Chinese
名为“通过三摩地联系而成就”的结尾语。首先要像承诺的那样去做。 所谓“如承诺一般”是指：组的数目，阿里的行为，誓言是：仅仅是不违背所立誓言。这是它的意思。因为这个坛城是究竟的。有些人说时间，那完全是没有意义的。没有懒惰和懈怠，如果没有怀疑地去修持。 所谓“没有懒惰和懈怠，如果没有怀疑地去修持”是指：犹豫是所有果实不完整的障碍。一切坛城都将成就。将获得金刚秘密殊胜誓言。 所谓“一切坛城都将成就。将获得金刚秘密殊胜誓言”是指：在三个会众坛城中，一切坛城都聚集在一起。因为不可分割，所以远离一和多而成就。修持的日期和天数是：如续部中所说的那样讲述。 所谓“修持的日期和天数是：如续部中所说的那样讲述”是指：成就的时间，三十六天等等，是在此第九品中所说的。进入星宿和吉祥日，应如其他续部中所说的那样去做。这仅仅是它的意思。所谓会众坛城是指：在幻化金刚中说： 聚集所有友善的人， 瑜伽士聚集的叫做会众。 圆满财富受用是， 说是安乐受用会众。 诸天和守誓者也都聚集， 说是大集会会众。 一切享用而不执着， 恒时圆满二资粮故， 确定说是大集会。 这样说的。坛城是：在广大续部中说： 金刚萨埵即是坛城， 四部族天和天女眷属。 或者逝者即是坛城， 各种世间是眷属。 这样说的。第十一章的简略讲述完毕。然后，为了宣说那些坛城的就近修持之方便，所以说了“此后”等等。所谓“乐器的云彩四处飘散，装饰布置”是指：乐器是从不确定的基础上显现各种各样，从而使一切都感到满足。在这里，对于五种供品等等的一切，认识到觉性是自显现，并对它进行各种各样的享用，这本身就是智慧的嬉戏。那些在轮回和涅槃中无二而成就，是作为方便的美丽，并且是无二的装饰。幻化
English
The concluding words are: "Accomplishing through connection with samadhi." First, do as promised. What is meant by "as promised" is: the number of groups, the practice of Āli, and the vows are: only not transgressing the vows as they were made. That is its meaning. Because this mandala is ultimate. Some who speak of time, that is completely meaningless. Without laziness or idleness, if one practices without doubt. What is meant by "without laziness or idleness, if one practices without doubt" is: hesitation is only an obstacle to the completeness of all fruits. All mandalas will be accomplished. The Vajra Secret Supreme Vow will be obtained. What is meant by "All mandalas will be accomplished. The Vajra Secret Supreme Vow will be obtained" is: in the three assemblies of mandalas, all mandalas are gathered together. Because it is indivisible, it is accomplished by being separated from one and many. The days and number of days for practice are: as stated in the tantra, so it is explained. What is meant by "The days and number of days for practice are: as stated in the tantra, so it is explained" is: the time of accomplishment, thirty-six days, etc., is what is said in the ninth chapter of this. Entering into constellations and auspicious days should be done as stated in other tantras. That is only its meaning. What is meant by the assembly mandala is: in the Illusion Vajra it says: Gathering all friendly people, The gathering of yogis is called an assembly. Completeness of wealth and enjoyment is, Said to be the assembly of blissful enjoyment. All the gods and oath-bound ones also gather, Said to be the assembly of the great gathering. Since everything is enjoyed without attachment, Because it constantly perfects the two accumulations, It is definitely said to be the great assembly. Thus it is said. The mandala is: in the Extensive Tantra it says: Vajrasattva himself is the mandala, The four families, gods and goddesses are the retinue. Or the deceased is the mandala, The various worlds are the retinue. Thus it is said. The brief explanation of the eleventh chapter is finished. Then, in order to explain the means of closely accomplishing those mandalas, it says "Then" and so on. What is meant by "Clouds of music spread out, adorned with ornaments" is: music manifests in various ways from an uncertain basis, thereby satisfying everything. Here, for all of the five offerings, etc., recognizing that awareness is self-manifesting, and engaging in it in various ways, that itself is the play of wisdom. Those that are accomplished without duality in samsara and nirvana, are beautiful as a means, and are only non-dual ornaments. Illusion.
Chinese
所谓的“以舞动圆满之轮而证得稳固三摩地”，是指：务必由修习会供者，于此续部正文的会供轮的三种形态中的任何一种，修习纯熟，由此获得能辨别显现之三摩地，即可成就。为了阐释运用五种物品各自的功德，所谓的“以舞蹈聚散之手印，得以入地空中行”，是指：如《幻化网续》的安住品中所说，将住所和地处金刚地基之上，以珍宝严饰而加持。之后，于五根安置五轮，使诸根全部明亮，再以身体的装饰品庄严自身，在舞蹈的姿势和手部的各种舞姿，以及从广大的歌词中生起等等，采取各种姿势的时候，“头之轮转动时，所有佛土皆震动”，如是等等，以伴随幻化聚散的舞蹈所产生的功德是：能入于山岩和土地之中，享用脚下的手印母，能于空中行走，享用天神和夜叉女，并使一切臣服。所谓的“以歌词声音之手印，得以证得正法成就”，是指：一切皆是自明自知，因此，无有超出身体、语言和意念之外的手印。因此，仅仅因为因的三摩地，就能为不同的所化众生，宣说不同的正法。所谓的“以装饰和穿着之手印，得以成就无敌炽燃之王”，是指：仅仅是具备五种衣物和各种珍宝的圆满受用之装束，如果修持为忿怒尊，则是五种骨饰等等。凭借身体极其坚实的威严，压倒一切，犹如雄狮一般安住。所谓的“以饮食之手印，得以成就如意身和甘露”，是指：以五种誓言物为基础的各种受用，加持为欲妙天女后进行供养，如同将身体置于珍宝的彩虹之中，以及甘露的精华永不耗尽，从而使一切皆得满足。所谓的“以阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：啊）里嘎（藏文：ལི，梵文天城体：लि，梵文罗马拟音：li，汉语字面意思：里）里之手印，得以成就一切一切”。
English
The so-called "Achieving Stable Samadhi by Moving the Mandala" means: Those who practice Tsog must diligently study any of the three forms of the Tsog Mandala in the text of this Tantra. By obtaining the Samadhi that distinguishes appearances, it will be accomplished. To explain the individual merits of using the five items, the so-called "With the Mudra of Dance and Assembly, one can enter the earth and travel in the sky" means: As stated in the chapter on Abiding in the Magical Net Tantra, the dwelling and the place on the Vajra ground are blessed with precious ornaments. Then, arranging the five mandalas on the five limbs, making all the limbs clear, and adorning the body with ornaments, at the time of taking various postures of dance and hand gestures, and arising from extensive lyrics, etc., "When the wheel of the head moves, all Buddha-fields tremble," and so on. The merit of dancing with the illusion of gathering and dispersing is: being able to enter mountains and rocks and use the Mudra mothers under the feet, being able to travel in the sky and use the gods and Yaksha women, and making everything subservient. The so-called "With the Mudra of the Sound of Lyrics, one can attain the accomplishment of Dharma" means: Everything is self-knowing, therefore, there is no Mudra beyond body, speech, and mind. Therefore, solely because of the Samadhi of the cause, one can proclaim different Dharmas to different disciples. The so-called "With the Mudra of Decoration and Clothing, one can achieve the invincible King of Burning" means: Merely possessing the complete enjoyment of five garments and various precious ornaments, and if practicing as a wrathful deity, then the five bone ornaments, etc. With the extremely solid majesty of the body, one subdues everything and abides like a lion. The so-called "With the Mudra of Food and Drink, one can achieve the Wish-Fulfilling Body and Ambrosia" means: Blessing the various enjoyments based on the five vows as desire goddesses and offering them, it is like placing the body in a rainbow of precious jewels, and the essence of Ambrosia never runs out, thus satisfying everything. The so-called "With the Mudra of Āli (Tibetan: ཨཱ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: Ah) and Kāli (Tibetan: ལི, Sanskrit Devanagari: लि, Sanskrit Romanization: li, Chinese literal meaning: Li), one accomplishes everything, everything."
Chinese
所谓的“转变”是指：以隐晦的方式指示方便与智慧。等至的解释已经讲完了。因此，无论想要什么事业和成就，都能完全满足愿望。具有证悟、进入之特征的陀罗尼，是果实成熟之因和缘，任何成为有能力者，都被称为持明者、胜者的净土。所谓的“转变”是指：以三种特征共同显示二道的次第。以四种证悟现证俱生圆满之义，是智慧的特征，是唯一的因。之后，安住于任运成就之状态，无有任何阻碍地行持，是见行圆满而进入的特征，所谓的“缘”仅仅是附加的，那是从怖畏中解脱。因此，由于恒常串习而成为有能力者，任运成就的持明者不依赖于产生而安住，是为了自己的体性完全成熟，并且是为了亲近那个果实，是果的特征。因此，手印瑜伽士是各自持有种姓者。因此，有异熟和大手印持明者两种。其他共同之处在于，任何禅定智慧不被对境所夺，因为已经把握了智慧，所以是持明者。舍弃对它们的作意，被称为大乘，因为已经完全从考察和共同特征以及他者的控制中解脱。按照那个道理，进入另一条道路，获得寿命自在等三者，是不舍弃这个身体。其他宗派的大手印者不包括在这条道路中。如《幻化金刚》中所说：菩提手印装束身，相好等装束虽显现，寂静彼性不得见。如是说。以上那些是十方一切坛城无余地灌顶和授记。人与天与梵天之，清净生虽执持，然于地有差别转变。所谓的“转变”是指：欲界和色界中行持的天和人的自在者真实成就，也有能自主前往的，虽然显现为那些，但与初地、八地和十地，以及具有相同福报的
English
The so-called "transformation" refers to: indicating skillful means and wisdom in an obscure way. The explanation of equanimity is already finished. Therefore, whatever activities and accomplishments are desired, all wishes are completely fulfilled. The dharani with the characteristics of realization and entry, is the cause and condition for the ripening of fruit, and anyone who becomes capable is called the vidyadhara, the pure land of the victors. The so-called "transformation" refers to: commonly showing the stages of the two paths with three characteristics. Realizing the meaning of co-emergent perfection with four realizations is the characteristic of wisdom, which is the only cause. After that, abiding in the state of spontaneous accomplishment and acting without any hindrance is the characteristic of entering with perfect view and conduct. The so-called "condition" is merely additional, which is liberation from fear. Therefore, because of constantly familiarizing oneself and becoming capable, the spontaneously accomplished vidyadhara abides without relying on arising, in order for one's own nature to be completely matured, and in order to be close to that fruit, it is the characteristic of the fruit. Therefore, the mudra yogi is the one who holds their respective lineages. Therefore, there are two types of vidyadharas: the maturation and the mahamudra vidyadhara. Other commonalities are that any samadhi wisdom is not stolen by the object, because wisdom has been grasped, so it is a vidyadhara. Abandoning attention to them is called Mahayana, because it has been completely liberated from examination and common characteristics and the control of others. According to that principle, entering another path, obtaining the three such as mastery over life, is not abandoning this body. The mahamudra practitioners of other schools are not included in this path. As it is said in the Illusion Vajra: The body adorned with the mudra of enlightenment, although the adornments such as marks and signs appear, the peaceful nature is not seen. Thus it is said. The above are the complete empowerment and prophecy of all mandalas in the ten directions without remainder. Although holding the pure birth of humans, gods, and Brahma, there is a special transformation of dwelling on the ground. The so-called "transformation" refers to: the actual accomplishment of the deities and human masters who practice in the desire and form realms, and there are also those who can go independently, although they appear as those, but they are equal to the first, eighth, and tenth bhumis, and those with the same merit.
Chinese
是“向彼岸”的词语。 度母完全圆满。 方便与智慧，方便为最胜。 智慧胜中胜。 这被称为是：为了特殊之处而宣说，为了结合进入的体性。一切都成为集合，因此度母是完全且持续进入的唯一。 安住于持续与平等的状态，是见道与修道二者都完全圆满。 在何处具有能力的力量，因为获得一切的权力和大预言，所以是究竟的唯一。 以能力的力量打开智慧，因为智慧本身遍布，所以被称为普光。 方便是自显现的缘故，什么也没有阻碍，因为对无余者也享用，但以智慧的力量而不染污，就像莲花从泥中不染污一样，所以，被称为方便善巧。 不缘的智慧是三种智慧中最胜的，那本身是自显现的缘故，一切都显现为大自在的身体和智慧，因此从境的言说中分离而完全了知，是唯一的殊胜，被称为文字轮。 那些显现出来的是果的体性，在一个基础上，因为场合的体性只是名称的缘故而获得名称。 为了那些圆满，地的十种和三种差别，因果差别自然圆满，这样说了。 虚空清净的界日月，智慧国王姿势修习，诸佛的坛城一切，无余地修习。 这被称为是：为了圆满的道和，亲近的本尊修习等的自在而宣说，因为一切的自性是一和不分离的缘故。 无论从何时何方，都无法找到圆满的佛陀。 这被称为是：共同显示二道的基，被称为佛陀的那些，按照其他方式或许可以找到，但真正圆满的佛陀，即使因为所化众生的缘故而安立，但因为难以显示自性，所以在其他地方无法找到。 如果怀疑那是有限制的，心性即是圆满的佛陀。 这是说：从因本身就了知三界是心性，那是何