Chinese
如所说般显现，以幻化方便与智慧无别相联之义而欢喜，故名“呵”。章节总摄之历史为：从“如来”等开始，从彼起乃是文字轮之众显现之后。如来是普贤与五部等之父尊们。妃嫔之众乃是母尊们。无二乃是义界与智慧无二。表征方便与智慧无二。本尊父母方便与智慧无别。彼等坛城乃是于开端章节中所说之全部。自之秘密乃是表诠意之义，自性秘密心髓之词句总摄，即是下文将述者。五身、五语、五意、五功德、五事业无别且不可分，从中于词句之众中显现而取出，故名“扬”。阿，法性无生之中，呵，所化之显现不灭而生起，故欢喜。章节总摄之真实为方便与智慧、喜云等。若如初与末以“巴”为例而说，方便是众生之父的体性。智慧是母。于交合之时，互相贪恋，相续不断，名为喜云，即是浓厚。若由此不显现，则菩提心众，是种子相续不断之自性。所谓“因”，乃是彼者成为蕴之因。所谓“轮”，乃是果，身体成就，即是身体与支分之四十二种分别念成就。所谓“果，胜者成熟成就”，乃是从彼因中，果，具有胜者自性之分别念众成熟且成就。稀奇乃是从二种子中轮回之显现。所谓四十二名众，乃是错乱之名之众，四十二种分别念。无为自性乃是中阴之识，无事物。有为乃是父母二者之种子。金刚乃是混合而不分。生起坛城之誓言。不超越者，即是从彼中，以五蕴支分之轮而生起坛城乃是显现，由此不超越故，是誓言。不超越色蕴之成就。此为何故？
English
As it appears as said, it is called 'Ho' because of the joy through the meaning of the inseparable connection of illusory means and wisdom. The history of the chapter summary is: starting from 'Thus Gone One' and so on, from then on, it is the appearance after the collection of letter wheels. The Thus Gone One is Samantabhadra and the five families, etc., who are the fathers. The assembly of consorts are the mothers. Non-duality is the non-duality of the realm of meaning and wisdom. The symbolic means and wisdom are non-dual. The deity father and mother are inseparable in means and wisdom. Those mandalas are all mentioned in the introductory chapter. The secret of oneself is the summary of words expressing the meaning of intention, the essence of the secret nature, which will be described below. The five bodies, five speeches, five minds, five qualities, and five activities are inseparable and indivisible, and from them, appearing in the collection of words, it is extracted, hence it is called 'Yang'. From A, the unborn nature of Dharma, Ho, the appearance of those to be tamed arises without ceasing, hence it is pleasing. The reality of the chapter summary is means and wisdom, joy clouds, etc. If we explain the beginning and the end with 'Pa' as an example, means is the nature of the father of sentient beings. Wisdom is the mother. At the time of union, clinging to each other, the continuous flow is called the joy cloud, which is dense. If it does not appear from that, then the Bodhicitta assembly is the nature of the continuous seed. The so-called 'cause' is the cause of that becoming a aggregate. The so-called 'wheel' is the fruit, the body is accomplished, that is, the forty-two discriminations of the body and limbs are accomplished. The so-called 'fruit, victorious one matured and accomplished' is from that cause, the fruit, the collection of discriminations with the nature of the victorious one, matures and is accomplished. Wonderful is the appearance of samsara from the two seeds. The so-called forty-two name assemblies are the assemblies of mistaken names, the forty-two discriminations. The unconditioned nature is the consciousness of the intermediate state, without substance. The conditioned is the seed of the two parents. Vajra is mixed and inseparable. The oath to generate the mandala. Not transgressing means that from that, with the wheel of the five aggregates and limbs, generating the mandala is appearance, and because it does not transgress from that, it is the oath. It does not transgress the accomplishment of the aggregate of form. Why is that?
Chinese
所谓的“无力因缘聚合力大”，就像无力阻止水往下流一样，即使不希望也会成功。为什么呢？因为因缘聚合了。因是中阴的识，缘是父母的种子，没有子宫不生孩子的障碍，没有种子的障碍，如因疾病腐烂，或时机不成熟，或种子如阿如拉的果实般干枯等种子的障碍，没有父母和孩子不相遇的业障，没有这些障碍，因缘聚合的力量非常大，所以显现为人。这就像方法道和解脱道的道路，因缘聚合不会浪费，会成就果实的比喻。如果从方法道来说，方法是指：父亲具有见解，就观想为天神的身体，加持秘密处。智慧是指具有特征的智慧母，自己知道如何观想，或者由父亲加持，观想为任何种姓的母亲。在身体上布置四个秘密的明妃和四个忿怒母，加持秘密处。喜悦是指通过欲望的论典，进入十六喜的开端。云是指喜悦的自性，从无根中显现秘密坛城的轮。菩提心等是具有四喜的自性，是十六刹那的最后。这是使一切法显现为智慧的因。轮是指俱生喜被三喜的轮所围绕。通过风和幻轮的结合，用降下的方法降下，用返回的方法返回，使分别念显现为身和智慧而成熟和成就。奇妙是指下乘所舍弃的自性，是果的障碍，在这里用特殊的方法修持，转为道，一生就能与果结合。名相是指四十二种分别念，通过俱生的方法，显现为四十二种身和智慧。无为是指十六刹那的最后，是远离一切事物的乐空智慧。有为是指虽然没有事物，但显现为事物，四十二种分别念，是身和智慧四十二种不可分割的意义的金刚。坛城是五种智慧的自性。这样，这个方法道就是因缘聚合的强大力量。
English
The saying, "The power of the aggregation of powerless causes and conditions is great," is like being unable to prevent water from flowing downwards; even if one doesn't wish it, it will succeed. Why is that? Because the causes and conditions have come together. The cause is the consciousness in the intermediate state, the conditions are the seeds of the two parents, there is no obstacle to the womb not producing offspring, there are no obstacles to the seeds, such as the seeds rotting from disease, or the time not being right, or the seeds being dry like the fruit of the arura, and there are no karmic obstacles to the parents and child not meeting. Without these obstacles, the power of the aggregation of causes and conditions is very great, and so it appears as a human being. This is like the example of the path of skillful means and the path of liberation, where the aggregation of causes and conditions is not wasted, but achieves the result. If explained in terms of the path of skillful means, "skillful means" refers to: if the father possesses the view, then meditate on the form of the deity, bless the secret place. "Wisdom" refers to the wisdom mother who possesses the characteristics, either one knows how to meditate oneself, or the father blesses one, and one meditates on the mother of whatever lineage. On the body, arrange the four secret consorts and the four wrathful mothers, bless the secret place. "Delight" refers to entering the beginning of the sixteen joys through the treatises on desire. "Cloud" refers to the nature of joy, the essence of the wheel of the secret mandala appearing from the groundless. Bodhicitta and so on are the nature of the four joys, the last of the sixteen moments. This is the cause for all phenomena to appear as wisdom. The wheel is the co-emergent joy surrounded by the wheel of the three joys. Through the combination of wind and whirling, it is lowered by the method of lowering, and returned by the method of returning, so that the collection of thoughts matures and is accomplished by appearing as form and wisdom. "Wonderful" refers to the nature abandoned by the lower vehicles, which is the obscuration of the result, here it is practiced with a special method, transformed into the path, and in one lifetime it is joined to the result. "Collection of names" refers to the forty-two thoughts, which through the co-emergent method, appear as the forty-two forms and wisdoms. "Unconditionedness" refers to the last of the sixteen moments, the wisdom of bliss and emptiness that is separated from all things. "Conditionedness" refers to that which, although there is no thing, appears as a thing, the forty-two thoughts, the indivisible vajra of the meaning of the forty-two forms and wisdoms. The mandala is the nature of the five wisdoms. Thus, this path of skillful means is the great power of the aggregation of causes and conditions.
Chinese
坛城显现为四十二尊身与智慧主眷之相。从修持方便道而显现，故为生起。因其不离此显现，故称不违越誓言。无力是指从方便道的因缘聚合而自性任运成就，故为无力。其威力是指方便道的因缘聚合的巨大威力，一切事物皆显现为身与智慧。若从生起次第的角度来说，则讲述自生子和他生子之相。因圆满了因之坛城，故果之坛城是：方便称为父，智慧称为母，即普贤父母二尊。所谓“喜云”，是指空行加持后嬉戏之时，日月二者相融无二，体验乐空大智慧，此乃胜义菩提心。此从何而来？乃是世俗菩提心，即三摩地的显现，称为菩提心众。第一部分幻化宫殿及座垫，第二部分布置文字之众，此为显现秘密坛城之因。故因之文字众称为语之轮。若问从中产生何物？“果位胜者成熟奇妙名众四十二”，意为从此因中，果位天众坛城显现为语文字、意手印及身三者，称为成熟。此乃奇妙，即觉性之本体未成任何事物，然从因菩提心中，诸佛不间断显现。此为何物？虽未在心性中成立，然为调伏对境而以名相表示的四十二尊佛。所谓“非造作自性”，是指种子之本体觉性，乃非造作。所谓“造作”，是指修行者的三摩地，连同特别修持，使四十二尊佛各自显现。然而，本体乃是心性，于三世中不可分割，故为金刚自性。不离于四十二尊佛之坛城显现，故为“达”。称“不违越”，因不离于彼等，故为誓言。所谓“因缘聚合”，是指心性圆满的因，以及道之三摩地。
English
The mandala appears as the retinue of the forty-two deities of body and wisdom. It arises from practicing the path of means, hence it is produced. Because it does not stray from this appearance, it is called not transgressing the samaya. 'Without power' means that it is spontaneously accomplished in its essence from the collection of causes and conditions of the path of means, hence it is without power. Its power is the great power of the collection of causes and conditions of the path of means, whereby all things are clear as body and wisdom. From the perspective of the generation stage, the manner of self-born and other-born sons is explained. Because the mandala of the cause is complete, the mandala of the result is: 'Means' is called father, 'wisdom' is called mother, that is, the two Samantabhadra fathers and mothers. 'Joyful clouds' means that when the dakinis bless and play, the sun and moon mix and are non-dual, experiencing the great wisdom of bliss and emptiness, which is the ultimate bodhicitta. From where does this come? It is the conventional bodhicitta, that is, the arrangement of samadhi, which is called the bodhicitta assembly. The first part emanates the palace with its seat, and the second part arranges the assembly of letters, which is the cause of the appearance of the secret mandala. Therefore, the assembly of letters of the cause is called the wheel of speech. If you wonder what will come from that, 'The result is the victorious, ripened, wondrous assembly of names, forty-two.' This means that from that cause, the mandala of the result, the deities, appears as speech, letters, mind, hand gestures, and the three kayas, which is called ripened. This is wondrous, because the essence of awareness is not established anywhere, but from the cause, the bodhicitta, the deities appear without interruption. What is that? Although it is not established in the nature of mind, it is the forty-two deities represented by names that appear to those to be tamed. 'Unconditioned nature' means that the essence of the seed, awareness, is unconditioned. 'Conditioned' means that the samadhi of the practitioner, together with special practice, causes the forty-two deities to appear separately. However, the essence is the nature of mind, which is indivisible in the three times, hence it is the vajra nature. It does not stray from the appearance of the mandala of the forty-two deities, hence it is 'dam.' It is said 'not transgressing,' because it does not stray from them, hence it is samaya. 'Collection of causes and conditions' means the cause of the complete perfection of the nature of mind itself, together with the samadhi of the path.
Chinese
作为能作之因，乃是因缘聚合之大威力，即从三摩地之状态中自显现。于解脱道中，方便是内外诸法一切皆为自显现不灭之体性。智慧是远离显空之边，故为心之本性。喜悦是智慧本身不灭而显现故为方便，方便远离一切事物，智慧远离显空之边，故无执边之过失而喜悦。彼性于任何处皆不成立，然从清净之基中，显现道与果之所有功德，故为云。心性于平等性之状态中，远离显空之边故为菩提。内外诸法一切皆于彼性中任运成就故为觉。菩提与觉无别之体性，心性乃自明之状态，无可超越。心性安住于自显现不灭之体性中，犹如不灭之聚之因。轮是内外诸法自显现相续不断，即四十二种分别念。证悟彼性后，于串习圆满之时，果成熟为胜过二边之佛陀，即分别念于本位清净，诸佛各别显现。成就乃从证悟串习之威力中显现。稀有乃心性于任何处皆不成立，然显现任何事物。名之聚是不灭故为身，不可见故为智慧。彼之数量显示为四十二位胜者。无为法即是心性。有为法乃行者以证悟串习之精勤而修持。彼之果乃身与智慧如金刚般不可分割之界，于坛城中任运成就，不可超越故为持。以彼道获得彼果故不可超越，故不作超越。道之所有作用聚合不浪费，则无果不显现之理。因缘聚合，相似之因乃自心性。共同作用之因乃善知识。四缘中，增上缘乃上师。所缘缘乃密咒之见、修、行与道之体性。等无间缘乃五根未染污。俱生缘乃刹那不灭。因此，因缘聚合之能力