Chinese
萨！随所欲而行事。 所谓“随所欲而行事”是指，无论行持四种事业中的哪一种，在享用会供之后，将剩余的供品和擦拭物全部收集起来，如法加持。如同先前的大坛城供养一样，这里也应如此行事，经典中有明确记载。之后，对于安住于瑜伽轮坛中的剩余物和口水有权且欢喜者，给予剩余物的供施，宣说先前的誓言，压制那些想要从事事业的人，并委以任务。 誓言如何宣说呢？ 献上红色的阿伽，宣说先前大吉祥黑汝嘎等自在母的歌舞。 四种事业的处所指示如下： “树木以及小树丛， 单独的树干以及触火处。” 也就是说，外在的处所就是如上所说的四种树木所形成的岩石之地。 秘密的处所是： 明妃的差别，即树木母的种类等，依靠这些而成就事业，这本身就被称为处所。 “以喜悦、以欢喜、以贪欲、以愤怒”，这是指作意上的差别，已经在前面展示过了。 所谓“嘎丽”是指，在此处所指方便的行持。 第二十章。 如今，显示息怒尊的事业圆满后，唱诵这首令大坛城欢喜的歌： 吽！ 猛烈如末劫之火般燃烧。 等等。 其中，吽的意义与前面所说的嗡的意义相同。 稍微不同的是，嗡是梵天的音声引导方式，因此在寂静的时候使用，而吽是忿怒尊的显现之歌，仅仅因为对忿怒尊使用而有所区别。 结尾的 诃 的意义也与之前相同。 词句的意义是从身、语、意、功德、事业五个方面依次赞颂。 这里没有身、语、意内部功德的差别，也有说是普遍赞颂。 也有认为具有自性、功德和事业三种。 结尾从四大种的角度进行赞颂： 普遍知晓的中央
English
Sa! Practice doing whatever you desire. That is to say, no matter which of the four activities you perform, after enjoying the feast offering, gather all the remaining offerings and wiping cloths, bless them properly. Just as with the previous great mandala offering, it should be done here as well, as is clearly stated in the scriptures. After that, give the offering of leftovers to those who have authority and delight in the leftovers and saliva residing in the yoga circle, proclaim the previous vows, suppress those who wish to engage in activities, and entrust them with tasks. How are the vows proclaimed? Offer red argham and proclaim the dances of the great glorious Heruka and other sovereign mothers of the past. The indication of the places for the four activities is as follows: "Trees and small thickets, a single trunk and a fire-touched stump." That is to say, the external place is the very place of rocks formed by the four kinds of trees mentioned above. The secret place is: the distinction of the vidyā, that is, the kinds of tree mothers, etc., relying on these, the accomplishment of the activity itself is explained as the place. "With joy, with delight, with desire, with anger," this refers to the distinction of attention, which has already been shown above. The so-called "Kali" refers to the conduct of skillful means in this context. Chapter Twenty. Now, it is shown that after the activities of the wrathful ones are completed, this song that pleases the great mandala is sung: Hūṃ! Fierce, blazing like the fire at the end of time! And so on. Among them, the meaning of Hūṃ is applied in the same way as the meaning of Oṃ mentioned above. Slightly different is that Oṃ is the way of guiding the voice of Brahma, so it is used in peaceful times, while Hūṃ is the song of manifestation of the wrathful one, and it is distinguished only by being used for the wrathful one. The meaning of the final Hoḥ is also the same as before. The meaning of the words is to praise in order from the five aspects of body, speech, mind, qualities, and activities. Here there is no distinction of the inner qualities of body, speech, and mind, and it is also said to be a general praise. It is also believed to have three aspects: nature, qualities, and activities. The final praise from the perspective of the four great elements is: Universally known central
Chinese
据说，这是对永恒功德的一部分的赞颂。据说，五蕴派认为四大本身就是四部赫鲁嘎的自性、事业和加持。第二十一章。现在，为了表明最终的意义在于完全掌握续部，为了说明这一点，世尊大喜金刚说：“为了如来本身，特别宣说了稳固掌握明咒之王。”对此，“大喜”是指：普贤菩萨菩提心的金刚之名的特殊之处被称为“大喜”，也被称为“大乐”。同样，被称为金刚旧者、第一圣者、金刚持者、大金刚持者等等。所谓“如来本身”，是指：这是无与伦比的完全交付，不是交付给某些眷属的菩萨，而是交付给属于未来之人的，因为一切众生本来就是佛。 “奇哉！奇哉！这十方四时的自性！”等等，是完全交付的教诲。首先，为了说明从吉祥密集金刚续中阐述各种乘的必要性，说了“意义不变，未完全宣说”等。其中，“奇哉！奇哉！”是为了完全交付而呼唤。 “这十方四时的自性，是如来的体性。”这是为了首先说明必要的依据，说明了一切法自性本来就是佛的体性。既然如此，众生为何流转呢？ “由于执着于能取所取之戏论，分别被分别念的绳索束缚。”这样说，并加上了由于它的力量而流转。既然如此，虽然不是从因中成就果，但仅仅为了平息邪见的戏论，才宣说了乘的差别、道的次第等。如此宣说的一切，也仅仅是作为趋入一切法自性如来体性大平等之义，秘密心髓的道和所依而宣说的。
English
It is said that this is a praise of a portion of the merits of eternity. It is said that the Khams tradition explains that the four great elements themselves are the nature, activity, and blessings of the four families of Herukas. Chapter Twenty-one. Now, to show that the ultimate meaning is to fully grasp the tantra, for the sake of explaining that, the Bhagavan Mahaharsa said, "For the sake of the Tathagata himself, this firm grasping of the king of mantras is specifically spoken." Regarding this, "Mahaharsa" means: the special characteristic of the Vajra name of Samantabhadra's Bodhicitta is called "Mahaharsa," and is also called "Mahasukha." Similarly, it is called Vajra the Ancient One, the First Holy One, Vajradhara, Mahavajradhara, and so forth, as they are renowned. "To the Tathagata himself" means: this is the unparalleled complete entrustment; it is not entrusted to some Bodhisattvas of the retinue, but it is entrusted to those who belong to the future, because all sentient beings are primordially Buddhas. "Emaho! Emaho! This nature of the ten directions and four times!" and so forth, is the teaching of complete entrustment. First, in order to explain the necessity of explaining various vehicles from the Glorious Guhyagarbha Tantra, it says, "The meaning does not change; it is not completely spoken," and so forth. Among these, "Emaho! Emaho!" is calling out for the sake of complete entrustment. "This nature of the ten directions and four times is the essence of the Tathagata." This is to first explain the basis of necessity, explaining that the nature of all dharmas is primordially the essence of Buddhahood. If that is so, why do sentient beings wander? "Due to clinging to the elaboration of grasping and being grasped, they are separately bound by the noose of separate thoughts." Thus it is said, and it is added that they wander due to its power. If that is so, although the result is not accomplished from the cause, the distinctions of vehicles, the order of paths, and so forth, are taught merely for the sake of pacifying the elaborations of wrong thoughts. All those teachings are also taught merely as the path and support for going to the secret essence, the meaning of the great equality of the nature of all dharmas, the essence of the Tathagata.
Chinese
因此，（经文中）说：“诸地差别安立，乃是趋入秘密藏之心髓之道。”因此，一切乘皆是佛陀为了调伏众生，配合他们的根器而宣说的，所以不应对任何乘派生起贬低之心。因为（它们）似乎都在做着不让众生堕落的努力，所以不应妄加诽谤。为了表明这一点，（经文中）说：“以不可思议之智慧，未曾宣说无意义之法。”如是宣说了必要性。现在，因为具有必要性，所以必须守护它，使其不衰败，因此作了付嘱：（经中说）“一切如来之，手印大秘密藏此，通达之后若宣说，彼即是我权亦圆。”意思是说，一切如来的手印就是吉祥秘密藏之心髓。手印的意义也如是说：“难越如是不坏灭，国王手印殊胜相，大士夫之相之体，因此称为手印。”就像这样，此论本身就是一切如来的教言，因此具有难以逾越等等的功德。或者说，因为文字、名句的集合被如来的手印加持过，所以是印记。像这样具有特征的论典，未来哪位瑜伽士如理通达后，不谬误地向他人宣说，那个人就与普贤王如来无二无别，并且他的权能也是自性圆满的。因此，你们要完全领受此论，不要让它衰败。现在，为了说明此论及其通达者的功德，（经中）说了“一切如来”等等。其中，此论的功德是：（经中说）“一切如来，除此无余秘密。”意思是说，未通达大平等之义的不了义经典和密咒之理，都没有宣说，因此可以确定，除了此论之外，没有其他的了。增益和
English
Therefore, it is said, "The distinct arrangement of the grounds is the path to enter the secret essence." Thus, all vehicles are said to be taught by the Buddha to tame beings by matching their faculties, so one should not generate a mind of disparaging any vehicle. Because they all seem to be making efforts to prevent beings from falling, one should not falsely accuse them. To show this, it is said, "With inconceivable wisdom, he has not spoken meaningless teachings." Thus, the necessity is shown. Now, because it has necessity, it must be protected so that it does not decline, therefore the entrustment is made: (It says in the text) "All the Tathagatas', the great secret seal essence, whoever understands and speaks, that is me, and the power is also complete." It means that the seal of all the Tathagatas is the glorious secret essence. The meaning of the seal is also said like this: "Difficult to transgress, thus indestructible, the king's seal is the supreme sign, the form of the mark of a great being, therefore it is called a seal." Like this, this treatise itself is the teaching of all the Tathagatas, therefore it has the qualities of being difficult to transgress, etc. Or, because the collection of letters, names, and sentences has been blessed by the seal of the Tathagatas, it is a seal. Whichever yogi in the future understands this treatise with such characteristics properly and speaks it to others without error, that person is no different from Samantabhadra, and his power is also naturally complete. Therefore, you should fully receive this treatise and not let it decline. Now, to show the qualities of the treatise and the person who understands it, (it says in the text) "All the Tathagatas," etc. Among them, the quality of the treatise is: (It says in the text) "All the Tathagatas, have no other secret than this." It means that the definitive meaning sutras and the principles of mantras that have not understood the meaning of great equality have not been taught, therefore it is certain that there is no other than this. Addition and
English
Tranquility of accusation and slander, The secret essence, the very thing itself, Extracted from the realm of certainty. That which is called: The teachers of the Central Tradition explain that this tantra itself is called "essence" because it was extracted from the womb of the mind-realm of glorious Samantabhadra. Hrih (ཧྲི་ད་, hrīḥ, seed syllable of Avalokiteśvara) is called the heart, the mind of Samantabhadra himself. Since it is secret, the very thing itself, and certain, the very essence of Samantabhadra is called the secret essence, the very thing itself, certain. This tantra also arose from the very mind, hence it is called that. For example, it is like saying "a son extracted from the heart." Therefore, these words are to be applied as qualities of the tantra, they say. The teachers of the Kham Tradition consider these words to be qualities of the person to whom it is to be entrusted. The mind of the teacher Samantabhadra is tranquil from accusation and slander because all elaborations are completely pacified. The secret essence, the very thing itself, is also certain. That which is extracted and born from the womb of such a mind is the very person of realization, therefore it is certainly attained. Thus, since it is extracted from the mind, The son is born from the mind," It is said, "He is the son of the mind." Where is it taught in the scriptures? "The supreme ground abides in the Vidyadhara." It is said, "The supreme of all grounds is called the ground of the Vidyadhara, it is called the ground of the Vajradhara. It is called the ground of supreme method and wisdom. It is also called the thirteenth ground of the Buddhas. It is prophesied that one will abide in this ground." Moreover, such a distinction of the ground of the Buddhas is not spoken of as a distinction of high and low in the Vajra Essence Ornament Tantra, where the twelve grounds of the Buddhas are spoken of. Emptiness and compassion, the five wisdoms, and the five families are spoken of as twelve. Furthermore, the three grounds of the Buddhas are spoken of as the nature of the Dharmakaya, the connection of wisdom and compassion, and the blessing of that, the essence of the qualities of body and wisdom. They are not spoken of as being high or low in order. In the glorious Lasso of Method, it is said, "Transcending the ground of all-pervading light." That which is said is that the Dharmakaya does not abide in the realm of signlessness.