Chinese
具有圆满的会众。第十一品中说：天女、龙女、恶种女。等等，因为说了甚深广大的内容。第三，关于能否使用修法五物的差别是：外道主要使用干净和清洁的物品。如《悉地羯啰》中所说：白色鲜花香气扑鼻，供养于佛陀薄伽梵。如此等等。另一种是使用五甘露。第十九品中说：白甘露、红甘露、香肉大，清净的容器精华不舍弃。等等，因为说了许多。第四，关于是否具有获得甚深灌顶的差别是：外道不能获得甚深灌顶。《净除恶趣》中说：萨瓦毕智如何灌顶，没有获得宝瓶等，用十种物品随意灌顶十种。如此等等。另一种是主要执持甚深灌顶。此处的第十品中说：从智慧方便之手印中，显现安乐集聚的相续。等等，因为说了这些。最后，关于他们所获得的果位在时间上快慢的差别是：外道需要七世等等的时间。如《桑扎哈》中说：获得智慧、寿命、力量、年龄和普遍的行持。如此等等。另一种是不需要寿命、年岁和劫等等的时间。第九品中说：三十六个夜晚，十二、十四、十六天，成就自在种姓的殊胜者。因为这样说了。其中，外道是名为《调伏》的行部。克里亚部是：认为远离四边清净的胜义谛加持，显现为世俗三种姓的本尊，也像智慧和誓言、主人和仆人一样看待。如此认为二谛不可说为同一或相异。如《悉地羯啰》中所说：世俗三种姓坛城，应当观想为自性，在胜义谛清净的法性中。如此等等。邬波瑜伽是：行持如克里亚部一样行持，见解如瑜伽部一样见解。认为胜义谛相同，世俗四种姓坛城也像智慧和誓言、主人和仆人一样。观点是指瑜伽部。离戏论的遍照大觉的智慧是胜义谛，从该智慧的加持中
English
Having a complete assembly. The eleventh chapter says: Goddess, dragon goddess, evil race woman. Etc., because it speaks of profound and vast content. Third, regarding the difference between being able to use the five substances of accomplishment or not: Outsiders mainly use clean and pure items. As it is said in the Siddhi Kara: White flowers with a fragrant scent, offered to the Buddha Bhagavan. And so on. Another is the use of the five ambrosias. The nineteenth chapter says: White nectar, red nectar, fragrant meat great, pure container essence not discarded. Etc., because many things are said. Fourth, regarding the difference between having or not having the empowerment of profound attainment: Outsiders cannot obtain profound empowerment. In "Purifying the Evil Destinies" it says: How does Sarva Bhid empower, without obtaining vases etc., empower the ten empowerments at will with the ten substances. And so on. Another is to mainly hold the profound empowerment. The tenth chapter here says: From the wisdom and means mudra, the continuous stream of blissful gatherings appears. Etc., because these are said. Finally, regarding the difference in the speed of the fruits obtained by them: Outsiders rely on time, such as seven lifetimes. As it says in Sangtraha: Obtain wisdom, life, strength, age, and universal conduct. And so on. Another does not rely on lifetimes, years, kalpas, etc. The ninth chapter says: Thirty-six nights, twelve, fourteen, sixteen days, the noble one of the sovereign lineage is accomplished. Because it is said like that. Among them, the outsiders are the action tantra called "Discipline". The Kriya part is: Considering the blessing of the ultimate truth, which is pure and free from the four extremes, as the deity appearing in the three mundane lineages, also viewing wisdom and vows, master and servant as the same. Thus, they believe that the two truths cannot be said to be the same or different. As it says in the Siddhi Kara: The mundane three lineages mandala, should be contemplated as its own nature, in the pure dharma nature of the ultimate truth. And so on. Upa Yoga is: Practice like the Kriya part, view like the Yoga part. They believe that the ultimate truth is the same, and the mundane four lineages mandala are also like wisdom and vows, master and servant. The view refers to the Yoga part. The wisdom of the great dispeller of elaboration is the ultimate truth, from the blessing of that wisdom
Chinese
所有世俗显现都显现为五部坛城，也认为其他续部各不相同，智慧和誓言如同朋友般平等。在那里，为了概括性地阐述所有外续密咒的续部意旨，所以才那样说。第二，关于内密，也有三种，如《大经》所说：调伏方便之乘，此亦由境有三，生起和圆满，以及完全圆满。因此，生起次第是玛哈，圆满次第是阿努，大圆满是阿底之乘。这三者的见解差别，如邬金大乐金刚的论著所说：神变、能力和自显现。因此，按照玛哈的观点，一切法都是心性显空无别的神变，如果在有情相续中确定，那就是意的名识。那是轮回的作者，而证悟它的无二智慧是超越的作者，如《二品续》所说：此后，薄伽梵作者金刚意普贤，那是所有天尊的大本体。按照阿努的观点，一切法都是心性，以法界和智慧无二的能力显现为轮回和涅槃二者，如果在有情相续中确定，那就是阿赖耶识，证悟它时就是圣者大乐，如《大经》所说：诸法之根本是阿赖耶，阿赖耶转依显现为五种智慧，五种智慧也融为一体成为种姓。如果证悟诸法根本阿赖耶的意义，即使不寻找本初佛位，也说自然获得广大周遍的佛位。这就是它的意义。阿底是，一切法都是心性，自显现为本初生灭无别的自生智慧，如果在有情相续中确定，那就是具有对境的八识聚。那本身解脱就是佛的意，对心性没有增减地本自安住，如《十经》所说：自生无因无缘而生，智慧无灭而明。这些也譬如夜叉等的神变如同光和梦的征兆，能力就是由此产生疾病和损害。
English
All mundane appearances also arise as the mandala of the five families, and it is also believed that other tantras are different and that wisdom and samaya are equal like friends. There, in order to summarize and explain the intent of the tantras of all the outer tantras of secret mantra, it is said that way. Second, there are also three types of inner secret mantras, as it is said in the Great Sutra: The vehicle of subduing methods, this also has three aspects by object: generation, completion, and complete completion. Thus, the generation stage is Maha, the completion stage is Anu, and the great perfection is the Ati vehicle. The difference in the views of these three is as stated in the treatise of the master Garab Dorje: miraculous powers, abilities, and self-appearance. Therefore, according to the Maha system, all phenomena are the miraculous manifestations of mind itself, which is inseparable from appearance and emptiness. If it is identified in the continuum of sentient beings, it is the mental consciousness. That is the agent of samsara, and the non-dual wisdom that realizes it is the agent of transcendence, as it is said in the second of these: Then, the Bhagavan, the agent, Vajra Mind Samantabhadra, is the great essence of all the deities. According to Anu, all phenomena are mind itself, appearing as samsara and nirvana by the power of the inseparability of the sphere and wisdom. If it is identified in the continuum of sentient beings, it is the alaya consciousness, and when it is realized, it is the son, Great Bliss, as it is said in the Great Sutra: The root of all dharmas is the alaya, the alaya transforms and appears as the five wisdoms, and the five wisdoms also merge into one family. If you realize the meaning of the root of all dharmas, the alaya, even if you do not seek the ground of the original Buddha, it is said that you will naturally attain the ground of vastness and pervasiveness. That is the meaning. Ati is that all phenomena are mind itself, self-appearing as self-arisen wisdom that is originally inseparable from arising and ceasing. If it is identified in the continuum of sentient beings, it is all of the eight aggregates together with their objects. That very liberation is the Buddha's intention, which abides naturally in the mind itself without any addition or subtraction, as it is said in the Ten Sutras: Self-arisen, it arises without cause or condition. Wisdom is clear without ceasing. These, too, are like the miraculous powers of yakshas and so on, like the signs of light and dreams, and the ability is that they cause disease and harm.
Chinese
就像彩虹一样，自显就像看到他自己的面目一样。另外，这也是声音和意义的区别。什么区别呢？通过仪轨和支分生起本尊，所以生起是玛哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。不依赖于此，像鱼在水中跃起一样圆满，是圆满阿努（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。因为无法生起，所以从那样的努力中解脱出来，就是大圆满阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。所谓“秘密”是指大瑜伽的玛哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之理，不是外续以下的共同之境，而是善巧方便的大瑜伽士们在见解和行持上所开示的。翻译成文字，所谓“极秘密”是指阿努（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），法界与智慧无二之子，大乐深奥难懂，所以显示为比秘密更秘密。另外，上面所说的“自性”是指阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），无生无灭，一切法圆满于自生智慧，所以无法通过道来修饰，也无法通过对治来改造，因为本来就已涅槃是所知之实相。另外，下面所说的“诸义”是指秘密乘三者的见解，阻止了贪欲偏袒的见解，是所要成就之义。这里有些人认为，因为这是玛哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）乘，所以不应该确定前两者的见解，因为下者看不到上者的意义。如果这样说，就像见解之鬘一样，大瑜伽之理也分为三，这是玛哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），所以这样确定是可以的。那些教义的象征是“文字声音所诠”的意思。因为文字是从阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的声音中产生的，所以有三十四个声音文字，以及从阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的声音振动中显现的十二个元音字母，以及从两者中产生的四个中性字母。所谓“名相集合”是指那些聚集在一起的名相集合。所谓“所依之词”是指依赖于名相集合的词语集合。所谓“善诠释”是指从那些词语中产生的教义集合，像大海一样的象征是道路的续部。那个续部，谁能揭示隐藏在所说自性续部之中的，以及隐藏在能说文字续部之中的意义呢？
Chinese
第一是，导师的自性和宣讲者的心意安住，以象征的续部来宣说，从而引出。第二是，象征的续部，如实无谬地安住在金刚上师的心中，通过讲解续部的方法来引出。第二，体验的方法有三个口诀：外是智慧解脱道，内是方便道上门，秘密是甚深下门。第一方面也有五种，第一是：坛城，指的是胜义法性的坛城，世俗智慧的坛城，以及真谛无别的坛城这三种。具有，指的是对谁而言呢？是对一切有情和佛而言。如何呢？不是像所依和能依那样，而是以自性本体而具有。坛城的，指的是证悟它的所有方法都来自经文。坛城上，指的是通过它证悟的见解的体性，作为所修的基础而存在。修习坛城，指的是如实性的无分别禅定。第二是：因为没有证悟胜义法性的坛城，所以在轮回中，从智慧的坛城中生起了如幻的慈悲，这就是它的含义。第三，以真谛无别故，是心意。而且，在三个细微的仪轨中，因为手印相同，秘密坛城与殊胜本尊一同显现，因此也获得了坛城之名。它超越了不同的真谛，所以称为殊胜坛城。第四是，像这样，由于执着于差别，难以证悟无别见解的甚深含义，所以是秘密的。它远离了边际的戏论，所以是明点。如果习惯了以一个手印来修持坛城，就会成为产生戏论的原因，因此是生起之源的法界。改变词语，下面所说的“大”是指粗大的元素，它们是五部族的五父。同样，上面所说的“如是”，是指从上面生起的微细元素，它们是智慧部族的五母。还有，下面所说的眼根等是四根，色等是四境，过去等是四时，识是眼等四种识。“等”字的集合表示触等。
English
Firstly, it is taught through the symbolic continuum, residing in the essence of the teacher and the mind of the expounder, thus revealing it. Secondly, the symbolic continuum, residing without error in the mind of the Vajra Master, is revealed through the method of explaining the continuum. Secondly, the method of experiencing has three instructions: outwardly, it is the path of wisdom liberation; inwardly, it is the method of the upper gate; and secretly, it is the profound lower gate. In the first aspect, there are also five parts, the first being: Mandala, which refers to the three mandalas of ultimate reality, conventional wisdom, and the indivisibility of truth. "Having" refers to whom? It refers to all sentient beings and Buddhas. How is it? It is not like a support and what is supported, but it is possessed by its own nature and essence. "Of the mandala" refers to all the methods for realizing it are from the scriptures. "On the mandala" refers to the nature of the view realized through it, existing as the basis for meditation. "Meditating on the mandala" refers to the non-conceptual samadhi of suchness. Secondly: Because the mandala of ultimate reality is not realized, in samsara, compassion like an illusion arises from the mandala of wisdom, that is its meaning. Thirdly, because of the indivisibility of truth, it is the mind. Moreover, in the three subtle rituals, because the mudra is the same, the secret mandala appears together with the supreme deity, therefore it also obtains the name of mandala. It transcends different truths, so it is called the supreme mandala. Fourthly, in this way, because it is difficult to realize the profound meaning of the non-dual view with a mind attached to differences, it is secret. It is free from the proliferation of extremes, so it is a bindu. If one becomes accustomed to practicing the mandala with one mudra, it will become the cause of arising proliferation, therefore it is the source of the origin of the dharmadhatu. Changing the words, the "great" mentioned below refers to the coarse elements, which are the five fathers of the families. Similarly, the "thus" mentioned above refers to the subtle elements arising from above, which are the five mothers of the wisdom family. Also, the eye faculty etc. mentioned below are the four faculties, forms etc. are the four objects, past etc. are the four times, and consciousness is the four consciousnesses of eye etc. The word "etc." as a collective indicates touch etc.