Chinese
将从大苦恼处走向大苦恼处。如是说。第三，总结本章的意义：如是，坛城之自在者，即普贤如来，于自显现中所安立之五部等如来，特意宣说。最极秘密之心髓大圆满之口诀，于此生即能解脱之如是性确定，一生即可成佛之义，对于下乘法门极为秘密之心髓要诀，即第十三品之解说。༈。第三，赞叹果位身与智慧之自性之方式有三：意义之关联；词句之意义解释；总结本章之意义。第一，从宣说生起圆满次第之坛城后，为了赞叹果位任运成就之坛城，十方四时一切如来之主尊普贤王如来，十方四时一切佛之体性，对于身与智慧之坛城自显现而唱此大喜之歌。第二分为二：总赞五身五智；别赞坛城自在者父母。第一有五，第一，身金刚部之坛城，于法界中五身圆满，故以嗡字引导歌之开端。身之坛城亦为象征五身五智之自性而宣说。其亦具足五种歌之支分：歌唱者；歌之曲调；歌之词句；歌之庄严；歌加持。其中，歌之曲调为引导：五之后所生；六之后所生；中间之后所生；乾闼婆之后所生；明智之曲调。当眷属听闻时，以曲调引导。其中，此身亦为十方四时一切佛之身金刚无二之自性中现证圆满菩提之自性。其中，自显清净之智慧如明镜等之自性，离戏论之坛城即是身的意彻底清净之
English
One will go from great suffering to great suffering. Thus it is said. Third, summarizing the meaning of the chapter: Thus, the Lord of the Mandala, the Tathagata Samantabhadra himself, intentionally declared to the Tathagatas of the five families and so on, which were established in his own manifestation. The supremely secret heart essence of the Great Perfection's instructions, the certainty of suchness that liberates in this very life, the meaning of attaining Buddhahood in one lifetime, the extremely secret heart essence of the lower vehicle teachings, is the explanation of the thirteenth chapter. ༈. Third, there are three ways to praise the nature of the fruit, body, and wisdom: the connection of meaning; the explanation of the meaning of words; and the summary of the meaning of the chapter. First, after explaining the mandala of the generation and completion stages of the path, in order to praise the spontaneously accomplished mandala of the fruit, the Lord of all Tathagatas, Samantabhadra, the essence of all Buddhas of the ten directions and four times, sang this song of great joy for the self-manifestation of the mandala of body and wisdom. Second, there are two parts: a general praise of the five bodies and five wisdoms; and a specific praise of the father and mother, the lords of the mandala. The first has five parts, the first being the mandala of the body Vajra family, complete with the five bodies in the Dharmadhatu, so the beginning of the song is introduced with the syllable Om. The mandala of the body is also taught to symbolize the nature of the five bodies and five wisdoms. It also has five branches of song: the singer; the melody of the song; the lyrics of the song; the ornamentation of the song; and the blessing of the song. Among them, the melody of the song is the guide: born after the five; born after the six; born after the middle; born after the Gandharvas; the melody of the wise. When the retinue hears, they are guided by the melody. Among them, this body is also the nature of perfectly enlightened self-nature in the non-dual Vajra nature of the bodies of all Buddhas of the ten directions and four times. Among them, the self-manifesting pure wisdom, like a mirror and so on, the mandala free from elaboration, is the completely pure mind of the body.
Chinese
是无二的大明点。如此的自显现，也是福德圆满的自性，显现而无自性的坛城是：身的身体，即五部自性，无边无际地遍布，因此身的集合不可思议。其自性是显空无二的自性：身的语，是离言之义的大明点，是功德圆满一切具足。由此喜悦而发出 霍 字。第二，语莲花部的坛城中，个别观察的智慧，本来清净之故，语五圆满任运成就，故发出 嗡 字。语金刚无量光佛的坛城，也是福德和智慧的自性任运成就的大明点。显现和空性无别，具有金刚个别观察等智慧的坛城，是语的意。又是无二的金刚智慧的自声大而无边，是语的语。义金刚自显现是国王，显空无别的大明点是语的身，稀有哉 霍。第三，意佛部的坛城中，以如镜之智赞叹是：意五圆满故，嗡，一切佛的身语意的大圆满是毗卢遮那佛。彼上功德和事业无余一切具足是意的意。功德圆满诸法不需寻觅，本来任运圆满安住，自性本来清净的状态是意的语。此时智慧的坛城自显现而聚集的大会众，是自性清净故，是大明点，是意的身。任运成就故发出 霍 字。第四，功德宝生部的坛城中，以平等性智赞叹是：功德圆满五者任运成就故，嗡，圆满的刹土，法界一切相不缘，方便和智慧的幻化稠密显现的自显现，在平等性的法界中，宫殿和，无量天众的坛城，一切装饰的差别遍布，种种光芒普照
English
It is the great bindu that is non-dual. Such self-appearance is also the nature of perfect merit, the mandala that appears but has no nature is: the body of the body, that is, the nature of the five families, pervades without beginning or end, so the collection of bodies is inconceivable. Its essence is the nature of non-duality of appearance and emptiness: the speech of the body is the great bindu of meaning beyond words, which is the perfection of all virtues. From this, joyfully, the sound HOH is emitted. Secondly, in the mandala of the speech lotus family, the wisdom of individual observation is primordially pure, so the five speeches are complete and spontaneously accomplished, so the sound OM is emitted. The mandala of the speech Vajra Amitabha is also the great bindu of the nature of merit and wisdom spontaneously accomplished. Appearance and emptiness are inseparable, and the mandala of wisdom, such as Vajra's individual observation, is the mind of speech. Moreover, the great and infinite self-sound of the non-dual Vajra wisdom is the speech of speech. The self-appearance of the Vajra of meaning is the king, the great bindu of the inseparability of appearance and emptiness is the body of speech, wonderful HOH. Thirdly, in the mandala of the mind Buddha family, praise is given through the mirror-like wisdom: Because the five minds are complete, OM, the great perfection of the body, speech, and mind of all Buddhas is Vairochana. On it, all virtues and actions are completely fulfilled, which is the mind of the mind. The perfect virtues do not need to be sought, but are naturally and completely abiding, and the state of self-nature, which is originally pure, is the speech of the mind. At this time, the great assembly of the mandala of wisdom gathered in self-appearance is the great bindu because of its self-nature purity, which is the body of the mind. Spontaneously accomplished, the sound HOH is emitted. Fourthly, in the mandala of the merit Ratna family, praise is given through the wisdom of equality: Because the five perfections of merit are spontaneously accomplished, OM, the perfect pure land, all characteristics of the Dharma realm are not related, the self-appearance of the dense manifestation of the illusion of skillful means and wisdom, in the Dharma realm of equality, the palace and the infinite mandala of the gods, all the differences of ornaments are covered, and various rays of light shine
Chinese
向十方放射光芒是功德身。无边智慧自然成就，融入无别平等的境界是表征或自性，是功德语。拥有禅定、神通和现量等各种宝藏，如意宝般满足所需，具足身语意大者，是功德意，惊叹奇哉！第五，以事业部类的坛城中事业成就的智慧之门赞颂：五种事业自然成就，嗡，进入所化六道众生的十方器情世界，如微尘数般，是所化之田圆满。其中，示现如微尘数般的诸佛利生四种事业，是事业的自性，即事业身。以何示现？以应机调伏的化身，也如微尘数般，以不可思议的方式调伏，是化身放射，即事业语。如何调伏？这些化身刹那间遍布那些刹土，毫不费力地成就利益，不住于法身而无勤成就，是事业意。因此惊叹而笑曰：吼！第二，分别赞颂坛城的主尊父母：以身和智慧自然圆满，嗡，十方四时和自显五部的坛城，所有无余的自性是身语意无尽庄严轮。彼等身语意的作者大主尊是普贤王如来，身语意的作用遍布所化境是普贤王佛母，彼父母无二的自性，即轮涅一切身语意的体性，本初成佛的法性，于大光明点之界中证悟，故三时无迁变的自性，基道果之普贤王如来父母是佛与一切有情的原始怙主，自然成就，故以大喜之歌赞颂曰：吼！第三，归纳本段要义：此理
English
Radiating in ten directions is the Body of Qualities. Infinite wisdom is naturally accomplished, dissolving into the state of indivisible equality is the sign or nature, it is the Speech of Qualities. Possessing various treasures such as Samadhi, miraculous powers, and direct perception, like a wish-fulfilling jewel fulfilling needs, possessing the great Body, Speech, and Mind, is the Mind of Qualities, it is amazing, Ho! Fifth, praising through the wisdom gate of accomplishing activities in the mandala of the Karma family: The five activities are naturally accomplished, Om, entering the ten directions of the six realms of beings to be tamed, the container and contents of the world, as many as atoms in the fields, is the perfection of the field to be tamed. In those, showing the number of the four types of enlightened activities of the Buddhas as many as atoms, is the nature of the activity itself, which is the Body of Activity. By what does it show? The emanations that tame whatever needs to be tamed are also equal to the number of atoms, taming in an inconceivable way, is the emanation radiating, which is the Speech of Activity. How does it tame? Those emanations pervade those fields in an instant, effortlessly accomplishing the benefit of beings, without moving from the Dharmakaya, effortlessly accomplishing, is the Mind of Activity. Therefore, amazed, it laughs, saying: Ho! Second, specifically praising the Lord and Lady of the Mandala: With the Body and Wisdom naturally complete, Om, the nature of all the mandalas of the ten directions, four times, and the five self-manifested families, without exception, is the inexhaustible wheel of ornaments of Body, Speech, and Mind. The great Lord who is the agent of those Body, Speech, and Mind is Samantabhadra, and the activity of Body, Speech, and Mind pervading all objects of devotion is Samantabhadri. That non-dual nature of the Father and Mother is the nature of all Samsara and Nirvana, the Dharmata of primordial enlightenment, enlightened in the sphere of the Great Bindu, therefore the unchanging nature of the three times, the Father and Mother Samantabhadra of the base, path, and fruit are the primordial protectors of all Buddhas and sentient beings, naturally accomplished, therefore praised with a song of great joy, saying: Ho! Third, summarizing the meaning of the occasion: This principle
Chinese
以力量忿怒是为了摧毁不顺之品。如《天续》所说：执着、不思、慈悲、贪恋、忿怒。第四是：为了调伏所化，显现为忿怒之相。如《意合》所说：对于极其凶猛暴戾者，寂静不能利益，以智慧方便之手印，如来皆作忿怒。那么，众生中有凶暴者，也有贪等寂静之类，这是为什么呢？因为顶轮和心间有忿怒和寂静坛城任运成就的大小，以及不认识我而于轮回中迷惑时，与嗔恨及其眷属我慢嫉妒二者相应的业，使忿怒的音调不悦耳且凶暴地显现，成为损害他者的基础；因贪欲使寂静的光彩增盛，故喜悦贪恋而加以控制；愚痴则安住于二者的体性中。如《智慧嬉戏续》所说：基位成就之佛陀，从寂静与忿怒之自性中，因无明三毒因相同，故根门也显现为寂静与猛厉二者。如是，为了调伏彼者，调伏者也任运成就寂静与忿怒二者。如彼续所说：为了调伏彼者，二坛城，于一切方时显现为寂静与忿怒，刹那顷刻任运成就。彼等也安住于基、道、果三者中。基位本来自清净的忿怒，是于一切有情与诸佛之顶轮，任运成就血饮之坛城而安住。如云：于班杂斯穆那黑燃之宫殿中，大力降伏之王与断头堆积，恐怖之忿怒众以橛钉钉住。又如《细布》所说：各自头上有忿怒身。道位现前修持之忿怒，是于坛城中生起并观修。如《秘密续》所说：道之忿怒坛城，观修为炽燃之大集会。果位任运成就之忿怒，是于法界中清净垢染，于自显任运稠密之庄严中，显现为忿怒之坛城。如彼续所说：果为如是法界忿怒，三身任运稠密自显明。彼等也于基位
English
Wrathfulness with force is to destroy opposing factors. As the Tantra of the Gods says: Grasping, non-thinking, compassion, attachment, wrath. Fourthly, it appears as if transformed into wrath for the sake of taming beings. As the Gongdu says: For those who are extremely wicked and violent, pacification is of no benefit. Through the mudra of wisdom and means, all the Tathagatas act as wrathful ones. So, why do some beings appear as violent, while others are of a peaceful nature, like attachment? It is because of the varying degrees of power of the spontaneously accomplished mandalas of wrathfulness and peacefulness in the crown and heart, and because when ignorance grasps at self and wanders in samsara, the karma associated with anger and its retinue of pride and jealousy causes the tone of wrathfulness to appear unpleasant and fierce, becoming the basis for harming others. Attachment increases the radiance of peacefulness, so one delights and clings, thereby controlling. Ignorance abides in the nature of both. As the Tantra of the Play of Wisdom says: The Buddha established on the ground is from the nature of peace and wrath. Because the three poisons of ignorance have the same cause, the senses also appear as both peaceful and fierce. To tame that very one, the tamer also spontaneously arises as both peaceful and wrathful. From that: To tame that very one, the two mandalas appear as peaceful and wrathful in all directions and times. Spontaneously accomplished in an instant. These also abide in the three: ground, path, and fruit. The wrathfulness that is primordially pure on the ground is the spontaneously accomplished mandala of blood-drinkers abiding in the crown of all sentient beings and all Buddhas. As it says: In the palace of Bhanda Smugnag, blazing, the mighty king of subjugation and the severed heads are piled up. The terrifying wrathful ones are nailed down with pegs. Also, from the Phrabkod: On each of their heads abides a wrathful form. The wrathfulness of accomplishing the path is generating and meditating in the mandala. As the Secret Tantra says: The mandala of the wrathfulness of the path is to meditate intensely on the great assembly of blazing ones. The wrathfulness of spontaneous accomplishment as the fruit is the purification of defilements in the expanse, appearing as the mandala of wrathfulness in the spontaneously dense array of self-appearance. From that: The fruit is the wrathfulness of suchness expanse. The three kayas are spontaneously dense, self-appearance is clear. These also on the ground