English
Oral instruction teachings. Throwing and gathering at the intersections. Various displays of valid scriptures and treatises. Furthermore, it is shown through three common actions. Thus, the eleventh and twelfth chapters, when combined, show the practice of the assembly, which has three meanings: the spoken word and the recounted history are combined to show, the two texts are combined to show the assembly practice, and the names of the two chapters are combined to show. First, the spoken word and the recounted history are combined to show: Then, the Tathagata Great Joy... this is spoken. Then, the Tathagata... this is spoken. It is there. Because "Then" indicates that the ninth chapter briefly shows the assembly practice, and here it is shown in detail, hence "Then." Or, in the ninth chapter, one enters the mandala, and in the tenth chapter, empowerment is shown, so the eleventh and twelfth chapters are combined to show the assembly practice, hence "Then" connects the context. "Tathagata Great Joy" has the same meaning. The Samadhi practitioner called "King of the Magical Net Transformation" having entered into meditative equipoise, specifically spoke this. Therefore, what is symbolized by illusion is the Wisdom Mother, what is symbolized by emanation is the Method Father, and what is symbolized by the net is the deity father and mother. At the time when method and wisdom are united, possessing the five enjoyments of the assembly, hence the King. All conceptualizations are transformed into deities and deity mothers, such a Samadhi or intention that shows the meaning is manifested, therefore entering into meditative equipoise, in order to specifically speak about the meaning of the assembly practice that will appear below, this is spoken. And "Then, the Tathagata Great Joy" has the same meaning. "The clouds of play are fully displayed," therefore, the fundamental nature of mind is uncertain, and various things such as the five objects of enjoyment appear, making one pleased and satisfied, so it is the play of wisdom, the extent of those things, whether many or few, is fully displayed like a mass of clouds, entering into the Samadhi of ornate arrangement, in order to specifically speak about this, therefore, in order to accomplish the non-duality of samsara and nirvana, beauty is called adornment, those arranged in many ways, the Samadhi is manifested in intention.
Chinese
因此，为了进入禅定并进行会供，宣说此意义。第二，将两种正文结合起来展示会供，分为两种：直接结合两种正文进行展示，以及结合代表密咒的词语和正文所说的功德进行展示。第一，直接结合两种正文进行展示，分为两种：简要展示三种特征，以及详细解释三种特征。第一，简要展示三种特征，即“知入特征……被称为胜者之刹”。那里有这样的说法：“知入特征成就之陀罗尼，果实成熟之因和缘。”像这样结合起来解释。如果按照次第道的方式来解释，那么，因是知之特征，即证悟并修持见解；缘是入之特征，即禅定熟练且堪能，因此见行二者圆满，并且修持其意义，这就是不堕轮回的陀罗尼。“成为具能力者”，意思是，如果对此持续串习，成为道路有能力的具能力者，那么“果实成熟”的意思是，使果实圆满的特征成熟。那么，成熟什么果实呢？“被称为持明胜者之刹”，意思是，暂时获得道之果实四种持明，以及最终获得胜者五身，因此，在这些调伏的刹土中广为人知。或者，如果按照顿悟道的方式来解释，“知入特征……刹土中广为人知”，意思是，因是知之特征，即见解；缘是入之特征，即禅定，见修顿悟圆满的行为，使道路不偏离，并且不堕入轮回深渊的陀罗尼，即禅定成为有能力的力量。因此，通过近圆次第获得任运成就的持明，从而在胜者五身的刹土中广为人知，并且使五身之果成熟。第二，详细解释三种特征，总共有三个要点：因是知之特征，即见解；缘是入之特征，即禅定；以及展示果实圆满的特征。第一，展示因是知之特征，即见解，分为两种：通过理证确定，以及成立
English
Therefore, in order to enter into meditative absorption and perform the tsok practice, this meaning is stated. Second, combining the two texts to show the tsok practice is twofold: directly combining the two texts for presentation, and combining the words representing the secret mantra and the qualities spoken of in the text for presentation. First, directly combining the two texts for presentation is twofold: briefly presenting the three characteristics, and explaining the three characteristics in detail. First, briefly presenting the three characteristics is: "Knowing and entering characteristics... known as the field of the Victorious Ones." It is there, and "Knowing and entering characteristics, the dharani of attainment, the cause and condition for ripening the fruit." Like this, it is explained in combination. If explained according to the gradual path, then the cause is the characteristic of knowing, realizing and practicing the view; the condition is the characteristic of entering, familiarizing oneself with samadhi and making it workable, so the two, view and practice, are complete, and meditating on its meaning is a dharani that does not let one fall into samsara. "Whoever becomes capable," means that if one becomes capable by constantly familiarizing oneself with the path, then "ripening the fruit" means to ripen the characteristics of the ultimate fruit. Then, what fruit does it ripen? "Known as the field of the Vidyadharas and Victorious Ones," means that by obtaining the four Vidyadharas, which are the temporary fruits of the path, and the ultimate fruit, the five kayas of the Victorious Ones, it is known throughout the realms of their taming. Or, if explained according to the sudden path, "Knowing and entering characteristics... known as the field," means that the cause is the characteristic of knowing, the view; the condition is the characteristic of entering, samadhi, so the practice of completing view and meditation simultaneously turns away from the wrong path, and the dharani that does not go to the abyss of samsara, the power of samadhi, is whoever becomes capable. Therefore, by obtaining the spontaneously accomplished Vidyadhara in the near-completion stage, one becomes known in the field of the five kayas of the Victorious Ones, and ripens the fruit of the five kayas. Second, explaining the three characteristics in detail has three general points: the cause is the characteristic of knowing, the view; the condition is the characteristic of entering, samadhi; and showing the characteristic of the ultimate fruit. First, showing the cause, the characteristic of knowing, the view, is twofold: establishing it through reasoning, and establishing
Chinese
破除在其他地方寻找边和果的执着。首先，以理证来确定，分为两种：四种证悟的理证，三种清净和两种平等之理证。首先是四种证悟的理证： “因相同等，大王。” 这句话就在那里。对此，有次第而说的，和同时而说的两种。首先，如果按照次第而说：“因相同”是指对于轮回和涅槃之法执着，所量为因相同，是理证，证悟胜义无生是宗派，由此解脱对事物以相执着的执着。 “字母之相”是指对于无生执着，所量为身体的字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），语的字母哦（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：哦），意的嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），显现为字母之相，是理证，证悟世俗身语意三者为身语意不灭之庄严轮是宗派。由此解脱执着空性为断灭空。 “加持”是指对于先前所证悟的无生无灭二者执着，所量为加持是理证，证悟真谛无二是宗派。由此解脱执着二谛为他体的执着。“现量”是指对于证悟二谛无二执着，所量为以现量来确定是理证，证悟无二离于所缘是宗派。由此解脱将见解真谛无二作为意识所缘的执着。如果将这四者编成结合语：从无明和邪分别的延续中显现轮回，以及从身和智慧的坛城中显现涅槃，这些法，自性从无生的法界中未曾动摇，因为传递的因是心性自生智慧为一。譬如国王的儿子流落到平民中一样。如海中说： “法性界中一相故，一切自现诸法性，一切证悟为菩提心。” 心性无生的光芒，法，游戏无灭显现为天尊身语意，因为不可表示的字母阿本身就是能表示的。
English
Refuting the attachment of seeking ends and fruits elsewhere. First, establishing through reasoning is divided into two: the reasoning of the four realizations, the three purities, and the reasoning of the two equalities. First, the reasoning of the four realizations: "The cause is the same, etc., Great King." That is there. Regarding this, there are two ways of explaining: explaining sequentially and explaining simultaneously. First, if explained sequentially: "The cause is the same" means that attachment to the phenomena of samsara and nirvana is the object to be measured, and the same cause is the reason. Realizing the ultimate unborn is the tenet, thereby liberating the attachment of grasping things as characteristics. "The form of letters" means that attachment to the unborn is the object to be measured, and the body's letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A), the speech's letter O (Tibetan: ཨོ, Sanskrit Devanagari: ओ, Sanskrit Romanization: o, Literal meaning: O), and the mind's Om (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal meaning: Om), appearing as the form of letters, is the reason. Realizing the conventional body, speech, and mind as the inexhaustible wheel of ornaments is the tenet, thereby liberating the attachment of grasping emptiness as nihilistic emptiness. "Blessing" means that attachment to realizing the previous two, unborn and unceasing, is the object to be measured, and blessing is the reason. Realizing the two truths as inseparable is the tenet, thereby liberating the attachment of grasping the two truths as different entities. "Direct perception" means that attachment to realizing the two truths as inseparable is the object to be measured, and establishing it as direct perception is the reason. Realizing the inseparable as devoid of objects of experience is the tenet, thereby liberating the attachment of making the view of the inseparable truth an object of mental experience. If these four are arranged into a combined statement: The appearance of samsara from the continuum of ignorance and wrong conceptions, and the appearance of nirvana from the mandala of body and wisdom, these phenomena, their nature has not moved from the unborn realm of reality, because the transmitted cause is the single self-arisen wisdom of mind itself. It is like a king's son wandering among commoners. As it is said in the ocean: "Because the nature of reality is one in the realm, all self-appearing phenomena, all are realized as the mind of enlightenment." The radiance of the unborn mind itself, the play of unceasing appearance as the body, speech, and mind of deities, because the unrepresentable letter A itself is the representer.
Chinese
因为显现为四十五个字母的缘故。正如《大海经》中所说：显现为身语意，全部理解为语的庄严，一切都是语的字母，以方便而印封。如是说。自性本无生和显现不灭二者，虽然在词句上显现有先后，但在意义上没有差别，因为七宝自性因自然成就，故而器情世间和身与智慧的坛城本来就已成佛而受到加持。正如《大海经》中所说：彼二无别加持力，彼即以彼作加持，以无二之方式自显现，加持奇妙不可思议。如是说。真谛无别，是超越于心识的对境，因为以自证的现量，无境自明而证悟的缘故。正如《大海经》中所说：此自生自显之法，与无二自证无生者，明了现前无有疑，说是所有证悟之最胜。如是说。以四种彻底证悟，如是以上述的理由而确定的宗派，以四种彻底证悟，一切都是现圆满大王。所量内外一切法，在自证的现量中明亮圆满，且能自在地驾驭觉性，故而是国王，因为超越了密咒的续部和中观、唯识，所以没有比这更大的宗派了。又如恰巴派那样宣说，轮涅的一切法，在胜义谛中是无生，因是唯一的；在世俗谛中是幻化，因是唯一的；在真谛无别中，因是唯一的。或者说，轮涅的一切法，在胜义谛中是远离生灭、住、缘、去来，因是唯一的；在世俗谛中是显现为生灭、住、缘、去来，因是唯一的；在真谛无别中，在生起的同时就是无生等等，因是唯一的。那么，不需要字母形式的理由吗？需要，因为证悟唯一之因，是通过字母形式的理由来表示而证悟的。那么，不需要加持吗？需要，虽然依靠字母形式而证悟，但力量在于加持。