English
The forty-two conceptual thoughts have already been shown to be the very nature of Buddhahood. The fifth chapter shows the accomplishment of common siddhis based on letters, and also slightly shows the supreme siddhi. The sixth chapter shows the mandala of the forty-two peaceful deities, which are the essence practiced by future yogis. The seventh chapter shows the generation mantras and the invocation mantras, etc. The eighth chapter shows that one should know the four deity mudras and the offering mudras. The ninth chapter shows the additional colored powder mandala needed for empowerment, which precedes these. The meaning of the tantra is that the yogi's practice is both peaceful and wrathful, so the wrathful deities will also be explained, and a brief outline is given. The tenth chapter explains in detail the sequence of empowerments. The eleventh and twelfth chapters, through the practice of peaceful samadhi, show the accumulation of offerings with fruition in order to achieve the supreme. The accumulation of wrathful deities is also briefly mentioned. The thirteenth chapter shows the path of the tantra, the two stages of generation and completion, and the meaning of the tantra, the nature of the twelve mandalas. The fourteenth chapter shows the peaceful song and dance mandala of the accumulation of offerings. Although offerings and activities are shown slightly below, the peaceful deities are complete up to that point. The fifteenth chapter is for taming the fierce tantras such as Rudra, who cannot be tamed by peaceful means. The sixteenth chapter, Samantabhadra, although not moving from the nature of the Dharmakaya, manifests as the wrathful Rudra through power, thus manifesting the wrathful nature mandala, and accomplishing the activities through the two methods of taming by killing the male and uniting with the female. For the practice of future yogis, the deeds of the Buddhas of the past, reciting mantras when generating the mandala, therefore the sixteenth chapter shows the mantras of the wrathful deities. The seventeenth chapter shows the body mandala and the mudras. The eighteenth chapter shows the offerings needed for both peaceful and wrathful deities. The nineteenth chapter shows the common vows of peaceful and wrathful deities. The twentieth chapter shows the four types of activities needed in the intermediate stage of the path of both peaceful and wrathful deities, and incidentally shows the activities of the wrathful deities themselves, namely dance and remaining activities. The twenty-first chapter shows the wrathful deities
Chinese
以歌舞供养来展示。 这样，从第二十一章起，通过寂静和忿怒二者的行为之门，来显现与第一章所描述的普贤本体相似的果的本体，并展示了作为表达方式的词语之续，以此作为为了开启有缘眷属之义，为了不衰退且兴盛，而实际交付给集结者，以及暗示性地交付给有缘眷属这二者的目的。 第二十二章，也就是三续中的自性基续占多数。 在这里，因为是为了续不衰退而交付，所以虽然没有将续的十种事物进行大的结合，但从道的部分只显示最初的少许方面，最终道的部分占多数。 概括来说，为了续的意义不衰退，依次交付给两个人。 关于其历史，从“此后”等开始，词和义都与第二十一章相关联。 “如来本身”是指，如果从共同眷属的角度来说，如来本身就是集结者金刚萨埵。 间接地也包括了有缘眷属，称为未来的如来本身。 交付的本体是：“此秘密真言之王”，其中“秘密”是指自性秘密之精华，不可言说且远离行境，一切法的如是性是续的真实名称。“真言”是一切功德生起的基础，即使不证悟自性秘密之精华，自显现的外内诸法，缘起的能量，所有满足所需之物都是。“在道之时”，也是从下道向上道转移以及与果结合的一切功德。“在果之时”，两种事业是满足所化众生的需求，没有穷尽。“国王”是胜过两种边，因此是“罗阇”，即秘密和真言的两种意义。 表达所表达之物的表达词语本身也是国王，即律藏、经藏、论藏，以及誓言、修持和成就，还有身、语、意之续，在十方普遍闻名，从秘密之精华中流出，这自性秘密之精华，是一切藏和一切续的...
English
It demonstrates the offering of song and dance. Thus, from the twenty-first chapter onwards, the means of manifesting the very nature of Samantabhadra, similar to the nature of the result described in the first chapter, through the activity of both peaceful and wrathful aspects of the yogic path, and the tantra of expressive words as a means to reveal the meaning to the fortunate retinue, and for the purpose of not declining and flourishing, it is actually entrusted to the compiler, and implicitly entrusted to the fortunate retinue. The twenty-second chapter, which is mostly the nature-basis tantra among the three tantras. Here, because it is entrusted so that the tantra does not decline, although there is no great combination of the ten objects of the tantra, it only shows a small aspect of the beginning from the path, and in the end, the path occupies the majority. In summary, in order for the meaning of the tantra not to decline, it is entrusted to two individuals in sequence. As for its history, it starts from "Then," etc., and both the words and meaning are related to the twenty-first chapter. "The Tathagata himself" means that, from the perspective of the accompanying retinue, the Tathagata himself is the compiler Vajrasattva. Implicitly, the fortunate retinue is also included, and is called the future Tathagata himself. The nature of the entrustment is: "This king of secret mantras," where "secret" refers to the essence of the secret nature, which is inexpressible and beyond the realm of activity, and the suchness of all phenomena is the actual name of the tantra. "Mantra" is the basis from which all qualities arise, and even if the essence of the secret nature is not realized, all the self-appearing outer and inner phenomena, the power of interdependent origination, and everything that fulfills needs are included. "At the time of the path," it also includes all the qualities of moving from the lower path to the higher path and combining with the result. "At the time of the result," the two activities are fulfilling the needs of those to be tamed, without end. "King" is victorious over both extremes, therefore it is "Raja," which is the two meanings of secret and mantra. The expressive words themselves, which express what is to be expressed, are also the king, namely the Vinaya, Sutra, Abhidharma, as well as vows, practice, and accomplishment, and the tantras of body, speech, and mind, which are widely known in the ten directions, emanating from the essence of the secret, this essence of the secret nature, is of all the collections and all the tantras...
Chinese
发生处确定无疑，这表明了这一点。此，这指的是对事物的贴近把握，即能说与所说显现的当下。稳固地把握，指的是对意义稳固地把握，这对于共同者（lhan cig pa）的汇集者来说更为重要。后世之人也能不以外在的眼光看待，而是深刻地领悟于心。禅修时，不离专注，习惯于此状态，行为自然显现，这是不会消失的稳固把握，是对被引导的眷属的教诲。此，指的是章节正文。虽然看起来像是对汇集者所说，但实际上是为了被引导的眷属而说的。所托付的基础，将续部的意义教导为四种显现，其中是自性的显现。一切法本初即是佛的开示是：嗟！嗟！十方四时的自性此。嗟！嗟！一般来说，说完秘密心髓的意义后，在此状态中，有可知的基之显现，未证悟的迷乱之显现，可证悟的方法，所调伏者的道之显现，证悟的果位，善逝之显现这四种。在心中，将无二的体性执着为四种不同的事物，这也是没有目标的，意思是说没有比这更重要的了，这表明要远离一切目标。为了说明这一点，呼唤共同者和被引导的眷属。如果问呼唤的意义是什么？被十方所包含的一切法，以及被四时所包含的可衡量的轮回与涅槃的一切法的显现方式的，自性此。所谓自性，有作为有法之自性和作为法性之自性两种。下乘将它们分为世俗和胜义两种来分别开示，但在此乘的语境中，由于显示真谛无别，显现与空性无别，同时存在，这是此乘瑜伽士的显现，是从凡夫的能取所取之境中解脱出来的。因此，器情世界的显现是觉性显现。显现之境与显现之主体无有，在平等性之界中，仅仅是自显现，这就是所谓的自性。此，对事物的贴近把握是瑜伽士的境界。如来藏性，在此乘的语境中，显现与声音的一切法都归于四十二种分别念，而这本身就是显现与空性。
English
This is clarified by "Establishing the source with certainty." "This" refers to the close grasp of things, that is, the very moment when what is to be said and what is said become manifest. "Holding firmly" refers to holding the meaning firmly, which is more important for the compilers who are together (lhan cig pa). Even later generations can understand the essence in their minds without looking at it from an external perspective. In meditation, not being separated from focus, being accustomed to that state, and spontaneously manifesting actions is the unwavering and firm grasp, which is mostly the instruction for the disciples who are being guided. "This" refers to the chapter text. Although it seems to be addressed to the compilers, it is actually spoken for the sake of the disciples who are being guided. The foundation of entrustment is the teaching of the meaning of the continuum as four appearances, among which is the appearance of self-nature. The teaching that all dharmas are enlightened from the beginning is: "Alas! Alas! This nature of the ten directions and four times." "Alas! Alas!" In general, after finishing speaking about the meaning of the secret essence, in that state, there are four appearances: the appearance of the knowable basis, the appearance of the deluded confusion of non-realization, the method to be realized, the appearance of the path of those to be tamed, and the appearance of the result of realization, the Sugata. In the mind, holding the non-dual essence as four different things is also without aim, meaning that there is nothing more important than this, which shows that one should be free from all aims. To illustrate this, the companions and the disciples who are being guided are called upon. If asked what the meaning of calling is, it is the nature of all dharmas contained in the ten directions and the way of appearance of all measurable samsara and nirvana contained in the four times. The so-called nature has two types: the nature of the object of dharma and the nature of dharmata. The lower vehicles divide them into two types, conventional and ultimate, to teach them separately, but in the context of this vehicle, since the truth is shown to be inseparable, appearance and emptiness are inseparable and co-exist simultaneously, this is the appearance of the yogi of this vehicle, which is liberated from the object of grasping and clinging of ordinary beings. Therefore, the appearance of the container and its contents is the appearance of awareness. The object of appearance and the subject of appearance do not exist, and in the realm of equality, it is merely self-appearance, which is called self-nature. This, the close grasp of things, is the realm of the yogi. The essence of the Tathagatagarbha, in the context of this vehicle, all the dharmas of appearance and sound are gathered into forty-two conceptual thoughts, and that itself is appearance and emptiness.
Chinese
无有分别之义无碍之身坛城，不缘之智慧，不以因缘所成，本来自在之自性，秘密藏之体性，如来，名为本初无为之义，心之智慧无谬之体性即是无为之如是性，或离显空任运成就之如是性，或离一切戏论之相无谬之如是性，通达实相之义究竟即是普贤之体性。一切法决断于彼性，离基道果之名言，即是秘密藏之体性，无余丝毫未留而宣说，即是自性之显现方式，是为不变之教诲。所示未能证悟错乱之显现即是：以能取所取戏论而缠缚。如是等等，亦是道之续部的教诲，亦是显现之必要。虽然基之教诲之义已于前述，然俱生无明之我所生之遍计无明，错乱之显现能取所取自性器情之法，于颠倒错乱之分别念上安住则是不变，即是缠缚。从无始以来串习缠缚之力已成强大之执着即是分别念，刹那之流如绳索一般，于错乱之状态中缠缚，故于六道各自之境地执着而难以解脱。彼之因，基之义，不识大我者，仅以解脱执着，从三界之邪念中解脱，解脱与解脱二者同时显现之故，大悲以所化之显现，道之续部九乘次第配合根器而宣说。若然，此处是秘密藏之时，说下乘无有必要耶？下乘诸法即是此秘密藏之道之所示即是：地等差别安立亦是。地是依生之义为地，道之体性安住于一，而生起上上功德也。等是出离之乘，彼亦是自性秘密藏。