Chinese
是身的化现。显空明点皆圆满。这被称为是化身，普遍散发光芒，是身的语。吽，这被称为是随顺生起之义和喜悦之义。而且，随顺喜悦之义没有差别，是随顺生起的咒语和手印的表示。金刚福德明点大。这等等是对语的赞颂。其中，金刚，一般解释为不可分割之声。这里也解释为无生是语的自性，因此用金刚之声来特别说明。其中，福德明点大，是指未生者具有利益众生的特征，因此，福德明点大，是语的身。金刚智慧坛城具。这被称为，未生而自明，是明智的语，是语的意。金刚大声无边。这是指，从无生中产生各种声音，是语的语。金刚国王，是指具有这些功德，是总体的归属。身语意的圆满大。这等等是对意的赞颂。其中，圆满大和，皆圆满，是指一切都在意中圆满的自性，是意的身。本来任运圆满普贤。这是指，不需寻找而自然遍布，是意的语。聚集的圆满大明点大。这是指，这些无差别地聚集，是意的意。无所缘幻化平等的法界。这等等是，对功德的赞颂。其中，无所缘幻化是方便和智慧的自性的本尊坛城的一切集合。简而言之，是幻化网的坛城。这样，方便和智慧二无分别的坛城是功德的自性，因此是功德的身。无边从各方面散发各种光芒是功德的语。无边从各方面自然融入。这是指，无差别地聚集，是功德的意。各种身语意大。这是指，总体的归属。十方世界微尘数。
English
Is the emanation body. Appearance and emptiness, bindus are all complete. This is called the emanation body, spreading light everywhere, it is the speech of the body. Hūṃ, this is called the meaning of arising in accordance and the meaning of joy. Moreover, there is no difference in the meaning of joy in accordance, it is the mantra of arising in accordance and the gesture of the mudra. Vajra merit, great bindu. These and so on are praises to speech. Among them, Vajra, is generally explained as an indivisible sound. Here, too, it is explained that unborn is the nature of speech, therefore, it is specifically explained by the sound of Vajra. Among them, great merit bindu, refers to the unborn having the characteristic of benefiting sentient beings, therefore, great merit bindu, is the body of speech. Vajra wisdom mandala possesses. This is called, unborn and self-aware, it is the speech of wisdom, it is the mind of speech. Vajra great sound is infinite. This means that various sounds arise from the unborn, it is the speech of speech. Vajra King, refers to possessing these qualities, it is the general belonging. The great perfection of body, speech, and mind. These and so on are praises to the mind. Among them, great perfection and, all complete, refers to the nature of all being complete in the mind, it is the body of mind. Primordially spontaneous perfection, Samantabhadra. This means, naturally pervading without searching, it is the speech of mind. The great perfection of gathering, great bindu. This means, these gather without difference, it is the mind of mind. Undirected illusion, the realm of equality. These and so on are, praises to qualities. Among them, undirected illusion is all the collection of the mandala of deities of the nature of skillful means and wisdom. In short, it is the mandala of the net of illusion. Thus, the mandala of skillful means and wisdom without duality is the nature of qualities, therefore it is the body of qualities. Infinite, radiating various lights from all directions is the speech of qualities. Infinite, naturally dissolving from all directions. This means, gathering without difference, it is the mind of qualities. Various body, speech, and mind are great. This means, the general belonging. The number of dust motes in the ten directions.
Chinese
又，从第一句起就是事业的境地，所以总的来说是进入。 “诸佛之事如微尘”，这是指事业的自性，即事业之身。 “化身无数微尘”，这是指化身散发，即事业之语。 “刹那顷刻自然成”，这是指无需寻求，即事业之意。 现在宣说总的赞颂：“一切无余身语意”，这是指总的总。 “身语意之自性大”，这是指总的身。 “身语意所遍一切”，这是指总的语。 “身语意之明点大”，这是指总的意。像这样，以大喜悦之歌赞颂自己的坛城，从而圆满了寂静的事业。第十四章。 现在，为了显示忿怒的事业，从那以后，一切如来之主，一切佛的自性，显现聚集于忿怒的坛城中，如是说。对此，这里虽然像是先圆满了寂静的事业，之后再显示忿怒的事业，但就究竟的意义而言，并没有完全断绝时间，因为对于某些所化众生来说，一个刹那，对于某些来说，则显现为已经过去了许多劫。寂静和忿怒的形态也没有差别，因为在一根毛发的尖端，显现着无量无边的佛土。对此，所谓的忿怒坛城，所谓的忿怒，其自性是什么？是包含在三身或四身等之中吗？佛的事业又是如何成就的呢？对此，其自性就是圆满正等觉的佛陀本身。包含在何处呢？包含在三身和四身等一切之中。例如，在方便的羂索中，“敬礼于平等性中自然忿怒者，敬礼于享用忿怒者，敬礼于金刚交织者”等等所说的那样。如同某些续部中所说的那样，“忿怒尊是化身和使者”，并不是像这样。那么，为什么称他们为忿怒呢？
English
Also, from the first word, it is the realm of activity, so it generally enters. "The deeds of the Victorious Ones are like atoms," which means that the activity is its own nature, that is, the body of activity. "Emanations are countless atoms," which means that the emanations radiate, that is, the speech of activity. "Instantly, spontaneously accomplished," which means without seeking, that is, the mind of activity. Now, to show the general praise: "All without exception, body, speech, and mind," which means the general of the general. "The essence of body, speech, and mind is great," which means the general body. "Body, speech, and mind pervade everywhere," which means the general speech. "The bindu of body, speech, and mind is great," which means the general mind. Like this, praising one's own mandala with the song of great delight, thus perfecting the peaceful activity. Chapter Fourteen. Now, in order to show the wrathful activity, from then on, the lord of all Tathagatas, the very nature of all Buddhas, manifestly assembles in the mandala of wrath, as it is said. In this regard, although it seems that the peaceful activity is first perfected, and then the wrathful activity is shown afterwards, in the ultimate sense, there is no complete severance of time, because for some beings to be tamed, it is a moment, while for others, it appears to have passed many kalpas. There is also no difference in the manner of peaceful and wrathful, because in the space of a single hair tip, boundless Buddha-fields appear. Regarding the so-called wrathful mandala, what is the nature of the so-called wrathful? Is it included in the three bodies or four bodies, etc.? What kind of activity does the Buddha accomplish? In this regard, its nature is the perfectly complete Buddha himself. Where is it included? It is included in all, such as the three bodies and four bodies. For example, in the noose of skillful means, "Homage to the wrathful who is naturally in equality, homage to the wrathful who enjoys, homage to the vajra interweaving," and so on, as it is said. It is not like what is said in some tantras, "The wrathful ones are shown as emanations and messengers." Why are they called wrathful?
Chinese
那么，这是怎么回事呢？就像这样，诸佛也具有四种法性。四种是什么呢？法性、智慧、慈悲和事业。其中，法性是具有自性的忿怒，因为没有相的处所。智慧是证悟自然忿怒，就像劫末之火燃烧时没有显现作为的处所一样。慈悲是力量的忿怒，依靠它，救度众生不需要特别努力。事业是依靠调伏的力量而转化为忿怒，如其所应地显现。如何成就事业呢？必要是这样说的：因执着而痛苦，调伏三界恶毒者，为了稳固伟大的我慢。就像这样说的。那么，他们是如何被调伏的呢？薄伽梵大吉祥尊的身躯变成深蓝色，头部、手和脚显现出如虚空界微尘数般的各种兵器。同样，从法界中幻化出忿怒母自在母大天女，从无二的菩提心中生出狂暴的忿怒尊，以其威力使一切恶毒者昏厥。然后，那些忿怒尊的集合显现为五部怖畏大尊，将那些恶毒的集合作为座垫而安坐。然后，那些恶毒者愤怒地说出恐吓之语，显现为金刚食肉者，诛杀了那些恶毒的集合，并将他们的妻子的集合置于控制之下。然后，又显现为五部怖畏大尊，与自在母无二无别地嬉戏，幻化出克由日等眷属的坛城，坛城的事务圆满完成后，也将空行母们送回各自的处所。然后，以甘露三摩地再次复苏，向见到无比炽燃大身者，献上身体和眷属，成为大坛城的仆人和听命者。第十五品。现在，为了宣说密咒品，说了“此后”等。其中，为了以誓言来成就，说“为了”，是指未来瑜伽士们艰难修持的象征。
English
What is it then? Like this, the Buddhas also possess four qualities. What are the four? The nature of Dharma, wisdom, compassion, and action. Among these, the nature of Dharma is accompanied by the wrath of self-nature, because there is no place for characteristics. Wisdom is the spontaneous wrath of realization, just as there is no place for manifestation when the fire of the eon blazes. Compassion is the wrath of power, and by its power, there is no need for special effort to save beings. Action is transformed into wrath by the power of taming, appearing as appropriate. How is action accomplished? The necessity is as follows: Suffering arises from clinging, taming the poisonous ones of the three realms, for the sake of stabilizing great pride. It is said like this. How were they tamed? The body of the Bhagavan, the Great Glorious One, turns into a dark blue color, and the heads, hands, and feet appear to hold various weapons as numerous as the dust of the empty realm. Likewise, from the realm of Suchness, the great wrathful goddess, the Great Queen of Power, is emanated, and from the non-dual Bodhicitta, a wild wrathful one emerges, and by its power, all the poisonous ones are made to faint. Then, that assembly of wrathful ones appears as the five great terrifying ones of the families, and they sit upon those assemblies of poisonous ones as seats. Then, the poisonous ones angrily utter threatening words, and they appear as Vajra Rakshasas, slaying those assemblies of poisonous ones and bringing their assemblies of wives under control. Then, again appearing as the five great terrifying ones of the families, they sport inseparably with the Queen of Power, and they emanate the mandala of the retinue such as Keuri, and after the activities of the mandala are completed, they also send the mamos back to their respective places. Then, they are revived again by the nectar samadhi, and they offer their bodies and retinues to the one who sees the immensely blazing great body, becoming servants and obedient to the great mandala. Fifteenth chapter. Now, in order to explain the chapter on secret mantras, it is said, "Then," and so on. Among them, in order to accomplish through vows, it is said, "For the sake of," which refers to the symbol of the difficult practice of future yogis.
English
It is for the sake of your own accomplishment. It arises from the body, speech, and mind, the fierce Vajra Wisdom. That is to say, by the power of subduing beings, that very compassion and wisdom are blessed into a collection of secret mantras and taught, thus showing that it arises from the mind. These secret mantras, too, like before, will become various actions such as generating the deity, pleasing it, and urging it to action. Here, the order of generating the actions of secret mantras, etc., is well explained in the 'Manifestation of Excellent Ornament'. However, here, for the benefit of the inferior, I will briefly explain. First, because it is propelled by the force of great compassion, suffering from the power of clinging, subduing the evil ones of the three realms, for the sake of the stability of great pride, meditate on the Samadhi of the net of illusion. With these meanings, one should put on armor, thinking that one should accomplish the deeds of the Buddha through the gate of subduing the evil beings to be subdued with great compassion. Even if you accomplish the deeds in that way, just as the Buddhas accomplish all meanings spontaneously by abiding in the three grounds, the yogi who enters in accordance with that should also generate the body of the Great Glorious One through the three Samadhis and the five rituals, and from its distinctions, generate the palace and the mandala of the retinue. Among them, the secret mantra for generating the palace is: Bhrūṃ viśva viśuddhe. The collection of words that are the cause for clarifying the nature of the palace from the tantras are: what is said in the chapter on external meaning, and the qualities of the differences in patterns said in the fifth and seventeenth chapters, should be understood as said in the 'Manifestation of Excellent Ornament'. Generating the retinue mandala is also, because I am the previous Buddha, one should generate the mandala in the way that I am the son of the Tathagata, and in order to make the lineage indestructible and spontaneously accomplished, one should generate the mandala in the way that I am the son of the Tathagata. After that, one should invite and offer to the mandala, as it is said: