English
This is because it generates great faults. If someone asks: How does it generate faults? If you elevate ignorant people, secrets cannot be kept. If you give them secrets, due to violating the commands of the deity and dakinis, they will suddenly exhaust their life force and end their lifespan at a time that is not their time of death. Immediately after death, they will be burned by the fire of the hot hells or frozen by the water of the cold hells, enduring suffering for a long time and becoming very miserable. As it says in the commentary Spar Khab: They will remain in hell for three great kalpas. After being liberated from that, they will remain in the preta realm for two kalpas. After that, it will be difficult to even hear the sound of the Buddha. It has been said. If someone asks: Then, earlier it said, "Extremely diligently perform the consecration," and here it says, "Give to those who are qualified and of good conduct," are these two repetitions? There is no fault of repetition. The former is the result of practicing the lower vehicles, explaining how to achieve this result. And here, it points out the faults and qualities of the vessel. Some also say: In the fifth chapter, it says "Possessing implements," which indicates the accumulation of the gathering for gradual liberation. In the ninth chapter, it also says "The five rituals," and so on, which indicates the accumulation of the gathering. In the eleventh and twelfth chapters, it also indicates the accumulation of the gathering through "Undiminished limbs," and so on. In the thirteenth chapter, it also appears, so are these repetitions? Due to the different purposes, they are not repetitions. In the fifth chapter, because all the causes are complete, one can use the means of a single mudra to accomplish the illusion of letters, thus obtaining the way to achieve the two siddhis. In the ninth chapter, after obtaining the profound empowerment, during the gathering, it mainly explains how to combine the life empowerment with the ultimate five kayas. In the eleventh and twelfth chapters, it explains in detail the five perfect foundations and the four approaches and accomplishments, so the limbs of accomplishment are complete. It mainly explains how to use the means of manifestation and liberation to combine the temporary and ultimate results. In the thirteenth chapter, in order to eliminate the unachieved and inverted cognitions that others have examined, it mainly explains how to manifest the end of this path by traveling on the common path. Second, regarding the manner of speaking: such as "Thus," etc., meaning that thus, the teacher, the Tathagata himself, specially spoke to the Tathagata in the retinue.
Chinese
因此，称作“ཧོཿ”，应当理解为对一切都适应。第二是赞颂五语：ༀ་རྡོ་རྗེ་等，其中ༀ་代表具有五种智慧的五语。五语不生不灭，不可分割，因此称为金刚。由于功德的自性不舍弃一切声音而自然显现，所以表达为词语之语。因为没有戏论，所以是伟大明点的自性，因为不可言说，所以是无生之义语。金刚五智的坛城存在于自证之中，因此将此如实表达为词语，通过象征来传达平等性智慧之语。金刚大音以一词表达无尽之义，或者说，金刚语大音具有六十种语调等无尽的显现，因此是梵天之音语。不以文字或词语表达，却如同表达一般，在眷属的智慧中显现，因此是语之最胜或国王，即是意旨象征之语。诸佛五语无别融合的伟大明点，显现空性不可分割，是无文字的金刚语。ཧོཿ是欢喜。第三是赞颂五意：ༀ་སྐུ་གསུང་等，其中ༀ་代表具有五种智慧的五意。如镜智慧是其他三种智慧显现的基础，因此是身。妙观察智不混淆地照见一切所知，并宣说佛法，因此是语。法界智是精华所在，是意之意。这三者圆满的伟大自性，从中产生一切功德，是平等性。调伏所化众生的事业，成所作智也是完全圆满的。如此，本来就具备五种智慧，是任运成就的普贤王如来之自性。每一种智慧都包含五种智慧的集合，汇聚成自生大智慧，融入一个自性的伟大明点，ཧོཿ表示欢喜。第四是赞颂五功德：ༀ་མི་དམིགས་等，其中ༀ་代表具有五种智慧的五功德。心性在任何地方都不可执著的觉性，如幻化般变幻显现为各种宫殿，因此在显空不二的平等性法界中，内外和大小都无法衡量。
English
Therefore, it is called "HOḤ," and it should be understood as being adaptable to everything. The second is the praise of the five speeches: Oṃ Vajra, etc. Oṃ represents the five speeches with five wisdoms. The five speeches are unborn and undying, and indivisible, hence called Vajra. Because the nature of merit does not abandon all sounds and appears naturally, it is expressed as the speech of words. Because there is no elaboration, it is the nature of the great bindu, and because it is inexpressible, it is the speech of unborn meaning. The mandala of the five Vajra wisdoms exists in self-awareness, therefore, expressing this truthfully in words, it conveys the speech of equality wisdom through symbols. The great Vajra sound expresses infinite meanings with one word, or rather, the great Vajra speech sound has endless manifestations such as sixty kinds of tones, hence it is the speech of Brahma's tone. Not expressing in letters or words, yet appearing as if expressed, it manifests in the wisdom of the retinue, therefore it is the most excellent or king of speech, which is the speech of intentional symbolism. The great bindu of the Buddhas' five speeches, indivisibly merged, the manifestation of emptiness inseparable, is the wordless Vajra speech. HOḤ is joy. The third is the praise of the five minds: Oṃ Kaya Speech, etc. Oṃ represents the five minds with five wisdoms. Mirror-like wisdom is the basis for the manifestation of the other three wisdoms, hence it is the body. Discriminating wisdom sees all knowable objects without confusion and proclaims the Dharma, hence it is the speech. Dharmadhatu wisdom is the essence, the mind of mind. The great nature of these three perfections, from which all qualities arise, is equality. The activity of taming those to be tamed, accomplishing activity wisdom, is also completely perfect. Thus, originally possessing five wisdoms, it is the nature of spontaneously accomplished Samantabhadra. Each wisdom contains a collection of five wisdoms, gathered into a self-born great wisdom, merged into the great bindu of one nature, HOḤ expresses joy. The fourth is the praise of the five qualities: Oṃ Non-objective, etc. Oṃ represents the five qualities with five wisdoms. The awareness that the nature of mind is not fixated on anything, like an illusion, transforms and manifests into various palaces, therefore, in the realm of equality where appearance and emptiness are non-dual, the inner, outer, large, and small are immeasurable.
Chinese
因此，这是宫殿的功德。第六胜者的净土具有无量功德，时时处处显现并成办事业，这是净土的功德。每一个毛孔都放射出五种智慧的光芒，色彩各异，这是光芒的功德。色声香味触等五种妙欲的天女，每一个都圆满具足无量妙欲，色天女等融入眼等，这是受用的功德。圆满具足力量和无畏等各种功德，由狮子等五大有情抬起的宝座上，身如明月，语如太阳，意如莲花，远离罪恶，功德圆满，自然显现为巨大的珍宝座，这是座位的功德。ཧོཿ是欢喜。第五是赞叹五种事业：ༀ་十方等。ༀ་代表具足五种智慧和五种事业。所要利益的对境是十方世界的微尘数般的清净法身净土、不清净化身净土和中间的报身净土这三种，利益的原因是胜者的事业，成办利益的事业如微尘数般，也归纳为息、增、怀、诛四种事业。成办利益的能者是寂静和忿怒等，以息增怀诛的方式化现的数量超过胜者净土的微尘数，不可思议、无量无边，他们成办利益。成办利益的方式是，上述化身们在瞬间或片刻之间，无需勤作，以四种事业成办利益，这是因为不需寻找就能成就利他，所以称为任运成就的事业。ཧོཿ是欢喜。第二是总赞：ༀ་一切等。代表具足五种智慧的身语意功德事业。轮回和涅槃所包含的一切法，都本自存在于身语意功德事业五者之中。存在的状态如何呢？就像五座大雪山中央有一个湖泊，其中有大雪山的
English
Therefore, this is the merit of the palace. The pure land of the Sixth Victor is endowed with infinite merits, appearing at all times and in all ways, accomplishing deeds, this is the merit of the pure land. From each and every pore radiates the light of the five wisdoms, with various colors, this is the merit of the light. Countless goddesses of the five desirable qualities, such as form, sound, smell, taste, and touch, each completely and perfectly possessing infinite desirable qualities, the goddess of form, etc., dissolving into the eyes, etc., this is the merit of enjoyment. Perfectly possessing various merits such as strength and fearlessness, on the throne supported by five great beings such as lions, the body like the moon, the speech like the sun, the mind like a lotus, free from the faults of sin, perfectly possessing merits, naturally appearing as a great jewel throne, this is the merit of the seat. ཧོཿ is delight. Fifth is the praise of the five activities: ༀ་ the ten directions, etc. ༀ་ represents possessing the five wisdoms and the five activities. The objects to be benefited are the pure Dharmakaya lands, the impure Nirmanakaya lands, and the intermediate Sambhogakaya lands, as numerous as the dust motes of the ten directions of the world. The reason for benefiting is the activity of the Victors, the activities of accomplishing the benefit of sentient beings are as numerous as dust motes, and are also summarized into the four activities of pacifying, increasing, magnetizing, and subjugating. The agents who accomplish the benefit are the peaceful and wrathful ones, etc., the number of emanations in the manner of pacifying, increasing, magnetizing, and subjugating exceeds the dust motes of the Victor's pure land, inconceivable, infinite, they accomplish the benefit. The manner of accomplishing the benefit is that the above-mentioned emanations, in an instant or a moment, without relying on effort, accomplish the benefit with the four activities, this is because altruism is accomplished without seeking, therefore it is called spontaneously accomplished activity. ཧོཿ is delight. Second is the general praise: ༀ་ all, etc. Represents possessing the five wisdoms, the five kayas, speech, mind, qualities, and activities. All the dharmas included in samsara and nirvana are inherently present in the five of kaya, speech, mind, qualities, and activities. How is the state of existence? It is like a lake in the center of five great snow mountains, in which there is the
Chinese
犹如显现五种影像一般，身语意功德事业的作为无论如何显现，都汇集于一个自性之中，因此称为“大”。或者说，身语意功德事业五者的体性，是一切法的自性大。 又如五大湖中央有一座大雪山，每个湖中都显现出大雪山的影像一般，身语意功德事业五者也遍布于轮回涅槃的每个法。因此，譬如一个湖中显现五座雪山，一座雪山显现在五个湖中一样，身语意功德事业的显现都汇集于一，一显现于一切，因此，仅仅因为互相不相异，而从一和多的边解脱，因此是大圆点的自性。 ཧོཿ（藏文，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）是喜悦。 第三，讲述的方式是，说是为了特别宣说。说是通过宣说这六首歌的意义，为了眷属们而宣说。如此赞颂也不是捏造或诽谤，而是对具有功德者，如实地赞颂其伟大的功德。因此，没有功德却赞颂是捏造，有功德却不赞颂是诽谤。 第三个是名称，秘密等。此续有二十二品，这是以大喜悦之歌赞颂自身坛城的第十四品。
English
Just as five images appear, the activities of body, speech, mind, qualities, and actions, however they appear, are gathered into one self-nature, therefore it is called "great." Or, the essence of the five of body, speech, mind, qualities, and actions is the great self-nature of all dharmas. Also, just as there is one great snow mountain in the middle of five great lakes, and the image of the great snow mountain appears in each lake, the five of body, speech, mind, qualities, and actions also pervade each dharma of samsara and nirvana. Therefore, just as five snow mountains appear in one lake, and one snow mountain appears in five lakes, all the appearances of body, speech, mind, qualities, and actions are gathered into one, and one appears in all, therefore, just because they are not different from each other, they are liberated from the extremes of one and many. Therefore, it is the nature of the great bindu. ཧོཿ (Tibetan, Devanagari: होः, Romanized Sanskrit: hoḥ, Literal Chinese meaning: roar) is joy. Third, the way of speaking is, it is said to be specially proclaimed. It is said that by explaining the meaning of these six songs, it is proclaimed for the sake of the retinue. Such praise is not fabrication or slander, but praise of the great qualities of those who possess qualities, as they are. Therefore, praising without qualities is fabrication, and not praising with qualities is slander. The third is the name, secret, etc. This tantra has twenty-two chapters, and this is the fourteenth chapter, which praises one's own mandala with the song of great joy.