Chinese
忍辱和，極其調伏和，禪定和，捨棄，乃是七種正確菩提分，以清淨故，以拂塵寶珠之柄，極為搖動。聖教九支以清淨故，以珍寶鬘和，鮮花鬘所莊嚴。其九支者，謂：經、韻、記、偈、自說、緣起、譬喻、本生、方廣。即：經部和，以韻律宣說和，授記和，諷頌和，自說和，緣起和，譬喻和，本生傳和，廣大稀有等。此處《釋論》中，將廣大稀有合為一體。其他分類中，宣說聖教十二支時，此二則各自不同。雖然由於對稀有部的認識不同而有差異，但此九支或十二支，是依據種類和需要而劃分的。由於許多部分可以相互歸納，因此兩種體系並不矛盾。十二支也可以歸納為九支，因為譬喻包含在如是語中，稀有包含在廣大中，而決定部則是對前述十一者的意義進行決定的，因此它們各自包含在自己的範疇內。布施和，愛語和，利行和，同事，即四攝事之清淨，乃是其他房屋的四角，以各種金剛裝飾。苦諦和，集諦和，滅諦和，道諦等四種了悟之智慧，或四種勝義諦之清淨，乃是以半月形安立之四寶，裝飾在牆壁外側的門和門框之間。天眼通和，天耳通和，知他人心和，宿命通和，神足通等之清淨，乃是地、水、火、風、空之環境，即以五大環境所環繞，以及通達一切法，以各種方式完全了知且菩提之智慧之相。
English
Patience and, extreme taming and, concentration and, equanimity, are the seven branches of perfect enlightenment, due to their purity, they are greatly agitated with the handle of the jewel dust-wiper. The nine branches of the Holy Dharma are adorned with precious garlands and flower garlands due to their purity. The nine branches are: Sutra, Geya, Vyakarana, Gatha, Udana, Nidana, Avadana, Jataka, and Vaipulya. Namely: Sutra section and, proclaimed with rhythm and, prophecy and, verse and, self-spoken and, origin and, parable and, Jataka tales and, vast and rare, etc. Here, in the commentary, the vast and rare are combined into one. In other classifications, when enumerating the twelve branches of the Holy Dharma, these two are different. Although there are differences due to different perceptions of the rare section, these nine or twelve branches are divided according to their types and needs. Since many parts can be mutually summarized, the two systems are not contradictory. The twelve branches can also be summarized into nine, because the parable is included in the Thus Come One, the rare is included in the vast, and the determination section is to determine the meaning of the previous eleven, so they are each included in their own categories. Giving and, kind speech and, beneficial action and, cooperation, that is, the purity of the four means of gathering, are the four corners of other houses, decorated with various vajras. The wisdom of understanding the truth of suffering and, the truth of origin and, the truth of cessation and, the truth of the path, or the purity of the four ultimate truths, is the four jewels established in a half-moon shape, decorating the space between the door and the door frame on the outside of the wall. The clairvoyance of the divine eye and, the divine ear and, knowing the minds of others and, remembering past lives and, the purity of magical powers, etc., are the environment of earth, water, fire, wind, and space, that is, surrounded by the five great environments, and the aspect of the wisdom of knowing and awakening all dharmas in all ways.
Chinese
清净的“惹”字，被安住在虚空环境之上的金刚鬘所周遍围绕。不可变的唯一安乐的智慧完全清净，同样是五种智慧自性的金刚火焰燃烧的环境。此处所说的“唯一安乐”，是不可变的安乐，以一瞬间现前菩提的智慧之名。安乐本身是常恒的缘故，前后刹那没有诸多差别，因此也称为“唯一”。大安乐本身是真实的，其他一切都是虚假的缘故，也是唯一真实的意义。智慧本体唯一，方便的部分完全清净，无论何时也不会改变，如满月升起般恒常安住。智慧的部分完全清净，如太阳西沉般恒常安住，升起和西沉恒常安住，也是说方便智慧这些是究竟不变常恒的意义。如果恒常安住在西沉中，那就不是西沉，而是恒常升起的法，恒常升起就更不用说了。心金刚完全清净是法轮，语清净是宝瓶，身清净是大鼓，智慧清净是菩提树，是身之所依的标志都清净。同样，下面将要讲述和修习的如意宝和铃等也是四金刚。这样，五蕴等一切法蕴，都是如来藏，究竟法界智慧一切种类的各自形态的对境，必须观想成坛城的那部分各自的自性，就状态来说也是如此。经文词句中，“僧众极”等，“诸”等，“心语身和清净”等之间出现作者的词语，为什么对于本来就成立的法界要进行认识呢？对此，使用作者词语有两个意义：究竟智慧对于自己本体的意义，使用理由和论证的作者词语，以及其他因缘所作的意义，也使用真实作者的词语。例如，对于第一个意义，法界是究竟三宝。
English
The pure "Ra" syllable is well surrounded by a garland of vajras residing above the environment of space. The unchanging, sole bliss of pristine wisdom is likewise the environment of the blazing vajra flame, the nature of the five wisdoms. Here, "sole bliss" refers to the unchanging bliss, the name of the wisdom that manifests enlightenment in a single instant. Because that bliss itself is permanent, there are no differences between past and future moments, so it is also called "sole." Because that great bliss is true and all else is false, it is also the meaning of "sole truth." Because the essence of wisdom is one and the aspect of skillful means is completely pure and never changes, it is like the full moon constantly rising. Because the aspect of wisdom is completely pure, it is like the sun constantly setting. Constantly abiding in rising and setting also means that these skillful means and wisdom are ultimately unchanging and permanent. If one constantly abides in setting, then it is not setting but the dharma of constantly rising. What need is there to mention constantly rising? The complete purity of the mind vajra is the Dharma wheel, the purity of speech is the vase, the purity of body is the great drum, and the purity of wisdom is the Bodhi tree. The signs of the body's support are all pure. Similarly, the wish-fulfilling jewel and the bell, which will be explained and practiced below, are also the four vajras. Thus, all these aggregates of dharmas, such as the five elements, are the Tathagatagarbha, the ultimate essence of the Dharmadhatu wisdom, taking on the individual aspects of all kinds. One must contemplate them as the nature of that particular part of the mandala, and in terms of their state, they are also that. In the words of the text, when the word of the agent appears between "supreme Sangha" and "by the" and "mind, speech, body, and purity," why is it that one recognizes the Dharmadhatu, which is established from the beginning? There are two meanings for using the word of the agent here: the ultimate wisdom uses the word of the agent for the reason and proof of its own essence, and the word of the actual agent is also used for the meaning of what is done by other conditions. For example, for the first meaning, the Dharmadhatu is the ultimate Three Jewels.
Chinese
从“是母”的角度来说，佛的形象显现在心的坛城中；法的形象显现在语的坛城中；僧的形象安立在身的坛城中。因为三宝是心语身的形象。像这样，总之，智慧本身转变为身语意的三个坛城的原因，是以胜义谛三宝的理由。因为以理证必定成立所要证实的。所以，理证或理由可以使用作者的词语，这类的比喻可以应用到其他所有事物上。第二，在学习的意义上，在道的阶段修习四梵住，当法性胜义谛之上的四无量，即胜义谛真如的暂时的垢染清净时，二净的智慧就显现为胜义谛金刚四线。像这样，因为遣除垢染的作者是道的智慧，所以大家都容易理解，因此所作可以使用作者的词语。虽然法性胜义谛本身没有能作和所作，但是在二净之上的暂时的完全清净的部分，作者道的行为可以适用。暂时的完全清净依赖于作者道而成为所作。因为所作和作者在心识上是相关的，所以即使本体是二净的法界，也因为二净的作者道完全区分开来。暂时从那方面来说明，道谛的四无量清净了嗔恨等四种障碍及其习气之后，二净使四无量成为金刚线的自性。像这样，因为清净垢染者和使智慧线自性显现者是道的四无量，所以获得了作者的词语。这也是瑜伽士的显现是如此显现的，所以是随顺于此，而不是从理智的境和状态的角度来说明的。因为对于此，众生自己必须获得暂时的完全清净，而法性从一开始就是完全清净、常恒和远离戏论的，所以暂时的完全清净的进入是没有机会的。第三，旁述意义方面。
English
From the perspective of "being the mother," the aspect of the Buddha appears in the mandala of the mind; the aspect of the Dharma appears in the mandala of speech; and the aspect of the Sangha is established in the mandala of the body. This is because the Three Jewels are the aspects of mind, speech, and body. Like this, in short, the reason why wisdom itself transforms into the three mandalas of body, speech, and mind is due to the reason of the ultimate Three Jewels. Because the sign necessarily establishes what is to be proven. Therefore, it is reasonable to apply the term "agent" to the sign or reason. Apply this kind of analogy to all other things. Secondly, in the meaning of learning, when practicing the four Brahmaviharas during the stage of the path, and when the four immeasurables upon the Dharmata ultimate truth, that is, the temporary defilements of the ultimate truth, are purified, the wisdom of the two purities appears in the form of the ultimate Vajra four lines. Like this, because the agent that dispels defilements is the wisdom of the path, it is easy for everyone to understand that the term "agent" can be applied to what is done by it. Although the Dharmata ultimate truth itself has no agent or object, the action of the agent path applies to the temporary completely pure part above the two purities. That temporary complete purity is regarded as an object in relation to the agent path. Because the object and the agent are related in the mind, even though the essence is the Dharmadhatu of the two purities, it is because the agent path of the two purities completely distinguishes it. For the time being, it is explained from that aspect. After the four immeasurables of the path truth purify the four obscurations, such as hatred, along with their habitual tendencies, the two purities make the four immeasurables the nature of Vajra lines. Like this, because the one who purifies defilements and the one who clarifies the nature of the wisdom lines are the four immeasurables of the path, the term "agent" is obtained. This is also because the appearance of the yogi appears in this way, so it is in accordance with this, and it is not explained from the perspective of the realm and state of intellect. Because for this, sentient beings themselves must obtain temporary complete purity, while Dharmata is completely pure, constant, and free from elaboration from the beginning, so there is no opportunity for the entry of temporary complete purity. Thirdly, aspects of incidental meaning.
Chinese
仅仅是略微地阐述一下。外部世界与结合的清净之法，如同内部坛城与世界等量齐观等，以上所说的那些也能够理解。如《耶类》第三十五节的注释中所说，世界有地、水、火、风、空坛城，各自为十万由旬，也说了有五十万由旬的世界。虚空的周围，具有金刚栅栏和火焰，以十万由旬来清净。与内部身体结合，如《旺列》第三十三节的注释中所说，一般与自己、他人一切有情的身体结合，特别是除了与母亲的身体和清净结合的差别之外，所要清净的和将要讲解的几乎相同。关于门的清净，说了多种类别。身体的大便、小便、精液、顶髻的孔等清净，是身坛城的四门。语言气息的基础，左脉、右脉、中脉、海螺脉等是语的四门。心的四种状态清净，是意的四门。而且，意的门是黑暗的功德，其二倍是语的门，是灰尘，其二倍是身的门，是勇敢。栅栏、马厩等也是三种功德。同样，口和粪门、顶髻、尿液、精液的门等是意的五门。五根是身的五门。顶轮、喉咙、上颚、牙齿、嘴唇，即文字产生的五个位置是语的五门。这样，十五门中，上面的三门是精液的门、身体的感官和喉咙等清净，以太阳时轮的清净，有十二门，以月亮的十五分清净，有十五门。还有，四种状态是意的门，口和粪门、两个鼻孔等是语的门，两只眼睛和两只耳朵是身的门。也这样说了。而且，对于完整的坛城，身体的脉和明点的内部，大半部分是十六，是慈悲十六的坛城。其外部，供养地的周围乃至尽头是空性十六的坛城。从那之后，到周围的尽头是喜乐十六的坛城，简而言之，也有三种次第的清净。以那些为代表的清净种类，先后说了有多少。
English
Just a brief explanation. The method of purification combined with the external world can be understood through the equality of the inner mandala and the world, as mentioned above. As stated in the commentary on the thirty-fifth verse of the 'Ye Le,' the world has mandalas of earth, water, fire, wind, and space, each measuring a hundred thousand yojanas, and it is also said that there is a world of five hundred thousand yojanas. The surrounding space, with a vajra fence and flames, is purified by a hundred thousand yojanas. Combined with the inner body, as stated in the commentary on the thirty-third verse of 'Wang Le,' it is generally combined with the bodies of oneself and other sentient beings. In particular, apart from the difference between combining with the mother's body and purification, what is to be purified and what will be explained are almost the same. Regarding the purification of the doors, many categories are mentioned. The purification of the body's excrement, urine, semen, and the crown aperture are the four doors of the body mandala. The basis of speech-wind, the left channel, right channel, central channel, and conch channel are the four doors of speech. The purification of the four states of mind are the four doors of mind. Moreover, the doors of mind are the qualities of darkness, twice that is the door of speech, which is dust, and twice that is the door of body, which is bravery. Fences, stables, etc., are also three qualities. Similarly, the mouth and anus, the crown, urine, semen doors, etc., are the five doors of mind. The five senses are the five doors of body. The crown of the head, throat, palate, teeth, lips, the five places where letters arise, are the five doors of speech. Thus, among the fifteen doors, the upper three doors, which are the semen door, the body's senses, and the throat, etc., are purified. With the purification of the solar Kalachakra, there are twelve doors, and with the purification of the fifteen lunar phases, there are fifteen doors. Furthermore, the four states are the doors of mind, the mouth and anus, the two nostrils, etc., are the doors of speech, and the two eyes and two ears are the doors of body. It is also said in this way. Moreover, for the complete mandala, the inner part of the body's channels and bindus, the greater half is sixteen, which is the mandala of sixteen compassions. Its outer part, the surroundings of the offering ground up to the end, is the mandala of sixteen emptinesses. From then on, up to the end of the surroundings, is the mandala of sixteen joys. In short, there are also three levels of purification. Representing those, the types of purification, how many have been spoken of in the past and present.