English
There are differences in each person's desires and views, but I think there is no difference in the self-nature of the result. If there is a difference, then any one of them will not be the result, because they are the opposite of the result. Fourth, the stated merits are, by saying and so on, stating the meaning of the mandala of the self-nature body, expressing with words the object to be tamed, in the ten directions of boundless and infinite lands of the six realms of beings, the tamer appears in the form of a mandala, words cannot exhaust it, the Buddha lands of the ten directions appear like dust in the realm of self-awareness. Second, summarizing it has three points: telling the history, the actual summary, and the words symbolizing the secret mantra. The first point is, from then on, etc., extensively describing the scriptures, from then on, the Tathagata fathers and the consorts of the mothers, with the inseparability of skillful means and wisdom, the spontaneously accomplished mandala, with its own nature of summarization, because it is difficult to understand or difficult to experience, therefore, in order to declare this secret, the lineage of body, speech, mind, qualities, and activities, that is, the Vajra nature of the five lineages without separation, from the mind of the sixth Vajradhara Samantabhadra, these words of summarization were extracted. The second point is, Aha, the object of focus, etc., from the unborn self-nature, the unobstructed manifestation of the path and the result, appearing in the body mandala, Aha means wonderful. Among them, the object of focus, the Dharmadhatu, and the focuser, the self-aware wisdom, are not attainable even in the non-dual wisdom, therefore, through the inconceivable and unspeakable realization, practice, there a verse showing the Samadhi mandala is summarized. The base, the self-born wisdom, is controlled by self-awareness, its power manifests the mandala, including the support and the supported, appearing in various forms immeasurably, this is the spoken history, and eight verses showing the superior contemplation mandala are summarized. The beings to be tamed, the pure ones realize the equality of Dharma nature, and the impure ones cling to differences, when the activities of the six Vajradharas spread to all these beings and benefit them, these objects to be tamed have not become anything other than the Dharma nature.
Chinese
由于无有能遍和所遍，故而周遍于二取不分的显空无别之界，是为极清净。总集了身的体性与事业，以及获得因之果的方式，咒语究竟的差别等所示内容。本来五身皆不离大乐之身，仅是从不间断的自明坛城中显现，除此之外没有显现的相。总集了咒之果显示为五身，以及宣说此之功德二者。如是总集之义，以“吙”字表示欢喜。此续的第一品、第三品、第四品和第六品中，每一品都有品之总集，其余品中没有，这是为什么呢？答：有些人说，因为在那四品中主要宣说了所说之基、道、果三者，其余品中大多宣说了道的顺缘，所以没有。但我觉得这种说法不合理。那么应该如何理解呢？这是续的实相，四品有总集和没有总集，二者都不需要理由。如果需要理由，那么所说的历史也与之相同。因此，对于这样的情况进行分别，是智慧的过失，应当舍弃。第三是，如金刚等，三坛城的意义，如是金刚持秘密主以词句总集。第三品之名称是，秘密等，此续有二十二品，其中此品是详细阐述胜三摩地和三摩地，以及果之自性身坛城的第六品。现在要讲解第七品，如果从法蕴的角度来说，上等根器的法蕴主要显示基、道、果三者中的道和果。次第和顿悟二者中，显示次第。方便和解脱二者中，显示二者。四种显现中，显示道和果的显现。三种体性中，显示缘起的体性。中等根器的五法中，显示续的意义。其中十者中，显示语坛城。如果将十者视为百之体性，那么在语坛城的旁边，也稍微显示了行持，以及灌顶、咒语、三摩地和事业等。下等根器的法
English
Since there is no pervader and pervaded, it pervades the indivisible realm of appearance and emptiness, which is utterly pure. It summarizes the characteristics and activities of the body, the way to obtain the fruit of the cause, and the ultimate distinctions of mantras. Originally, all five bodies are inseparable from the body of great bliss, and only manifest from the uninterrupted self-luminous mandala, without any signs of manifestation. It summarizes the mantra's fruit being shown as the five bodies, and the two qualities of speaking about it. The meaning of such a summary is expressed with the syllable "Ho," meaning joy. In the first, third, fourth, and sixth chapters of this tantra, there is a summary of each chapter, but not in the others. Why is that? Some say that it is because those four chapters mainly explain the three topics of ground, path, and fruit, while the others mostly explain the conditions of the path, so they don't appear. But I don't find that explanation satisfactory. So how should it be understood? It is the nature of the tantra's reality; there is no need for reasons for either the presence or absence of a summary in the four chapters. If a reason is needed, then the narrated history is the same. Therefore, such distinctions are a fault of the mind and should be abandoned. The third is, like Vajra, etc., the meaning of the three mandalas, as such Vajradhara, the Lord of Secrets, summarized in words. The name of the third chapter is, Secret, etc. This tantra has twenty-two chapters, and this chapter is the sixth, which elaborates on the superior samadhi and samadhi, and the mandala of the fruit's nature body. Now, to explain the seventh chapter, from the perspective of the Dharma gathering, the Dharma gathering of the superior intellect mainly shows the path and fruit among the three of ground, path, and fruit. Among gradual and sudden, it shows gradual. Among means and liberation, it shows both. Among the four appearances, it shows the appearances of path and fruit. Among the three characteristics, it shows the characteristic of dependent arising. Among the five Dharmas of the intermediate intellect, it shows the meaning of the tantra. Among the ten, it shows the speech mandala. If the ten are considered as the nature of a hundred, then alongside the speech mandala, it also slightly shows conduct, as well as empowerment, mantra, samadhi, and activities. The Dharma of the inferior intellect
Chinese
从十种姿势中生起的甚深口诀。正量经文，象征的例子，交错界限的投射和收摄。此外，还通过三种共同行相来指示。如此指示的本章有三：历史、正文和名称。第一，从“此后如是”等开始，为了展示身之坛城后，再展示殊胜三摩地和果位语之坛城，如来父尊们与母妃眷属们，一切之主，胜者普贤王如来的身语意三者无别的金刚中，取出这些语秘密真言的秘密。第二，正文有二：殊胜三摩地语之坛城和自性语之坛城。第一，在此讲述殊胜三摩地语之坛城之际，略微讲述寂静事业的观修次第，其中有前行、正行和后行三者。第一，前行也有七：第一，进行排列礼拜和如法礼拜。第二，通过八支来调伏自相续。第三，以兵器誓言五部手印来划定界限。第四，进行无言忏悔。第五，如《白莲经》中所说，进行二十种誓言。第六，通过六堕四过的意境来降临加持。第七，加持内外供品，如修法仪轨的行法一样进行。第二，正行有二：第一，特殊的加行，生起菩提心，即世俗菩提心“我和无边”等，以及胜义菩提心通过第二品的“唉玛五妙”来生起。第二，真实的三摩地次第有三：通过三种三摩地来打地基，生起所依和能依的坛城，以及事业次第的三摩地。第一，为了清净显空各自不同的执着分别念，如第五品所说的三摩地的意义，如珍宝网一样，以及在稳固的支分中，从根本的阿字开始，对细微文字的舒卷进行修心，如第四品一样。第二，为了清净五大的执着分别念，如修法一样，生起根本大自在的坛城，以及为了清净不净器情世界的执着显现。
English
The profound instructions arising from the ten postures. Valid scriptural texts, symbolic examples, intersecting boundaries of projection and gathering. Furthermore, it is indicated by three common aspects. This chapter that indicates in this way has three parts: history, text, and name. First, starting from "Then, thus," etc., in order to show the mandala of the body, and then show the two mandalas of the superior Samadhi and the resultant speech, the Tathagata fathers, together with the assembly of consorts and retinues, the lord of all, the Victorious Samantabhadra, from the indivisible Vajra of body, speech, and mind, extracted these secrets of speech, secret mantras. Second, the text has two parts: the superior Samadhi speech mandala and the nature speech mandala. First, in this section explaining the superior Samadhi speech mandala, the sequence of meditation on peaceful activities will be briefly discussed. It has three parts: preliminary, main practice, and subsequent practice. First, the preliminary also has seven parts: First, performing arrangement prostrations and proper prostrations. Second, training the continuum through the eight branches. Third, demarcating boundaries with weapon vows and the five family mudras. Fourth, performing unspoken confession. Fifth, making the twenty vows as stated in the Pundarika Tantra. Sixth, bestowing blessings through the intention of the six falls and four transgressions. Seventh, blessing the outer and inner offerings, performing them according to the practice manual of the sadhana. Second, the main practice has two parts: First, the special application, generating the mind of enlightenment, which is the conventional mind of enlightenment, "I and the infinite," etc., and the ultimate mind of enlightenment is generated through the "Ema Five Wonders" of the second chapter. Second, the actual sequence of Samadhi has three parts: establishing the foundation with three Samadhis, generating the mandala of the support and the supported, and the Samadhi of the sequence of activities. First, in order to purify the attachment and conceptualization of appearance and emptiness as separate and distinct, the meaning of the three Samadhis mentioned in the fifth chapter, like a precious net, and in the stable limb, from the root letter A, training the mind in the expansion and contraction of subtle letters, as in the fourth chapter. Second, in order to purify the attachment and conceptualization of the five elements, generating the mandala of the fundamental Great Authority according to the sadhana, and in order to purify the attachment and appearance of the impure vessel and essence.