品的第二章节。 第二，确定成就的章节。
English
of form, and the forms of the five afflictions such as desire. The term "symbolizes" means examination, implying that the five forms are not actually real. Its meaning is that the emanation from co-emergence is the five forms, as well as the nature of six, the nature of a hundred, the nature of a thousand, and the nature of countless. As it is said, the types are those five and so on. The rest is easy to understand. Regarding Hevajra and so on, accomplishment refers to the accomplishment of Mahamudra. Determination refers to those afflictions not being devoured by demons, such as decline and so on, and becoming an undeniable fact. Therefore, this is the chapter on determining accomplishment. How is it again? As it is said, "Hey Vajra," this is the Hevajra Tantra. The vow of the Dakini Net is: དྷེ་བ་ཡ་ས་གྷ་མི་ (Tibetan, Devanagari, devayasa-ghami, Romanized Sanskrit, born in the heavenly realm examination), which is an examination from the root. Because of the accomplishment of walking in all space, it is called Dakini. Among them, the word "དྷ་ (Tibetan, Devanagari, dha, Romanized Sanskrit, root)" is the Blessed One himself as the root, which is space. "Walking" refers to the special nature that emanations have in all space, therefore it is space-walking mother. Later, the letter ཀ་ is added to the position of ཡ་, and from the definite word it becomes Dakini, Dakini is the goddesses. The net is them, that is, the emanation. The vow is accomplished by it, that is, co-emergent. Therefore, here these are the Hevajra Tantra of the Dakini Net's vow, and the second chapter of the second examination. Or, the space-walking mother is wisdom, and the net is means. Their union is the vow. It is the same here. This chapter spoken in the tantra is also the meaning of the two words of the seventh sentence. It should be known that the chapter is from the previous one and is completed from elsewhere. These are the explanations of Hevajra, the second chapter of the second examination. Second, the chapter on determining accomplishment.