English
For the sake of the teachings. One should not slander the Vajra Master. And so on. There are four reasons for becoming a master: because one possesses four qualities, etc. Like a boat. Like medicine. Like a castle. Like an aimer, etc., therefore one should not abandon them. The faults of abandoning and the methods of respect are explained. In order to teach that one should be kind to those who have entered the right path. Vajra brothers and sisters are: companions who go to unsurpassed enlightenment. And so on. Yogis and yoginis are companions who go to great enlightenment, therefore the definition is established. From the beginning, views, vows, and aspirations are the same, therefore they are born together. Because they have become siblings whose lineage is determined in the Great Vehicle. Like accomplished ones, they practice together. And so on. The methods of respect are explained. Because the three methods of accomplishing enlightenment, etc., are the same, therefore, like an accomplished one, they practice the same method. After that, because they do not practice what should not be practiced in thought and action, practicing like one person is brotherhood. Therefore, in order to accomplish the mandala of the Victorious Ones, one should not cut off the lineage of compassion. Faults are easy to understand. Do not proclaim secrets to others. And so on. Secrets are what one promises to accept oneself. The objects and three roots that summarize the ten secrets. Yogis, having seen the third truth of the reason for the equality of the two that are superior. They practice without accepting or rejecting actions. Having recognized that the profound view and practice of the vehicle is more distinguished than other vehicles, one should restrain oneself. What is called not understanding is the secret of the general four and special eight places of secrets, etc. According to the teaching method, the necessity is: various coded languages are spoken for the sake of secrecy. This is because codes have four qualities, and among the two codes, the codes of language are the codes of combination. The codes of enjoyment. The codes of decoration. The codes of conduct, etc., because of the fear of being said in many written words, it was not possible. Both necessity and fault are easy to understand. Do not interrupt mantras and mudras. The so-called mantra is the extreme proclamation. And so on. In general, the two proclamations are divided into three times of adornment, superior, middling, and inferior, without interruption. In particular, the nature and definition of mantra are: the third truth is naturally accomplished, and it is also all the power and blessings of
Chinese
因为主尊的缘故，产生了咒语的体性，在身语意中自然成就。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）等四十二个咒语自然显现，也是因为第三种真实的缘故，具有和谐的加持，所以只取其一部分。那也变成了三个数量。为了显示手印，大手印的特征是，从“大手印”到“大手印”，四种结合也是大的，因为四种数量是自性色身的表示。所有的胜者都具有装饰轮的三尊神和五部主尊，也是因为各自种姓的印玺，所以在中央以自己的名称来确定词义，意思是由于自己的种姓而兴盛。智慧本身，也是自然显现，也是观想为自明的含义。具有明晰精进的智慧，如意不执着地进行自在的控制等。按照顺序，观想五部种姓的身手印可以胜任。在其他方面，幻化网续中说：根本传承文字咒语等，以方便混合时，会产生加持。以事业和体性成就咒语，止息分别念，也是结合。种子是身，乐是意。一个文字也是五种快乐的印玺，被称为大手印。这样说。为了显示咒语和手印变得懒惰的过失，因此，如果没有精进地克服障碍等，就很容易理解。剩余的词是为了从过失中解脱出来。见是劝勉，是与关联结合。为了显示见的印，从进入大瑜伽开始，以“无自性，无相”来说明，进入殊胜乘的大瑜伽士，对于一切法的特征，超越了一个和多个，没有超越三个边，从而证悟了超越思维造作的意义。那也要通过增上和等性两种方式来证悟。为了证悟平等大手印的地，从“什么的体性没有成立，平等”来说明胜义谛，即使是颗粒，也清晰地显现为没有与心的广大智慧分离。以自性的理证，远离了二边的边，因此难以衡量广大智慧的体性，是超越思维言说的任运成就的殊胜谛。世俗法性差别
English
Because of the Lord, the nature of mantra arose, spontaneously accomplished in body, speech, and mind. The forty-two mantras, such as Om (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: o, Literal Chinese meaning: Om), naturally arise, also because of the third truth, possessing harmonious blessings, so only a portion is taken. That also becomes three in number. To show the mudra, the characteristic of the Great Mudra is, from "Great Mudra" to "Great Mudra," the four unions are also great, because the four numbers are the representation of the nature of the Form Body. All the Victors possess the three deities of the Ornament Wheel and the five Lord Deities, also because of the seals of their respective families, so in the center, the meaning of the word is determined by their own name, meaning it flourishes due to its own family. Wisdom itself, also naturally arising, is also the meaning of meditating as self-luminous. Possessing clear and diligent wisdom, freely controlling without attachment, etc. In order, it is advisable to meditate on the body mudras of the five families as being capable. In other aspects, in the Tantra of the Illusion Net, it is said: Root lineage letters mantras, etc., when mixed with skillful means, blessings will arise. The mantra is accomplished by action and nature, pacifying conceptual thoughts, and is also a union. The seed is the body, bliss is the mind. A single letter is also the seal of the five joys, called the Great Mudra. Thus it is said. To show the fault of mantras and mudras becoming lazy, therefore, if there is no diligence in overcoming obstacles, etc., it is easy to understand. The remaining words are for the sake of being liberated from faults. View is encouragement, it is joining with connection. To show the mudra of view, from entering the Great Yoga, explaining with "no self-nature, no characteristic," the Great Yogi who has entered the Supreme Vehicle, regarding the characteristics of all dharmas, transcends one and many, and does not transcend the three extremes, thereby realizing the meaning of transcending thought and action. That also needs to be realized through the two ways of increase and equality. To realize the ground of the Great Equality Mudra, from "What nature is not established, equality," explaining the ultimate truth, even a particle clearly appears as not being separated from the great wisdom of the mind. With the reasoning of self-nature, it is separated from the extremes of the two sides, therefore it is difficult to measure the nature of great wisdom, it is the spontaneously accomplished supreme truth that transcends thought and speech. Conventional Dharma nature difference.
Chinese
从“无有”开始，到“如幻平等本安住”为止。世俗谛即是法性，本体远离边际，无有生灭，以智慧的神变，在特殊的法身和智慧的坛城中自然显现，如水中月般，不会阻碍利益众生。在那之中，第二个事物与智慧幻化的本体无有差别，这是殊胜的世俗谛。因为证悟本身就是手印，所以为了显示即使不修有相之身也不会退失。对于持咒者来说，通过彻底的证悟，从“自性法性无生灭”等等开始，因为谁拥有二谛无别的意义，从而见解达到究竟。习惯达到究竟，这种修持的方式是一次性进入，即修持者本身从边解脱，因此没有所修和能修，自性自明，无有动摇，这就是修持。如果存在这样的修持，那么修持的觉性本身就是所有坛城本尊的真实基础，因此在同一时间不混杂且完全圆满地修持。所有的大手印等都这样宣说了。因此，誓言通常是守护的功德。为了显示行为，从“支分不损持咒语”等等开始，不间断地念诵咒语。以生命和所有受用一起享用，如果咒语和手印稳固，获得大成就就是行为的功德。一般的过失很容易理解。从“守护誓言和念诵咒语”等等开始，选择守护根本和支分，念诵，修持手印，以及四种庄严的断除。特别是四种手印本身。过失和功德很容易理解。为了显示唯一手印的禅定行为，从“咒语修持不退失，手印清晰”等等开始，修持第三身的真实，咒语支分的九本尊不退失，四者同时清晰，因为没有主要宣说仪轨的次第和物品，所以是禅定的行为。如果有人认为这与外道瑜伽相似，那么“聚集也没有过失，不聚集也会成就”，这是因为内部加入了吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），变成了两种聚集，即使没有聚集，也没有任何遗漏。本尊
English
From "without existence," to "equally abiding in illusion from the beginning." The conventional truth is the very nature of reality, its essence being free from extremes, without arising or ceasing. Through the magical display of awareness, it spontaneously arises as the Dharmakaya and the mandala of wisdom, like a reflection of the moon in water, without obstructing the benefit of beings. Within that, the second entity, the entirety of wisdom, is indistinguishable in its illusory nature, which is the supreme conventional truth. Since realization itself is the mudra, it is taught that even without meditating on a formed body, there is no decline. For mantra holders, having realized thoroughly, from "self-nature, reality is without arising or ceasing," and so forth, because who possesses the meaning of the two truths being inseparable, therefore the view reaches its ultimate conclusion. Habituation reaches its ultimate conclusion, this method of meditation is to enter all at once, that is, the meditator himself is liberated from extremes, therefore there is no object of meditation or meditator, self-nature is self-illuminating, without wavering, that is meditation. If such a meditation exists, then the awareness of meditation itself is the actual basis of all the deities of the mandala, therefore, it is meditating completely and perfectly without being mixed at one time. All the great mudras and so forth are spoken of in this way. Thus, a vow is generally the merit of guarding. To show the conduct, from "without diminishing the limbs, reciting mantras," and so forth, reciting mantras without disrupting the order of the mantra. Enjoying with life and all enjoyments, if the mantra and mudra are stable, obtaining great accomplishment is the merit of conduct. General faults are easy to understand. From "guarding vows and reciting mantras," and so forth, choosing to guard the root and branches, reciting, practicing mudras, and cutting off the four ornaments. Especially the four mudras themselves. Faults and merits are easy to understand. To show the conduct of samadhi with a single mudra, from "mantra meditation without diminishing, mudra clear," and so forth, meditating on the body of the third truth, without diminishing the nine deities of the mantra's limbs, the four being clear at the same time, because the order of rituals and substances are not mainly spoken of, it is the conduct of samadhi. If one thinks that this is similar to external yoga, then "gathering is also without fault, not gathering will also accomplish," this is because internally the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) is added, becoming two gatherings, even if not gathered, nothing is left out. The deity
Chinese
因此断绝了。剩余的供品即使在污秽之处。这些是具有详细解释的获得之处。要知道，言语也是咒语，也要知道它是不可言说的，因为显而易见，无论做什么都会变成积累。这是对第二十七章的眼睛的解释。 为了解释五种真实的毒药等十五个根本，将要进入第二十八章的眼睛的解释。然后，将如来部的国王也这样解释，将十五个根本略作总结，宣说了不相符的教言。为了显示必要性，从“以一切智智的智慧”开始，到“不会改变意义，没有完全说出”。意思是说，导师理解了所有法平等之界中无二的意义，即使是微小的东西，也都能以其本性来接受和舍弃，一切都能成为供养，显示了十五个部分等都不会改变意义。为了显示不舍弃五种贪欲，从“功德之王的欲望是”等开始，真实贪欲是功德之源，与二无别，即无二见的大贪，以及行为上无论做什么都不会执着，不与任何事物相合，不被贪欲束缚。从“此功德是清净的善道”到“金刚身”，不舍弃贪欲，通过修行而解脱是罪恶耗尽的痕迹，瞬间获得二谛无别的地，获得功德之业生灭分离的境界。从“烦恼痛苦贪欲是”等开始，是没有方便的过失，也显示了轮回的共同作用的原因和条件。从“大悲的嗔恨是”到“安置在非常平等的自性中”，以见解摧毁一切事物，度化自我后，在十方刹土以四种度化方式焚烧六种种子，斩断五门生长的根本，将意识投向色究竟天，确定种姓后安置于安乐，这是大悲愤怒的事业，是利益他人的事业。结果是获得金刚心第四地的真实殊胜安乐。意思是说，获得大慈悲后，获得金刚萨埵名号圆满的地。