Chinese
所有显现为怖畏忿怒尊的行持，实际上都未曾偏离智慧的行持，因此说，自显现的处所是大明点。不分别诸义的智慧，作为不被名相分别所摧毁的标志，忿怒尊的身躯就像金刚巨岩般坚固。金刚之水大汇聚，是譬喻，意义是将轮涅一切法都连接于平等性中，作为对未证悟众生生起大悲的标志，将血海吸入口中饮用。金刚之火，即普燃大火，是譬喻，意义是智慧之火焚烧所有名相习气，使其无处可住的标志，安住于火焰燃烧的境界中。金刚之风，即散风大吼，是譬喻，意义是智慧之风将分别念生风之界散于虚空中的标志，从口和鼻中发出强烈的风。以上是对它们的总结和赞颂：忿怒尊的体性或自性是不（ས་，Sa，地，地的意思）、半（ཆུ，Chu，水，水的意思）、巴（མེ，Me，火，火的意思），为了事业而降伏四种外魔（རླུང，rLung，风，风的意思），仅仅是四种金刚。为了这两者，或者将忿怒尊提升为无二智慧，将地汇集于无二中，焚烧分别念习气，花朵被风吹散，显现为四种譬喻。此外，还可以将它们与坟场的四种元素联系起来。也就是用骨骼堆积成须弥山，鲜血汇成大海，劫末之火和风，这些也是对心、智慧和金刚体性的赞颂，顺便提一下。第二十一章简述完毕。然后，为了将能诠所诠的二续完全交付给汇集者，并为了向瑜伽士展示如何不衰败地持有，此后，薄伽梵大喜金刚对那个人本身，为了使他稳固如先前的国王，特意说了这些。说了“如此”等等，谁说的呢？薄伽梵大喜金刚。对谁说的呢？对所有眷属。那也是考虑到可理解的眷属的自性，与自己无异，并圆满考虑到共同的眷属，领会于心中
English
All the actions of the wrathful great terrifier appearing as such, in reality, have not moved from the actions of wisdom itself, hence it is said that the place of self-appearance is the great bindu. That non-conceptual wisdom, as a sign of not being destroyed by conceptual appearances, the bodies of the wrathful ones are like a great vajra rock, solid. The great gathering of vajra water is an example, and the meaning is that all phenomena of samsara and nirvana are connected in equality, and as a sign of compassion arising for sentient beings who have not realized, they swallow and drink the ocean of blood into their mouths. Vajra fire, the great all-burning fire, is an example, and the meaning is that the fire of wisdom burns all the imprints of appearances, as a sign of not abiding, they reside in the midst of blazing flames. Vajra wind, the great scattering wind ho, is an example, and the meaning is that the wind of wisdom scatters the source of the wind of conceptualization into space, as a sign of emitting strong gusts of wind from the mouth and nostrils. This is a summary and praise of those: the essence or nature of the wrathful ones is earth (ས་，Sa，earth，meaning of earth), half (ཆུ，Chu，water，meaning of water), pa (མེ，Me，fire，meaning of fire), and for the sake of pacifying the four outer maras of activity (རླུང，rLung，wind，meaning of wind), it is only the four vajras. For the sake of these two, or elevating the wrathful ones to non-dual wisdom, gathering the earth into non-duality, burning the imprints of conceptualization, the flowers are scattered by the wind, appearing as four examples. Furthermore, they can also be connected to the four elements of the charnel ground. That is, using skeletons to pile up Mount Meru, blood to gather into an ocean, the fire and wind of the eon, these are also praises of the essence of mind, wisdom, and vajra, mentioned in passing. Chapter twenty-one is briefly explained. Then, in order to completely entrust the two tantras of what is to be expressed and what expresses it to the one who gathers them, and in order to show the yogi how to hold them without decaying, thereafter, the Bhagavan Great Joyful One, to that very person, in order to firmly hold him as the previous king, specifically spoke these words. He said "Thus" and so on, who said it? The Bhagavan Great Joyful One. To whom did he say it? To all the retinue. That is also considering the nature of the comprehensible retinue, being non-different from oneself, and fully considering the coexistent retinue, comprehending it in his heart.
Chinese
之故。于二转法轮，亦无有称其为彼之妨碍。密咒之续部，自性续与道之续部，二者乃是法之体性与功德，如第十三品与第十二品之间所说之义，实乃唯一之国王。何为所需之目的耶？为使彼等续部不转变为其他自性之续部而依止，以及道之天尊所不能摄持者，即是所谓之稳固。于完全交付之中，有教诫与交付二者。首先，为显示不转变自性之续部之教诫故。噫嘻！此十方四时之自性，即是如来之体性。如是说，一切眷属皆是导师，而非他人所能自在之自性。噫嘻，乃是恭敬之呼唤。呼唤何者耶？乃是集结者与一同者，或如是之与，以及开悟者，即具名之补特伽罗或法，抑或未来之如来二者。乃是对彼等而言。十方与四时之名相二者所摄集之轮涅圆满之法之自性之法性，即是四十二佛之身语意三者，以及五蕴之身与智慧，于原始即安住之，乃是彼等之意，自性秘密心髓之体性。是故，其意义乃是决定之圣教。彼乃是自性安住于一切有情之中，于三时中不转变之教诫。若谓于道无有需要则将转变，则今显示道之续部之完全交付。为显示彼等道之续部之所说之意故。执取所取而耽著之，以分别之绳索而各自执持。如是说，虽是如此，然不如是了悟，由不识而执持为我所生之能取所取之分别，于轮回无始之时，显现耽著或以势力，以分别之绳索，于六道之境各自执持，系缚之有情之自性，本即是佛陀，然不识知者。以能取所取之分别而解脱执著，即与胜者同时获得解脱之故。是故宣说道之因缘之续部。若谓近道特殊之道。
English
Therefore, there is no contradiction in referring to both sets of teachings as being inherently the same. The tantric scriptures, both the self-existing tantras and the path tantras, are solely the sovereign, as their essence and qualities are described in chapters thirteen and twelve respectively. What is the purpose? It is to ensure that these tantras are relied upon without being transformed into other self-existing tantras, and that what cannot be grasped by the deities of the path is what is called stability. Within the complete entrustment, there are instructions and entrustment. Firstly, to show the instructions that the self-existing tantra does not change. "Ehe! The self-nature of these ten directions and four times is the very essence of the Tathagatas." It is said that all retinues are the teachers themselves, and their self-nature cannot be controlled by others. "Ehe!" is a respectful call. To whom is it addressed? It is to the one who gathers together, or to the one who is like this, and to the one who opens up, whether it be a person or a dharma with a name, or to the future Tathagatas. It is to them. The nature of the dharma, which encompasses the ten directions and the four times, is the essence of the dharma, which is the nature of the forty-two Buddhas, their body, speech, and mind, and the five aggregates of body and wisdom, which have been present from the beginning. This is the essence of the secret heart of self-nature. Therefore, its meaning is the definitive scripture. It is the instruction that it naturally abides in all sentient beings and does not change in the three times. If one thinks that there is no need for the path and that it will change, then now the complete entrustment of the path tantra is shown. To show the meaning of the teachings of those path tantras. "Clinging to grasping and attachment, holding separately with the rope of discrimination." It is said that although it is so, it is not understood in this way. From ignorance, the two constructs of grasping and attachment arise from clinging to the self, and from the beginningless time of samsara, they are manifestly accustomed or empowered by the rope of discrimination, holding separately the places of the six realms, binding the beings whose very nature is originally enlightened but do not recognize it. By dissolving the attachment to the constructs of grasping and attachment, they are liberated simultaneously with the Victorious Ones. Therefore, the tantras of the causes and conditions of the path are taught. If one says that the near path is a special path.
Chinese
有人怀疑，仅仅凭借胜义心髓就足够了，为什么还要说共同道中不决定生起的四种乘呢？这是没有必要的。对于这种疑问，以下阐述了下部乘的各个地和道的层次高低差别，这也是为了最终能进入胜义心髓的道路，是阶梯的必要条件。因此，为了圆满究竟的奇妙智慧，为了无量无边的诸佛的利益，必须完整宣说不退转的道，这是有意义的。如是说，自性胜义心髓是极其难以理解且深奥的，不是普通人的智慧所能及的。然而，对于那些在共同道上次第修习的人来说，它是可以理解和体验的。因此，无边无际的共同地和道，也是胜义心髓续部的加持所显现和安排的。以上所述。关于完全交付的实际内容，有两种方式。对于结集者来说，首先叙述续部的体性，然后为了显示完全交付，对一切人说：“除了这个秘密之外，别无其他。”等等。如是说，为了如实显现一切如来、诸佛的意之体性和意之不颠倒，自性续胜义心髓是根本，因此，为了平息那些不理解之人的诽谤，胜义心髓即是那从确定的法界中涌现之物。如是说，为了毫无增损地如实显示如此自性胜义心髓的体性，胜义心髓即是那确定的意义，也就是道的助缘，文字续部本身。因为作为所知的自性续部的名称胜义心髓，是从能知之道续部而命名的。因此，自性续胜义心髓是另一条道路的续部，是成为丸药之源的法界，从那法界中显现出道的助缘，文字续部本身，这被称为涌现，因为它是从确定的教证中产生的。这是显现涌现的教证。因此，这个教证是（佛）交付给结集者金刚手你的
English
Some might doubt, "Is it sufficient to rely solely on the quintessential essence of Samantabhadra? Why then are the four vehicles of uncertain arising taught within the common path? This seems unnecessary." To address this doubt, the differences in the levels of the grounds and paths of the lower vehicles are delineated, as these serve as the path leading ultimately to the quintessential essence of Samantabhadra, acting as a necessary stepping stone. Therefore, to fully and completely realize the wondrous wisdom, and for the immeasurable benefit of all Buddhas, it is essential to fully expound the irreversible path, which is indeed meaningful. As it is said, the self-existing quintessential essence is exceedingly difficult to comprehend and profoundly deep, beyond the scope of ordinary minds. However, for those who gradually train their minds on the common path, it becomes understandable and experientially accessible. Thus, the infinite common grounds and paths are arranged and manifested solely through the blessings of the tantra of the quintessential essence of Samantabhadra. This is what is meant. Regarding the actual content of complete entrustment, there are two aspects. For the compiler, first, the nature of the tantra is described, and then, to demonstrate the complete entrustment, it is said to all: "Apart from this secret, there is nothing else." And so forth. As it is said, to reveal the essence of the intention of all the Tathagatas, all the Victorious Ones, and to manifest the intention without distortion, the self-existing tantra, the quintessential essence of Samantabhadra, is fundamental. Therefore, to pacify the slander of those who do not understand, the quintessential essence is that which arises from the নিশ্চিত (nges pa'i dbyings, nitya-dhātu, the realm of certainty). As it is said, to reveal without addition or subtraction the nature of such a self-existing quintessential essence, the quintessential essence is that which is the definitive meaning, that is, the textual tantra which is the condition for the path. Because the name of the self-existing tantra, the quintessential essence, which is the object of knowledge, is derived from the tantra of the path, which is the means of knowing. Therefore, the self-existing quintessential essence is the tantra of the other path, the realm that is the source of pills, from which the textual tantra, the condition for the path, manifests, which is called "arising," because it arises from the definitive scriptural authority. This is the scriptural authority of manifest arising. Therefore, this scriptural authority is entrusted by (the Buddha) to the compiler Vajrapani, you.
Chinese
将这个预言交付于你。然后传授。为了显示交付给修行者使其不灭。所有如来。大手印秘密，就是这个。等等这样说了。此续部的要义是，所有如来之主尊的第六位，普贤王如来亲自宣说，是语之法印。大秘密精华，此道之续部，是自性续部的意义。以此，诸佛的意旨与自性。相同，因此不会超越此。证悟手印后，无论说什么。那就是我，灌顶也圆满了。这就是说。第十三品中说。这是大秘密的定论。是果显现。因为这样说的缘故。通达和修持此续部，不颠倒。为了不灭，对具有法器的所化众生，随顺其根器而宣说。凡是宣讲者，就是导师普贤王如来我，没有差别。因为具足利益、能力、深奥三者的五种灌顶，所以称为具有灌顶的大能力。这是必然的授记。儿子是从心中产生的。这样说。这样的人，必然被授记为安住于地的菩萨。称为佛子。这是因为毫不颠倒地证悟了普贤王如来的意之密意自证智。所谓生起，是指在因果之地所作的菩萨的授记，有人认为是从因的乘之地超胜的胜妙觉悟者所安住之地。是。这样说。幻化金刚中说。因为自证智是续部的意义。无境而以自显现的觉性来显现。因此，三种持明之胜妙者自然成就。即使没有不修禅定的禅定能力的力量。也不会引导生起次第修习的菩提萨埵。与如来本体和行境相同。因此，获得了称为觉性之士的预言。这样说了。所有如来无别欢喜。这样说。