Chinese
如是等。 即使做了所有结合解脱之事， 也没有做成微尘许。 如是说。 那些显现为圆满自性者， 仅仅是如是性。 从此，仅仅显现聚集了自己邪分别的因缘，如幻象一般。 认为此有自性，如同将稻草人误认为人一般。 像这样了解之后，因为没有可杀之物，所以根本不会产生执着。 为了阐释这些等等的见解之理， 证悟器情世间诸续清净。 如是说。 如所说，因为从因本身就是清净的缘故，一切都仅显现为自证，全是身与智慧。 五大种的自性清净为五部母，五蕴清净为五部，八识清净为五智，因此轮回自然消失。 以平等二，以及超胜的平等二。 如是说。 一切法平等于二谛，也与经部等相符。 超胜的二平等在第三品中已述。 续部的自宗应从清净品中了解。 坛城普贤刹。 如是说。 以三种理衡量诸事物，由清净错乱显现之故，诸事物的真实性，本来就安住于身与智慧的坛城中，仅仅是自性之刹。 行为大集二转成， 支分不缺资具足， 瑜伽会众之坛城， 善妙所需定成办。 如是说。 这是在展示修行者，应扰乱见行禅定。 也就是首先次第接受灌顶，然后以三种理认识诸事物的真实性，之后次第以四种三摩地修心，获得自在而能分别显现的七十男女，或四十六，或十八人，在三层楼的殿堂中积聚五种资具而修会供，最终也能成就三部种姓持明和五身。 如是说。 为了展示会供轮的自性， 以五与五之结合， 布置五组之天众， 忿怒
English
Thus and so on. Even if all the practices of union and liberation are done, not even a particle is accomplished. Thus it is said. Those that appear as the nature of wholeness are only suchness. From that, merely the appearance of the accumulation of causes and conditions of one's own wrong thoughts is like an illusion. To see that as having inherent existence is like mistaking a scarecrow for a person. If one knows like this, since there is nothing to kill, there is no clinging at all. In order to show the logic of these and other views, "Realize that the vessels, contents, and continuums are all pure." Thus and so on it is said. As explained, since everything is pure from the very beginning, everything is clear as only self-awareness, and is entirely body and wisdom. The essence of the five elements is pure as the five mothers of the families, the five aggregates are pure as the five families, and the eight consciousnesses are pure as the five wisdoms, so samsara is naturally absent. "By the two equalities, and the two superior equalities." This means that all dharmas are equal in the two truths, which is also in accordance with the sutras. The two superior equalities are explained in the third section. The self-nature of the tantra should be understood from the section on purification. "Mandala, the field of Samantabhadra." This means that by measuring things with the three logics, the true nature of things, by the purification of deluded appearances, is inherently abiding in the mandala of body and wisdom, which is only called the realm of essential nature. "Action, great assembly, two become, limbs not diminished, possessions complete, the yoga assembly's mandala, certainly accomplishes the need for excellence." This is to show the practitioner, that the view, conduct, and samadhi should be stirred up. That is, first, one receives the empowerments in order, then one recognizes the suchness of things by the three logics, then one gradually trains the mind in the four samadhis, and then seventy men and women who have obtained power to distinguish appearances, or forty-six, or eighteen, gather the five possessions in a three-storied mansion and perform the gathering, and finally the three lineage holders and the five bodies are also accomplished. This is what it means. In order to show the nature of the gathering mandala, "By the union of five and five, arrange the deities of the five clusters, wrathful"
Chinese
十尊怒母，观想轮转之相。如是说。各自本尊从初始观想，或转变观想之男女十尊，于中央安立金刚部父母十尊。如是四方，四部父母四十尊。其外层，忿怒男女二十尊。为示现第三聚，如是部与金刚部，事业等如是说，忿怒男女十六尊。为示现第一聚，部之部即部之主，心之心即心之胜。如是说，五部融入金刚部，金刚部以坛城之故，唯是部之主。从一与异解脱故，虽部转变，然智慧不转变故，一切心融入五智，五者亦融入空性，故彼乃一切之胜。其他易解。忿怒男女八尊。忿怒男女大聚众，使者手印使役众，作何等众等众等，圆满成就事业悉地。如是说，若修忿怒男女众之坛城，则于中央安立忿怒父母十尊。如是次第，安立处所门母二十尊，及作何等，即作事业之自在母二十八尊，及总摄之忿怒男女二十尊，若以男女七十八尊修持，则事业与悉地二者皆能成就，是为总结之语。瑜伽咒持与悉地。如是说，是为共同宣说众之见行关联，及圆满次第之二道。瑜伽有三种，自性，道，任运成就。道一般有二，手印瑜伽与智慧瑜伽。此续即是二者不分。咒有二，救护意与大加持故。持亦有二，瑜伽之现证乃持，自证之现证乃极持。悉地亦有二，共同与殊胜，因由支分而生故说之。
English
Ten wrathful mothers, contemplate in the form of a wheel. Thus it is said. Each deity is visualized from the beginning, or the ten male and female deities transformed and visualized, in the center are placed the Vajra family father and mother, ten deities. Thus in the four directions, the four families, father and mother, are forty deities. In the outer layer of that, there are twenty wrathful male and female deities. To show the third group, likewise, the family and the Vajra family, activities, etc., are spoken of, sixteen wrathful male and female deities. To show the first group, the family of families, that is, the lord of families, the heart of hearts, that is, the supreme of hearts. Thus it is said, the five families are merged into the Vajra family, the Vajra family, because of the mandala, is only the lord of families. Although the family changes because it is liberated from one and different, the wisdom does not change. Therefore, all minds are merged into the five wisdoms, and the five are also merged into emptiness, so that is the supreme of all. The others are easy to understand. Eight wrathful male and female deities. A great assembly of wrathful male and female deities, messengers, hand symbols, servants, and command-obeying assemblies. By what to do, etc., all the assemblies, completely accomplish the activities and siddhis. Thus it is said, if one accomplishes the mandala of the assembly of wrathful male and female deities, then in the center place the ten wrathful parents. Likewise, gradually place the twenty gatekeepers of the dwelling place, and what to do, that is, the twenty-eight independent mothers who accomplish activities, and the twenty wrathful male and female deities who are gathered together. If one practices with the seventy-eight male and female deities, then both activities and siddhis will be accomplished, which is the concluding statement. Yoga, mantra holders, and siddhis. Thus it is said, this is a common explanation of the connection between the view and conduct of the assembly, and the two paths of the completion stage. There are three types of yoga: nature, path, and spontaneous accomplishment. There are generally two paths: mudra yoga and wisdom yoga. This tantra is unique in that it does not separate the two. There are two mantras: to protect the mind and because of great blessings. There are also two holders: the direct experience of yoga is holding, and the direct experience of self-awareness is extremely holding. There are also two siddhis: common and supreme, which are mentioned because they arise from the branches.
English
|| "Abiding in the state of co-emergent, spontaneously accomplished" means: From the Extensive Tantra: "The view of the Vehicle of Means is superior to the Unexcelled Vehicle. In ultimate truth, it is the seven treasures; in conventional truth, it is co-emergent." Thus, since self-awareness itself is self-manifest in all things, the two things are equal in that they clearly appear as the body and wisdom of self-awareness, and there is no remaining fruit, it is only perfection. There are two aspects to abiding: the state of unbornness is only being free from the eight elaborations. The state of spontaneous accomplishment is that all things are only mind-essence, and therefore, in the very nature of being nothing whatsoever, qualities are completely and spontaneously accomplished and abide. These are the yoga of self-nature; knowing it as such is the characteristic of the cause, which is the need and the approach. Abiding in it in a way that cannot be made to abide is the yoga of the path of mantra holders, which is the characteristic of the entering condition. "Acting without obstruction in anything" means that their conduct is only that which is not obstructed in any way, because the view is to act in emptiness and the conduct is not contaminated, because there is any action and agent, what has been done and is being done, and what is obstructed and has obstructions. Not grasping at these three is being unobstructed, which is only acting like a child. Why is that? It is said, "Everything is primordially inseparable," which means that all things are primordially inseparable as appearance and emptiness. Thus, possessing both view and conduct is entering into practice, which is the close approach of connection and nearness, practicing inseparably with the King of Dhāraṇīs. Actualizing that itself is the characteristic of the fruit of great practice, which is the need of needs. It is said. "In the Vajra family, all are mandalas," and so on. From the method of accomplishing the assembly circle, this shows the method of accomplishing a single cluster, because the four families are gathered in the Vajra family. It is only called a mandala. In general, the lord's family is also Vajra above, because all five families are spontaneously accomplished and indivisible. Therefore, in the first chapter and so on, the body, speech, mind, qualities, and activities of all the Tathāgatas.
Chinese
说是从地上金刚中取出。说是这样显现。强烈地观想光芒四射。以无执著的方式融入。名为：观想一个坛城的主尊及其眷属诸尊，享用五种妙欲时，由于没有阻碍，远离了分别念，所作的自性不存在，这仅仅叫做融入。一旦变成无二，就是大手印。名为：四种妙欲的见行无二，因此获得身大手印持明果位。第五种妙欲日月无二，是方便与智慧的大手印成就，获得任运成就的持明果位。或者说是身语意自性。名为等等：因为一切法都汇集于身语意，所以宣说了第三品坛城的修法，与前文相符。生于金刚部之处。名为：所有如来坛城都汇集于身语意，这些不可分割的就叫做金刚，这是在拉达克地区的说法。持咒者获得真实的成就。名为等等：这是第五品坛城的修法，与前文相符。成就最胜悉地的精华。名为：五身是最胜的成就，因为它们是从任运成就的持明中产生的。瑜伽士以方便和智慧，观想为如来和佛母。观想为勇士和明妃。名为：是幻化网坛城，八位门神父母，即十八位本尊。中央的主尊是不确定的，可以是六部中的任何一部。这可以应用于会供轮和影像坛城。各自的咒语和手印，以及正确的禅定各自明晰。名为：即使显现为坛城，禅定、手印和咒语也各自不混杂。名为。住所和受用随心所欲，不退失且具足智慧。名为：在非常寂静的地方，建造三层楼的房屋，宽敞芬芳，装饰华丽。在那里随意享用五种妙欲，就叫做随心所欲。那时不退失誓言，以及见行。
English
It is said to be extracted from the Vajra of the Earth. It is said to appear like this. Intensely contemplate the radiating light. Merge in a manner without attachment. It is called: Contemplate the main deity of a single mandala together with its retinue deities. When enjoying the five desirable objects, since there is no obstruction and it is free from conceptualization, the nature of what is done does not exist, this is merely called merging. Once it becomes non-dual, it is the Great Seal. It is called: The view and conduct of the four desirable objects are non-dual, therefore one obtains the Vidyadhara of the Great Seal of the Body. The fifth desirable object, the non-duality of the sun and moon, is the accomplishment of the Great Seal of skillful means and wisdom, and one obtains the spontaneously accomplished Vidyadhara. Or it is the nature of Body, Speech, and Mind. It is called and so on: Because all dharmas are gathered into Body, Speech, and Mind, the method of practice for the third section of the mandala is taught, which is in accordance with the previous text. The place of birth in the Vajra family. It is called: All Tathagata mandalas are gathered into Body, Speech, and Mind, and these indivisible ones are called Vajra, which is a term used in the Ladakh region. The mantra holder obtains true accomplishment. It is called and so on: This is the practice method of the fifth section, which is in accordance with the previous text. Accomplishing the essence of supreme siddhi. It is called: The five bodies are the supreme accomplishment, because they arise from the spontaneously accomplished Vidyadhara. The yogi, with skillful means and wisdom, contemplates as the Tathagata and the Consort. Contemplates as the hero and the heroine. It is called: It is the Illusion Net Mandala, the eight gatekeeper parents, that is, the eighteen deities. The main deity in the center is uncertain, it can be any of the six families. This can be applied to both the Ganachakra and the Image Mandala. Each of their mantras and mudras, and the correct samadhi are each clear. It is called: Even though it appears as a mandala, the samadhi, mudras, and mantras are each unmixed. It is called. The dwelling and enjoyment are as desired, without degeneration and fully endowed with wisdom. It is called: In a very secluded place, build a three-story house, spacious and fragrant, adorned with ornaments. There, indulging in the five desirable objects at will is called as desired. At that time, without degenerating the vows, and the view and conduct.