English
Thus, as one begins to enter the path, the wisdom of bliss will kill the enemy who cognizes in the form of desire; by making the realm without leakage, one can defeat the battlefield of samsara; all collections of conceptual thoughts become the source of body and wisdom, therefore it is called winning the battlefield of nirvana. This samadhi will accomplish these things. Therefore, this capable samadhi of the path of means will effortlessly obtain the fruit. These are explained according to the oral instructions of the tantras. If according to the inner tantras or the self explaining the self, it will become nectar and arise, and it will eliminate four hundred and four diseases. Therefore, this is the practice of supreme nectar, which is explained in detail in the fortieth chapter of the "Illusion Expansion Chapter." That is, performing the boundary cutting, drawing mandalas, arranging medicines, purifying with eight noble families, performing pounding and pressing, and then purifying with five families, filling into a vase, purifying with one great secret family, and so on. The seventieth chapter explains the practice of raising the dead, which is also the practice of common nectar. Obtaining enjoyment and purifying the lower realms. This refers to the practice of the learning sequence shown from one aspect in the forty-first chapter. Anything can be transformed into something else. This refers to the practice of swift feet and the practice of invisibility shown from the thirty-eighth chapter. In the forty-fourth chapter, the practice of longevity, and in the forty-fifth chapter, the practice of the sword. In addition, in the "Vajra Arrangement Compendium Tantra," there are practices such as transforming illusion, mustard oil king, vajra great ash, transforming into many bodies, turning sand into gold, coal into trees, etc., as well as controlling countries, practicing gold, wine, and seeing with the eyes, etc., which are also mentioned in many other tantras. The five words "Space Vajra" and so on are shown in the thirty-eighth chapter of the "Vajra Essence All Tantras": "Uninhabited, limitless space, those who wish to become accustomed can obtain it, walking on water as on land, one can dwell in the midst of burning flames, when the wind of Brahma blows, it is said that one can go to all ten directions." And so on, which are explained in detail. The so-called "attracting" refers to the world.
Chinese
关于勾招超世间五部佛母，在广大仪轨的第四十二品和四十三品中有说明。关于勾招心母，第四十二品有说明。关于勾招世间护法母，勾招国王持地之妻和其余大天之妻，在第四十五品中有说明。其他续部中，也有关于勾招天女、龙女和劣种女人的说明。所谓“遣送”，如“以猛烈的共同行为，将敌魔遣送到其他洲界”所说，详细说明了将敌魔抛到其他洲界等事宜。所谓“束缚”，说明了母鬼的盗贼束缚和鬼神口束缚等事宜。所谓“解脱”，就是解脱母鬼的盗贼束缚等。所谓“医治”，就是医治冰雹、庄稼、病人等疾病，在龙族障碍消除第五品，第四十六品中有说明。还有医治，在成就起尸的第五品中也可以确定。所谓“杀、败、胜，以此三摩地能成办”，其他续部中说到了诛杀敌魔和日月，广大仪轨中说到了使他人战败，使自己战胜，以及成就四大国王等事宜，与其他续部结合即可。如此观修坛城之轮，以及用比喻说明其本性清净，远离取舍，并说明观修的共同成就之果，第三个地基是具有手印和戏论的瑜伽，与道次第的第六品，学习戏论瑜伽相结合。第十品简要说明殊胜成就，如“幻化坛城……一切皆得成就”中所说。幻化坛城四十二，网络坛城现圆满。如是，幻象代表佛母，幻变代表佛父，五蕴等一切分别念显现为四十二尊本尊坛城，父佛母相联的网络坛城四十二尊，在自证智慧中显现圆满而成就，十方四时现圆满，一切坛城皆得成就。如是，十方和四时所摄的一切三界本尊坛城
English
The summoning of the five transcendent consorts is shown in the forty-second and forty-third chapters of the extensive ritual. The summoning of the mind consort is shown in the forty-second. The summoning of worldly consorts, such as the wife of King Earth-Holder and the wives of other great gods, is shown in the forty-fifth. In other tantras, the summoning of goddesses, nāga daughters, and daughters of low-born humans is also shown. As for "sending," as it says, "With fierce common actions, enemies and obstructors are sent to other realms," it extensively explains casting enemies and obstructors into other realms, and so on. As for "binding," it explains the binding of the mamo's thieving and the binding of the mouths of bhūtas, and so on. As for "liberating," it is the liberation of the mamo's thieving binding, and so on. As for "healing," it is healing diseases such as hail, crops, and sickness, which is shown in the fifth chapter of the Nāga Obstacle Removal, the forty-sixth chapter. Also, healing can be identified in the fifth chapter on accomplishing rising corpses. "Killing, defeating, and conquering, this samādhi will accomplish." This is said in other tantras about killing enemies, obstructors, and the sun and moon. In the extensive [tantra], it speaks of causing others to be defeated in battle, causing oneself to be victorious in battle, and accomplishing the four classes of kings, and so on. It is sufficient to combine it with other tantras. Thus, meditating on the wheel of the mandala, and exemplifying its primordially pure nature as being free from acceptance and rejection, and showing the common accomplishment as the fruit of meditation, the third ground-aim is the yoga with elaboration of mudrā, which should be combined with the sixth chapter of the Stages of the Path, learning the yoga of elaboration. The tenth chapter, briefly showing the supreme accomplishment, is there, as it says, "The illusory mandala... all will be accomplished." The illusory mandala is forty-two, the net mandala is perfectly complete. Thus, the illusory represents the goddess, the magical represents the god, and all the thoughts of the five aggregates, and so on, appear as the forty-two deities of the mandala. The net mandala of the union of father and mother, the forty-two, is perfectly clear in the direct experience of self-awareness and is accomplished. All the mandalas of the ten directions and four times are perfectly complete and will be accomplished. Thus, all that is encompassed by the ten directions and four times is the three realms of the deity mandala.
Chinese
由于在轮中显现，因此远离行境的文字轮大集会的显现圆满之果是：诸佛解脱于一与多，因此诸佛坛城剩余无余的一切都将成就，这是究竟的果。与道次第第九品究竟之果的开示相结合。第十一品，殊胜成就广大之开示是：三世诸佛……生起并转变。那里有这样的话。三世……心髓是：通过将一切事物都显现为身与智慧，这是所有三世诸佛的自性，也是诸佛所证悟的意义，也是瑜伽士的见解，也是一切成就之殊胜，是彼等精髓汇聚的心髓。其功德是：无尽之时……生起，通过这样的话，对于如是的成就，没有穷尽之时，犹如如意宝珠，或者犹如国王的宝藏，即使出现也会增长，即使不出现也不会减少，生起是自性的常有。那么，它是事物或者自相独立的相吗？不是，从无事物……生起并转变，通过这样的话，它本身在胜义谛中不是以一个自性成立的，因此从没有以事物成立的事物中，在所化众生的面前，显现为天神、坛城、三摩地和成就等各种事物的云彩的形象，并且无论显现为什么，它本身也会转变为任何形象。这是暂时道转变的果，与道次第第八品究竟道的开示相结合。第二，讲述经文的功德是：如此如来以嬉戏而欢喜。这样说是：通过讲述经文的意义，与会眷属的如来从三摩地的力量中显现的各种成就，不为自己观看而显现，这是嬉戏，无有能施与所施，以大自在的供养而欢喜。第三，品名开示是：秘密的……第五。通过这样的话，秘密的，即难以了悟的；心髓，即精髓汇聚的；真如，即遣除其他的。
English
Because it is clear in the wheel, therefore, the manifest and complete result of the great assembly of the wheel of letters, which is free from the realm of practice, is: all Buddhas are liberated from one and many, therefore all remaining mandalas of the Buddhas will be accomplished, this is the ultimate result. It is combined with the ninth chapter of the Stages of the Path, which shows the ultimate result. The eleventh chapter, which extensively shows the supreme accomplishment, is: "The Buddhas of the three times... arise and transform." There it says. "The essence of the three times..." By saying this, clarifying all things as body and wisdom is also the nature of all the Buddhas of the three times, and it is also the meaning realized by the Buddhas, and it is also the view of the yogis, and it is also the essence of the supreme of all accomplishments, the essence of the collection of those. Its qualities are: "There is no time of exhaustion... arises," by saying this, there is no time of exhaustion for such an accomplishment, like a wish-fulfilling jewel, or like a king's treasury, even if it appears it will increase, and even if it does not appear it will not decrease, arising is the constant nature of itself. So, is it a thing or a characteristic that is established as one's own nature? No, from the absence of things... arise and transform, by saying this, it itself is not established as one nature in the ultimate truth, therefore, from the absence of things established as things, in the face of those to be tamed, it appears in the form of various clouds of things such as gods, mandalas, samadhi, and accomplishments, and whatever it appears as, it itself will also transform into any form. This is the result of the temporary transformation of the path, and it is combined with the eighth chapter of the Stages of the Path, which shows the ultimate path. Second, the benefit of speaking the scripture is: "Thus the Tathagata was pleased with the play." Saying this: by speaking the meaning of the scripture, the various accomplishments manifested from the power of samadhi of the Tathagata of the assembly, appearing without looking for oneself, this is the play, without the giver and the receiver, pleased by offering the great self's offering. Third, the chapter name is shown: "Secret... fifth." By saying this, secret, that is, difficult to understand; essence, that is, the essence is gathered; suchness, that is, eliminating others.
Chinese
确定无疑，业被称为名称的基础。幻化等。禅定之品第五。如是说，父神母神双运，从修持幻化网坛城的禅定力中，成就所有悉地的经文词义，以分门别类和设立界限的方式来把握，因此称为品，其数量有二十二。这是从上往下数的第五品的意义。秘密藏续，即确定真如的续的注释，名为《阐明续义明灯如意宝》中，对第五品的经文意义的详细解释。 现在要讲第六品。从确定法类方面来说，对于上等根器的法类，从基、道、果三者中，宣说道和果。道有方便道和解脱道两种，宣说两种道。从三种特征来说，宣说三种特征。从次第和顿悟两种来说，宣说两种。从四种显现来说，宣说道和果的显现。对于中等根器的五种法类，宣说续的意义。其中，以十种法类，整个经部宣说身坛城。又将十种法类视为百种法类的自性，在坛城的基础上稍微宣说见解。也宣说行、手印、禅定和事业。对于下等根器的十种法类，稍微宣说自性见。以概括共同意义的譬喻来表示。以放血疗法来消除障碍。通过交界处的投射和收摄，以及其他三种共同行为来宣说。 如此宣说的第六品有三个意义：讲述宣说历史，指示品的经文，指示品的名称。首先，讲述宣说历史： "此后，所有如来...宣说此特别之语。" 这在那里。然后，"此后"表示简要地指示三种方便，为了详细地指示这三种方便，通过指示修持禅定，因此说："所有如来的自性，无一和多之自性，所有..."。 "所有如来和所有法的自性，为了完全不混杂，显现无一和多的边际之义的伟大自性。
English
Certainty without doubt. Karma is said to be the basis of names. Magical illusion, etc. This is the fifth chapter on Samadhi. Thus, the union of the divine father and mother, from the power of the Samadhi of accomplishing the mandala of the net of magical illusion, the meaning of the words of the scriptures that accomplish all the siddhis without exception, is grasped by dividing them into categories and establishing boundaries, therefore it is called a chapter, and its number is twenty-two. This is the meaning of the fifth chapter counted from above. The commentary on the Guhyagarbha Tantra, the tantra that ascertains Suchness itself, called "The Lamp that Clarifies the Meaning of the Tantras, the Wish-Fulfilling Jewel," is a detailed explanation of the meaning of the fifth chapter. Now, in explaining the sixth chapter, from the perspective of identifying the categories of Dharma, for the Dharma categories of the superior intellect, from the three of base, path, and fruit, it shows the path and the fruit. In the path, from the two paths of skillful means and liberation, it shows both. From the three characteristics, it shows all three. From the two of gradual and simultaneous, it shows both. From the four appearances, it shows the appearances of the path and the fruit. For the five Dharma categories of the intermediate, it shows the meaning of the tantra. In that, with ten, the entire scripture shows the mandala of the body. Also, considering the ten as the nature of a hundred, it shows a slight view alongside the mandala. It also shows conduct, mudra, samadhi, and activity. From the ten Dharma categories of the lowest, it shows a slight view of self-nature. It represents the collection of general meanings with metaphors. It eliminates obstacles with bloodletting. It teaches through the projection and absorption at the intersection, and also through the three common actions. Thus, this sixth chapter that teaches has three meanings: telling the history of the teachings, indicating the scripture of the chapter, and indicating the name of the chapter. First, telling the history of the teachings: "Then, all the Tathagatas... speak this special speech." That is there. Then, "Then" indicates briefly indicating the three methods, and in order to indicate these three methods in detail, by indicating the practice of Samadhi, therefore it says: "The nature of all the Tathagatas, the nature without one and many, all..." "The nature of all the Tathagatas and all the Dharmas, in order to be completely unmixed, the great nature that manifests the meaning of the limitlessness of one and many.