English
Possessing the asceticism of mantra recitation. Thus it is. The mind of the principal deity is meaning, and the mind of emptiness are two. The first is to act from the state of realizing the nature of reality as it is, which is necessary to pervade all four activities. The second is, in terms of the first, not being tainted by malicious thoughts during pacification. Joy means that during increase, one wishes to increase realization, wisdom, lifespan, merit, and so on. Attachment means that during subjugation, one wishes for all sweetness to be merged, and to have attachment to those to be tamed. Wrath means that during wrathful activity, one wishes to cut off the minds of the malicious. Possessing these minds, Kali is activity, and it should be done with great effort. Explanation of the twentieth chapter from the Guhyagarbha Tantra. The twenty-first chapter is: Praising the five aspects of the complete nature-fruit, the body, speech, mind, qualities, and activities of the wrathful deity, in brief. Praising the great empowerment mandala, or like this: Vajra great rock, the firm one. This refers to the base of the palace of all the wrathful deities of the Great Seal, filled with vajra rocks. The great gathering river is the ocean of rakta, which is gathered into the mouth and enjoyed. The great all-burning fire is dwelling in the midst of the dark smoke fire mountain. The great scattering wind is the violent scattering wind arising from the mouth and nostrils. Or, in terms of meaning, the unchanging nature of reality as the basis on any side is the vajra rock. Gathering all knowable phenomena as they are into the nature of reality is water. Burning the firewood of ignorance with great wisdom is fire. By this, making all obscurations unable to stay and scattering them is wind, so it is thought. Explanation of the twenty-first chapter from the Guhyagarbha Tantra. Thus, from then until the lower part of the third chapter, the meaning of the tantra is directly shown. The fourth general meaning, the necessary connection of the tantra, is indirectly shown because it is the pervader of the previous ones. However, like an empty strike, the four branches are also declared here by the commentator. The last general meaning, admonishment and entrustment, is shown by the last chapter. There are two of these. The self-nature tantra is primordially enlightened and does not change, so it is admonished as one. The subject matter of the beginning and end of the tantra is the four appearances.
Chinese
在此解释中，以两颂（梵文：śloka）概括地进行了阐述。这是为了将自性之显现与心之真如合一地展示，因此被称为像利剑般从根本上进行剖析的续部。其中，“嗟！嗟！”第一句是呼唤聚集在一起的人们，第二句是呼唤那些开启智慧之门的人们，或者为了自性之续的教导和象征之续的交付。那是什么呢？在迷乱显现中存在的东方等十方，以及过去、现在、未来等四时所包含的轮回自性，这些法，从实相而言，本来就是如来藏的体性。从自性来看，它们显现为轮回之法，当执着时，它们从未与如来藏的体性分离，当确信这一点时，轮回之法不会成为其他实物。例如，就像执着黄色的海螺一样。如果这不成立，那么两个事物，应成为不同的实体。因为自性未被确立为无别，而是彼此相异。例如，就像马和牛一样。如果不是无别，那么必然是不同的实体。如果承认这一点，即使舍弃轮回，涅槃也不会成立，就像舍弃马，牛也不会成立一样。此外，道路和乘法，都将变得毫无意义，因为两个事物的自性是不同的。例如，就像海螺和煤炭是不同的，即使清洁煤炭，海螺的白色也不会显现一样。正如广释中所说：“如果各自的自性被确定，那么无法通过正确的道路来修正。”因此，两个事物被确立为一个对立面。通过作为论证的自性，来确立作为被论证的两个事物的自性无别，这便是法性的智慧。如果以这种智慧进行分析，就能够理解，如果学习，就能够成就。因此，劝诫说，无论谁以这种方式理解，都应该去实践，都应该去呼唤。第二，关于实际交付续部，有三种意义：交付给汇集者，交付给具有法眼的人，以及交付给母神和空行母。这些各自都有四个作用词：由谁交付，交付给何处，为何目的交付，以及如何交付。首先，由谁交付呢？
English
In this explanation, it is presented concisely in two verses (Sanskrit: śloka). This is because the appearance of self-nature and the suchness of mind are shown as one, hence it is called the tantra that dissects from the root like a sword. Among them, "O! O!" The first sentence calls out to those who are gathered together, and the second sentence calls out to those who have opened the door of wisdom, or for the teaching of the tantra of self-nature and the delivery of the tantra of symbols. What is that? The nature of samsara, which includes the ten directions such as east, etc., and the four times such as past, present, and future, which exist in the appearance of delusion, these dharmas, from the perspective of reality, are originally the essence of the Tathagatagarbha. From the perspective of self-nature, they appear as the dharmas of samsara, and when clinging to them, they are never separated from the essence of the Tathagatagarbha, and when this is certain, the dharmas of samsara do not become other entities. For example, like clinging to a yellow conch shell. If this is not established, then two things should become different entities. Because self-nature is not established as inseparable, but is different from each other. For example, like a horse and an ox. If it is not inseparable, then it must be a different entity. If this is admitted, even if samsara is abandoned, nirvana will not be established, just as if a horse is abandoned, an ox will not be established. Furthermore, the paths and vehicles will become meaningless, because the self-nature of the two things is different. For example, just as a conch shell and coal are different, even if the coal is cleaned, the whiteness of the conch shell will not appear. As it is said in the extensive commentary: "If the respective self-natures are determined, then it cannot be corrected by the correct path." Therefore, two things are established as one opposite. Through self-nature as an argument, to establish the self-nature of the two things being argued as inseparable, this is the wisdom of dharmata. If analyzed with this wisdom, it can be understood, and if learned, it can be accomplished. Therefore, it is advised that whoever understands in this way should practice, should call out. Secondly, regarding the actual delivery of the tantra, there are three meanings: delivery to the compiler, delivery to the person with the eye of dharma, and delivery to the mother goddess and dakini. Each of these also has four action words: by whom is it delivered, to where is it delivered, for what purpose is it delivered, and how is it delivered. First, by whom is it delivered?
Chinese
与委任给讲经之人相符。第二，对象是上述三者。第三，目的是委任给汇集者，有使其成为王位继承者的导师的目的；委任给具法眼者，能使此秘密教法在天人和人世间兴盛广大；委任给母神和空行母，有使此教法永不泯灭，稳固且具加持力的目的。最后是方式，首先是委任给汇集者的方式，即翻译经文，从下文可知，十方四时的所有如来都没有比这部《秘密藏》更殊胜的意义，因为它的所诠释的是平息有之增益和无之诽谤等一切边见，是远离的显现。它的能诠释，即《秘密藏》的真如决定，作为象征的续部，也是远离一切增益和诽谤的。因此，导师的自性，从法性如是性决定的法界中取出此续部，说“受持此续”，这是委任给汇集者。第二是，从上文可知，所有如来的语印，大秘密决定象征的此续部，未来哪位瑜伽士自己如实证悟后，如果向他人宣说，那人就是与导师我意趣相同者，因为他具有智慧之眼，且圆满了觉性力量的自在。第三是，从下文可知，再次翻译其词句，也翻译其意义，如是，从诸佛意中出生的佛子，是获得授记的决定之人，那是谁呢？因为他是安住于地胜持明咒之地的缘故。如是说： “以咒之证悟不舍弃， 虽无禅定能力之威力， 然非地行菩萨所能动， 与善逝本体行境一。 是觉性之士所受之记。” 如是委任给具法眼者。委任给空行母的方式是，为了使其与具器者相遇，不与非器者相遇，作为教敕的守护者而交付，这在此处不明显，但在《广大五十章》中如是说： “秘密咒之王，此
English
It is in accordance with entrusting it to the person who expounds the scriptures. Secondly, the object is the above three. Thirdly, the purpose is to entrust it to the compiler, with the purpose of making him a teacher of the lineage of the successor; entrusting it to a person with the Dharma eye, so that this secret doctrine will flourish and expand in the world of gods and humans; entrusting it to the mothers and dakinis, with the purpose of making this doctrine never perish, stable, and with great blessings. Finally, the manner is, first, the manner of entrusting it to the compiler, that is, translating the scriptures, from which it can be known that all the Tathagatas of the ten directions and four times have no meaning more supreme than this Secret Essence, because what it explains is the pacification of all extremes such as the imputation of existence and the defamation of non-existence, which is the manifestation of separation. Its expression, that is, the Secret Essence's suchness determination, as the symbolic tantra, is also free from all imputation and defamation. Therefore, the nature of the teacher, taking this tantra from the Dharmadhatu of suchness determination, says, "Hold this," which is entrusting it to the compiler. Secondly, it can be known from the above that the speech seal of all the Tathagatas, this tantra of great secret determination symbol, whichever yogi in the future realizes it correctly himself, if he speaks to others, that person is the same as the teacher's intention, because he has the eye of wisdom and also perfects the freedom of the power of awareness. Thirdly, it can be known from the following that the words are translated again, and the meaning is also translated, thus, the son born from the mind of the Buddhas is the determined person who has received the prophecy, who is that? Because he abides in the ground of the supreme vidyadhara mantra. As it is said: "Because the realization of mantra is not abandoned, although there is no power of samadhi, yet it cannot be moved by the bodhisattva who practices the ground, the realm of activity is one with the Sugata. It is the prophecy received by the person of awareness." Thus, it is entrusted to the person with the Dharma eye. The way to entrust it to the dakinis is to make it meet with the vessel-holders and not meet with the non-vessel-holders, and to entrust it as the protector of the command, which is not clear here, but in the Extensive Fifty Chapters it is said: "The king of secret mantras, this
Chinese
为了稳固且不变，并且为了在世间长久住留，（对）所有众生的主母之主母，包括大女魔和人女魔等。（经文）中又说：将此陀罗尼交付于，如意宝藏是教言之所，这是我的心之精华，向十方传播，内外乘之论典，以及八万四千法，精通于行、禅修、念诵和戒律的一切，以禅修、忆念和佛法方面，能够护持教法，是甚深精华之最胜宣说。究竟义是圆满续部的行为，其中有三，第一是：如上所说的续部之事物。以同时和分开的二种眷属宣说和指示，导师是所有如来之自性普贤王如来。眷属显现了诸法无别而住之义，续部的行持圆满而欢喜。迷惑中存在的执着四时为异体者，在法性平等性的界中，诸法本来自成，果位身语意不尽，庄严轮，无有间断，是密集排列。此行持是法性之中的美妙庄严，以不住于如是之性的方式而安住。第二是：圣者，是指此续部以八种意义胜于其他续部，或者是指获得果位之时，以及获得之方便，以及获得之果位的体性等，是显示胜于其他（续部）之续部之故。分别念，有些人认为是错乱的和正确的二种分别念中的后者，但我想这（分别念）是续部和名称的同义词。如此，此分别念之名称名为幻化网，其章节的数量是在印度有一百千颂。此根本续是阐述因乘之所有经典，以及阐述果乘密咒之所有续部和教言的总集，因为无别的此续部能确定一切。因此，此是如来
English
In order to be stable and unchanging, and in order to remain long in the world, (to) the mistress of all beings, the mistress of mistresses, including the great demoness and the human demoness, etc. And again, it says in that itself: Entrusting this dharani to, the wish-fulfilling treasury is the place of teachings, this is the essence of my heart, spreading to the ten directions, the treatises of inner and outer vehicles, and all the eighty-four thousand dharmas, being skilled in all of conduct, meditation, recitation, and discipline, with meditation, mindfulness, and dharma aspects, being able to uphold the teachings, is the supreme declaration of the secret essence. The ultimate meaning is the activity of completing the tantra, of which there are three, the first is: as mentioned above, the objects of the tantra. By speaking and indicating to the two assemblies of simultaneous and separate, the teacher is the very essence of all the Tathagatas, Samantabhadra himself. The assembly manifested the meaning of all dharmas abiding inseparably, and rejoiced at the completion of the tantric activity. Those who, in delusion, grasp the four times as distinct entities, in the realm of the equality of dharmata, all dharmas are primordially accomplished, the inexhaustible body, speech, and mind of the fruition, the wheel of ornaments, without interruption, is a dense arrangement. This activity is the beautiful ornament in the nature of dharmata, and abides in a manner that does not abide in suchness. The second is: "Noble" means that this tantra is superior to other tantras in eight ways, or it refers to the time of obtaining the fruit, the means of obtaining it, and the nature of the fruit obtained, etc., because it is a tantra that shows superiority over others. "Conceptualization," some think that it is the latter of the two conceptualizations, confused and correct, but I think that this (conceptualization) is synonymous with tantra and name. Thus, the name of this conceptualization is called the Net of Illusions, and the number of its chapters is one hundred thousand verses in India. This root tantra is the general collection of all the sutras that explain the causal vehicle, and all the tantras and teachings that explain the resultant vehicle of secret mantra, because this inseparable tantra can ascertain everything. Therefore, this is the Tathagata.