English
It is said, "Actions are without real meaning." Among the two, the definitive and the interpretable, for those with the fortune to realize the secret mantra, it is said that the sharp-witted are the most definitive, hence it is definitive. For those who delight in elaboration, it is for the sake of the middling faculty. The meanings of the tantras have five divisions: the cause of the tantra, the basis of discourse, the condition, the instigation of discourse, to be fully known, and the five entities, the four necessities, and the complete entrustment of the meaning of the tantra. Among these, the cause of the arising of the tantra. The basis of discourse, the perfection, has two aspects: the common basis of discourse and the uncommon basis of discourse. Among these, the common basis of discourse has two aspects: the particular basis of discourse of the tantra and the general basis of discourse for the arising of the teachings. The particular basis of discourse of the tantra has six perfections. Among these, the first is the teacher, the essence, such as "without opposition," and so forth. The nature, such as "Tathagata," and so forth, is the person who expounds. The five families, here being Vajrasattva, the place, such as "three natures" and "below," and so forth, are of the place. The basis, such as "immeasurable," and so forth, is the palace, and the main deity has cause and form, doors, horse-stairs, fearlessness, and so forth, are the seat, and inconceivable wisdom, and so forth, are the characteristics of having many ornaments. The retinue also includes the Lord, the Tathagata, and so forth, the teacher himself and the retinue inseparable in nature, and the five families, father and mother. Then, "great enlightenment," and so forth, are the retinue with special knowledge and the hero and heroine. The Dharmadhatu, such as "pervading" and the measure of multitude, and "all of them," and so forth, the time when the body color and the teacher's retinue and the three places are complete. The first compilation, Vajrapani, the teacher who taught, dwells in the heart. Or it is the meaning of the tantra arising from below. The general basis of discourse for the arising of the teachings has two bases: such as "Tathagata," and so forth, are the cause and the essence. The essence, such as "Great Sage," and so forth, is the teacher and the six sages. Emerging from, and so forth, are the deeds of the realms and the three thousand worlds and the four taming. The retinue is the disciples and the five destinies, and these are the teachings. Is the speech act of the five vehicles. The condition for the tantra to arise, the instigation of discourse has two aspects: the uncommon instigation of discourse. The retinue together with the secret empowerment has wisdom.
Chinese
我以无别大乐之灌顶二者，开显证悟胜义之时。第二，共同提起讨论的是，从“从彼至彼”等，请求讲述所有共同与不共同的教法，以及“于彼一切”等，导师的应允。第三之末至二十一之间，为了完全了解续部的自性，将此实事物分为七个意义。如金刚经云：见、行、坛城、灌顶与誓言，以及事业、成就之方便道次第，以七者区分密咒续部的意义。如是宣说。其中，见，对于所量与能量的理证，有清净、平等、证悟之基础，以及自性。是宗派真谛无别。行，结合于第九品之时。彼亦是与智慧自性无有相合之行，昆廷是与大悲方便相合之行，一印是瑜伽唯一面向之行，散布是于行境天与天女所行之行，以及戒律聚之行。是于五种受用物所行之行，广说于第十一品。坛城是，于广大之经文中说：此续中所说者，乃是基、果、自性之坛城，以及觉性自显之天、念、形象、业与事业，殊胜之形象，以及双运一时证悟与修习之三摩地，以及修习之殊胜三摩地之坛城，以及外、内、密三菩提心与胜乐成就寂怒之坛城，共宣说了七种。如是说。其中，自性亦有二，自性本身之坛城，以及基，自性任运成就。果，自性任运成就之坛城有寂怒二者。彼一一亦有身语意三三，其中寂静之身坛城为第六品，语为第七品，第四品亦为语，意之坛城为第八品，忿怒为第十六品为语，第十七品为身与意之坛城二者，共六种。三摩地之坛城由第六品所说，殊胜三摩地之坛城有寂怒
English
I, through the two empowerments of inseparable great bliss, opened the occasion for realizing the ultimate meaning. Secondly, the common discussion raised is that, from "from that to that," etc., a request was made to explain all the common and uncommon teachings, and "in that, everything," etc., was the Teacher's consent. From the end of the third to the twenty-first, in order to fully understand the nature of the tantra itself, this real thing is divided into seven meanings. As the Vajra says: View, conduct, mandala, empowerment, and vows, as well as activities, the path of means for accomplishment, with these seven, the meaning of the secret mantra tantra is distinguished. Thus it is taught. Among these, view, for the reasoning of what is to be measured and the measurer, there is the basis of purity, equality, realization, and the essence. It is the doctrine that truth is inseparable. Conduct is combined with the ninth chapter. That itself is conduct that accords with the absence of inherent wisdom, Kunting is conduct that accords with great compassion and skillful means, one seal is conduct that is the sole aspect of yoga, proliferation is conduct that is practiced with deities and goddesses as the object of practice, and the conduct of the assembly of precepts. It is conduct with the five objects of enjoyment, explained in detail in the eleventh chapter. The mandala is, as stated in the extensive scriptures: What is taught in this tantra is the mandala of the basis, result, and nature, as well as the deity, thought, image, activity, and action of self-appearing awareness, the superior image, as well as the samadhi of simultaneous realization and meditation of union, and the mandala of the superior samadhi of meditation, as well as the outer, inner, and secret three bodhicittas and the peaceful and wrathful mandalas of supreme assembly accomplishment, seven are taught. Thus it is said. Among these, nature also has two: the mandala of nature itself, and the basis, nature spontaneously accomplished. Result, the mandala of nature spontaneously accomplished has two, peaceful and wrathful. Each of these also has three, body, speech, and mind, among which the peaceful body mandala is the sixth chapter, speech is the seventh chapter, the fourth chapter is also speech, the mind mandala is the eighth chapter, the wrathful is the sixteenth chapter as speech, the seventeenth chapter is both the body and mind mandalas, six in total. The samadhi mandala is taught by the sixth chapter, the superior samadhi mandala has peaceful and wrathful.
Chinese
二者身语意三三，六者与果之坛城相符。影像坛城对一切来说，大多是适用的。特别是因为象征和相似，所以影像的坛城有十种，第九品宣说。或者“土地极平整”是指地基仪轨，以及“坛城一肘”等等是指尺度，以及“橛和木棒”等等是指线，以及“中心和轮辐”等等是指绘制，以及“未见愚昧”等等是指颜色，以及“具身语意”是指分类，以及“安立土地的形态”，以及“人造的布”等等是指开光，以及“形状”等等是指火供，以及“一切所作”等等是指进入其中，以及“大乐”等等是指进入的功德，共有十种。菩提心坛城由第九品宣说。荟供坛城有寂静和忿怒两种。每一个又各有三种，共由十二品宣说。坛城的定义，在《广大续》中阐明。关于誓言，在第十九品中。“誓言诸法”等等是指自性，以及“无上乘”等等是指伟大，以及“无上不舍”等等是指名称，以及“根本堕落”等等是指过患，以及“其他”等等是指誓言的功德。关于灌顶，第九品和第十品是灌顶利益、能力和深奥三者的体性，以及“信仰和精进”等等是灌顶的次第，以及“听者”等等是灌顶的方法，以及“令上师欢喜”等等是过患，以及“从今以后”等等是功德。第二十品关于事业，其中特别的护摩事业在第九品中已宣说，以及特别的物质事业，以及“五甘露”等等是连续不断的传承事业，以及“在连续不断的传承中连接捆绑”等等，以及“修忿怒尊”等等是功德。修持的次第有两种，第一是生起次第，如第五品所说。即日，一切定印，手印显现集合，通过五种修持的等持次第进入。第二是圆满次第，即了知诸法皆为三清净，在二或五种平等的境界中成佛。通过四种了知证悟的方式确定，对此深信不疑，修持它，具有因、缘、果的特征。
English
The two, body, speech, and mind, are three each, six in total, corresponding to the mandala of the fruit. The image mandala is mostly applicable to all. Especially because of symbolizing and similarity, the image mandala has ten aspects, which are explained in the ninth chapter. Or "the land is extremely flat" refers to the ground-laying ritual, and "the mandala is one cubit" and so on refer to the measurement, and "peg and stick" and so on refer to the line, and "center and spokes" and so on refer to the drawing, and "unseen ignorance" and so on refer to the colors, and "having body, speech, and mind" refers to the classification, and "establishing the form of the land," and "artificial cloth" and so on refer to the consecration, and "shape" and so on refer to the fire offering, and "all actions" and so on refer to entering into it, and "great bliss" and so on refer to the qualities of entering, totaling ten. The Bodhicitta mandala is explained by the ninth chapter. The gathering mandala has two aspects: peaceful and wrathful. Each of these has three aspects, explained by the twelfth chapter. The definition of the mandala is clarified in the Extensive Tantra. Regarding vows, in the nineteenth chapter, "all vows" and so on refer to the nature, and "unsurpassed vehicle" and so on refer to the greatness, and "unsurpassed non-abandonment" and so on refer to the names, and "root downfall" and so on refer to the faults, and "others" and so on refer to the qualities of vows. Regarding empowerment, the ninth and tenth chapters are the nature of the three: empowerment benefit, power, and profundity, and "faith and diligence" and so on are the stages of empowerment, and "listener" and so on are the methods of empowerment, and "pleasing the guru" and so on are the faults, and "from now on" and so on are the qualities. The twentieth chapter is about activities, among which the special Homa activity is explained in the ninth chapter, and the special material activities, and "five ambrosias" and so on are the continuous lineage activities, and "connecting and binding in the continuous lineage" and so on, and "accomplishing wrathful deities" and so on are the qualities. There are two stages of the path of accomplishment: first, the generation stage, as explained in the fifth chapter. That day, all mudras, hand gestures, manifest collections, entering sequentially through the five samadhis of accomplishment. Second, the completion stage, which is the enlightenment of all knowable phenomena in the state of three purities and two or five equalities. Believing in the path of establishing through the four modes of knowing and realization, practicing it, having the characteristics of cause, condition, and result.
Chinese
首先，通过需要、关联以及更重要的道路的象征，通过四种亲近和修持来达到最终目的，驯服了四魔，毫不费力地成就了所要获得的果实，立即进入。关联是：共同和解脱道，以及非共同的方便道两种方式。也就是说，表达、关联、需要以及更重要的需要，构成了续部的四个分支。因此，共同的是，道路的因缘是文字续部所表达的。基础和结果的两个续部是需要表达的。其次，从原因的讨论基础的集合中引发条件的讨论，即从那个方便中显现这个原因本身，即必定从那个方便中产生。方便解脱的两种道路是，续部的身语意不竭庄严轮是结果。领悟续部七事的意义是需要。获得身语意不竭庄严轮是需要的更重要的需要。非共同的是，金刚顶十聚的大明点降伏和执持等，以及结合方便的方法是需要表达的。作为基础的明点的十六喜的乐的十六智慧是需要表达的。体验上下之乐的明点聚集的能力是分支的气。由此，了知所知自性俱生秘密藏的意义，体验乐空无二，是从那个方便中产生的。作为基础的四十二明点安住于内是原因。具有基础的四十二智慧显现明亮是结果。动摇等五种次第在续部中产生是需要，十六喜的逆转，即在最后圆满的俱生大智慧是需要的五种心更重要的需要。最后一品是续部的完全交付，分为两种：劝诫和交付。其中，劝诫是：奇哉！等等，自性秘密藏本来就是佛，劝诫说，远离道路的努力和修持。交付分为两种：如来等等，嘱咐守护者金刚手接受并弘扬，以及所有这些等等，对未来的瑜伽士宣说功德并接受。完全的自在。