Chinese
关于讲述历史的教义是：然后，如来……“从金刚中取出。”那里有这样的话。从“然后”开始，是为了详细地阐述正文，为了概括地展示它，所以从“然后”开始。如来一切的父亲们，以及妃嫔的众会，以及无二的方便与智慧，自然成就的坛城，那些坛城本身的汇集之义难以理解，或者难以体验，因此，这个秘密是如来部的种姓，以及语莲花部的种姓，以及意金刚部的种姓，以及功德宝生部的种姓，以及事业羯磨部的种姓。这五者是不可分割的金刚自性，第六胜者普贤王如来的意中，取出这些汇集。第二，真实地展示汇集正文是：啊 吼！所缘、能缘……没有戏论。那里有“吼”这个词。啊 吼！这句话是对一切器情显现为身和智慧而感到喜悦的词语。所缘、能缘不可缘，不可思议，不可想象。这句话的意思是：当一切器情显现为心的智慧时，所缘法界和能缘自证智慧，超越了二者的名言，因此什么也不缘，对于脱离了心识活动范围的禅定，是心识不可思议的，功德是不可思议的。汇集在哪里呢？汇集在这里。汇集什么呢？汇集了禅定的坛城。是什么呢？智慧四方……行持广大。这句话是汇集的。智慧自证坛城，种种不可言说。这句话的意思是：一切自然成就为身和智慧，并且进行自在的转变，因此自证本身是殊胜的，禅定的坛城是种种不可言说的显现。汇集在哪里呢？汇集在这里。汇集什么呢？汇集了殊胜的禅定坛城。是什么呢？四辐轮、轮围……坛城不可思议，自然成就。这些是汇集的。平等与不平等，周遍与不周遍，周遍的法界。这句话的意思是：第六胜者的身的显现，对于所调伏的众生中清净者，一切法都是好坏平等的；对于不清净者，是不平等的；对于清净与不清净二者，在周遍地利益众生之时，那些都是法界。
English
The teaching that speaks of the history is: Then, the Tathagata... "Extracted from the Vajra." There it says. Starting with "Then," it is to explain the text in detail, and to show it in summary, so starting with "Then." The Tathagata, all the fathers, and the assembly of queen consorts, and the non-dual means and wisdom, the spontaneously accomplished mandala, the meaning of the collection of those mandalas themselves is difficult to understand, or difficult to experience, therefore, this secret is the lineage of the Tathagata family, and the lineage of the speech lotus family, and the lineage of the mind vajra family, and the lineage of the quality jewel family, and the lineage of the action karma family. These five are the indivisible vajra nature, from the mind of the sixth victor, Samantabhadra, these collections are extracted. Second, the actual teaching of collecting the text is: Ah Ho! Object of focus, focusing subject... no elaboration. There it says "Ho." Ah Ho! This phrase is a word of delight at the manifestation of all containers and contents as body and wisdom. Object of focus, focusing subject, non-focus, immeasurable, inconceivable. This means: When all containers and contents manifest as the wisdom of the mind, the object of focus, the Dharmadhatu, and the focusing subject, self-awareness wisdom, transcend the terms of the two, therefore, nothing is focused on, and for the samadhi that is free from the scope of mental activity, it is immeasurable by the mind, and the qualities are inconceivable. Where is it collected? It is collected here. What is collected? The teaching of the mandala of samadhi is collected. What is it? Wisdom in four directions... acts greatly. That is what is collected. Wisdom, self-awareness, mandala, various, unspeakable. This means: Everything is spontaneously accomplished as body and wisdom, and since it transforms freely, self-awareness itself is superior, the mandala of samadhi is a manifestation that is various and unspeakable. Where is it collected? It is collected here. What is collected? The teaching of the superior samadhi mandala is collected. What is it? Four-spoked wheel, circumference... mandala inconceivable, spontaneously accomplished. These are what are collected. Equality and inequality, all-pervading and non-pervading, the realm of pervading. This means: The manifestation of the body of the sixth victor, for those who are purified from the beings to be tamed, all dharmas are equal in good and bad; for those who are not purified, they are unequal; and for both purified and unpurified, when benefiting beings pervasively, those are the Dharmadhatu.
Chinese
由于并非源于如是性，故不遍及。因此，显空未成异体，胜者之行遍及一切，显空无二之界。若何处收摄，则于此处收摄。收摄何者，则收摄除开示自性身坛城之究竟五身之外的。何者耶？身之大手印最胜等，以及其他不可思议之最胜。这些都包含在内。从一开始，一切明亮的坛城皆无戏论。因此，从原始以来，五身的一切坛城皆为无二，自然成就，在明亮的坛城中，自显现之诸法纵然显现，亦无自相显现之相。若何处收摄，则于此处收摄。收摄何者，则收摄开示究竟五身与引出坛城之加持。何者耶？无生无死等，将变得清晰。这些都包含在内。总之，若何处收摄，则于这些收摄之论典中收摄。收摄何者，则收摄论典广说之意义。收摄之要点或理由是，由于暂时各自之词义相符之故，故说为收摄。霍，意为论典收摄之义无过失。第三，开示表征密咒之语，即是金刚秘密之语。因此，三显现不可分，金刚难以体验，故将秘密以语表征。第三，开示章节之名称，即《秘密藏续》第六品。因此，秘密，即难以理解；藏，即精华聚集；彼性，即排除他者；决定，即远离怀疑。业，是名称的基础。坛城开展之章节，即第六品。因此，禅定之坛城，以及殊胜禅定之坛城，与自性身之坛城等，开展并完全阐述之论典之词义，分门别类，划定界限，以此之义故为章节。其数量有二十二，从中向上数第六之义。秘密藏续，彼性决定之续的注释，阐明续义之明灯如意宝中之章节。
English
Since it does not originate from Suchness, it is not pervasive. Therefore, the appearance and emptiness have not become different entities, the conduct of the Victorious Ones pervades everything, the realm of non-duality of appearance and emptiness. Where to gather, gather here. What to gather, gather everything except the ultimate five bodies that demonstrate the mandala of the nature body. What is it? The great supreme mudra of the body, etc., and other inconceivable supremes. These are all included. From the beginning, all the clear mandalas are without elaboration. Therefore, from the very beginning, all the mandalas of the five bodies are non-dual, spontaneously accomplished, and in the clear mandala, even though self-appearing phenomena appear, there is no characteristic of self-appearance. Where to gather, gather here. What to gather, gather the ultimate five bodies and the blessings of extracting the mandala. What is it? The unborn and undying, etc., will become clear. These are all included. In short, where to gather, gather in these texts of gathering. What to gather, gather all the meanings of the extensive explanations of the texts. The key or reason for gathering is that it is said to be gathering because the meanings of the words are temporarily consistent with each other. "Ho" means that there is no fault in the meaning of the collected texts. Third, the teaching that represents the words of secret mantra, that is, the words of Vajra secret. Therefore, the three appearances are inseparable, Vajra is difficult to experience, so the secret is represented in words. Third, the title of the chapter is shown, which is the sixth chapter of the Secret Essence Tantra. Therefore, secret means difficult to understand; essence means the gathering of essence; thatness means excluding others; determination means being free from doubt. Karma is the basis of the name. The chapter on the elaboration of the mandala is the sixth chapter. Therefore, the mandala of meditation, the mandala of superior meditation, and the mandala of the nature body, etc., are elaborated and fully explained. The words and meanings of the texts are divided into categories and boundaries, and for this reason, it is a chapter. There are twenty-two of them, and the meaning of counting the sixth upwards from them. The commentary on the Secret Essence Tantra, the Tantra of Certainty of Thatness, the Lamp that Clarifies the Meaning of the Tantra, the Wish-Fulfilling Jewel, from the chapter.
Chinese
关于六法的论述之阐释。 ༈ 现在要讲解第七品，如果从确立法类角度来说，上等根器的四法类，即道、果三者中，主要阐述道和果。道有方便道和解脱道两种，两种都阐述。从三种特征来说，阐述因缘进入的特征。从次第和顿悟两种来说，阐述次第。从四种显现来说，阐述道和果的显现。中等根器的五法类，即续部要义。其中十者，整个论典阐述语金刚界。如果将十者视为百者的体性，那么在语金刚界的辅助下，也稍微阐述了行持，以及灌顶、咒语、三摩地和事业。下等根器的十法类，阐述隐义口诀、量度经论、象征比喻、交错界限的展开和收摄。此外，还通过三种共同引导来阐述。如此阐述的第七品有三个要点：讲述宣说的历史，阐述本品的正文，以及阐述本品的名称。首先，讲述宣说的历史： "此后，如来……" 这些摘录于此。 "此后" 表示第六品阐述了殊胜三摩地身金刚界和究竟果身金刚界。第七品阐述殊胜三摩地语金刚界和自性究竟果语金刚界，因此，从如来一切父和一切母妃眷属的主尊，胜者普贤王如来的身语意三者无别的金刚中，摘录了下面将要出现的本品要义。其次，本品的正文有三个共同要点：殊胜三摩地语金刚界，灌顶并加持的咒语，以及自性语金刚界的阐述。其中，首先在阐述殊胜三摩地语金刚界时，如果不了解现观的次第组合，就会出现像失去味道的甘露一样的解说，因此要组合现观，或者进行见解辩论的解说，誓言种类的解说，事业仪轨的
English
Explanation of the Treatise on the Six Dharmas. ༈ Now, as for explaining the seventh chapter, if we take the perspective of establishing the categories of Dharma, the four categories of Dharma for those of superior intellect, namely the three of path and fruit, mainly show the path and the fruit. Of the path, both the path of means and the path of liberation are shown. Of the three characteristics, the characteristic of the entry of conditions is shown. Of the two, gradual and sudden, the gradual is shown. Of the four appearances, the appearance of the path and the fruit is shown. Of the five categories of Dharma for those of intermediate intellect, the meaning of the tantra. Of these ten, the entire treatise shows the mandala of speech. If the ten are made into the nature of a hundred, then along with the mandala of speech, conduct is shown in a supplementary way, as well as empowerment, mantra, samadhi, and activities. Of the ten categories of Dharma for those of inferior intellect, the hidden meaning of the oral instructions, the authoritative scriptures, the symbolic examples, and the expansion and contraction of the intersecting boundaries are shown. Furthermore, it is shown by the three common guides. Thus, this seventh chapter, which shows, has three points: telling the history of the teachings, showing the text of the chapter, and showing the name of the chapter. First, showing the telling of the history of the teachings: "Then, the Tathagata..." These were extracted there. "Then" indicates that in the sixth chapter, the superior samadhi body mandala and the ultimate fruit body mandala were shown. In the seventh chapter, the superior samadhi speech mandala and the nature ultimate fruit speech mandala are shown, therefore, from the vajra inseparable from the three, body, speech, and mind, of the Victorious One, Samantabhadra, the lord of all the Tathagata fathers and all the assemblies of queen mothers, these meanings of the chapter that will appear below were extracted. Second, the text of the chapter has three general points: the superior samadhi speech mandala, the mantra that empowers and blesses, and the showing of the nature speech mandala. Of these, first, in the context of showing the superior samadhi speech mandala, if the order of realization is not known, there will be a fault of going into an explanation like nectar that has lost its taste, therefore, the realization should be arranged, or an explanation of the view's debate, an explanation of the types of vows, an explanation of the activity's ritual,
Chinese
转化的BHRUM（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 珍宝智慧种种，内外无边无际，法界下界密严宫。如是说。幻化灰烬续云：BHRUM（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字形，种种bhaga聚集，事业与自性皆清净，诸佛珍宝聚宝顶，为救护加持故说为咒语。如是说。第二，所依生起本尊之咒有六：五部怙主佛父母十尊生起之咒，内意佛父母八尊生起之咒，外意佛父母八尊生起之咒，门神佛父母八尊生起之咒，普贤佛父母二尊生起之咒，以及六能仁生起之咒。初者，五部怙主佛父母十尊生起之咒的开示是：吽 班匝 德热（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 达 班匝 惹德（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。此如是存在。吽 班匝 德热（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。其中，吽是根本种子字，班匝 德热（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是生起咒。生起何者？生起金刚萨埵，身色蓝，右手持五股金刚杵的生起咒。根本咒与生起咒合一，应知是念诵事业之咒。所有将要解说的咒语，都以此类推。同样，嗡是根本种子字，吉那 吉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是生起毗卢佛，白色，持法轮的生起咒。梭哈是根本种子字，热那 德热（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是生起宝生佛，黄色，持珍宝的生起咒。阿是根本种子字，阿若勒（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是生起无量光佛，红色，持莲花的生起咒。哈是根本种子字，布热扎 德热（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是生起不空成就佛，绿色，持宝剑的生起咒。所有这些，皆以右手持各自的法器于心间，左手持铃，拥抱佛母而生起。又，灰烬续云：五种意界之顶上，金刚 胜者 珍宝 法，智慧 种姓 圆满之身，确定执持秘密之咒。如是说。姆 达 达 效瓦热（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等等。姆是根本种子字，达 达 效瓦热（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是嗔怒喜女，即生起金刚界自在母之咒。同样，朗是根本种子字，德黑沙 惹德（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是愚痴喜女，即生起如来界自在母之咒。芒是根本种子字，莫哈 惹德