English
Because the mandala is clear, it is free from the term of attachment to the field of action, therefore it is the place of the great assembly of the wheel of letters, which is superior to the lotus-holder. As it says in 'The Ten and Three Differences of the Earth,' the differences between the upper and lower earths are the ten grounds of cause and the three grounds of effect. As it says in 'The Differences of Cause and Effect are Spontaneously Perfected,' the ultimate of the cause-nature vehicle is the all-illuminating, and the ultimate of the fruit-vajra vehicle is the lotus-holder, and the place of the great assembly of the wheel of letters. Although these differences are not mixed, the qualities of the lower ones are not sought in the upper ones, but are spontaneously accomplished and completely perfected. Fourth, there are two ways to show the qualities of these: showing the qualities of the ultimate victor, and showing the qualities that do not harm the path temporarily. First, showing the qualities of the ultimate victor is there in 'Mandala...Become.' As it says in 'Mandala Completely and Utterly Combined,' because the realization and practice of the self-nature mandala is perfected, therefore the mandala is completely and utterly combined, that is, all mandalas are accomplished. As it says in 'All Mandalas Will Be Accomplished,' all the mandalas of the ultimate self-nature fruit will be spontaneously accomplished without being sought. Or, as it says in 'Mandala Completely and Utterly Combined,' according to this tantra, when the fruit is manifested, it is the complete and utter combination of the mandala. As it says in 'All Mandalas Will Be Accomplished,' when the fruit of this is obtained, the fruit of all the mandalas of the victor will be accomplished. Second, showing the qualities that do not harm the path temporarily is there in 'Ritual...No Fault.' As it says in 'Even if the Ritual is Excessive or Incomplete,' the five rituals such as the yoga of great emptiness are perfected at once for the person who relies on one thing, so there is no need to practice as in the gradual way, that is, it is excessive to practice, or the person who relies on transcendence abandons it in the middle of the path, that is, it is incomplete. Or, if the yogi's samadhi is very clear, he does not focus on the excess or deficiency of words, so it is said that the ritual is excessive or incomplete. As it says in 'Faults are Purified, There is No Offense,' because of obtaining the two siddhis, the harm of the faults of excess or deficiency of the ritual is purified, that is, it does not harm.
Chinese
因此，成为功德就没有过失。正如《佛陀和合续》中所说：咒语禅修不退失，于手印中明晰显现，仪轨供品非主要，聚集亦无过失，不聚集亦能成就。自身与本尊结合，一切悉地皆得成就。仪轨有余或不足，亦能成就，无有过失。如是说。第二，以密咒表示的语句和宣说经典的功德二者结合而显示。《金刚秘密…》宣说。说“特意…”成为。那里有说到。金刚秘密的语句中，将章节的意义浓缩后出现，这是秘密主尊金刚手所说的。如是，对如来本身特意宣说如来本身。因此，导师的如来本身与眷属的如来本身一起，为了区分眷属，为了聚集修持，宣说这些章节。如是特意宣说，以乐器的云朵而感到欢喜。导师为了眷属而宣说，对于心性本身不确定的基础，显现五种供品等各种各样的东西而使之满足，因此五种乐器的供品，多少的程度如同云朵般的供养，在无二的状态中，在所处之处施力，因此感到欢喜。第三，章节的两个名称结合而显示。《秘密…》第十一。《秘密…》第十二。那里有说到。秘密的精华，仅是那如实之确定，这两个名称是：秘密，难以理解；精华，浓缩精髓；那如实，遣除其他；确定，远离怀疑。从…开始，那是名称的基础。会众坛城的章节，即第十一。因此，会众有三种：具缘之人的会众，富裕之供品的会众，欢喜之天神的会众。又是《幻化金刚》中说：众人聚集，称为瑜伽士的集合。圆满财富受用，说是安乐受用的会众。天神和誓言者全部聚集，说是大聚集的会众。一切受用而不执着，二种会众恒常圆满，成为大会众。
English
Therefore, becoming a merit has no fault. As it is said in the Buddha Samyoga Tantra: Mantra meditation is not lost, clearly appearing in the mudras. Ritual offerings are not the main thing. Gathering is also without fault, not gathering also leads to accomplishment. By uniting oneself with the deity, all siddhis are accomplished. Even if the ritual is excessive or incomplete, it will be accomplished, without fault. Thus it is said. Secondly, the words representing secret mantras and the merit of teaching the scriptures are shown together. The Vajra Secret... speaks. It says "especially..." became. It is said there. In the words of the Vajra Secret, the meaning of the chapters is condensed and appears, this is what the secret lord Vajrapani said. Thus, the Tathagata himself especially speaks to the Tathagata himself. Therefore, the Tathagata himself of the teacher, together with the Tathagata himself of the retinue, in order to distinguish the retinue, in order to gather and practice, these chapters are spoken. Thus, by especially speaking, one is pleased by the clouds of musical instruments. The teacher speaks for the sake of the retinue, for the uncertain basis of the mind itself, the appearance of various things such as the five offerings makes it satisfied, therefore the offering of the five musical instruments, the amount of more or less is like the offering of clouds, in the state of non-duality, exerting power in the place where it is located, therefore one is pleased. Thirdly, the two names of the chapters are combined and shown. Secret... Eleventh. Secret... Twelfth. It is said there. The essence of the secret, only that which is truly certain, these two names are: Secret, difficult to understand; Essence, condensed essence; That which is truly, eliminating others; Certain, free from doubt. Starting from..., that is the basis of the name. The chapter of the assembly mandala, that is the eleventh. Therefore, there are three assemblies: the assembly of fortunate people, the assembly of wealthy offerings, the assembly of joyful deities. Also, it is said in the Illusion Vajra: When all friendly people gather, it is called the assembly of yogis. The complete enjoyment of wealth, it is said to be the assembly of blissful enjoyment. All the deities and oath-bound ones gather, it is said to be the assembly of great gathering. Since everything is enjoyed without attachment, the two assemblies are constantly perfected, becoming a great assembly.
Chinese
确定地讲述。如是说。如是之会众坛城的类别，即一组一、三、五的坛城。如广续中所说：金刚萨埵是坛城，四部族本尊和本母眷属。又或者，逝者恒常是坛城，世间种种眷属中宣说。如是说。会众修法的章节，即第十二。如是，通过一组四、三、五的方式修持会众。那些阐述的经文词义，以区分集合和类别并划定界限的意义，是章节，其数量有二十二。从上数第十一和第十二的意义存在。秘密藏续真实性决定续的注释，阐明续义的明灯如意宝中，对第十一和第十二章节合并的经文意义进行了解释。 现在讲述第十三章。如果从法类认定的角度来说，对于上等根器的法类，从基、道、果三者全部阐述。道有方便道和解脱道两种，两者全部阐述。从三个特征全部阐述。从次第和顿悟两种来说，主要阐述次第。从四种显现全部阐述。对于中等根器的法类，从五个方面阐述续的意义。其中有十个事物，整个经文阐述菩提心坛城。顺便阐述见解和行持。禅定和事业稍微提及。对于下等根器的法类，从引导讲述方法的十个词语中，阐述自性见、隐义口诀和泻药遣除障碍。此外，还通过三种共同的方式进行阐述。如是阐述的第十三章有三个意义：讲述所说之历史，阐述章节之经文，以及阐述章节之名称。首先，讲述所说之历史，即阐述：从那以后，如来……。那里存在着。从那以后，因为在第十一和第十二章中阐述了修持集合，而这里阐述了修持轮，所以称为“那以后”。又因为阐述了极其秘密的口诀之精华，所以称为“那以后”。
English
To be definitely explained. Thus it was said. Such categories of the mandala of the assembly are the mandalas of groups of one, three, and five. As it is said in the Extensive Tantra: Vajrasattva is the mandala, the four families of deities and consorts are the retinue. Or, the deceased is always the mandala, various worlds are spoken of as the retinue. Thus it was said. The chapter on accomplishing the assembly, that is the twelfth. Thus, the assembly is practiced through the means of groups of four, three, and five. Those words and meanings of the scriptures that explain them, by the meaning of distinguishing collections and categories and defining boundaries, are chapters, and their number is twenty-two. The meaning of the eleventh and twelfth counted from above exists. In the commentary on the Secret Essence Tantra, the Lamp that Clarifies the Meaning of the Tantras, the Wish-Fulfilling Jewel, the meaning of the scriptures combining the eleventh and twelfth chapters is explained. Now, in explaining the thirteenth chapter, if we consider the determination of the categories of Dharma, for the Dharma category of the superior intellect, all three of the ground, path, and fruition are shown. In the path, both the skillful means path and the liberation path are shown. All three characteristics are shown. Of gradual and simultaneous, the gradual is mainly shown. All four appearances are shown. For the Dharma category of the middling intellect, the meaning of the tantra is shown from five aspects. There are ten objects in it, and the entire text shows the mandala of bodhicitta. Incidentally, it shows the view and conduct. Samadhi and activity are shown only briefly. For the Dharma category of the inferior intellect, from the ten words of the method of guiding the explanation, it shows the view of self-nature, the hidden meaning of the oral instructions, and the purgative for removing obstacles. Furthermore, it is shown by three common ways. Thus, this thirteenth chapter that explains has three meanings: telling the spoken history, showing the text of the chapter, and showing the name of the chapter. First, telling the spoken history is showing: "Then, the Tathagata..." It exists there. From "Then," because in the eleventh and twelfth chapters the practice of the assembly was shown, and here the practice of the wheel is shown, it is called "Then." Also, because it shows the essence of the extremely secret oral instructions, it is called "Then."
Chinese
也是这样。《解小释》中说，也要以具有精要口诀者来盛大广弘殊胜的法会。如是说。十方四时的如来身语意金刚坛城全部汇集，以大喜乐。如是说，十方和四时所摄的一切如来的身语意坛城，全部与自明觉无二无别，因此金刚坛城自显于心性，一切汇集，以不可思议之大喜乐。一切法本自于大圆满中任运成就之极密心髓，如是说，轮回涅槃的一切法，从一开始或原始以来就是自明觉，因此除了身语意之外没有其他，即是大圆满。其本身就是自生之智慧，因此无有因缘而自显现，不离任运成就，由于不是庸俗之境，因此是极秘密的。那么，什么是秘密的呢？就是自性秘密的心髓是秘密的。如何秘密呢？就是以自秘密之方便而决定的方式的秘密。进入如云般陈设之三摩地，而宣说此特别之语。如是说，如此为了表示自性秘密的心髓，门、体验之方便、显现之果等等众多，如云般分开而完全陈设之三摩地，以心显现而安住，因此进入禅定，宣说从下面出现的意义的这些话语。第二，讲述章节的正文分为二：正文和讲述正文的功德。第一，正文本身有九个意义：表示的门、体验的方便、显现的果、显示果不是造作而是自生、对续部产生见解的功德、在具器之境中显示、显示口诀的伟大、布施给具器者、显示布施给劣器的过患。第一，显示表示的门：未证悟与安住于心中。如是说，在那里存在，而对此进行分科
English
It is also like that. The commentary says: "Also, one should extensively propagate the supreme gathering with those who possess the essence of pith instructions." Thus it is said. "The Thus-gone ones of the ten directions and four times, their body, speech, and mind, all the mandalas of vajra, having gathered into one, with great joy." Thus, all the mandalas of body, speech, and mind of all the Thus-gone ones gathered by the ten directions and four times, being indivisible from self-awareness alone, therefore the vajra mandala self-manifests in the nature of mind, everything gathers into one, with the inconceivable great joy. "All dharmas are spontaneously accomplished as the extremely secret essence of the Great Perfection from the very beginning," thus, all dharmas of samsara and nirvana, from the very beginning or primordial time, are self-awareness alone, therefore there is nothing other than body, speech, and mind, which is the Great Perfection. That itself is self-born wisdom, therefore without cause or condition, it self-manifests, not departing from spontaneous accomplishment, because it is not an ordinary realm, therefore it is extremely secret. Then, what is secret? It is the essence of self-nature's secret that is secret. How is it secret? It is the secret of the way that is determined by the means of self-secret. Having entered into the samadhi of cloud-like arrangement, one speaks this special word. Thus, in order to represent the essence of self-nature's secret, the door, the means of experience, the manifested fruit, and so on, many are divided like clouds and completely arranged in the samadhi, with the mind manifested and abiding, therefore entering into samadhi, one speaks these words of meaning that appear from below. Second, explaining the text of the chapter is divided into two: the text itself and the merit of explaining the text. First, the text itself has nine meanings: the door of representation, the means of experience, the manifested fruit, showing that the fruit is not fabricated but self-born, the merit of having views on the tantra, showing it in a suitable realm, showing the greatness of the pith instructions, giving to those who are suitable, and showing the faults of giving to inferior vessels. First, showing the door of representation: non-realization and abiding in the mind. Thus it is said, it exists there, and this is divided into sections.