English
And the four goddesses, the four offering goddesses who are perfectly complete. This will be explained in detail, but here is just a brief explanation. The four, such as Lāsyā, are for the offering that bestows fame, and the four, such as Dhūpe, are for pleasing with external offerings; these are perfectly complete in this context. What is their order? It is because they are shown by the five minds. Destruction, abiding, rising aspiration, shaking, moving, entering, and dwelling in bliss. Here, it is not the path of liberation, but the secret bodhicitta. Although I cannot explain it, in the Tantra of Illusory Ashes it says: "Five and four distinctions are urged by adornments, rising from abiding and blissfully shaking, one's own path enters, thoughts cease, one's own radiance illuminates the place, it is desired to generate the bliss of others, through habitual methods and the power of wind it is regenerated, the three places clearly manifest bliss, in order to obtain through the actions of the three realms, the qualities are completely perfected in the method, the letter earth and the wisdom mother are also perfected." Therefore, three "secret powers" are spoken of. "From the secret of suchness," these are the sources of this tantra explaining the three realms. "Vajra secret power," etc., the essence and number are easy to understand. In order to show the extensive explanation of the vows, at this time there are also these different statements. Destruction, etc., are extensively explained, which is easy to understand. "Hooking and holding, and likewise," from "blissful sound proclaims in the ten directions," the four gatekeepers are also fully explained. From the Ocean of Illusion it says: "Holding the right side with wisdom and means, hooking up and down is yoga, gathering and embracing the senses is, the great secret lasso. Tightly binding up and down, not letting the unborn go is the act of binding, moving the blissful sound of Hāsa is life, universally resounding and experiencing bliss 'Ho'." This is what is said. In order to show the secret goddess, from "the splendor of extreme arrogance blazes" to "beautiful in form, moving and shaking in the ten directions," it refers to being adorned externally with the two consorts, and the chain of passionate longing, and the arising of unconscious awareness urged by the sound, and the explanation of descending with parts and movement, here it is considered to be the bliss itself of the supreme method, in that, sun
Chinese
吽 (藏文：ཧཱུྃ，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) 啪 (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪) 嗡 (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) 和 哞 (藏文：མཱུྂ，梵文天城体：मूṃ，梵文罗马拟音：mūṃ，汉语字面意思：哞)。 移动混合的喜悦没有满足， 如明点转移的连续， 喜悦之链的因果产生。 如言说般一切显明， 觉性的语和修习无二圆满。 日月之美为了移动， 如十三百万又十三百万， 无有偏颇地从一切升起， 是大喜悦的嘎。 如是说。 为了广为显示供养天女， 一切满足守护舞蹈融入。 从“如是”到“甘露清凉温暖柔和之界”，从那之中生起，遣除，安乐，大喜悦，从饥饿之门开启而生。 昆达拉花的， 于处所绽放的莲花喜悦， 那再次融入从方法中生起， 那时智慧二显明。 于大安乐中一切显明， 二边味平等任运成就的， 智慧一切胜者的意。 如是说。 此为三界圆满了四三女神而喜悦之义。 为了显示三界因果之法一切圆满， 秘密自在莲花中具足转变， 以无有贪执之方式。 如是等等。 四五之时三界受用时， 具足方便之时， 以受用不贪执之方式， 因果圆满之方式二者。 从差别显示的口诀中， 次第生起四喜十六变。 最初之四者乃是资粮， 二一结合之第二二者， 极喜无边最初者乃是， 度母和地之体性， 次第相同以业摧毁之。 于何处尽头从那再次返回， 最初八佛乃是资粮道， 七地乃是加行道， 向上返回第二之二等等， 十次第从尽头至化身之间， 十一二者安乐之地， 以彼经历化身而散布， 十三显现于显现之手印中。 那自生智慧显明， 五身任运成就故， 次第勤奋不需修成圆满， 于大方便乘中此授记。 如是说之故，直至福德智慧大资粮圆满嬉戏之间所说。 为了以大方便之果显示喜悦， 二字。 如是真如之秘密殊胜中。
English
Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Literal Chinese meaning: Phaṭ) Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Oṃ) and Mūṃ (Tibetan: མཱུྂ, Sanskrit Devanagari: मूṃ, Sanskrit Romanization: mūṃ, Literal Chinese meaning: Mūṃ). The moving mixture of bliss is not satisfied, Like the continuous flow of bindus, The cause and effect of the garland of joy arises. Like speech, everything is clear, The wisdom of speech and practice is non-dual and complete. The beauty of the sun and moon is for moving, Like thirteen million and thirteen million, Without partiality, it arises from everything, It is the ga of great joy. Thus it is said. In order to extensively show the offering goddess, Everything is satisfied, guarding the dance merges. From "Thus" to "The realm of cool, warm, and soft nectar," from that itself arises, repels, bliss, great joy, arises from opening the door of hunger. The flower of Kundara, The lotus that blooms in the place is joyful, That itself is re-absorbed, born from the method, At that time, the two wisdoms are clear. In great bliss, everything is clear, The two extremes are of equal taste, spontaneously accomplished, The wisdom is the mind of all the victorious ones. Thus it is said. This means that the three realms are delighted by the completion of the four and three goddesses. In order to show that all the dharmas of cause and effect are complete in the three realms, The secret lord is transformed into a lotus, In a way that is without attachment. Such and so on. When the three realms are enjoyed at the time of four and five, When the method is complete, In a way that is not attached to enjoyment, The two ways of cause and effect being complete. From the specific instructions that are shown, The four joys arise in sixteen stages. The first four are the accumulations, The second two of the two that combine as one, The first of the great joy without limit is, The Tāri and the nature of the ground, The stages are the same, destroyed by karma. Wherever the end is, it returns from that again, The first eight Buddhas are the path of accumulation, The seven grounds are the path of joining, The second of the upward return, and so on, The ten stages are from the end to the emanation, The eleven and two are the places of bliss, Experiencing that, the emanation is scattered, The thirteen are clear in the mudra of appearance. That self-arisen wisdom is clear, Because the five bodies are spontaneously complete, The stages are not accomplished by effort, This is prophesied in the great vehicle of method. Therefore, it is said until the great accumulation of merit and wisdom is complete and playful. In order to show joy with the fruit of the great method, The two letters. In the secret supreme of suchness.
Chinese
完毕。根源和伟大已经阐述完毕。为了阐述三界的体性，宣说秘密的体性，这四句已经说过，很容易理解。为了阐述五根的意义，从“根与境、心相合时”开始，到“产生”为止。当二界具备各自的精华时，通过结合，如果心安住在往来运动的边际，那么功德和果报会以何种方式显现呢？诸如，诸神的坛城超越了度量，以及二十五种果报的差别不混杂且完全圆满，这些在三界业力的一个时期中显现。这个“是”字表示想要计数。从“这些秘密的殊胜意义”到本章的结尾，有两种过失，即对恶器施予的过失应该舍弃，以及对善器进行教导，这很容易理解。“全部无余地融入法界”，这是本章的名称，即为了事物的二因阐述了三界。第二十二章的眼睛的详细解释完毕。为了同时和共同地指示道路，将进入第二十三章的详细解释。然后，如来部续之王幻化网等，又这样说道。解释到这里。如何说呢？总结词语的开头和结尾的意义来说。在哪里汇集呢？在阐述一切法都汇集到法界和法界的智慧中之后。以开头和结尾的词语，通过显现和传承，以所依和方便，以名言和意义，意指那唯一的无二菩提心，并考虑到这一点。汇集的方式是什么呢？在阐述一切法都汇集到意和法中之后，以及“一切智慧都汇集到四母中”等等。众生法的根本，即意和法二者从边际中解脱。坛城的根本，即普贤父母，也是自续部的道路，因为是从一和三中解脱。对于所化众生的显现，许多神也是父母八尊，而八尊也是无二的，这在数量上没有增减，因为那未生之性本身就显现为智慧，考虑到这一点，这样说了。从详细阐述这些意义中，阐述了无二的意义。
English
Completed. The source and greatness have been explained. In order to explain the nature of the three realms, the nature of the secret is spoken, these four sentences have been said, and it is easy to understand. In order to explain the meaning of the five faculties, from "when the faculties and objects, mind are combined" to "produce". When the two realms possess their own essence, through union, if the mind dwells on the edge of coming and going movement, then in what way will merits and fruits appear? Such as, the mandala of the gods transcends measure, and the distinctions of the twenty-five fruits are unmixed and completely perfect, these appear in one period of the karma of the three realms. This "is" indicates wanting to count. From "these supreme meanings of the secret" to the end of the chapter, there are two faults, that is, the fault of giving to a bad vessel should be abandoned, and teaching to a good vessel, which is easy to understand. "All completely gathered into the Dharmadhatu", this is the name of the chapter, that is, the three realms are explained for the two causes of things. The detailed explanation of the eyes of the twenty-second chapter is completed. In order to simultaneously and jointly indicate the path, we shall enter the detailed explanation of the twenty-third chapter. Then, the Tathagata family tantra king, the Net of Illusion, etc., again said this. The explanation goes here. How to say it? Summarize the meaning of the beginning and end of the words to say. Where does it gather? After explaining that all dharmas gather into the Dharmadhatu and the wisdom of the Dharmadhatu. With the words of the beginning and end, through manifestation and lineage, with the support and means, with name and meaning, it refers to that unique non-dual Bodhicitta, and considering this. What is the way of gathering? After explaining that all dharmas gather into mind and dharma, and "all wisdom gathers into the four mothers" and so on. The root of the dharma of beings, that is, both mind and dharma are liberated from the extremes. The root of the mandala, that is, Samantabhadra and Samantabhadri, is also the path of the Svatantrika, because it is liberated from one and three. For the appearance of the beings to be tamed, many gods are also the eight deities of the parents, and the eight are also non-dual, which does not increase or decrease in number, because that unborn nature itself manifests as wisdom, considering this, it was said. From explaining these meanings in detail, the meaning of non-duality is explained.
Chinese
因此，意义的根本是殊胜的。一切无余，非身非相，无执著之法性。如是说，成为证悟之基础的是无二之胜义谛。那又是如何呢？事物轮回与涅槃，父与母的界限未曾舍弃分离，本体不可得，因此本体自性无处，自然远离概念的执著。那么，显现止息于中阴的疑惑是，如是性之界，显现众多方便。如是说，无二之如是性，无边际性，截断生起之源。种姓与父母及一切差别之法，皆是幻化，以自显现故，无有空性之边，方便聚合亦是彼。那么，是否仅是众多显现之法呢？方便即是幻术、眼翳、水月、影像。如是说，如是觉性仅显现为差别之法，非由因缘聚合而生。非不真实，非有依处，非从依处而生，故非由不相似之譬喻所成立。又，显现为任何事物，却不执著任何事物。显现即是无有，无有来去，以光明空性故，非由相似之譬喻所成立。一义上显示四种显示方式，显示方式不同与思维之力量二者。因此，显现解脱与智慧聚合。因此，为了显示无二，彼即是自明智慧，无执著，显现种种。如是说，为了显示远离显空之边，此意义即是第六智慧，远离对境，二者具备，超越思议，于自显现上仅是名言，称为意法无别。为了显示证悟意义上不留习气等，具足方便与智慧，转为殊胜之境，无论如何行持，亦不漏无漏，二者成就，垢染不转。如是说，谁具有此意义呢？成为身与智慧之生处之圣者，以无有概念之故。无论行持何种行为，亦不生起三种漏洞，二资粮圆满后，成为二成就之源。因为那不是造作的缘故。智慧大方便，殊胜本来即是嬉戏。如是说，自明觉性显现任何事物，亦无有执著，本来即是如此，因此成为那样。因此，道无有次第