English
And abides in non-duality. As the aspect of the main deity and retinue, it refers to how many bodhisattva retinues each of the five families has, as well as the teacher who enjoys great abundance, and how they abide as the main deity and retinue of complete enjoyment, just like the five families alone. Due to the necessity of the place, the yogis who have perfected great power are those retinues who listen to the complete enjoyment body (Buddha). To extensively express the words of hidden meaning and combined intention, and so on. Extensive expression refers to the teachings of the emanation body, how many are spoken as having hidden meaning and combined intention. That teaching was also personally heard by the compiler Vajrapani as the actual words at that time, as a means of guiding beings. The teacher refers to the nature of the teacher, such as Shakyamuni Buddha, etc., who performs great miraculous deeds, and manifests as many forms of teachers as there are uncertain appearances according to the faculties of the beings to be tamed. The place refers to the place where activities are completed, called the Treasure of Merit. Such as the place where the twenty and twelve acts of play of the completed activities are fully manifested, the second place of the Treasure of Merit, because the beings to be tamed have generated definite understanding, like the world realm of practicing the path of accumulation, which is inconceivable and immeasurable, is the actual place, only this world is unadulterated, the retinue is the realm where all those with faith and understanding, called beings to be tamed, abide. The characteristic of the teacher is the Buddha who guides samsara. Thus, guiding the six realms of samsara, liberating them, removing the obscurations of ignorance and phenomenal existence, freeing them from suffering and afflictions, the chief one who benefits beings as they are tamed, even if they are extremely difficult to tame, is the great compassionate one who saves with skillful means, eight kinds of hidden meanings, and four kinds of scriptural authorities, etc. The emanation body appears before and after, appearing like a lamp without interruption. The great compassionate heart is the manifestation of the great lord of constant eternity. The retinue is the retinue that cannot be expressed in words. Such as the countless retinues of the two paths of accumulation and application, and the actual expression in words and listening with the ears, that is, the expression in a similar way is the appearance of the beings to be tamed, that is, the description of the aspects of speech melody, etc., is inconceivable.
Chinese
因此，所宣说的完整方式是：在所有世俗和胜义谛中，只以二谛的方式来展示教法。由于处所的必要，福德藏的所在地必定是眷属。随欲自在的词语是“如是”。秘密身的教法和以贪欲者的因缘来修习欲望的教法。这也不是要抛弃的，因为考虑到那意义本身就是法性，并且能生出意义。集结者秘密主以如狮子般的说法方式来表达，这与所显现的意图相似，即在听闻之时。断绝月份是指并非完全地完全，这也适用于解释。导师是：世尊秘密身，这意味着安住在作为所依的明点聚集的大智慧，并具有味道。处所是：圆满神变的处所，顶髻轮。从那里到莲花者之间，是所有化身的来源。秘密金刚顶髻与秘密鼻尖相遇，作为所依的自性，轮王在头部向上逆转的殊胜方便，极其深奥难以衡量，因此难以体验，具有二种味道的喜乐，是具有八二种差别的伟大喜悦的母亲的子宫，莲花八瓣的莲心，顶端的花蕊，是所有胜者的宫殿，是身产生的处所。为了调伏极度贪恋者，所作之事是行走于产生的道路上的神圣足迹。如果没有方便，则成为三有之三界众生的因，是极度贪恋的执着之所依，是众生的来源。瑜伽士和众生，无论是否被方便所摄持，都成为行走的道路，为了调伏他们。为了显示行为在形式上相同，为了使之无有贪恋，因为具有莲花八瓣。名称确定的名声之基础，就在那里安住。导师的特征是：不共，这意味着从外瑜伽以下，不是共同境界的秘密身。
English
Thus, the complete way of teaching is to show the Dharma in only two truths, in all conventional and ultimate truths. Due to the necessity of the place, the location of the treasure of merit is definitely the retinue. The words of desire and self-cause are "Thus." The teachings of the secret body and the teachings of practicing desire as a cause for desire. This is not to be abandoned, because it is considered that the meaning itself is the nature of Dharma, and it can produce meaning. The collector, the secret lord, expresses it in a lion-like manner of speaking, which is similar to the intention that appears, that is, at the time of hearing. Cutting off the month means not completely complete, which also applies to explanation. The teacher is: the Bhagavan secret body, which means abiding in the great wisdom of the aggregation of bindus as the support, and having taste. The place is: the place of complete miracles, the crown chakra. From there to the lotus one, is the source of all manifestations. The secret Vajra crown and the secret tip of the nose meet, as the nature of the support, the supreme method of the wheel-turning king reversing upwards in the head, extremely profound and difficult to measure, therefore difficult to experience, having the joy of two kinds of tastes, is the mother's womb with eighty-two distinctions of great joy, the heart of the eight-petaled lotus, the stamen at the top, is the palace of all the victors, is the place where the body arises. In order to subdue the extremely attached, the deed done is the sacred footprint of walking on the path of arising. If there is no means, it becomes the cause of the beings of the three realms of existence, is the support of attachment to extreme attachment, is the source of sentient beings. Yogis and beings, whether or not they are grasped by means, become the path of walking, in order to subdue them. In order to show that the behavior is the same in form, in order to make it without attachment, because it has eight petals of the lotus. The basis of the fame of the determined name, abides there. The characteristics of the teacher are: uncommon, which means that from outer yoga downwards, it is not the secret body of the common realm.
Chinese
等等，秘密身的眷属数量无法胜数，简要地显示是哪些呢？那些眷属也不是外道以下的境界，是秘密的。以无二的智慧，不寻求秘密的方便部分，摧毁烦恼和障碍的蕴聚，对秘密真言的意义心不摇动地专注，为了消除边际的威光。所有人都确定是秘密的勇士金刚。特殊的名称是：这些不是各自不同的续部，以具有特殊方便的门径，立即快速地产生大智慧秘密真言的意义，并且刹那间到达正确的地，迅速，斩断邪见的罗网锐利，功德的差别显现出现，使明智的门径清晰地开启，无上的方便伟大，不舍弃低劣而利用，没有不使用的宽广，方便的意义难以衡量深奥，大光明生起的智慧没有消失稳固，大智慧所有差别的聚集多样。事物等等其他收摄的是无法言说的那些。如此的眷属在莲花心之所在，从各自的处所来临出现，进入宫殿，以及前往各自的处所，具备的眷属的事物所有，从所依相遇而断除疑惑，坚定，返回后前往各自的处所，已经获得秘密殊胜的把握，坚定，又从各自的处所移动，开始融入秘密意义顶端之所在的方式而安住。三者也变成不同续部的自在。根处微尘异生为智慧，出生、已出生和出生的次第而已。这些即使聚集，也因为汇集于大秘密身的支分差别中，所以确定是眷属。这样，对于所有如来各自，等等，以四身的论述基础的六六种显现方式，因此，为了调伏，无论有多少胜者，各自显现四身差别，但体性也没有类别区分的缘故。从一和多不同的边际中，胜者完全解脱而未动摇，光明和安乐普遍显现，从一切方向。
English
Etc., what is briefly shown about the number of retinue of the secret body being countless? Those retinues are not the realm of outsiders and below, they are secret. With non-dual wisdom, without seeking the secret means, destroying the aggregates of afflictions and obscurations, focusing without wavering on the meaning of secret mantras, for the sake of eliminating the glory of extremes. All are certainly secret heroes, Vajras. The special names are: These are not separate tantras, but through the gate of special means, the meaning of great wisdom secret mantra arises immediately and quickly, and in an instant, they go to the correct ground, swiftly, cutting the net of wrong views sharply, the distinctions of qualities manifest and arise, the gate of intelligence is clearly opened, the unsurpassed means are great, not abandoning the inferior but utilizing it, without non-use, vast, the meaning of the means is immeasurable, profound, the wisdom of the arising of great light is without disappearance, stable, the collection of all the distinctions of great wisdom is diverse. Gathering other things etc. are those that cannot be spoken of. Such a retinue comes and arises from its own place in the place of the lotus heart, enters the palace, and goes to its own place, and all the things of the retinue that are possessed, from encountering the support, cut off doubts, firmly, and after returning, they go to their own place, having gained the assurance of the sacred secret, firmly, and again, moving from their own place, they dwell in the manner of beginning to dissolve into the place of the summit of secret meaning. In the third, it also becomes the dominion of different tantras. The root place, dust, is born as wisdom, and it is only the order of birth, being born, and being born. These, even when gathered, are definitely a retinue because they are gathered in the distinctions of the limbs of the great secret body. Thus, for each of all the Tathagatas, etc., with the six-six ways of showing the basis of the discourse of the four bodies, therefore, in order to tame, no matter how many victors there are, each manifests the distinctions of the four bodies, but also because there is no reason for the nature to be divided into categories. From the boundaries of one and many different, the victors are completely liberated and unwavering, light and bliss appear universally, from all directions.
Chinese
显现为土块和时处之块。这些是为了消除对边际的执着而宣说的。其时其刻大人物之境，等等。其时二者是四身所宣说，其时是秘密者的听闻二者之故。以大呼吸出入之三为依凭，特别是外道徒等所行境，此殊胜秘密真言续，我从四身宣说中听闻无误之秘密要义。对于执持胜者种姓之大多数集会等，导师四身所说如何之间讨论并宣说，是为近示。如来一切法一切，等等，诸佛一切法皆显现为块之因。胜者之意舍取自然分离之秘密真言如是之状态中，无生入而显现，心中领悟后。身语意自性之名言亦分离之自性，即是真如自性而安住。依凭和依凭处非所欲。然于彼亦如是之状态中，立即进入，复返回，极或亦特别返回之来往是没有的。楞伽之主。二是说何生起之本身。等等，呼唤结集者后，此之开端处和导师二者是作为历史而述说，显现为甚深教法之实物，是为述说先前发生之二者本身。楞伽之主。彼等是称为因之支分。如是说，此续产生之因的自性集合之故，是为论证发生来源之开端，是殊胜秘密真言之支分。于此开端处所说即成教法。于续之产生不应理故，无有需要之间疑惑。若无此等发生来源之开端，则秘密之主本身亦不成秘密主。因此说此，则眷属等首先秘密主自己从谁听闻之历史会生起信任，并且在此主要显现为人间，因续之扰乱，对于行列没有疑惑。行列是开端发起和也随顺。开端品第四十七释。
English
It appears as lumps of earth and lumps of time and place. These were spoken to eliminate attachment to extremes. At that time, in that era, the land of great beings, and so on. The two times were spoken by the four bodies, and the time was for the two hearings of the secret one. Relying on the three of the great breath's outgoing path, especially the realm of practice for those up to the non-Buddhists, this sacred secret mantra tantra, I heard from the four spoken bodies the unerring secret meaning. To the assembly of most of those who hold the lineage of the Victorious Ones, and so on, how the Teacher spoke with the four bodies, discussing and explaining, is shown closely. All Tathagatas, all dharmas, and so on, are the cause of all Buddhas and all dharmas appearing as lumps. The secret mantra of the Victorious One's intention, naturally free from acceptance and rejection, arises and appears without arising or entering from the state as it is, and after understanding it in the heart. The very nature that is also free from the terms of body, speech, and mind, abides as the nature of Suchness itself. The support and the supported are not desired. However, even in that, there is no coming and going of immediately entering from the state as it is, and returning again, and also extremely or especially returning. Lord of Lanka. The two are the very expression of what arises. And so on, after calling the compiler, the basis of this discussion, the place and the teacher, are narrated as history. Appearing as the reality of the profound teaching, it is the very narration of what happened before. Lord of Lanka. These are called the limbs of the cause. It is said that because the nature of the cause of the arising of this tantra is assembled, it is the basis of the source of reasoning, a limb of the sacred secret mantra. The reason for mentioning this basis of discussion is that it will become the teaching. There is doubt between not being reasonable for the arising of the tantra, so there is no need. If these bases of the source of arising are not visible, then the Lord of Secrets himself will not become the Lord of Secrets. Therefore, by mentioning this, the retinue and others will first trust the history of who the Lord of Secrets himself heard from, and here the appearance in the human realm is mainly focused on, and due to the disturbance of the tantra, there is no doubt about the rank. The rank is also in accordance with the initiation of the discussion. The commentary on the forty-seventh chapter of the basis of discussion.