Chinese
寂静天续释，导师比玛拉。 寂静天续释，导师比玛拉。 Śānta sya deva tantrasya ṭīka bi harati sma. （藏文，梵文天城体，梵文罗马拟音，寂静天续释） 寂静天续释完毕。 顶礼薄伽梵秘密主金刚手。 总摄诸佛之密意， 胜义精髓乃智者之心传。 然经文句简意赅实难解， 为利未来我他发心著此论。 以信解寂静诸天之门，欲入正道之行者，为遣除疑惑，应精勤研习此圣教。 于真实义中生起，以及由因缘所生之显现之导师与集结者，所意指为何？意指自性法性无生而生之神变利益，即意指四种神变等显现。四种方便慈悲，即自性力、常恒相续、与境相遇、劝请祈祷之利益。导师与教法集结者二者所教示者，乃诸佛密意之汇集，为调伏众生之显现。彼等神变之自性，乃为屡屡利益之故，故先言圣者等。 自性之显现中，虽无生之法，然由错觉之力而显现生起。观待所化众生之差别，如来之密意，于圣续中宣说。为调伏众生，身之事业种种决定生起，然亦调伏。然为舍弃大众，故立誓言，如无生中等，实乃相违。亦意指精进之执着。然菩提心二者，乃应先舍弃之理。于诸续中亦云：无生中生一切，生时亦无生。如是广说。无论他者之天或自我，次第皆为劣者，由彼生起之显现之法，乃为殊胜，且趋入不显现之义
English
Commentary on the Peaceful Deity Tantra, by Master Vimala. Commentary on the Peaceful Deity Tantra, by Master Vimala. Śānta sya deva tantrasya ṭīka bi harati sma. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Commentary on the Peaceful Deity Tantra) The commentary on the Peaceful Deity Tantra is complete. Homage to the Bhagavan, secret lord, Vajrapani. Summarizing the intent of all the Buddhas, The essence of definitive meaning is transmitted through the hearts of the wise. Although the condensed meaning of the scriptural statements is difficult to understand, I will write this for the benefit of myself and others in the future. Those who wish to enter the true meaning through devotion to the peaceful deities should diligently study this holy scripture to dispel doubts. What does it mean by arising in the true meaning, and the teacher and compiler who appear to arise from causes and conditions? It refers to the miraculous benefits of arising from the unborn nature of reality, which refers to the appearance of the four miracles, etc. The four skillful means of compassion are the power of nature, constant continuity, encountering objects, and the benefits of urging and praying. What is taught by the teacher and the two compilers of the teachings is the collection of the intentions of all the Buddhas, which is the appearance for the sake of taming beings. The nature of those miracles is for the sake of repeated benefits, so the holy person, etc., is mentioned first. Although the dharma of arising does not exist in the appearance of nature, it appears to arise due to the power of delusion. Considering the differences of the beings to be tamed, the meaning of the Tathagata's intention is declared in the holy tantra. Various activities of the body definitely arise to tame beings, and they are also tamed. However, since the great assembly is abandoned, the vow, such as from the unborn, etc., is contradictory. It also refers to the attachment of diligence. However, the two minds of Bodhicitta are the reason to be abandoned first. It is also said in the tantras: From the unborn, all arise; in the arising, there is no arising. Thus, it is extensively explained. Whether it is the deity of another or oneself, the dharma that appears to arise from the inferior in sequence is excellent and enters into the meaning of the unmanifest.
Chinese
是也。与此相反则是产生轮回。因此，在经文中说：“我和无边众生”等等，是为了避免过失。这是指世俗菩提心先行。因此，应将解释和阐述神之续部的意义完全不颠倒的导师无垢我所说的话记录下来。为了说明这样讲述还有其他的意图，对于那些以分别念先行的人，说明了必要和关联。也就是，考虑到世俗谛，在有相瑜伽的方面所说，由蕴等所包含的是界和处，所说是胜观，是不迷惑的胜观，是不杂智慧，清楚地修习自己的相是，由此接近观察是神，显现身和手印等各种形象是意图，是从方便中产生的。这也被称为关联。由此，利益和成熟自己和他人是必要的必要。又，考虑到胜义谛，在无相瑜伽的方面，所说那些法本身的意义，不是任何菩提心，所说是寂止的，不住于真如中，是所说，完全圆满，了解共同的相是方便。确定胜义神法之身成就，是意图，是从方便中产生的。由此，享受安乐，分别念的疾病平息，是医治的必要。关联应该通过暗示来了解。因为信奉那个意义，所以应该努力著作这部论典。也就是，考虑到所化机的信奉，有简略和详细阐述支分两种方式。也就是，有时所化机是简略，如前面所示的两种，或是对于上中下三种根机详细阐述，有时两种是瑜伽，三种是根器的差别。两种是瑜伽，每一种也分，三个三个也分为九个。同样，五个在那上面，部分的差别是十三，加上十八是七十一。等等的词语，也从那些中进行区分。或者，讲述寂静神的相是真如
English
It is so. The opposite of this is what causes samsara to arise. Therefore, in the scriptures, it is said, "I and limitless sentient beings," and so on, in order to avoid faults. This refers to the conventional bodhicitta preceding. Therefore, the words spoken by the teacher Immaculate Self, who explains and shows the meaning of the tantra of the deities without any inversion, should be recorded. In order to show that there are other intentions in explaining in this way, the necessity and connection are shown to those who have conceptualization as a preliminary. That is, considering the conventional truth, what is said in terms of the yoga with signs, what is included by the aggregates, etc., is the realms and sources, what is said is insight, is unconfused insight, is unmixed wisdom, clearly meditating on one's own characteristics is, thereby closely examining is the deity, the appearance of various forms of body and mudras is the intention, which arises from skillful means. This is also known as connection. Thereby, benefiting and maturing oneself and others is the necessity of necessity. Furthermore, considering the ultimate truth, in terms of the yoga without signs, what is said about the meaning of those very dharmas, which is not any bodhicitta, what is said is the abiding in suchness of calm abiding, is what is said, completely perfect, knowing the common characteristics is the skillful means. Determining the accomplishment of the body of the ultimate deity dharma is the intention, which arises from skillful means. Thereby, enjoying bliss and pacifying the disease of conceptualization is the necessity of healing. The connection should be understood by implication. Because of devotion to that meaning, one should strive to compose this treatise. That is, considering the devotion of the trainees, there are two ways: concise and detailed explanation of the limbs. That is, sometimes the trainees are concise, such as the two shown above, or detailed explanation for the three types of faculties: superior, medium, and inferior. Sometimes the two are yoga. The three are the differences in faculties. The two are yoga, and each one is also divided, and three each are also divided into nine. Similarly, five on top of that, the division of parts is thirteen, adding eighteen is seventy-one. The word "etc." also distinguishes from those. Alternatively, explaining the characteristics of the peaceful deity is suchness.
Chinese
经由五母所说，那即是二和三。对于那些，最初和最后大略分为二二，中间三个分为三三，是随顺的十七等。或者，其他是随顺的，十三若详细展开分支，则是七十一或七十。等等之语表示名相和例子，总集了眷属和吉祥。如是，诸天总体的体性，以及特别的各个天尊的分别念，以何种行为调伏，何种烦恼寂静，以及显现何种果等等，以下将要出现的，以根器的差别，上等根器以二三，中等根器以五或十三，下等根器以七十等方式，通过这些门径来讲述或听闻，即努力去实践。这样教导并前进。那也必须把握住，那即是许多谷物的集合，其中的“的”字不明显，应与“身色的真如”等连用，五是确定的数字。༈ 此处，关于身色的真如等，是从广为阐释经文意义的场合，总的显示共同的体性，也就是从“那也是”等五个意义。首先，特别标明身色的真如，那即是自性白色，油润，明亮，柔和，是自性和法性的显现。为了就近举例说明那些，例如，如同海螺没有黑色污垢一样，如来身没有烦恼过失的污垢的象征。同样，莲花油润而闪耀，即身具光彩。月亮明亮而圆满，普遍清晰地显现一样，如来身舍弃了一切过失的缺点，增长了伟大的功德的象征。太阳明亮而闪耀一样，如来身自性具有光明。所谓的种姓颜色，是如来智慧事业各自显现的象征，吉祥金刚萨埵的心性法性即是，如来无论出世与否，都无法被深刻的佛陀变得更好，也无法被聪明的众生变得更坏，因为已经超越了被玷污的境地。
English
It is said by the five mothers, that is two and three. For those, the first and the last are roughly divided into two and two, and the middle three are divided into three and three, which is in accordance with seventeen, etc. Or, others are in accordance with, if thirteen are expanded in detail, then it is seventy-one or seventy. The word "etc." indicates names and examples, and gathers retinues and auspiciousness. Thus, the general characteristics of the deities, and in particular, the individual conceptions of each deity, what conduct is subdued, what afflictions are pacified, and what fruits appear, etc., which will appear below, according to the differences in faculties, the superior faculties with two or three, the medium faculties with five or thirteen, and the inferior faculties with seventy, etc., through these gates to explain or listen, that is, to strive to practice. Thus, instruct and proceed. That also must be grasped, that is, the collection of many grains, the word "of" is not obvious, it should be connected with "the suchness of the body color" etc., five is a definite number. ༈ Here, regarding the suchness of the body color etc., it is from the occasion of broadly explaining the meaning of the scriptures, generally showing the common characteristics, that is, from the five meanings of "that is also" etc. First, specifically indicate the suchness of the body color, that is, it is naturally white, oily, bright, and soft, it is the appearance of nature and dharma. In order to give examples of those, for example, just as a conch shell has no black dirt, the Tathagata's body has no stains of afflictive faults. Similarly, the lotus is oily and shiny, that is, the body is full of splendor. Just as the moon is bright and full, appearing universally and clearly, the Tathagata's body has abandoned all faults and increased the signs of great merit. Just as the sun is bright and shiny, the Tathagata's body is naturally endowed with bright light. The so-called caste color is a symbol of the manifestation of the Tathagata's wisdom activities, the mind-nature of glorious Vajrasattva is, whether the Tathagata appears in the world or not, it cannot be made better by a profound Buddha, nor can it be made worse by a clever sentient being, because it has transcended the state of being defiled.
Chinese
被染污的法性显现为黑色，由于它没有舍弃对相的分别念，所以是未舍弃的智慧，即显现为白色的大日如来。由于它没有贪恋而利益众生，所以是不染著的慈悲，即显现为红色身的光明无量。像这样在利益众生的时候，会出现伟大的功德，永不穷尽，所以显现为黄色的宝生如来。由于它以四种事业调伏未能证悟的众生，事业究竟圆满，所以显现为绿色身的不空成就如来。正如经中所说：从如是法界中，无论如何也无法动摇，无法改变。黑色的事物，无法用其他颜色来改变。为了证悟诸法无我，以及为了宣说菩提心，所以普遍显现为白色。为了证悟它，所以是白色的。一切诸法，都称为红莲花，没有贪著和贪著的对象，因为没有贪著，所以也是红色的。功德宝藏无穷尽，一切法界，都是生起之处，所以显现为金黄色。一切颠倒之法，都以慈悲安置于法界中，为了圆满一切事业，所以一切事业都是绿色的。就像这样。༈ 这是关于手印的真实性，可以分为三种：手、手印、手势。手代表法界和智慧，或方便和智慧，所以是两只手。为了代表六度或六智，所以显现为六只手。手印是主尊和眷属的区别，分为六种或两种，为了调伏六道众生，所以是六智和六度，以及作为对治舍弃能取和所取的方便和智慧，以及法界和智慧。手势有四种：法界不可变的印、形色难以超越的印、调伏不确定的印，以及关联业的印。其中，法界不可变的印也有两种：无生印和光明印。
English
The defiled nature of reality is shown as black. Because it does not abandon the conceptualization of characteristics, it is the unabandoned wisdom, which is shown as the white Vairochana. Because it benefits beings without attachment, it is the unattached compassion, which is shown as the red-bodied Amitabha. In this way, when benefiting beings, great qualities arise without end, so it is shown as the yellow Ratnasambhava. Because it subdues sentient beings who have not realized enlightenment with four kinds of activities, and its activities are completely fulfilled, it is shown as the green Amoghasiddhi. As it says in the scripture: From the realm of suchness, nothing can be shaken or changed. A black object cannot be changed by other colors. In order to realize that all phenomena are without self, and in order to proclaim the mind of enlightenment, it is universally shown as white. In order to realize it, it is white. All phenomena are called red lotus, without attachment or object of attachment. Because there is no attachment, it is also red. The treasure of qualities is inexhaustible. All of the realm of phenomena is the place of arising, so it is shown as golden yellow. All inverted phenomena are placed in the realm of reality with compassion. In order to perfect all activities, all activities are green. Like this. ༈ This shows the suchness of the hand symbols, which can be divided into three: hands, hand symbols, and hand gestures. Hands represent the realm of reality and wisdom, or skillful means and wisdom, so there are two hands. In order to represent the six perfections or six wisdoms, it is shown as six hands. Hand symbols are the distinction between the main deity and the retinue, divided into six or two, in order to subdue the six realms of beings, so there are six wisdoms and six perfections, and as an antidote to abandoning the grasper and the grasped, there are skillful means and wisdom, and the realm of reality and wisdom. There are four hand gestures: the unchangeable seal of the realm of reality, the seal that is difficult to transcend form, the uncertain seal of subduing, and the seal of related karma. Among them, the unchangeable seal of the realm of reality also has two types: the unborn seal and the luminous seal.