English
Because in ultimate reality there are no causes and so forth, it is "Ya Va." The term "Bhagavan," from the Sanskrit (བྷ་ག་，Bhaga, Bhagavan), refers to the six qualities such as sovereignty. Because he possesses these qualities, he is Bhagavan. As it is said: "Sovereignty and beautiful form, auspiciousness, fame, and wisdom, diligence, and perfect endowment, these six are said to be Bhagavan." The term "sole" means non-dual, which is the nature of the Dharmakaya. The term "supreme deity" means the deity who is supreme, which is the nature of the Sambhogakaya and Nirmanakaya. The term "five sections of Heruka" refers to the extensive tantra mentioned earlier. The term "five mandalas" refers to the five mandalas of the condensed tantra of the five sections, which are the main ones, hence it is taught as the Dakini Vajra Net. Therefore, the phrase "Thus I have heard" and so forth are not mentioned in this tantra because it relies on the extensive tantra. The phrase "left hand holding wrathful gesture at the heart, mother blazing with various colors" means having various colors such as white, and those colors will also be shown from the collective mandala. The term "extremely great ignorance" means that ignorance is the Alaya-vijnana with habitual imprints. Because it is extremely suppressed, it is extreme. The nature of Mind-Only is the mirror-like wisdom of the stainless realm. Because that ignorance is suppressed, it is great. The term "extremely great splendor" means that splendor is the six afflictions such as pride. Because it is suppressed by the wisdom of equality of all Buddhas, it is extremely splendid, therefore it is great splendor. The phrase "extremely great desire, great desire" means that desire is attachment to objects. Because it is suppressed by discriminating wisdom, it is extreme, therefore it is also great desire. The phrase "great jealousy, obscuration" means that because one has realized one's own nature, and the emanations of body, speech, and mind abide in samsara until samsara is empty, and one has attained non-abiding nirvana, therefore it is said "great jealousy, great obscuration," which is the wisdom of accomplishing activities. Discrimination
Chinese
的昏暗。 称为“的昏暗”是指执著于自我的昏暗。 舍弃其他的宗派。 称为“舍弃其他的宗派”是为了遮止声闻等寂灭的缘故。 从不动摇的智慧中产生。 称为“从不动摇的智慧中产生”，因为不被烦恼的分别念所动摇，所以，完全清净的法界智慧是不动摇的智慧。 产生是从那之中出生的。 为了众生不尽的利益。 称为“为了众生不尽的利益”，行者是诸佛，不尽是指没有减少。 那些是什么呢？像对待客人一样追求，侍奉并作为榜样，所以客人是达到究竟的智慧，守护它，所以追求是智慧和伟大的慈悲。 那本身就是意义，直到需要为止。 五种障碍是摧毁。 称为“五种障碍是摧毁”，是事物和有情，自我和分别念，行和入的五种识被摧毁。 其中，事物和有情的事物分别念被摧毁是如镜般的智慧。 执著于自我的 见解被摧毁是平等性的智慧。 所取和能取的分别念被摧毁是，个别观察的智慧。 行是众生散乱的自性，摧毁它的是作事精进的智慧。 入的五种识被摧毁是，法界完全清净的智慧，摧毁是从摧破而来。 从哪个根和哪个道。 称为“从哪个根和哪个道”，是诸根的哪个境和哪个获得，是显现的意思。 以最殊胜利益的瑜伽。 称为“以最殊胜利益的瑜伽”，最殊胜是指诸佛的现证自性。 利益是指任运成就的进入。 瑜伽是指智慧和方便的自性。 如果疑惑，因为以所取和能取显现，仅仅是迷惑的自性，所以说“诸佛的自性进入”。 诸佛的一切智慧以二取空性，无论体验到什么，都是以虚妄而完全受用，所以是没有迷惑的，这才是它的意义。 真实
English
The dimness of. It is called "the dimness of" which refers to the dimness of clinging to self. Other vehicles are completely abandoned. It is called "abandoning other vehicles" in order to prevent the extinction of the Shravakas and others. Arising from immovable wisdom. It is called "arising from immovable wisdom" because it is not moved by the conceptualization of afflictions, so the wisdom of the completely pure realm of Dharma is immovable wisdom. Arising is born from that. For the inexhaustible benefit of sentient beings. It is called "for the inexhaustible benefit of sentient beings", the practitioners are the Buddhas, inexhaustible means without reduction. What are those? Like treating guests, pursuing, serving, and taking as an example, so the guests are the wisdom that reaches the ultimate, guarding it, so pursuing is wisdom and great compassion. That itself is the meaning, until the need. The five obscurations are destroyed. It is called "the five obscurations are destroyed", which means that the five consciousnesses of things and sentient beings, self and conceptualization, action and entry are destroyed. Among them, the destruction of the conceptualization of things and sentient beings is the wisdom like a mirror. Clinging to self Destruction of view is the wisdom of equality. The destruction of the conceptualization of what is taken and what can be taken is the wisdom of individual observation. Action is the nature of sentient beings being distracted, and the wisdom of diligent action is what destroys it. The destruction of the five consciousnesses of entry is the wisdom of the completely pure realm of Dharma, and destruction comes from destruction. From which root and which path. It is called "from which root and which path", which is which realm and which attainment of the roots, which means manifestation. With the most excellent beneficial yoga. It is called "with the most excellent beneficial yoga", the most excellent refers to the self-nature of the direct realization of all Buddhas. Benefit refers to the entry of spontaneous accomplishment. Yoga refers to the nature of wisdom and means. If there is doubt, because it appears with what is taken and what can be taken, it is only the nature of delusion, so it is said that "the nature of all Buddhas enters". All the wisdom of the Buddhas is empty of the two graspers, and whatever is experienced is completely enjoyed with falsehood, so there is no delusion, that is its meaning. Real
Chinese
何者与何者，意为以何种与何种之族类。众生之族类，以贪欲、嗔恚、愚痴、我慢、嫉妒五种族类的差别。因此，其自性行，意为因此转变为五种菩提之族类。名为杂色宝珠者，乃宝珠水晶球，因能将友爱之花等颜色近似转变之故。名为从心之金刚生者，乃从如金刚之智慧所生之故。名为自之分别念者，乃执著于我等之见，是为二取之故。名为极清净者，乃远离了突发之垢染。心清净即是安乐，意为： 舍弃三种垢染，故转变为无漏之大乐。若思及，若何能成为从颜色与相好等戏论中解脱之方便？故说若空性是方便等。若仅将离方便之空性视为道，则纵经无数劫亦不成佛，将获得以无边虚空处等寂静之果亦不得闲暇。此亦非胜义谛之宗义所许，当修持具足五度方便之智慧波罗蜜多。非仅以离方便之智慧故，等等。若思及，空性本身于道之阶段是方便，于成熟之阶段是果。故说因等。彼时，道与成熟二者之空性无有差别之故，如欲求果，空性将不成方便，是此之意。因是戏论之自性，因其具有对境。果是无戏论之自性，因其不具有对境。因此，因与果成立为各异。因此，成立方便非仅是空性。若思及，何故宣说空性？
English
What and what, means by what kind and what kind of race. The race of sentient beings, with the difference of the five kinds of races of desire, hatred, ignorance, arrogance, and jealousy. Therefore, its nature goes, meaning that it turns into the five kinds of Bodhi races because of this. The so-called variegated gem is a gem crystal ball, because it can transform the colors of friendly flowers and so on. The so-called born from the heart vajra is born from the wisdom like vajra. The so-called self-discrimination is the view of clinging to me, etc., because it is a dualistic grasp. The so-called pure is free from sudden stains. Pure mind is happiness, meaning: Giving up the three stains, it turns into the great bliss without leakage. If you think about it, how can it become a means of liberation from the colors and good features and other phenomena? Therefore, it is said that if emptiness is a means, etc. If only emptiness without means is regarded as the path, then even after countless kalpas, one will not become a Buddha, and one will obtain the leisure that the result of peace such as the infinite sky will not be available. This is also not allowed by the doctrine of the ultimate truth, and the wisdom paramita with the five degrees of means should be cultivated. Not only by the wisdom without means, etc. If you think about it, emptiness itself is a means in the stage of the path, and a result in the stage of maturity. Therefore, it is said that cause and so on. At that time, since there is no difference between the emptiness of the path and the emptiness of maturity, if you want to seek the result, emptiness will not become a means, which is the meaning of this. Cause is the nature of phenomena, because it has an object. The fruit is the nature of non-phenomena, because it does not have an object. Therefore, cause and effect are established as different. Therefore, it is established that the means is not only emptiness. If you think about it, why is emptiness preached?
Chinese
因为通过遣除而显示为方便的支分。 “从见解中是颠倒者。” 这句话是指在法上认为无我等见解是颠倒且不一致的。“寻求我见者”是指寻求我见，对执著于我见非常执着。为了遣除他们的我见，佛陀宣说了空性，这就是这句话的意义。如果按照波罗蜜多的方式，以智慧波罗蜜多的方便所摄持的五种波罗蜜多，在三个无数劫中修持，并且布施头颅等各种白净的行为来显示成就菩提，那么用坛城轮等方便做什么呢？因此说：“坛城轮，方便是安乐的誓言。” 等等。因此，具有眷属的五种波罗蜜多，实际上是汇集为天神坛城之轮的方便。所谓的安乐方便，不是困难的行为。所谓的誓言，是指显示为安乐本身，即修持所有欲望的近行，并且具有体验二根的安乐。所谓的佛慢，是指远离庸俗的慢。所谓的迅速，是指在此生中。如果以没有佛身和法身的方式来修持，那么“三十二”等等，是指显示方便安住在三身之色身的等持三摩地的自性中。所谓的“一切种类的殊胜”等等，一切种类的殊胜是殊胜的，是空性的自性。广大是广大方便的自性。因此，众生进入五转轮王，所以是众生进入。如果对此进行阐明，就是第一品。空行母金刚网的难解之释，即彼性光明中，第一品的解释完毕。 第二品的解释 “此后”是指在第一品之后。“获得三界”是指三地。对此的密意是具有三层楼的宫殿。
English
Because by eliminating, it is shown as a branch of means. "From the view are the reversed ones." This means that views such as the absence of self in the Dharma are reversed and inconsistent. "Those who seek the view of self" refers to seeking the view of self, being very attached to clinging to the self. In order to eliminate their view of clinging to the self, emptiness was taught by the Victorious One, which is the meaning of this sentence. If, according to the way of the perfections, the five perfections, which are grasped by the means of the perfection of wisdom, are practiced in three countless eons, and it is shown that enlightenment is achieved through various white and pure actions such as giving away one's head, then what is to be done with means such as mandalas and wheels? Therefore, it is said: "Mandala wheel, means is the vow of bliss." etc. Therefore, the five perfections with retinues are actually the means of gathering into the wheel of the mandala of the gods. The so-called means of bliss is not a difficult practice. The so-called vow refers to showing it as bliss itself, that is, practicing all the near-conduct of desire, and having the experience of the bliss of the two faculties. The so-called Buddha pride refers to being free from vulgar pride. The so-called quickly refers to this life. If one is to practice in the manner of not having the body of the Buddha and the body of Dharma, then "thirty-two" etc., refers to showing that the means abides in the nature of the samadhi of the three kayas of the form body. The so-called "supreme of all kinds" etc., the supreme of all kinds is supreme, it is the nature of emptiness. Vast is the nature of vast means. Therefore, sentient beings enter the five wheel-turning kings, so it is the entry of sentient beings. If this is clarified, it is the first chapter. The difficult commentary on the Vajra Net of the Dakini, that is, in the clarity of that very nature, the explanation of the first chapter is completed. Explanation of the Second Chapter "Then" refers to following the first chapter. "Obtaining the three worlds" refers to the three realms. The intention of this is a palace with three stories.