Chinese
为了调伏我，那赫鲁嘎摧毁了业和烦恼的魔，以及魔和阎罗等恐怖的聚集，使之极度恐惧和害怕，这些大黑汝嘎远离了自性戏论的边际，故为大明点。或者说，对于其他化乐天等一切魔来说，大魔如同嘎绕多杰，而那魔的魔是傲慢的鲁扎，能使包括小眷属在内的恐怖之众感到恐惧的，正是大威德金刚，其安住于无戏论的自性中，故为大明点。如是说。第二，对坛城的主尊作特别赞颂：大威德父母的身是无生无死、无变异的，故为金刚大磐石，是不可摧毁、不可分离的，极其坚固广大，以妙相好而炽燃。语和功德是智慧金刚之水，能聚集和满足所化众生。心是遍知金刚智慧的火焰光明，一切所知境皆现前显现，以大悲光芒炽燃，遣除众生的无明黑暗。事业是任运成就的金刚自性，周遍且摇动所化，故为风，能驱散魔和外道等，四种事业之义皆圆满成就。第二，对所依和能依的坛城作赞颂，其中又分二：赞颂能依的本尊坛城：吽。从“暴怒大时”至“大威德金刚大明点 吽”，是对五部赫鲁嘎坛城分别作赞颂。赞颂所依的宫殿：金刚大磐石、骨骼山王、血河大海、智慧火之火山、风下基风之坛城，结合起来进行解说。如是，如来特意宣说。从果秘密藏身和智慧的真如决定中，赞颂自现智慧忿怒尊之第二十一章的解释。
English
To subdue me, that Heruka destroys the demons of karma and afflictions, and the assemblies of demons and Yama, etc., causing them to be extremely frightened and terrified. These great Herukas are free from the extremes of inherent nature's elaboration, hence they are the great bindu. Or, for all the demons such as those who delight in emanations, the great demon is like Garab Dorje, and the demon of that demon is the arrogant Rudra, who terrifies the fearful assembly including the small retinue, is the great and supreme Vajrabhairava himself, who abides in the nature of non-elaboration, hence he is the great bindu. Thus it is said. Secondly, a special praise to the lord of the mandala: The body of the great and supreme father and mother is without birth, death, change, and transformation, hence it is the great vajra rock, which is indestructible and inseparable, extremely solid and vast, blazing with signs and examples. Speech and qualities are the water of wisdom vajra, which gathers and satisfies the assemblies of those to be tamed. The mind is the clear light of the omniscient vajra wisdom fire, in which all objects of knowledge are manifestly present, and with the great blazing rays of compassion, it dispels the darkness of ignorance of beings. Activity is the spontaneously accomplished vajra nature, pervading and moving those to be tamed, hence it is the wind, which scatters demons and heretics, etc., and the meaning of the four activities is completely and greatly accomplished. Secondly, there are two aspects to the praise of the supporting and supported mandala: The praise of the supported deity mandala: Hūṃ. From "Great Wrathful One, End of Time" to "Great Vajrabhairava, Great Bindu Hūḥ," these are the individual praises of the mandalas of the five families of Heruka. The praise of the supporting palace: The great vajra rock, the king of mountains of skeletons, the ocean of the river of blood, the mountain of fire of wisdom, and the mandala of the wind below the base wind, are explained in conjunction. Thus, the Tathagata specifically spoke. From the definitive secret essence of the body and wisdom, the suchness, this is the explanation of the twenty-first chapter, the praise of the self-arisen wisdom wrathful one.
Chinese
无也。意义关联的安立，词语意义的解释，内容要点的总结。第一，幻化网根本坛城圆满显示之后，薄伽梵大喜乐吉祥普贤王如来，他的名号有：大乐、金刚藏、第一胜妙、原始怙主、大金刚持等等。导师他对自显任运显现的五部、八大菩萨等如来宣说：为了此密咒之王不灭并利益有情，请您们坚定受持。这是特别宣说，尤其对智慧勇士秘密主作了咐嘱。有些说是秘密主是宣讲的补特伽罗，是对金刚事业、法和普贤光明吉祥作了咐嘱。这样说也不合道理。像这样，对金刚手作了咐嘱，并非不对其他作咐嘱。在密严刹土，普贤王如来是五部主尊毗卢遮那佛，是能显现的宣讲者，秘密主显现为眷属，是受持者的缘故。第二有二，对一切道之果作咐嘱，对一切秘密之胜作咐嘱。第一有二，所咐嘱的自性，以及所咐嘱的法器之殊胜。第一有三，其中果的续部真实显示是：对自显之轮方便和智慧二无别的自性父母双运显现的诸位，呼唤“嗟嗟”之后，显有轮回涅槃之法，总集十方和四时的自性这些一切，如来五部父母和菩萨等寂怒二坛城中，本来成佛的自性而安住，是根本秘密藏。以它来表示，道和果秘密藏是续部的自性。第二，将其他道显示为它的立足点是：如果对外境和内心的分别念执著，在三有中流浪的有情，内外其他的分别念以不可思议的绳索各自抓住而痛苦，导师方象在赞叹文殊菩萨时说：除了分别念之外
English
No. Establishing the connection of meaning, explaining the meaning of words, summarizing the main points of the context. First, after the complete display of the root mandala of the Magical Illusion Network, the Bhagavan Great Blissful Glorious Samantabhadra, whose names include: Great Bliss, Vajra Essence, First Holy One, Primordial Protector, Great Vajradhara, and so on. The teacher declared to the Tathagatas, such as the five families and eight great bodhisattvas, who appeared spontaneously and abundantly: "In order for this king of secret mantras to be indestructible and benefit sentient beings, please firmly uphold it." This was a special declaration, especially entrusting it to the wisdom hero, the secret lord. Some say that the secret lord is the person who expounds, and that the entrustment was made to the vajra activities, the Dharma, and the glorious Samantabhadra light. This is also not reasonable. Like this, the entrustment was made to Vajrapani, but it does not mean that the entrustment was not made to others. In Akanishta, Samantabhadra himself, as the chief of the five families, appears as Vairochana Buddha, who is the one who manifests and teaches, and the secret lord appears as an entourage, who is the one who upholds. Second, there are two: entrusting the fruit of all paths, and entrusting the supreme of all secrets. First, there are two: the nature of the lineage to be entrusted, and the greatness of the vessel to be entrusted. First, there are three, among which the actual display of the fruit lineage is: To all those who appear as the inseparable nature of skillful means and wisdom in the self-manifesting wheel, the father and mother, after calling "Kye Kye," all these natures of phenomena of samsara and nirvana, encompassing the ten directions and four times, the five families of Tathagatas, fathers and mothers, and bodhisattvas, that is, in the peaceful and wrathful mandalas, abiding as the very nature of original enlightenment, is the fundamental secret treasury. Representing it, the secret treasury of the path and the fruit is the nature of the lineage. Second, showing other paths as its foothold is: If sentient beings who wander in the three realms cling to the elaboration of external objects and internal mind, the discriminations of inside, outside, and other are individually seized by the unbearable noose, and they suffer. The teacher Dignaga, in praising Manjushri, said: Apart from discrimination
Chinese
没有所谓的轮回。如《入行论》所说：最初执着于“我”，然后产生对“我的”事物的贪恋。如同水桶的漂浮一样，对于没有自主的众生，我向生起慈悲的那位致敬。以这样的方式，将流转于轮回的众生的根基次第，与各乘的各个地和道的差别，以上下顺序排列，这实际上是进入自性秘密藏的阶梯，而不是完整无误的道。因为最终必须进入这里。第三，宣说多种名相的必要性是：如果仅仅宣说一个秘密藏就足够了，为什么需要展示如此众多高低不同的乘呢？因为众生以各种次第的根基而安住，所以针对不同的根基分别进行教导。因为从一开始就理解或遇到这个法门非常困难，所以将其作为前行或阶梯来展示，为了以后能够遇到并修持这个法门。具有断证智慧的无量奇妙的导师，普贤王如来本身的自生悲心所化现的化身在世间显现，所宣说的一切法，都不会不利益众生，也就是说，不会有丝毫的无用之处，在任何时候都不会白说。如《善臂请问经》所说：为了利益世间，诸佛导师宣说了法，平息贪嗔痴，引导众生走向涅槃之路。他们从不会做无意义的事，断绝了过失，舍弃了虚妄之语，是伟大的正直者。如是。因此，他所开示的法，是如实现见一切所知，断除一切障碍的佛陀的教言，所以必定是有意义的。其中，智慧的观察是：如《宝性论》所说：仅以一刹那的智慧，就能遍及一切所知的坛城。如是。断除一切障碍的就是佛陀，是舍弃了虚妄之语，成为量士夫的人。如《释量论》所说：因为断除了过失，所以不会说虚妄之语，因为没有（说谎的）原因。应知断除过失是（佛陀）教言的特点。如是。如此，佛
English
There is nothing called samsara. As it says in the Engaging in Bodhisattva Behavior: "First, there is attachment to 'I,' then attachment to 'mine' arises. Like a water bucket, without freedom, I bow to the one who has compassion for beings." In this way, arranging the order of the faculties of sentient beings wandering in samsara, and the differences of the grounds and paths of each vehicle, in an ascending and descending order, is actually a stepping stone to entering the secret essence of self-nature, not a complete and unerring path. Because in the end, one must enter here. The third reason for teaching many different terms is: If it were sufficient to teach only one secret essence, why is it necessary to show so many vehicles of high and low status? Because sentient beings abide in various stages of faculties, they are taught separately according to what is appropriate for each. Because it is very difficult to understand or encounter this from the beginning, it is shown as a preliminary or a stepping stone, so that later one can encounter and practice this. The teachers who possess the immeasurable wonders of the wisdom of abandonment and realization, the emanation bodies manifested in the world by the self-arisen compassion of the Primordial Buddha Samantabhadra himself, all the teachings they have spoken do not fail to benefit sentient beings, that is, there is not even a little bit of uselessness, and they are not spoken in vain at any time. As it says in the Sutra Requested by Sagaramati: "For the benefit of the worlds, the victorious leaders have taught the Dharma, pacifying desire, hatred, and ignorance, and leading beings to the path of nirvana. They never do anything meaningless, they have eliminated faults, abandoned false words, and are great straight ones." So it is. Therefore, the Dharma taught by him is the speech of the Buddha who directly sees all that is to be known and has abandoned all obscurations, so it is definitely meaningful. Among them, the vision of wisdom is: As it says in the Uttaratantra: "Even with a single moment of knowledge, one can pervade the entire mandala of what is to be known." So it is. The one who is free from all obscurations is the Buddha, the person who has abandoned falsehood and has become a valid person. As it says in the Pramāṇavārttika: "Because he has abandoned faults, he will not speak false words, because there is no reason (to lie). It should be known that the elimination of faults is a characteristic of (the Buddha's) teachings." So it is. Thus, the Buddha
Chinese
正如土地所说会变成现实一样，他的儿子和弟子们也追随胜者的教诲，所作的论述也如教诲一般变成现实。如《续部总纲》所说： 谁以胜者之教为唯一， 无有散乱，具信者所说， 与解脱之道相符顺， 彼亦如圣者教诲，以头顶戴。 第二，所教诫的对象，是法器的殊胜之处：十方四时的一切如来，其身语意功德事业圆满的圣印，乃是基道果一切秘密大法的心髓。 其中，所说之义与能说之续部，二者皆为如来所盖印，故难以超越，称为印。譬如国王的命令以印玺盖印一般。如《合和续》所说： 难越如是不可坏， 国王之印最胜相， 大自在者相之形， 是故名为印。 如是之理，以多种印盖印，并且毫不颠倒地亲自证悟了自性与暂时的秘密之义，从而有缘者向他人宣说之人，即是圆满的续部导师，我普贤王如来。利益和能力之权，也本自天然任运成就。 此语表明，为宣讲续部者，导师于无始之时已作灌顶，故即便今生未受灌顶，然因已得续部之权，故当为自利利他之事。我普贤王如来亲自加持，并因本自成佛，且信乐甚深秘密之义而不生恐惧故。 第二，于一切秘密中最殊胜的教诫有二：秘密之义本身，以及对持有此义之圣者的授记。 第一是：十方四时的一切如来，其身语意之究竟秘密，除此殊胜之续部外，别无所有，故当执持此最殊胜者。其义即是，一切法本自平等性，于秘密心髓中成佛，乃是根本之续部。一切胜者所应决定的意义。
English
Just as what the earth says becomes reality, so too, his sons and disciples, following the teachings of the Victorious Ones, their commentaries also become like the teachings. As stated in the *Uttaratantra*: Whoever, with faith, speaks solely of the Victorious One's teachings, Without distraction, in accordance with the path to liberation, That too is accepted as the Sage's teaching, revered with the head. Secondly, the greatness of the vessel to whom the instructions are given: The sacred seal of the body, speech, mind, qualities, and activities of all the Tathagatas of the ten directions and four times is the essence of all the great secrets of the ground, path, and fruition. Moreover, both the meaning to be expressed and the text of the tantra expressing it are sealed by the Tathagatas, and therefore difficult to transgress, hence it is called a seal, just as a royal decree is sealed with the king's seal. As it says in the *Samputa Tantra*: Difficult to transgress, thus indestructible, The supreme mark of the king's seal, The form of the sign of the great self, Therefore, it is called a seal. Such a principle is sealed with many seals, and the very meaning of the secret of nature and circumstance is understood by oneself without distortion, and that person who speaks to others with fortune is the perfect teacher of the tantra, I, Kuntuzangpo. The power of benefit and ability is also naturally and spontaneously perfect from the beginning. This word shows that the teacher has already empowered the one who explains the tantra at a time without beginning, so even if he has not received it in this life, he has the power over the tantra, so do self-interest and other-interest. I, Kuntuzangpo, am blessed by the reality, and because I am enlightened from the beginning, and I am devoted to the meaning of the profound secret and do not fear it. Secondly, there are two instructions that are the most supreme of all secrets: the meaning of the secret itself, and the prophecy of the holy person who holds it. The first is: All the Tathagatas of the ten directions and four times have no ultimate secret of body, speech, and mind other than this sacred tantra, so hold on to this supreme one. Its meaning is that all dharmas are enlightened from the beginning in the equality of the secret essence, which is the root tantra. The meaning to be determined by all the Victorious Ones.