English
To be applied to the wrathful woman. That is to say, the nature of the second entity, ril, is the essence of being clear in awareness from the beginning. The mandala of its own nature, the essence of the dharma ril, which lacks skillful means and is the aggregation of the skandhas, elements, and consciousness, is the five wrathful ones and the wrathful women. The five wisdoms are pure, equal, and indivisible. Therefore, it is seeing the invisible. Therefore, it is accomplished by the logic of three and three. After that, for the sake of showing that the lineage of knowledge itself is established from continuity as the path, "All dharmas are empty by their very nature. The various conceptualizations of the inner and outer also, the momentary realm without entity, that itself is the path of complete purity." That is to say, all the two snares that grasp onto the objects of experience, nature, by the logic that dharmas are not established in essence, are not exhausted by the four logics of nature. Since the two are absent, the self-illuminating essence that is liberated from the permanence of adornment is the supreme path of liberation. It is only that there is no remainder left elsewhere. Why is that? "What is inverted is truly correct. Ignorance itself is clear wisdom. Afflictions, suffering, and supreme enlightenment." That is to say, the inverted nature is the three realms, the scattered is the distant projection, and the inverted other condition is merely the constructed ril. Although the action is mistaken, the essence is not mistaken. It is the supreme ultimate meaning like the dvo bu. Therefore, since the two ling thog are also like that, they are clear from the beginning as the wisdom of the six essences. Since they are pure from the causal stream, all those gathered by the three qualities are the very play of great bliss because they have no self-nature. Like the essence of the sun, the nature in which the multitude of darkness is not found by searching is spontaneously accomplished. Therefore, it is said that all are the place of the supreme quality, a ho. The two syllables are clear as the unborn, great being. It is the meaning of being clear as great bliss. Therefore, for the sake of commonly showing how the characteristics and elaborations of that itself are gathered into the ultimate meaning of the mandala, "The mandalas of the victorious ones of the ten directions are all gathered into the forty-five definitive meaning explanations." That is to say, the victorious ones with their retinue, residing in the world of various arrangements, are ril. The unerring, truthful, and unaged words are clear.
Chinese
示现的意义：为了脱离一和多的境地，在四十五尊坛城中没有差别。其意义在于五种智慧和五种果位的体性。总摄的意义在于汇集为五个字母。这是所显示的象征。五者之意义汇集于三个字母之中。这些也是与三者不可分割的自性。三者汇集于字母阿中，阿即未生、平等圆满融入法界，唵（藏文：ཨཾ་，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：唵） 诃。这是说，身语意名言的区分，其体性也没有落入两边。本来如此，也脱离了其本身的名相，是不可得的。然而，并非想要数字增减，喜悦即是两个字母的意义。另一方面，在幻化网中说：十三亿之乐，主尊蕴等汇集于乐中，以方便策动，进入五道，五乐融入三果，在顶端处有大明点，体验原始之味，通过混合声音的修持，当融入最初坛城之境时，二谛双运明，即是字母的意义。如是说。分别显示中说：一千等自性天，金刚蕴等五根，一者也具有界之乐，以五智慧字印增长。彼处种子字根字乐，二百二十之乐，以左右为火水之地，于化身之脐间安住，彼即未生智慧明。如是说。为了共同显示五种心性：不可思议之空性，也难以言说。不可住之如来藏，也难以思议。未生法界，也周遍一切。无碍菩提心，无生无死。无去无来无住。这是说，自性之境中，本体自性离戏论，体相永恒寂灭，实体无所执着，无有变异，无有相互错乱，是本来如此明亮之心，无有分别。因此，显现此心的瑜伽，即使以成就彼名相之名言来区分，其体性也是一体的。远离所缘的入定之心。
English
The meaning of manifestation: In order to be free from the state of one and many, there is no distinction in the mandala of forty-five deities. Its meaning lies in the nature of the five wisdoms and the five fruits. The meaning of condensation lies in being gathered into five letters. This is the indicated symbol. The meaning of the five is gathered into three letters. These are also the nature inseparable from the three. The three are gathered into the letter A, A being unborn, equally complete, dissolved into the dharmadhatu, Oṃ（藏文：ཨཾ་，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：唵） Ha. This means that even though there are distinctions of body, speech, and mind, their essence does not fall into extremes. It is primordially such, and also free from its own labels, being only the unattainable itself. However, it is not a desire for numerical increase or decrease, joy itself is the meaning of the two letters. On the other hand, in the Net of Illusion it says: Thirteen million joys, the main aggregates, etc., are gathered into joy, urged by skillful means, entering the five paths, the five joys entering the three fruits, at the top there is a great bindu, experiencing the taste of the original, through the practice of mixing sounds, when dissolving into the state of the first mandala, the two truths are simultaneously clear, which is the meaning of the letters. Thus it is said. In the separate teachings it says: A thousand, etc., the self-nature deities, the five roots such as the Vajra aggregates, one also possesses the bliss of the element, increased by the five wisdom syllables. In that place, the seed syllable, root syllable, bliss, two hundred and twenty blisses, with the right and left as the place of fire and water, abiding firmly in the navel of the emanation body, that itself is the unborn wisdom clear. Thus it is said. In order to commonly show the five minds: The inconceivable emptiness is also beyond words. The un abiding tathagatagarbha is also beyond thought. The unborn dharmadhatu also pervades everything. The unobstructed bodhicitta is without birth or death. Without going, without coming, without abiding. This means that in the state of self-nature, the essence itself is free from objects, the characteristics are eternally peaceful, the substance is ungraspable in any way, without change, and without mutual confusion, it is the mind that is primordially clear, without division. Therefore, the yoga that manifests this mind, even if distinguished by the names of achieving that name, its essence is one. The mind of entering samadhi, free from objects.
Chinese
伟大的，对于任何事物都不执着，却又安住于任何事物的伟大之心自然成就，对于任何事物都不动摇，慈悲遍及一切的习惯之心，不舍弃生死的无畏之心，没有化身往来的周遍圆满之心，因为不阻碍意义，所以慈悲的加持完全焕发。如是说。关于中等瑜伽的灌顶，“不缘空性”等，内外成为秘密，这二者将会讲述。其中，在解脱道的时候，从差别上开示说：激励之词，见闻生起，对于未生之大者，摇动而升起。因此，当所缘进入门时，无缘自明进入的心。由此，学修的三个边际安住，不住、超思、离依之时，那习惯的执着完全消散，不舍弃分离，所以没有变异。远离二执，没有处所，内外高低，没有行动进入。以眼动摇开示，是为圆满。大瑜伽士成办他利。如是说。次第上，摇动升起是九种希愿。进入是在前面。安住是对于两种体性，习惯与不习惯的两种，消散是舍弃各自的执着。圆满是圆满。也如是讲解。如此，三种体性只是中等瑜伽的次第，总体的三种是分开部分而安立的，所以是包含的。对于自性而说。这是为了获得轮之自在，以及本体不异于他者，不与其他的传承混杂，不舍弃执着于差别。从法界生法界，在方便手印中明示。从方便生法界，在佛母手印中明示。这是为了获得轮之自在，从完全圆满的因中，无边无际的诸法，成为无尽庄严之轮显现，不超出方便，所以成为生起之处。因此，那方便的本体，自证无生，因为是所有一切的生处，所以没有遮蔽，对于那平等法界，虽然以智慧之名来区分，但在本体上没有，如果衡量修习，则稳定的觉性，自然显现为不可思议庄严之轮。因此，法界和智慧的富饶，菩提心、僧众、坛城，难以言说。啊 吼！如是说。
English
The great, the great mind that does not abide in anything but abides in everything is naturally accomplished, the mind of compassion that does not move in anything and is accustomed to all, the fearless mind that does not abandon birth and death, and the mind of pervasive consummation without emanation coming and going, because it does not obstruct the meaning, the blessings of compassion are completely radiated. Thus it is said. Regarding the empowerment of intermediate yoga, "non-objectification of emptiness," etc., the outer and inner become secret, and these two will be explained. Among them, in the context of the path of liberation, from the distinction it is shown: The encouraging word, seeing and hearing arise, for the unborn great one, it shakes and rises. Therefore, when the object enters the door, the mind of non-objective self-illumination enters. By this, the three boundaries of learning and practice abide, when non-abiding, beyond thought, and detached from support, that habitual clinging completely dissipates, not abandoning separation, so there is no change. Separated from dualistic clinging, there is no place, inner and outer, high and low, there is no action of entering. By showing the movement of the eye, it is consummated. The great yogi accomplishes the benefit of others. Thus it is said. In order of sequence, shaking and rising are the nine aspirations. Entering is in the front. Abiding is for the two characteristics, the two of habituated and unhabituated, dissipation is abandoning one's own clinging. Consummation is consummation. It is also explained thus. Thus, the three characteristics are only the sequence of intermediate yoga, the general three are divided into parts and established, so they are included. It is said to the self-nature. This is for obtaining the wheel's freedom, and because the essence is not different from others, not mixed with other lineages, and not abandoning clinging to differences. From the Dharmadhatu, the Dharmadhatu arises, clearly shown in the mudra of means. From means, the Dharmadhatu arises, clearly shown in the mudra of the Mother. This is for obtaining the wheel's freedom, and from the completely perfect cause, the infinite dharmas appear as an inexhaustible wheel of adornment, not exceeding the means, so it becomes the source of arising. Therefore, the essence of that means, self-awareness unborn, because it is the source of all, so there is no obscuration, for that equal Dharmadhatu, although distinguished by the name of wisdom, but there is none in essence, if measured and practiced, then the stable awareness, naturally appears as an inconceivable wheel of adornment. Therefore, with the richness of Dharmadhatu and wisdom, Bodhicitta, Sangha, Mandala, are beyond words. Ah Ho! Thus it is said.
Chinese
索。另一方面，当方便的太阳升起时，显现为身和智慧，这是将智慧融入方便；当父亲的月亮升起时，在宝珠顶端不作意，生起智慧，这是将方便融入智慧。十六地太阳升起和月亮交替，以两百万俱胝不可思议的智慧之味，稳固地安住于十三地。这是宣说其大喜悦之声。同样，圆满证悟如来的一切坛城，无相融入手印的章节，特别地，以两句半颂的偈颂清晰地显示了“十方胜利者”。持明咒者总结其义，也如此宣说。如是说，降伏烦恼金刚者自己在色究竟天汇集续部，并在赡部洲显现为大网，共同宣说了士夫的事业。这是第三品眼睛的解释。为了共同宣说瑜伽、种姓数量和自性，将要解释第四品。然后，如来薄伽梵开示大喜悦，一切众生皆有自性坛城，并说有六种姓。解释说，从自性、事业和广大受用中命名的导师金刚持，是宣说续部的作者，所以解释得非常透彻。如果问是什么，那么第一个瑜伽的意义，六道轮回的自性坛城本身，就是种姓的外在。以集合的方式想要表达数量，即法性和断灭是不和谐的声音。由于不确定和普遍存在，以及不存在而被抛弃，所以说了六种。六种中的五种，根据情况，会变成道路和果实。为了开示最初的瑜伽，其中法性的种姓普遍存在。如是说，通过接近，责任就是从八种六种姓中显示法性的种姓。已经解释了词义，自性是第二个事物，为了这个整体本身，不是所依和能依的名词。它所象征的是，虚空也普遍存在。如此等等。观修显有之路