English
It is said that there are thirty-two kinds of things, such as sinking into the mire. Those are the explanations of the Commentary. If all the signs related to the evil destinies do not appear even in dreams, then enter the mandala as it is in the ritual. After entering, also empower and recite. The meaning of the mantra is also clearly visualized as the deity, and the practice of suchness, needless to say, no sin will approach them, and they will not fall into evil destinies. The above is the benefit for the living, and from "man or woman?" onwards, it is mainly the benefit for the dead. Empowering gods, etc., is mainly empowering those who have attained high realization. Whether it is a Naga, or a Yaksha, or a Rakshasa, or an animal, or a hungry ghost, or a hell being, etc., no matter who dies, since there are no corpses in heaven and hell, if you want to know how this is, it means writing the name and empowering it. Then, the previous treatises mainly showed that it was for the living, and the later treatises showed the dead as an adjunct to the previous ones, so it is not necessary to say that the first two mandalas are mainly for the dead. If the body is placed in the mandala and empowered, even if beings are born in hell, they will be liberated immediately and reborn in the realm of the gods. After being born in the realm of the gods, they will also directly realize the Dharma nature of all Tathagatas. They will also make offerings to all Tathagatas, and they will not regress, and they will also become a lineage with certainty, and they will also be born in the lineage of all Tathagatas. After completely abandoning all obscurations, whether in the lineage of all Tathagatas, or in the realm of the gods, or in any other place, they will experience happiness. In short, the Lord of the Gods will experience all the benefits and happiness of the world or beyond the world. Then there is Indra's prayer: Indra, the Lord of the Gods, circumambulated the Blessed One in this way, prostrated, and said to the Blessed One: Blessed One, I will bring benefit and happiness to all beings who are under the control of the evil destinies.
Chinese
，务必使这些众生背离一切恶趣，为了轻易证得无上圆满正等菩提，请您宣说。念诵并引入坛城，灌顶，修持念诵等，利益之大更不用说。如是说后，得到请示的机会，虽未实际请求灌顶等，但请宣说引入的坛城等。如是祈请。美饰至此讲解圆满根本续，但未见其义。之后，薄伽梵释迦牟尼佛，所有如来进入此及以下的等持，即显示将彼转化为毗卢遮那佛身。是所有部族的。的作用是：彻底清净一切恶趣，其作用是不作二元对立之智慧，故名金刚。进入事业等持后，所有如来的第二个名字是清净一切恶趣光荣之王的大坛城，如是宣说。诸佛无上菩提心，是胜义谛，证悟彼，即通达之智慧即是坛城之心髓，如是宣说。必要是：为了已获得无相等持者不依赖外坛城。虽噶玛德瓦如是说，但自宗是：此内义坛城极为重要，故应如是宣说。诸佛之菩提心，是证悟空性之智慧，显现能取所取为天神。彼亦无上，即证悟之果由彼心而得。胜者多次宣说的深明无二之智慧，是也。由外缘所牵引，内之彼即坛城心髓，即彼智慧最为殊胜。彼为何殊胜之因，境为空性，及证悟彼之智慧而已。在波罗蜜多及声缘乘中亦有，仅此不能成为心髓之最胜。那么如何呢？证悟空性之
English
and to ensure that these sentient beings turn their backs on all the lower realms, and to easily realize the unexcelled, perfectly complete enlightenment, please explain. Reciting and entering the mandala, bestowing empowerment, and performing recitations, the benefits are immense, needless to say. After saying this, having found an opportunity to request, although there was no actual request for empowerment, etc., please explain the mandala, etc., into which one enters. Thus, I request. As for adornment, up to this point, the root tantra is completely explained, but the meaning is not seen. Then, the Bhagavan Shakyamuni Buddha, all the Tathagatas, by entering into this and the following samadhi, showed that it is transformed into the body of Vairochana. It is of all families. The function of which is: to completely purify all the lower realms, whose function is the non-dual wisdom, hence the name Vajra. Having entered into the samadhi of activity, the second name of all the Tathagatas is the great mandala called the King of Glory, who completely purifies all the lower realms, thus it was spoken. The unsurpassed Bodhicitta of all Buddhas is the ultimate truth, and by realizing it, the wisdom that is understood is said to be the heart essence of the mandala. The need is: for those who have attained the signless samadhi, so that they do not depend on the outer mandala. Although Karma Dhenu said so, the self-tradition is: this inner meaning mandala is extremely important, so it should be explained in this way. The Bodhicitta of all Buddhas is the wisdom that realizes emptiness, appearing as the deity of the apprehended and the apprehender. That is also unsurpassed, that is, the fruit of realization is obtained by that mind. The profound and clear non-dual wisdom that the Victorious Ones have repeatedly spoken of, is it. Drawn by external circumstances, that inner one is the heart essence of the mandala, that is, that wisdom is the most supreme. What is the reason why it is supreme? The object is emptiness, and only the wisdom that realizes it. It is also present in the Paramita and Sravaka-Pratyekabuddha vehicles, so that alone cannot become the most supreme heart essence. So how is it? The wisdom of realizing emptiness
Chinese
需要一种如智慧所显现的形象。那么，它的显现方式是怎样的呢？对此，有显现的基础，显现在何处，以及将其与果和道相结合这三者。首先，关于确立自性：因为心的自性是远离执着等相状的，所以是法界自性。又因为它远离了突如其来的垢染，所以是光明自性。并且，因为它是产生其他智慧的原因，所以是如镜智慧的自性。如是所说的意义是这样的：心的自性，即心的真如，证悟即是法界智慧。远离能取所取之真实，则显示了法界智慧的体性。对于该智慧的反面，例如，如同明镜远离垢染而显现其他事物的影像一样，该智慧本身远离垢染，并且从作为其他智慧之因的角度来说，是如镜智慧。从舍弃执着自他本体差异的角度来说，是平等性智慧。从如实了知所知境的角度来说，是妙观察智慧。从利益所有众生的角度来说，是成所作智。从舍弃对非空之真实执着，以及舍弃对颠倒之相的真实执着，以及舍弃对颠倒之愿的真实执着，以及舍弃对颠倒之现行之真实执着的角度来说，是解脱之门空性，无相，无愿，无作四者。如果从法界智慧的反面，即如镜智慧的反面来区分，则舍弃对自己的眼等之真实执着是内空，舍弃对他人之眼等的真实执着是外空，舍弃对蕴界处之真实执着是内外皆空，舍弃对器世间之真实执着是大空性四者。从平等性智慧的反面来说，舍弃对证悟空性之智慧的真实执着是空性空性，舍弃对胜义谛之真实执着是胜义谛空性，舍弃对不能成为菩提之因的善根之真实执着是有为法空性，以及菩提
English
There is a need for something that appears as the image of wisdom. So, what is the way it appears? Regarding this, there are three aspects: the basis of what appears, where it appears, and how to combine it with the result and the path. First, regarding establishing self: Because the nature of mind is devoid of characteristics such as grasping, it is the nature of the Dharmadhatu. And because it is free from adventitious stains, it is the very nature of luminosity. Furthermore, because it is the reason for generating other wisdoms, it is the nature of mirror-like wisdom. The meaning of what is said is as follows: The nature of mind, that is, the suchness of mind, realization is the wisdom of the Dharmadhatu. Being free from the truth of the grasped and the grasper, it shows the essence of the Dharmadhatu wisdom. On the opposite side of that wisdom, for example, just as a mirror, free from stains, reflects the images of other things, that wisdom itself is free from stains, and from the aspect of being the cause of other wisdoms, it is like mirror-like wisdom. From the aspect of abandoning the clinging to the difference between self and other essence, it is equality wisdom. From the aspect of realizing the knowable without error, it is discriminating wisdom. From the aspect of benefiting all beings without exception, it is accomplishing activity wisdom. From the aspect of abandoning the clinging to the truth of the non-empty, and abandoning the clinging to the truth of the inverted sign, and abandoning the clinging to the truth of the inverted aspiration, and abandoning the clinging to the truth of the inverted manifestation, it is the door of liberation, emptiness, signlessness, wishlessness, and non-manifestation, the four. If we divide it from the opposite side of the Dharmadhatu wisdom, that is, the opposite side of the mirror-like wisdom, then abandoning the clinging to the truth of one's own eyes, etc., is inner emptiness, abandoning the clinging to the truth of the eyes of others, etc., is outer emptiness, abandoning the clinging to the truth of the aggregates, bases, and sources is both inner and outer emptiness, and abandoning the clinging to the truth of the container world is great emptiness, the four. From the opposite side of equality wisdom, abandoning the clinging to the truth of the wisdom that realizes emptiness is emptiness emptiness, abandoning the clinging to the truth of ultimate truth is ultimate truth emptiness, abandoning the clinging to the truth of the roots of virtue that do not become the cause of enlightenment is conditioned emptiness, and enlightenment.