English
The mandala of empowerment should be bestowed in the same way. To explain that, it is said: "So-called 'approach'," etc., means that at the time of supreme approach, the crown, which is called the empowerment place of the lord of one's own family, should be made to reside there. "The very union" means the equal entry of method and wisdom. It shows this way: Just as in the samadhi of the first union, all the Tathagatas enter as a prelude, and merely transforming the mandala into a lotus, that is the great approach. "Nectar swirling between forms" means that All the mandala beings between the nectar oven union, all the eyes and so on are blessed, which is the great close accomplishment. "Accomplishment is done by the union of one's own deity" means that in the great accomplishment, the union of the deity with the nature of the blessing of the three bodies of all the mandala beings is done with the mantra between the nectar oven union. In the great accomplishment of the great, one should contemplate the lord of one's own family as it is on the heads of all the deities. That should also be combined with "Nectar swirling between forms." For supreme accomplishment, four other limbs are also taught, namely "what is to be accomplished," etc. Perfect wisdom and method are approach, and the union of the two is close accomplishment. The meaning of the true union of vajra and lotus is accomplishment, and the true experience of the bliss arising from it is called great accomplishment. The answer to the question of what arises from method is said to be "Glorious," etc. Because all Buddhas are born from the nature of bodhicitta, they are the lords. Because it arises from the same cause of merit and wisdom, it is the nature of non-dual wisdom, so it is the Great Vajradhara. Its abode is equal to it. "Born from the method of all Buddhas" means that it is born from the method of approach and so on, which is to be definitely accomplished by the Buddhas of the three times. Why? That itself is the dharmata of all dharmas.
Chinese
因此，从通达一切法中，为了彻底成佛，薄伽梵也是一切事物的自性。因此，从证悟中成佛。那又是什么呢？即： “如是性与胜义， 即是诸法之法性， 彼乃真实不欺诳， 证悟彼者说为佛。” 正如所说的那样。 “业与随顺任何者。” 从这句开始，到“彼即安住于自之轮”为止，是请示教诲的回答。这也要从上师的口诀中了解。 询问业的集合的回答是：如所说，是指第十五品中所说的解释等等。彼，是指所要成办之事。以忿怒遍布之心，是指做了忿怒的加行。以足，是指从吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生出的，以燃烧的金刚加持过的足。从那之后等等，是从教诲之后而来的。修行者金刚持，是指修行者金刚持。为了诛杀所诛杀者，应当抛出，是指为了诛杀，应当如其所是地抛出忿怒之轮。围绕之后，是指被诸忿怒之王完全围绕。彼即束缚，是指用索从颈部捆绑。击打，是指用铁钩从心口刺穿。苦恼，是指忿怒的光芒照耀。恐惧者，是指被恐惧所压倒。降伏之后，从勾引之后，安住在那里所要成办的形象中。从那之后如何呢？念诵者念诵金刚三，等等，是指用第十四品中所说的面向身金刚的橛的咒语，在心口等处用橛钉住。瘟疫，是指风、冰雹、瘟疫和其他痘疹等等。近处损害，是指妖魔等所作的损害。疾病，是指从身体不调和而生的瘟疫等等。各种地方所生者，是指从一切地方所生者。一切加行的
English
Therefore, from understanding all dharmas, in order to become fully enlightened, the Bhagavan is also the nature of all things. Therefore, one becomes a Buddha through realization. What is that? Namely: "Suchness and ultimate truth, That itself is the dharma-nature of all dharmas, That is the true and non-deceptive, Realizing that is said to be the Buddha." Just as it is said. "Whatever actions and conformities." From this phrase to "He dwells in his own wheel," is the answer to the request for instruction. This should also be understood from the oral instructions of the guru. The answer to the inquiry about the collection of actions is: As it is said, it refers to the explanations spoken in the fifteenth chapter, and so on. That refers to what is to be accomplished. With a mind pervaded by wrath, it refers to having performed the wrathful action. With the foot, it refers to the foot blessed by the burning vajra that arose from the syllable Hūṃ (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From then on, and so on, it comes after the instruction. The practitioner Vajradhara, refers to the practitioner Vajradhara. In order to kill what is to be killed, it should be thrown, which means that in order to kill, the wheel of wrath should be thrown as it is. After encircling, it refers to being completely surrounded by the kings of wrath. That is binding, which means binding from the neck with a noose. Striking, refers to piercing from the heart with an iron hook. Tormenting, refers to the rays of wrath shining. The frightened one, refers to being overwhelmed by fear. After subduing, from enticing, dwelling there in the image to be accomplished. What then? The reciter recites the three vajras, and so on, which means using the mantra of the phurba facing the body vajra spoken in the fourteenth chapter, to nail the phurba in the heart and so on. Pestilence, refers to wind, hail, plague, and other smallpox, and so on. Near harm, refers to the harm done by demons and so on. Disease, refers to plague and so on arising from bodily imbalance. Those arising from various places, refers to those arising from all places. All the actions of
Chinese
“ྱི་”这个词，是指具有书写和禅修的特征。 “如所说仪轨”是指第十四章等中所说的仪轨。 “以幻轮咒语的结合等”是指与文字结合，念诵和布置等。“以事业的结合”是指所要成就的事业，以及随顺的，如前面所说的“如是修持之精要”等。为了显示这个，说了“于寂静”等，于寂静的事业，以慈爱之心。于增益，以心完全欢喜。于怀爱，则心随之染着。于猛厉的事业，则以愤怒扰动之心而修持。 “当做”之语，是说已显示了所有被询问的回答，是总结。瑜伽士安住于无二瑜伽，以此来做各种事业，如此宣说。观想自己身体等分别安住之处，观想大金刚持等之身，特别信解彼之自性，以至于无法用语言表达，因此说了“彼等”，等等，意义容易理解。这些是为了阐明，菩萨们以赞颂为先导而提出的问题，说了“此后”等等。 “于一切作者，敬礼顶礼”，是指对于以各种方式如实地完成一切事物者。 “身语意将获得”，是指因为身是金刚等三界之身等的自性。所有这些众生都将获得金刚三者，因此这些众生都与无与伦比的佛陀平等。如果是这样，那么，所要成就的是什么？成就者是谁？因为一切都是佛的自性。如此安住，对于一切佛的自性进行损害的，为什么不会被一切罪恶所染污，并且完全被烦恼所困扰？如果完全被烦恼所困扰，那么，如何能成为菩提果的容器呢？因此提出了这样的理由。
English
The word "ྱི་" refers to the characteristic of writing and meditating. "As the ritual is spoken" refers to the rituals spoken in the fourteenth chapter and so on. "By the combination of illusion wheel mantras, etc." refers to combining with letters, reciting, and arranging, etc. "By the combination of actions" refers to the actions to be accomplished, and what is in accordance with them, such as "the essence of practice is like that" as mentioned earlier. To show this, it is said "in peace" etc., in peaceful actions, with a loving heart. In increase, with a completely joyful mind. In subjugation, the mind becomes attached to it. In fierce actions, one should practice with a mind disturbed by anger. The word "to do" means that all the answers to the questions have been shown, and it is a summary. The yogi, abiding in non-dual yoga, performs all kinds of actions, thus it is proclaimed. Contemplating one's own body etc. as separate abodes, contemplating the body of the great Vajradhara etc., especially believing in its nature, to the point that it cannot be expressed in words, therefore it is said "those," etc., the meaning is easy to understand. These are to clarify, the questions raised by the Bodhisattvas with praise as a prelude, it is said "then" etc. "To the doer of all, I salute and prostrate," refers to the one who accomplishes all things in all ways as they are. "Body, speech, and mind will be obtained," refers to the fact that the body is the nature of the three realms of Vajra etc. All these sentient beings will obtain the three Vajras, therefore these sentient beings are equal to the unparalleled Buddha. If that is the case, then, what is to be accomplished? Who is the accomplisher? Because everything is the nature of the Buddha. Abiding thus, why would one who harms the nature of all Buddhas not be stained by all sins and completely troubled by afflictions? If completely troubled by afflictions, then, how can one become a vessel for the fruit of Bodhi? Therefore, such a reason was put forward.
Chinese
尔，如来等皆赞善哉，而作是答。大菩萨者，为利益一切有情故，心极耽著故。大我、大音声、大供养，此三句，谓由身等清净门而宣说。导师菩提金刚者，谓具足无二智。一切佛之主者，谓由坛城主之加持。如幻者，谓如幻师等生起及摄集一切事物，如是导师亦住于无所缘之等持，而调伏暴恶有情。是故彼无有罪恶，福德亦如是，以于普缚及解脱无有近缘故。如是则彼亦转成菩提，以彼乃一切分别之对治故。以彼性故，如是何者为欺诳，谓具有夺取他人财物等之相。怖畏者，谓扫荡等。彼之者，谓导师虽已对一切暴恶者作已，然由彼业，不生恶趣，谓不生于地狱等，以彼之意非是普缚性故。彼亦心普缚之有情则转成普缚，心极清净则转成极清净，是如是说。如是宣说已成之果后，宣说应成者，谓由先是等而说，谓彼等昔所积集，彼等由作罪业，应成者，设若地狱之苦亦生且亦出现，然尔时地狱等者，乃地狱之业行者之大果，谓由极小之苦，解脱极难忍之大地狱苦故。菩提金刚者，谓具足智慧与方便无二之智之瑜伽士应作此仪轨。
English
Then, the Tathagatas gave their approval and replied, "Well done!" The term "great Bodhisattva" refers to one who is deeply attached to benefiting all sentient beings. The three terms "great self," "great voice," and "great offering" are spoken from the perspective of the purity of body and so on. The teacher, Bodhi Vajra, is one who possesses non-dual wisdom. The term "lord of all Buddhas" refers to the empowerment of the lord of the mandala. "Like an illusion" means that just as illusionists create and gather all things, so too the teacher abides in a samadhi without any object of focus and tames violent beings. Therefore, he has no sin, and likewise no merit, because there is no close object of focus on universal bondage or liberation. In this way, he also transforms into enlightenment, because he is the antidote to all discriminations. Because of that nature, what is deceptive is like stealing the wealth of others and so on. Fear is like sweeping away and so on. "His" means that even though the teacher has acted upon all violent beings, he will not be born into the lower realms, such as hell, because his intention is not universally binding. Furthermore, a being with a universally binding mind will transform into universal bondage, and a mind that is extremely pure will transform into extreme purity, as it is said. Having thus spoken of the fruit that has been accomplished, the object to be accomplished is spoken of by "formerly" and so on, meaning that what they have accumulated in the past, by doing sinful deeds, the object to be accomplished, even if the suffering of hell arises and appears, at that time, those in hell are the great fruit of those who perform the deeds of hell, because by a very small suffering, they are liberated from the suffering of the great hell that is extremely unbearable. Bodhi Vajra means that the yogi who possesses the non-dual wisdom of wisdom and skillful means should perform this ritual.