Chinese
第一，从“不能等”到“以语郑重之”之间所说的是：由于智慧、禅定和精进不足，以人的根性不能进行大的修行等，以“等”字包括，对于不适合秘密行为、没有听闻修行的根器的人，不允许以上师的命令来修持，要以金刚语郑重地封锁秘密的禁令，也要告诫其他人不要泄露秘密修行。第二，从“为隐愚昧”到“以语转意识”之间所说的是：为了以方便逐步引导那些对密咒的意义愚昧的人，使他们进入密咒，首先要让他们喜欢自己所喜欢的，最终让他们对秘密生起信心。然后，用赞叹密咒伟大的功德的奇妙之语来转变意识，使他们对密咒生起信心。因此，对于愚昧之人，也不要错过机会，要适当地行事。第三，从“具慧眼者”到“次第示之”之间所说的是：为了向那些具有智慧之眼或慧眼的弟子们展示所知领域的精华，即观察意义的究竟实相，要将所有内外秘密的诀窍方法，按照次第与思维习惯相结合来展示，从而使他们通达十种学处。第四，从“具暖心”到“那帕开秘门”之间所说的是：即使观的体验已经升温，但由于心胸狭隘，禅定不稳定，仍然会被掉举和昏睡所左右的人，为了使瑜伽的禅定不受掉举和昏睡的损害，要修习观，要通过“那帕”来提升修习方法，从而开启口诀的究竟秘门，毫不隐瞒地给予传授。第五，从“粗暴行”到“示轮回险”之间所说的是：对于那些心粗暴、分别念重、行为方式像野马一样的弟子，要展示包含利益和损害的誓言的险峻之处，以及阻碍修行的分别念所导致的堕入轮回深渊的九种过患，从而使他们厌恶恶行。
English
Firstly, from "cannot, etc." to "solemnly seal with words" it is shown that: Due to insufficient wisdom, samadhi, and diligence, one cannot engage in great practice with human nature, etc. The meaning is encompassed by "etc." For those who are not suited for secret conduct, who do not have the capacity for hearing and contemplation, it is not permitted to practice by the command of the guru. The secret decree must be solemnly sealed with vajra words. Also, others should be warned not to reveal secret practices. Secondly, from "for concealing ignorance" to "transform consciousness with words" it is shown that: In order to gradually guide those who are ignorant of the meaning of secret mantras by skillful means, so that they may enter into secret mantras, one must first make them fond of what they like, and ultimately make them generate faith in secrecy. Then, one transforms their consciousness upwards with wonderful words that praise the great qualities of secret mantras, so that they may generate faith in secret mantras. Therefore, one should not miss the opportunity to help the ignorant, but act appropriately. Thirdly, from "for those with eyes of wisdom" to "show them in order" it is shown that: In order to show the ultimate reality of meaning, which is the essence of the objects of knowledge, to those disciples who have eyes of wisdom or the eye of wisdom, one must show all the methods of instruction, both outer, inner, and secret, in order, combining them with the way of familiarizing the mind, so that they may fully understand the ten objects of training. Fourthly, from "with warmth, mind center" to "open the secret door of Na Par" it is shown that: Even if the experience of view has become warm, but the mind center is still large, so the samadhi is not stable, and they are still under the influence of excitement and sinking, in order to prevent the samadhi of yoga from being harmed by excitement and sinking, one should practice view, and one should use Na Par to improve the method of practice, so as to open the ultimate secret door of the oral instructions, and bestow them without concealing them. Fifthly, from "coarse behavior" to "show the dangers of samsara" it is shown that: For those disciples who are coarse-minded, with heavy conceptual thoughts, and whose behavior is like that of wild horses, one must show the dangers of the vows, including benefits and harms, and the faults of the nine gates of falling into the abyss of samsara caused by the conceptual thoughts that obstruct practice, so as to make them disgusted with evil deeds.
Chinese
应当想办法避免堕落。第八，从“金刚语”到“能力即灌顶”之间讲述的是：对于那些具备金刚乘语的意义并达到圆满程度的人，应根据他们自身和他人的利益或四种事业等能力，依次授予五个灌顶。第九，从“无力不能”到“不卸重负”之间讲述的是：对于那些因缺乏智慧和禅定能力而无法为自己和他人成办利益的人，仅仅赞叹授予有益的十个灌顶，因此只需给予这些，如瓶灌顶等。因此，在这个殊胜乘的坛城中，对于智慧和禅定清晰的人与不清晰的人之间的差别，前者不遮蔽光明，不隐藏灌顶的口诀而给予；后者不给予不适合的灌顶和口诀的重负，也不应展示，如果展示，就像给未长大的小腿加载重物一样，会白费力气。第十，从“金刚智”到“修习之教诲”之间讲述的是：对于那些瑜伽士，具备金刚秘密智慧的广大行境和禅定的人，应教导他们，对于十种学处，要极大地增长证悟和禅定的能力，并努力修习。第十一，从“金刚集”到“或者一一”之间讲述的是：在秘密大坛城中，在金刚国王、王储、业和众多道友聚集的灌顶行列中，应根据他们是否已获得金刚乘的甚深灌顶，以及前后次第或见解和修行的意义的巨大差异来审查，并根据智慧的能力和灌顶的次第来区分行列的高低。弟子们各自观修自己本尊的各自信仰的本尊手印，或者像共同的方便手印一样完整地观修，或者分别指示，每个人观修一个本尊，这是因为智慧大者观修共同的，智慧小者观修一一的差别所致。如果每个人观修一个本尊，那么上师也应共同观修
English
One should find a way to avoid falling. Eighth, from "Vajra Speech" to "That ability is empowerment" it is taught: For those who possess the meaning of the Vajra Vehicle's speech and have reached the extent, according to their ability to benefit themselves and others, or the four activities, etc., the five empowerments should be bestowed in sequence. Ninth, from "Without skill, unable" to "Do not unload the burden" it is taught: For those who lack the skill of wisdom and samadhi and are unable to accomplish benefits for themselves and others, only bestowing the ten beneficial empowerments is praised, so only that much should be given, such as the vase empowerment, etc. Therefore, in this place of the mandala of the supreme vehicle, regarding the difference between those with clear wisdom and samadhi and those without, for the former, the light is not obscured, and the oral instructions of empowerment are not hidden but given; for the latter, the weight of unsuitable empowerments and oral instructions should not be unloaded or shown. If shown, it would be like loading a burden on an unstrengthened calf, and it would be in vain. Tenth, from "Vajra Mind" to "Advise to practice" it is taught: For those yogis who possess the vast realm of activity of the great wisdom of the Vajra Secret Mind and samadhi, they should be taught the advice to greatly increase the realization and the power of samadhi in the realm of the ten precepts and to diligently practice. Eleventh, from "Vajra Assembly" to "Or one by one" it is taught: In the great secret mandala, in the empowerment ranks where the Vajra King, Regent, Karma, and many Dharma friends are assembled, one should examine whether they have previously received the profound empowerments of the Vajra Vehicle, and according to the great differences in the order of before and after, or view and meditation, the ranks should be distinguished as high or low according to the capacity of wisdom and the order of empowerment. The disciples should meditate on the hand seals of their respective Yidam deities, or meditate fully on the common skillful hand seals, or indicate them separately, with each person meditating on one deity. This is because the wise meditate on the common, and the less wise meditate on one by one. If each person meditates on one deity, then the teacher should also meditate in common
Chinese
如是说。第二，关于智慧的秘密集合，分为两部分：父秘密而修持母，以及行为的正确引导。第一部分，从“此外，智慧”到“手印秘密隐藏”之间进行了解释。此外，关于智慧的秘密集合，对于与方便不一致的情况，讲述父秘密而修持母的智慧陀罗尼集合：正如方便金刚界父的坛城中的二十五尊神众被结合并在经典中阐述一样，同样，数量相同的二十五尊母众，即那些成为瑜伽母的女性，修持五大母众的坛城，使其清晰稳定。金刚持母等五部主母，以及眷属十六心母和四门母，共二十五尊神，将五大母众各自安置在各自眷属的女神部众中进行修持。对于如来部，有坚固金刚母、燃烧金刚母、摄集金刚母和行动金刚母。对于金刚部，有金刚嬉女、金刚焚香母、金刚钩母和金刚度母。对于宝生部，有金刚鬘母、金刚花母、金刚索母和金刚乐母。对于莲花部，有金刚歌咏母、金刚灯母、金刚锁母和金刚光明母。对于羯磨部，有金刚舞母、金刚香水母、金刚铃母和金刚降伏母。在这些之外，四忿怒母被安置在门的位置。像这样，在寂静的地方，内外具备的智慧界坛城中，对于那些渴望进入并欢喜顶礼的瑜伽士等一切众生，方便父的身手印是，在心中将空性隐藏在母的体性中，作为法界的象征，因此如所说的那样书写，或者通过三摩地将本尊观想为具足肢体，这才是修持的要点。第二部分，从“金刚平等”到“修持瑜伽母”之间进行了解释。像这样，正确引导行为，金刚父和数量相等的陀罗尼大母的神众
English
Thus it was said. Secondly, regarding the secret gathering of wisdom, there are two parts: the father is hidden and the mother is practiced, and the correct guidance of actions. The first part, from "Furthermore, wisdom" to "The hand seal is secretly hidden" is explained. Furthermore, regarding the secret gathering of wisdom, for situations that are inconsistent with skillful means, the collection of wisdom dharanis where the father is hidden and the mother is practiced is explained: Just as the twenty-five deities of the mandala of the father, Vajradhatu skillful means, are combined and explained in the scriptures, similarly, the same number of twenty-five mothers, those women who have become yoginis, practice the mandala of the cluster of the five great mothers, making it clear and stable. The five chief mothers of the families, such as Vajradhatvishvari, and the sixteen attendant heart-mothers and the four gatekeepers, a total of twenty-five deities, arrange the five great mothers separately in the assembly of goddesses of their respective retinues and practice. For the Tathagata family, there are the steadfast Vajra, the blazing Vajra, the gathering Vajra, and the moving Vajra. For the Vajra family, there are Vajra Lasya, Vajra Dhupa, Vajra Ankusha, and Vajra Tara. For the Ratna family, there are Vajra Mala, Vajra Pushpa, Vajra Pasha, and Vajra Sukha. For the Padma family, there are Vajra Gita, Vajra Aloka, Vajra Shankha, and Vajra Prabha. For the Karma family, there are Vajra Nritya, Vajra Gandha, Vajra Ghanta, and Vajra Besha. Outside of these, the four wrathful goddesses are placed at the gates. Like this, in a secluded place, in the mandala of the sphere of wisdom that has inner, outer, and intermediate chambers, for all yogis and others who desire to enter and joyfully prostrate, the body mudra of the skillful means father is to hide emptiness in the heart in the nature of the mother, as a symbol of the dharmadhatu, and therefore, to write as explained, or to visualize the deity with complete limbs through samadhi, that is the point of practice. The second part, from "Vajra Equality" to "Accomplishing the Yoginis" is explained. Like this, correctly guiding the actions, the deities of the great dharani mother who are equal in number to the Vajra father
Chinese
对于那些，迎请智慧的坛城并融入，对于已稳固的明妃身，如所说般，以平等供养，以外内秘密的方式供养，令其欢喜，生起喜悦等，从广大的正文，如方便集合般进行。然后，如同进行具有生命的舞蹈姿势和舞蹈一般，通过吟唱歌词等，以供品和喜乐，由持明者的殊胜瑜伽母们来成办本尊。灌顶和口诀的给予，与方便相应。那么，有人会想，对于离于方便和智慧者，有什么必要呢？这些是为了对方便的坛城生起信心，以及对智慧的坛城生起信心的灌顶，并且是为了分别成办男女众生而宣说的，是有密意的。然而，实际上并非远离父母，因为在两种情况下都隐藏了二者。这些也适合于大成就圆满瑜伽士的行境。对于初学者，应结合根器而引导。第三，四时平等荟供有五：以四时平等观来决断，四时观为天女之仪轨，端正事业之正文，开示观修仪轨之差别，宣说成就之果。第一，从“另外，四时”到“平等的自性”之间进行阐述。另外，宣说四时荟供的坛城，如实宣说的四时，以不间断、无离的体性来观察四时，如决断般，如果认知并证悟为平等性，那么，四时各自远离了名言分别，怎么能执着于名为“相各异之时”呢？不能执着。因此，如果完全了知四时平等性，并证悟为无二真实的真如，那么，那本身就是四时平等的自性，如此决断才是法性界之体性的定解。第二，从“金刚天女”到“眷属与圣坛城”之间进行阐述。四时无别，如金刚般的体性，化为四天女的智慧时轮之会众，对于众生的面容，已经受用因缘果之自性的过去时，以及受用因，但未受用果的现在