English
Because of its own nature, it will not transcend. Why? Just as space does not transcend space, this is the supreme vow. The real quality is: Whoever develops faith in this, etc. Any person who, through learning and accumulation, becomes an excellent individual, and who has faith in the twelve meanings of the mandala and the secret essence of words as expression, all the mandalas of the Buddhas residing in the ten directions and traveling in the four times, from all places in the ten directions and four times, completely, all the mandalas of the victors are approached, therefore, they will be considered close sons. This is from the great vehicle of cause, they will be considered close, the excellent son who becomes a Buddha in one lifetime. The reason that is difficult to obtain is: In kalpas as many as the dust of fields, etc., is shown by four verses. The meaning of the words has already been shown above. The reason that is difficult to obtain is: In the ten directions of the six realms, from there, until even if searched for, it cannot be found by the victors. It shows up to here. After obtaining, it refers to the meaning of the twelve mandalas. Through this, it will be naturally accomplished. It means, through this meaning of the twelve mandalas. This meaning of the twelve mandalas is called the great secret determination. Apart from this meaning of the twelve mandalas, there is no other secret determination. That's it. The good characteristics of the vessel to entrust this to are: The best of all mudras, from there it is shown by six verses, the meaning of the words has already been shown above. The concluding meaning of the chapter is: The Tathagata himself, refers to the sixth victor who is inseparable from all Buddhas. For the Tathagata himself, it refers to the retinue that opens wisdom, for the Tathagata himself who will appear in the future, it is said for the purpose of practicing on the path and combining with the fruit. From the true determination of the secret essence, the chapter called the extremely secret oral instruction. Because of the meaning of the tantra, these five oral instructions are no longer the field of practice after yoga, so it is secret. Even entering Mahayoga is also the field of practice for those with superior faculties, so it is also extremely secret. Even if the meaning is fully present in the tantric text, it cannot be understood without relying on a lama who has realization experience, so it is also extremely secret. The oral instruction is like a small bee, the meaning is significant. The meaning reaches the peak and combines with the fruit.
Chinese
如果瑜伽士修持这五种口诀中的任何一种，都不会有任何怀疑，即能在一生中与果位相结合。这些是关于治理之卷第十三的解释。༈。第十四卷是赞颂。在三续中，是道的续；在有情所依中，是上中根器的行境；在续的十种事物中，是供养。如果计算卷的关联，第七卷需要向身坛城献供，因此与此相关；并且通过两卷来展示会供的修法，即智慧之歌的供养。虽然从道位角度来看是这样，但从实相角度来看，五身是究竟圆满的果位，因此在三续中是果续；道位是究竟道位的行境；在十二坛城中，是自性果究竟圆满的坛城。也就是通过五身之门来赞颂坛城，一切法都安住于五身的自性中。一般来说，没有功德却假装有功德是虚构；有功德却加以否定并说缺点是诽谤。这里只是如实地宣说功德，这才是赞颂。也就是，如果从续部的赞颂的最初解释来看，如果最初是眷属请问续部，那么后来也是眷属来赞颂；如果最初是佛母请问，那么后来也是佛母来赞颂。这里因为续部深奥，眷属无法请问，所以导师父母开启话题，在下面的章节中，这是“特意宣说”的特征。因此，这里的赞颂也是“欢喜之歌”，也就是对自己赞颂。也就是，轮涅无别的自性，第六普贤王如来的自性，大乐任运成就，不变的金刚坛城，远离因缘而任运成就的自显光明的化身，以自性调伏有情的事业自然显现，对任运成就的事业感到欢喜。讲述历史是，从“那时”等词语来看，词语的紧接着是第十三卷本身。意义的紧接着是，坛城安置，融入智慧，在降临到供养的时候，与供养相关。所有如来
English
If a yogi practices any of these five instructions without doubt, it will connect to the fruition in one lifetime. These are the explanations of the thirteenth chapter on governance. ༈. The fourteenth chapter is praise. Among the three tantras, it is the tantra of the path; among the individuals who are the basis, it is the realm of experience of those with superior and middling faculties; among the ten objects of the tantra, it is offering. If we consider the connection of the chapters, the seventh chapter is related because it is necessary to offer to the mandala of the body, and the song of the wisdom of offering, which is shown by the two chapters of the accomplishment of the gathering. Although it is like that from the perspective of the path, from the perspective of the state of affairs, the five kayas are the ultimate fruition, so among the three tantras, it is the fruition tantra; the path is the realm of experience of the ultimate path; among the twelve mandalas, it is the mandala of the ultimate fruition of self-nature. That is, praising the mandala through the door of the five kayas, all dharmas abide in the essence of the five kayas. In general, pretending to have qualities when there are none is fabrication; cutting off qualities and speaking of faults is slander. Here, only praising the qualities as they are is praise. That is, if we consider the first explanation of the praise of the tantric text, if the retinue asks the first tantric text, then later the retinue also praises; if the mother asks first, then later the mother praises. Here, because the tantra is profound, the retinue could not ask, so the teacher, father and mother, initiated the conversation, and in the following chapters, this is the characteristic of "specifically speaking." Therefore, here the praise is also "taking up the song of joy," which is praising oneself. That is, the nature of indivisibility of samsara and nirvana, the nature of the sixth Samantabhadra, the great enjoyment spontaneously accomplished, the unchanging Yungdrung mandala, the spontaneously accomplished self-appearing radiance of the emanation, which is free from causes and conditions, the activity of taming beings by nature naturally arises, and one rejoices in the spontaneously accomplished activity. The spoken history is, from the words "then," etc., the immediate word is the thirteenth itself. The immediate meaning is, the mandala is arranged, wisdom is absorbed, and when it descends to the offering, it is related to the offering. All the Tathagatas
Chinese
所有这些都是在讨论的基础时一起的主尊和眷属。瑜伽士修持时，坛城的轮的大小如何，都是主尊和眷属的总体。这实际上都包含在四十二尊之中。此外，在实际的歌曲中，也有五个偈颂和六个总结，因为所有的所说和能说都包含在内。“大喜乐”，这意味着所有眷属都包含在五种自性身中，并且其表达方式，歌曲的词语，象征着五身不可分割的本质，如其存在，通过吟唱歌曲的声音，智慧显现清晰，甚至没有细微的偏见，这被称为喜乐，即平等性的自身本质。伟大是指所有喜乐不可分割的自性。然而，不像道路一样，通过歌曲的因缘来揭示意义，而是像虚空一样，本来就是那样。然而，这也不是为了阻止被调伏者的显现。赞美身是：嗡，十方四时圆满。等等，一般来说，赞美所有方位的佛陀的身。特别是像毗卢遮那佛一样。嗡是歌曲的开头。这首歌被称为智慧的庄严，是追随仙人的歌曲，所有的法都是五种智慧或五身，五身圆满为五种智慧的本质。第一个词语从五身中，显示了现证菩提身，由无边世界的十方和四时所包含的一切法，自证菩提心动摇而无别。在平等性的状态中自然成就，因此在圆满的本质中，显现的事物不舍弃而自然清净，法界如虚空般自然成就。空性的本质不被执着，如水中月般，幻化的特征自明，因此在自证的显现中完全圆满，这就是现证菩提身。智慧坛城大明点，这意味着自生的智慧清晰而不灭，以及五种智慧的眷属的坛城本身。明点，意味着本质在不分别的智慧中清晰且自然成就，并且在其状态中没有偏见。
English
All of these are the main deity and retinue together at the time of the discussion basis. At the time when the yogi practices, the deities, main and retinue in general, of whatever size the mandala's wheel is. This is actually all included in the forty-two deities. Furthermore, in the actual song, there are also five verses and six summaries, because all that is said and what can be said are included. "Great Joy," which means that all the retinue are included in the five self-existing bodies, and its expression, the words of the song, symbolize the essence of the five bodies being indivisible, as it exists, through the sound of chanting the song, wisdom appears clearly, and there is not even a subtle bias, this is called joy, which is the self-essence of equality. Greatness is the nature of all joys being indivisible. However, it is not like the path, where the meaning is revealed through the cause of the song, but like the sky, it is inherently that way. However, this is not to prevent the appearance of those to be tamed either. Praising the body is: Om, perfect in the ten directions and four times. And so on, in general, praising the body of all Buddhas of all directions and times. Especially like Vairochana. Om is the beginning of the song. The song is called the adornment of wisdom, it is the song that follows the sages, all dharmas are the five wisdoms or the five bodies themselves, the five bodies are perfected as the essence of the five wisdoms. The first word, from the five bodies, shows the Manifest Enlightenment Body, all dharmas contained by the ten directions and four times of the limitless world, self-awareness, the mind of enlightenment is stirred and is indivisible. Naturally accomplished in the state of equality, therefore in the perfect essence, the appearing objects are not abandoned and are naturally pure, the dharma realm is naturally accomplished like the sky. The essence of emptiness is not fixated upon, like the moon in water, the characteristics of illusion are self-evident, therefore it is completely perfected in the self-aware manifestation, this is the Manifest Enlightenment Body. Wisdom Mandala Great Bindu, which means that the self-born wisdom is clear and unceasing, and the mandala itself with the retinue of the five wisdoms. Bindu, meaning that the essence is clear and naturally accomplished in non-conceptual wisdom, and in that state there is no bias.
Chinese
不舍弃名言而自然清净是远离戏论的明点。广大是指轮回涅槃的一切法都在其中无别，并且安住于觉性自明、遍布广大之体性，是为法身。所谓“福德轮”，福德是自然成就且无所舍弃，六境五欲的一切事物皆是自明觉性显现，自明觉性享用。由于没有境与有境，对于自然成就之体性，连微细的执着也没有，因此是远离舍弃与修证之边。是无漏福德自显现之体性。自明觉性于无边之中心，由自显现不灭之轮所围绕，轮回涅槃无别，是此乘之大圆满报身。所谓“身之聚”，是指于清净显现之面上所显现的一切色身。以众多的“聚”之语，对于无漏道之行者们，上至色究竟天之大显现等等，一切报身之差别皆会显现。对于具信、修行之六道众生，也会显现化身薄伽梵。如四大洲百俱胝刹土中，显现百俱胝化身。于色界显现如梵天，于欲界显现如帝释天，于非天显现如罗睺，于人显现如转轮圣王等等，于畜生显现如狮子之誓言坚定者。内部有各种不同之差别。于饿鬼显现如口吐火焰者，于地狱显现如阎罗法王等等，皆是化身。所谓“内空明点周遍圆满”，是指内外之法与所分之五身，一切体性不灭而显现。于任何处皆不成立故为空。如镜子与影像般，显现与空性二者不可分，且以离于诠释之名言之义，无论以何种方式利益众生，皆如虚空不染尘埃般，不为执着之边所染污，且于体性上无有改变。于离边之体性上，不具边之戏论故为明点。内外一切法皆不离于彼之自性中自然成就，故名为周遍圆满。ཧོཿ（藏文，होः，梵文天城体，hoḥ，喜悦）。如是经由赞颂五身之门，以彼之义而欢喜，是为ཧོཿ（藏文，होः，梵文天城体，hoḥ，喜悦）之义，是喜悦之自性。赞颂五语