Chinese
还显示了与所说之语相关联的转变。这是第二个关联，即与具备四种修持方式的本尊生起，以及两种成就相关联。坛城行仪关联，以及具备经文和上师，诸位上师的密咒道，使诸位弟子得以完全成熟。通过这些话语，坛城被称为“曼荼罗”，其中“曼”意为精华，“荼罗”意为获取，因此，坛城是指获取和持有无上菩提之精华。在此续部中，身语意坛城的三种形态及其分支，以及以外内秘密三种方式所包含的内容，都清楚地表明了与此不一致的方面：通过驯服声闻的行为，进入与明妃相结合的状态，这与“彼即是明妃天女”的含义无关。如此这般的坛城与行仪相关联，这被展示为第三个关联。所谓经文和上师，指的是包含《密集金刚》十八品经文的章节。金刚上师二者以同一功德来象征，因此，经文与金刚上师相关联，这被展示为第四个关联。所谓上师们，指的是能够确定无疑地展示密咒含义的金刚上师。所谓“们”，指的是国王、王子和星宿等等。如此这般的上师们口中所说的，以毫不错误地展示金刚乘之含义的方式，使他人从轮回中解脱，因此被称为密咒道。那么，它做什么呢？使诸位弟子得以完全成熟。也就是说，通过引入坛城、给予誓言、给予预言、给予灌顶和讲授佛法，从而脱离无暇之地，并通过天人的安乐，最终获得持明者的地位，以及金刚乘的涅槃之果位，因此，上师与弟子相关联，这被展示为第五个关联。极其严谨的行仪灌顶的，善良的弟子是伟大的自性，诸佛菩萨们，以完全救度教法的方式，所谓具有广阔的见解和伟大的行为，因此不信奉低劣的乘，而倾向于进入秘密的意义之中
English
It also shows the transformation associated with what was said. This is the second association, which is associated with the deity generation that possesses the four modes of practice, and the two types of accomplishments. Mandala conduct association, and possessing scripture and guru, the mantra path of the gurus, makes the disciples fully mature. Through these words, the mandala is called "Mandala," where "Man" means essence and "dala" means to obtain, so the mandala refers to obtaining and holding the essence of unsurpassed Bodhi. In this tantra, the three forms of body, speech, and mind mandalas and their branches, and what is contained in the three ways of outer, inner, and secret, clearly show the aspects that are inconsistent with this: by taming the conduct of the Shravakas, entering into a state of union with a vidya, this is unrelated to the meaning of "that itself is the vidya goddess." Such a mandala is associated with conduct, which is shown as the third association. The so-called scripture and guru refer to the chapters containing the eighteen chapters of the Guhyasamaja Tantra. The two vajra masters are symbolized by the same qualities, therefore, the scripture is associated with the vajra master, which is shown as the fourth association. The so-called gurus refer to the vajra masters who are able to definitively show the meaning of the secret mantra. The so-called "s" refers to kings, princes, and constellations, and so on. What is spoken from the mouths of such gurus, in a way that unerringly shows the meaning of the Vajrayana, liberates others from samsara, therefore it is called the mantra path. So what does it do? It makes the disciples fully mature. That is, by introducing them into the mandala, giving vows, giving prophecies, giving empowerments, and teaching the Dharma, thereby abandoning the state of leisure, and through the bliss of gods and humans, ultimately attaining the position of vidyadhara, and the state of nirvana of the Vajrayana, therefore, the guru is associated with the disciple, which is shown as the fifth association. Of extremely rigorous conduct, the good disciple is of great nature, the Buddhas and Bodhisattvas, in a way that completely saves the teachings, so-called having vast views and great conduct, therefore not believing in inferior vehicles, but inclined to enter into the secret meaning
Chinese
对于具足根器且极其苦行者，以智慧、本智等灌顶，是为法器。这显示了苦行者与灌顶之间的关联，这是第六种关联。远离喜爱其他乘、吝啬、多疑等过失，且对秘密乘具有信解，获得智慧和慈悲者，是为良善弟子，是为无分别智，或者说是智慧和慈悲的自性，比波罗蜜多等更为殊胜。具有如是特征者，将被授记成佛或菩萨，或者通过宣讲佛法，将从恶趣和轮回中彻底解脱，这是第七种关联。如此，通过结合续部的关联、章节的穿插和总结，显示了具备功德。有些人说，成就的处所是第八品中所说的山顶等地，征兆是第十五品中所说的梦境。如果在第一品中，具备禅定者在山顶等地修行，将会梦到如何获得成就。调伏柔顺者、难以调伏者和寂静者，这通常都会发生。降伏则在第十四品。生起次第的关联在第一品。四种本尊金刚念诵在第十二品。共同成就在第八品。殊胜成就在第十一品。坛城苦行的关联在第十四品。经文和上师在第十七品。《上师们的密咒道，令弟子们完全成熟》，这是第六品。极其苦行灌顶等四句是第十六品，如果说这些词语的意义与这些品相关联，那是矛盾的。为什么呢？因为之前已经显示了所有章节的完整关联，只是对这些章节的功德进行了总结，并将其作为续部首尾的总体意义来显示，而不是对每个章节或每个词语进行解释。如果真是那样的话，
English
For those who possess the capacity and are extremely ascetic, empowerment with wisdom, primordial wisdom, etc., makes them vessels. This shows the connection between ascetics and empowerment, which is the sixth connection. Being free from faults such as liking other vehicles, being stingy, and being very doubtful, and having faith in the secret vehicle, having obtained certainty of mind, and possessing wisdom and compassion, is a good disciple, is non-discriminating wisdom, or is said to be the nature of wisdom and compassion, which is more excellent than the perfections and so on. One who possesses such characteristics will be prophesied to attain Buddhahood or Bodhisattvahood, or by teaching the Dharma, will be completely liberated from the lower realms and samsara, which is the seventh connection. Thus, by combining the connections of the tantra, the interweaving and summarizing of the chapters, it is shown to possess qualities. Some say that the place of accomplishment is the mountain top and other places mentioned in the eighth chapter, and the signs are the dreams mentioned in the fifteenth chapter. If, in the first chapter, one who possesses samadhi meditates on the mountain top and other places, one will dream of how to obtain accomplishment. Benefiting the tamed, the difficult to tame, and the peaceful generally occurs. Subduing is in the fourteenth chapter. The connection of generation stage is in the first chapter. The four vajra recitations of approach are in the twelfth chapter. Common accomplishment is in the eighth chapter. Supreme accomplishment is in the eleventh chapter. The connection of mandala asceticism is in the fourteenth chapter. The text and the teacher are in the seventeenth chapter. "The mantra path of the lamas, completely ripens the disciples," which is the sixth chapter. The four phrases, "extremely ascetic empowerment," etc., are the sixteenth chapter. If it is said that the meaning of these words is related to these chapters, it is contradictory. Why? Because the complete connection of all the chapters has already been shown, and it is only summarizing the qualities of these chapters and showing them as the overall meaning of the beginning and end of the tantra, rather than explaining each chapter or each word. If that were the case,
Tibetan
ནི་དབུ་ཞུགས་ཀྱི་ལེའུ་རྣམས་ཚར་བ་དང་འབྲེལ་བར་སྟོན་པར་འོས་ལ། ལེའུ་རེ་རེའི་ནང་ནས་དོན་རྣམ་པ་མང་པོ་དག་འབྱུང་བས་དེ་དག་ཚང་བར་སྟོན་པར་འོས་ན་མ་བསྟན་ལ། འདིར་བརྗོད་པའི་དོན་དེ་དག་ཤས་ཆེར་ལེའུ་རེ་རེའི་ནང་ནས་ཀྱང་སྟོན་པ་ལས་འདིར་བསྟན་པའི་ཚིག་ཉུང་ཤེས་དང་ལེའུ་དེ་རྣམས་སུ་གྱུར་བ་མི་རིགས་པའི་ཕྱིར་ན་འགལ་བར་མཐོང་བས་བདག་གིས་ནི་སྔ་མ་བཞིན་དུ་གོ་བ་འཐད་པར་མཐོང་ནས་དེ་སྐད་བཤད་པ་ཡིན་ནོ། །ཞུས་ཚིག་བཞི་པ། །འདི་ཡི་སྦྱོར་བ་ཇི་ལྟར་ལགས། །ཞེས་ཞུས་པའི་ལན་ནི། །ཐབས་དང་ཤེས་རབ་སྙོམས་འཇུག་པ། །སྦྱོར་བ་ཞེས་སུ་ བཤད་པ་ཡིན། གང་ཞིག་དངོས་མེད་ཤེས་རབ་སྟེ། །རང་གི་མཚན་ཉིད་ཐབས་ཡིན་ནོ། །ཞེས་གསུངས་སོ། །ཞི་གནས་དང་ལྷག་མཐོང་ཆ་མཉམ་པ་ཟུང་དུ་འབྲེལ་པའམ། མཚན་མ་དང་མཚན་མ་མེད་པར་འབྲེལ་པ་ལ་མི་བྱ་སྟེ། ཐོགས་ཆགས་མེད་པའི་ཡེ་ཤེས་ཀྱི་གཟུགས་བརྙན་ཡབ་ཐབས་ཀྱི་ཕྱག་རྒྱར་སྣང་བ་དང༌། ཆོས་ཉིད་སྤྲོས་པ་དང་བྲལ་བའི་གཟུགས་བརྙན་ཤེས་རབ་ཡུམ་གྱི་སྐུར་སྣང་བ་གཉིས་ཆ་སྙོམས་པར་འཇུག་པའམ། ཟུང་དུ་འབྲེལ་པར་གནས་པ་ལ། །སྦྱོར་བ་ཞེས་སུ་བཤད་པ་ཡིན། །ཞེས་ཏེ་དབྱེར་མེད་པ་འམ་མཉམ་པར་སྦྱོར་བའོ་ཞེས་པའི་དོན་ཏོ། །དེ་ཉིད་ཀྱི་དོན་གསལ་བར་བསྟན་པའི་ཕྱིར་ན། གང་ཞིག་དངོས་མེད་ཤེས་རབ་སྟེ། །ཞེས་བྱ་བ་གང་ཞིག་ལྷ་མོའི་ཆ་ལུགས་སུ་སྣང་ཡང་མེ་ལོང་གི་གཟུགས་བརྙན་ནམ་འཇའ་ཚོན་གྱི་ཁ་དོག་ལྟར་གསལ་ལ་རང་བཞིན་མེད་དེ་མཆན་མའི་དངོས་པོ་སྤངས་པ་སྟེ། རྒྱུད་འདིར་དཀྱིལ་འཁོར་དུ་འཁོད་པའི་ལྷ་མོ་མཱ་མ་ཀཱི་ལ་སོགས་པ་ལ་བྱའོ། །དཀྱིལ་འཁོར་གྱི་དབུས་ཀྱི་གཙོ་བོ་ནས་སྒོ་སྲུང་གི་ཁྲོ་བོ་ཡན་ཆད་ཀྱི་སོ་སོ་རང་རང་གི་ཡེ་ཤེས་ཀྱི་རྣམ་པར་གྲོལ་བའི་སྒོར་གྱུར་པའི་རིགས་དང་སྐུ་མདོག་དང་ཕྱག་མཆན་དང༌། རྒྱན་དང་ཆ་ལུགས་ལ་སོགས་པའི་མཚན་ཉིད་སོ་སོ་ནས་གསལ་ཞིང་བསྙེན་སྒྲུབ་ཡན་ལག་བཞི་དང་ལྡན་པའི་གཟུགས་འཛིན་པར་སྣང་བ་ནི་ཐབས་ཡིན་ནོ། །ཡབ་ཡུམ་དེ་དག་ཀྱང་དོན་དབྱིངས་དང་ཡེ་ཤེས་དབྱེར་མེད་པ་ལ་དགོངས་ནས་རྟགས་ཡབ་ཡུམ་ཐབས་དང་ཤེས་རབ་ཀྱང་དབྱེར་མེད་པར་འཁྲིལ་བ་ལ་སྦྱོར་བ་ཞེས་བྱའོ། །རྒྱུད་ཀྱི་དོན་ལ་སྦྱར་ནས་བཤད་ན། གཞན་གྱི་དོན་དུ་བསྟན་པ་ཀུན་གྱིས་རིག་ཅིང་བསོད་ནམས་ཀྱི་ཚོགས་སུ་འགྱུར་བ་མཚན་མའི་ཤས་ཆེ་བར་བྱུང་བ་ནི་ཐབས་སོ། །ངོ་བོ་ཉིད་རང་བཞིན་མེད་པ་ཡེ་ཤེས་ཀྱི་ཚོགས་ཀྱི་ངོ་བོར་འགྱུར་བ་རང་གིས་རིག་ཅིང་མཚན་མ་མེད
Chinese
是与开始的章节结束相关联而显示的。每个章节中会出现许多不同的意义，如果应该完整地显示这些意义，但没有显示。这里所说的意义，大部分也是从每个章节中显示的，因为这里显示的词语很少，并且变成那些章节是不合适的，所以认为是矛盾的，因此我认为像以前一样理解是合适的，所以才那样说的。第四个问题：这的结合是怎样的？被提问的回答是：方法和智慧平等融入，被称为结合。哪一个是无实体的智慧？自己的特征是方法。这样说的。止观平等双运，或者不应是相和无相的结合，而是无碍智慧的形象显现为父方法的手印，以及法性离戏论的形象显现为母智慧的身体，两者平等融入，或者双运而住，被称为结合。即无别或平等结合的意思。为了清楚地显示那本身的意义，哪一个是无实体的智慧？意思是说，哪个显现为天女的装束，却像镜子的影像或彩虹的颜色一样，清晰而无自性，即舍弃了相的实物，在此续中是指坛城中安住的天女玛玛吉等。从坛城中央的主尊到门守护的忿怒尊为止，各自成为自己智慧的形象解脱之门，种姓、身色、手印，以及装饰和装束等特征各自清晰，并且显现为具有亲近修持四支的形象，这是方法。那些父母也考虑到意义的界和智慧无别，标志父母方法和智慧也无别地拥抱，这被称为结合。如果结合续的意义来解释，为了他人的利益而显示，被所有的人知道，并且变成福德的积聚，相的部分变得更大，这是方法。本体自性空，变成智慧的积聚的本体，自己知道并且无相。
English
It is appropriate to show that it is associated with the completion of the initial chapters. Many different meanings arise from each chapter, and if it is appropriate to show them completely, they have not been shown. The meanings mentioned here are mostly shown from each chapter as well, because the words shown here are few, and it is not appropriate to become those chapters, so it is seen as contradictory, therefore I think it is appropriate to understand as before, so that's what I said. Fourth question: How is this union? The answer to the question is: Method and wisdom are equally integrated, and it is called union. Which one is the wisdom without substance? Its own characteristic is the method. That's what was said. Samatha and Vipassana are equally united, or it should not be the union of characteristics and no characteristics, but the image of unobstructed wisdom appears as the mudra of the father method, and the image of Dharmata free from elaboration appears as the body of the mother wisdom, the two are equally integrated, or stay in union, it is called union. That is, the meaning of being inseparable or equally united. In order to clearly show the meaning of that itself, which one is the wisdom without substance? It means, which one appears as the attire of a goddess, but is clear and without self-nature like the image of a mirror or the color of a rainbow, that is, abandoning the substance of characteristics, in this tantra it refers to the goddess Mamaki and others who dwell in the mandala. From the main deity in the center of the mandala to the wrathful deity guarding the gate, each becomes the door of liberation in the image of their own wisdom, the characteristics of lineage, body color, handprints, as well as decorations and attire are clear, and it appears as having the image of the four branches of approach and practice, this is the method. Those fathers and mothers also consider the realm of meaning and wisdom to be inseparable, the signs of fathers and mothers, method and wisdom also embrace inseparably, this is called union. If we combine the meaning of the tantra to explain, for the benefit of others, it is shown, known by all, and becomes the accumulation of merit, the part of the characteristics becomes larger, this is the method. The essence is emptiness, becomes the essence of the accumulation of wisdom, knows itself and is without characteristics.