Chinese
关于附加六辐轮的术语等，因为没有看到任何额外的必要功能，所以这里不讲。因此，在第一个部分，即蕴的部分，主要是考虑到智慧而首先讲述。其他的可以按照组合的顺序，或者上下左右和中央，两两组合的六个根本的顺序来组合，也是可以的。为了不混淆下一部分中彼此的界之清净的结合等，所以在蕴的部分按照如上所说的顺序来组合。其中，首先说“一切之初不可变”，这是最初的显现。对于原始的法性自性清净，通过修道来清除和净化暂时的污垢，获得无垢的状态时，原始的体性也没有改变的意思。成为具有二种清净的法界，这显示了三十六个胜义的蕴界是三十六尊神。从胜义原始不可变的智慧之蕴显现为遍主金刚萨埵的无量宫殿，到不改变的行取用显现为忿怒母令喜的无量宫殿之间进行结合，法界以其自身的体性从原始就自显现为坛城。即使过去的胜者们已经证悟了它，当新获得解脱的修行者从他的心识层面上获得解脱时，才被称为原始显现为坛城。此外，六蕴中，智慧之蕴是金刚萨埵，感觉是宝生，识是不动，色蕴是毗卢遮那，行是无量成就，想是无量光。金刚萨埵等是胜义蕴的种类，是法性。六界或六大中，智慧界是般若佛母，火是白衣母，虚空是金刚界自在母，地是佛眼佛母，风是度母，水是嘛嘛嘎佛母，这六界的种类都是法性。如其顺序是指与之前的六蕴之神按照顺序结合为父母的意思。六根中，意是普贤，眼是地藏，耳
English
Regarding the addition of terms like the six-spoked wheel, since no extra necessary functions are seen, they are not discussed here. Therefore, in the first section, the section on aggregates, wisdom is mainly considered and mentioned first. The others can be combined in the order of combination, or the top, bottom, right, center, and left, combined in pairs in the order of the six roots, which is also fine. In order not to confuse the combination of the purity of the elements with each other in the next section, the aggregates are combined in the order mentioned above in the section on aggregates. Among them, the statement "unchanging at the beginning of all" is the manifestation of the beginning. For the primordial Dharma nature, naturally pure, by practicing the path, temporary stains are cleansed and purified, and when the state of being free from obscurations is attained, it means that the original essence does not change. Becoming the Dharmadhatu with two kinds of purity, this shows that the thirty-six ultimate aggregates and elements are the thirty-six deities. From the ultimate, primordial, unchanging wisdom aggregate appearing as the infinite palace of the all-pervading Vajrasattva, to the unchanging action of taking appearing as the infinite palace of the Wrathful Mother Khengje Ma, they are combined, and the Dharmadhatu, with its own essence, has self-arisen as the mandala from the beginning. Even though the past victors have realized it, when the practitioner who newly attains liberation attains liberation from the level of his mind, it is said that the primordial appears as the mandala. Furthermore, among the six aggregates, the wisdom aggregate is Vajrasattva, feeling is Ratnasambhava, consciousness is Akshobhya, the form aggregate is Vairochana, action is Amoghasiddhi, and perception is Amitabha. Vajrasattva and the others are the types of ultimate aggregates, which are the Dharma nature. Among the six elements or six great elements, the wisdom element is Prajnaparamita, fire is White-clad Mother, space is Vajradhatu Ishvari, earth is Buddhalochana, wind is Tara, and water is Mamaki. The types of these six elements are all Dharma nature. "As their order" means that they are combined as consorts in the same order as the previous six aggregate deities. Among the six faculties, mind is Samantabhadra, eye is Kshitigarbha, ear is...
Chinese
是为金刚手，身除诸障，鼻虚空藏，舌世间自在，诸根之种性法性六者亦为金刚萨埵之种性之菩萨等，如上次第如是配合。于六境中，声为声金刚母，味为味金刚母，法界即法界金刚母，香为香金刚母，触为触金刚母，色即色金刚母，彼等亦为六境之种性，即法性，为普贤等之母，次第配合之。忿怒王六面怖畏，谓以事业权能与境无别和合之六面忿怒尊，事业权能与作用之法性，为无垢之智慧，为摧伏一切分别念故，而作怖畏。此句之意，实乃显示事业权能与境和合之清净，虽忿怒尊唯一，然有六面乃表法，法界虽唯一，然以所净之故，而转为六忿怒尊或六忿怒母，于业之六根中，最胜之根为悦意，手之根为慧究竟，水道之根为顶髻，粪道为死主究竟，语为障碍究竟，足为莲花究竟，是为事业权能之种性法性。于境或作用六者中，精液转移为猛厉眼母，行步为昏昧母，小便射出为极青母，语为僵硬母，大便弃舍为极精进母，取受为傲慢母，是为事业权能之作用六者之种性法性。此处法界虽唯一，然以所净之差别，及一切形相之各别还灭，配合于各个本尊，此乃中央之明示，前后一切部类亦应如是理解。彼等一切亦为六界之种性，或诸佛之六种性之圆满清净所摄，为五或六不变空性明点之自性。身与密处根与心，恒常坛城三种相，如是说者，前所说之六组之部多为主所依。
English
Is Vajrapani, the body eliminates all obstacles, the nose is Akashagarbha, the tongue is Lokeshvara, the six natures of the senses are also bodhisattvas of the Vajrasattva lineage, and so on. Combine the above sequence in the same way. In the six objects, sound is Sound Vajra Mother, taste is Taste Vajra Mother, Dharmadhatu is Dharmadhatu Vajra Mother, smell is Smell Vajra Mother, touch is Touch Vajra Mother, and color is Form Vajra Mother. These are also the nature of the six objects, that is, the Dharma nature, and are the mothers of Samantabhadra and others, and are combined in sequence. The wrathful king with six faces is terrifying, which means that the wrathful deity with six faces, who is inseparably integrated with the karma and the environment, is the Dharma nature of karma and action, which is the immaculate wisdom, and is terrifying in order to destroy all discriminations. The meaning of this sentence is actually to show the purity of the integration of karma and environment. Although the wrathful deity is one, the six faces are symbolic. Although the Dharmadhatu is one, it is transformed into six wrathful deities or six wrathful mothers because of what is to be purified. Among the six roots of karma, the most supreme root is Pleasure, the root of the hand is Wisdom Ultimate, the root of the water channel is Crested, the stool channel is Yama Ultimate, the speech is Obstacle Ultimate, and the foot is Lotus Ultimate. These are the nature of the karma's nature. Among the six objects or actions, the transfer of semen is the Fierce Eye Mother, the walking is the Fainting Mother, the urination is the Extremely Blue Mother, the speech is the Stiff Mother, the excretion of feces is the Extremely Diligent Mother, and the taking is the Arrogant Mother. These are the nature of the six actions of karma. Although the Dharmadhatu is one here, it is combined with each deity according to the difference of what is to be purified and the separate reversion of all forms. This is the clarification of the center, and all the previous and subsequent categories should be understood in the same way. All of these are also included in the complete purification of the nature of the six realms, or the six natures of the Buddhas, and are the nature of the five or six immutable empty bindus. Body, secret place, root, and mind, always the three aspects of the mandala, as said, the six groups of categories mentioned earlier are mainly based on the support.
Chinese
从（佛）身的角度来说，这主要是从所依的无量宫的角度来说的。实际上，能依和所依是无二无别的。这里，身体的坛城是无垢的身，秘密的根源，也就是女阴的坛城是无垢的语，菩提心的坛城是无垢的意，这三个坛城仅仅是诸佛的住所无量宫和真实净土的象征。“智慧方便金刚三”是指，上面是六组互相作为方便智慧来阐述的，这里对每一组六个也阐述了方便智慧的含义，以及金刚三无二无别的智慧之身，虽然是一个，但也阐述了父尊母尊的身语意金刚六者。这六种姓也包含在方便的身语意三者和智慧的身语意三者之中。在方便方面，有无量光身金刚，不空成就语金刚，不动意金刚这三个；在智慧方面，有佛眼母身金刚母，白衣母语金刚母，般若波罗蜜多母意金刚母，这六种坛城，以及它们以身念的区分而变成十二种等等。此外，身金刚是化身，语金刚是报身，意金刚是法身，这样身语意的坛城就聚集了无量无边。 “变成金刚萨埵”是指，所有这些无余的坛城，它们的所有者或根本是遍主金刚萨埵，变成俱生身金刚萨埵，也就是说，所有坛城显现的主尊也都是安住于此的自性之中。第三，结尾的意义是：这是灌顶的修法， 不可改变的修法， 具备根本、种姓和正见， 月藏经中已简略说明。 这是《世界界品》中，第五品不可改变的灌顶修法简略说明完毕。 这样阐述的，是第四灌顶的道的修法， 是修证不可改变的智慧大乐的方法， 大手印瑜伽， 以及脉的行持， 种姓也就是法性如来藏。
English
From the perspective of the (Buddha's) body, this is mainly explained from the perspective of the immeasurable palace that is relied upon. In reality, the relier and the relied upon are non-dual. Here, the mandala of the body is the undefiled body, the secret source, that is, the mandala of the vulva is the undefiled speech, and the mandala of the bodhicitta is the undefiled mind. These three mandalas are merely symbols of the immeasurable palace, the abode of the Buddhas, and the true pure land. "The Three Vajras of Wisdom and Means" refers to the fact that the six groups above are explained as means and wisdom to each other, and here the meaning of means and wisdom is also explained for each of the six groups, as well as the wisdom body of the non-dual Three Vajras, although it is one, it also explains the father and mother deities, the six vajras of body, speech, and mind. These six lineages are also contained in the three of means, body, speech, and mind, and the three of wisdom, body, speech, and mind. In terms of means, there are the three: Amitabha body vajra, Amoghasiddhi speech vajra, and Akshobhya mind vajra; in terms of wisdom, there are the six mandalas: Buddha Eye Mother body vajra mother, White-Robed Mother speech vajra mother, and Prajnaparamita Mother mind vajra mother, and they are transformed into twelve kinds, etc., by the distinction of body and mind. Furthermore, the body vajra is the nirmanakaya, the speech vajra is the sambhogakaya, and the mind vajra is the dharmakaya, so the mandalas of body, speech, and mind gather immeasurably. "Becoming Vajrasattva" means that all these remaining mandalas, their owner or root, is the all-pervading Vajrasattva, becoming the co-emergent body Vajrasattva, that is, all the main deities manifested in the mandalas also abide in this nature. Third, the meaning of the conclusion is: This is the method of empowerment, The immutable method of accomplishment, Possessing root, lineage, and right view, Explained briefly in the Moon Treasury Sutra. This is the end of the brief explanation of the immutable empowerment method in the fifth chapter of the "World Realm Chapter." What is explained in this way is the method of accomplishing the path of the fourth empowerment, It is the method of accomplishing the immutable wisdom great bliss, Mahamudra yoga, As well as the practice of the channels, The lineage is the dharmata tathagatagarbha.
Chinese
的心髓。在基、道、果三者中，以完全清净的次第和正确的方式具备。是对主要意义的简要说明。名为月贤凯。所谓“世界界品”，是指吉祥时轮根本续广释本《十二千颂》中，位于世界界品之首的经文。所谓“第五品”，是对此的广释。出自根本续本身的第五品智慧品。所谓“无上不变之灌顶修法”，是指已经讲完并简要说明完毕。这只是理解。据说这部续有四种不同的译本。喀什米尔的班智达月护，以及卓译师喜饶扎巴所翻译的，香敦昆仲的弟子，声明师仁钦坚赞，虽然没有听从印度的堪布，但对照《释义精要》的印度范本进行了修改。之后，又有一些圣人稍微做了校正。此人说道：从深广的善逝语之水藏中，想要获取真实意义如意宝的人们，如果登上这部伟大的注释之船，不久就能成就一切所愿。非圣贤的智慧，会误解法性的处所。并非狡诈，而是在此存在错误的可能性。对于水月摇动，智者为何要费心呢？唯有佛陀所说才是真实的。即使长期学习也不会成为智者，即使努力修行也无法行进于道地的，虚假佛法的经卷高高的戏台上，大多数众生都因恶业而流转。不超出真实意义的宗派之界限，道次第的安排精细而不复杂，以三种观察的量度完全成立。具有无错谬的甚深口诀。不太过繁琐，也不是非常简略，像这样集合且清晰的注释，无论谁来提问，都具备四种信赖等等。伟大圣者们的加持，无论什么是好的，都向它供养。无论什么是善的，都回向给一切众生。无论什么是福德，也愿我从现在开始，无论什么是存在与寂灭，都与它一同享用。如是，《续之王灌顶简要》名为真实意义胜义续的释论。