English
Because there are such occasions, it was not mentioned at that specific time. Immediately before this, the characteristic of manifesting enlightenment in five ways is: the completion of the bodies of the deities, which is the first branch of approach. Here, it is said for the sake of the pride of the deities, so it is established that one needs to hold pride immediately after the completion of the body. Moreover, the meaning of the ritual sections is not different from that, so it is unreasonable to interrupt with other rituals in between. Above, it was also said to meditate on the nature of the extremely pure Dharma realm, and then it was said, "All sentient beings residing in the six realms," and so on. Therefore, the meaning is that after generating all the deities of the mandala, one performs the empowerment of compassion after meditating with faith in the essence of the wisdom of the Dharma realm. Therefore, the empowerment of compassion is not included in the manifestation of the wisdom of the Dharma realm, and it is established that the empowerment of compassion is needed immediately after that manifestation. The words of meditating with faith in the wisdom of the Dharma realm are none other than holding pride. The third fundamental chapter of the supreme mandala king, the empowerment of compassion, is: from the countless rays of light emanating from the heart, etc., until "Please go to the pure land." The direct instruction is easy to understand. Regarding "The Tathagata Buddha Mother, together with oneself, enters one's own heart," some people think that all the mandalas that were previously meditated upon should be entered. This arrangement is not good, and generally, one's own tradition does not approve of it. Some say that there is a fault of lacking singers to encourage, but that fault is not established, because the four goddesses who sing encouragement are not those who are next to the Sugata Apharma. Each sentient being empowered is manifested as many deities, which symbolizes that when each being attains Buddhahood, countless wisdom mandalas will arise depending solely on his or her continuum. Dividing into thirty-two parts is to symbolize the thirty-two marks. The common seed syllable is done with the letter ཀྵ་ (Tibetan, क्ष, kṣa, destroyer). Some say that ཀ་ (Tibetan, क, ka, ka) and ཥ་ (Tibetan, ष, ṣa, sha) are the beginning and end of vowels and consonants, so they think it refers to the fact that the first letters of the names of all sentient beings are gathered there, which seems to be just cleverness, while one's own tradition universally includes
Chinese
བ（藏文种子字）是象征从清净的智慧界产生。年轻的具德者啊，曼荼罗胜王时期的所有曼荼罗的开展，不是在外面的曼荼罗上，而是在虚空内的宫殿中开展。慈悲灌顶的时候，也希望一切众生进入那个曼荼罗中。其他许多古人也想把众生放入口中，通过内供仪轨生起三十二尊神，这些是不合理的。曼荼罗坛城诸尊开展之义，除了你说的在虚空内安住的宫殿中生起之外，无论哪部续部，无论汉藏的任何典籍中都没有，理智上也不合理。如果一定要安立这种新的说法，那就需要从金刚的孔中开展出一个本尊，然后认为放入虚空内的宫殿中。从金刚中仅仅开展出一个明点，对于在虚空内的宫殿中变成本尊的明点，叫做明点开展，而不能安立本尊开展的说法。如果对此进行辩驳，那就不能变成开展，因为开展是从内向外，进入宫殿中是收摄，不是开展。如果确定是这样，虽然自认为是密集金刚智慧足的慈悲灌顶的释解，但是和它也不相符，因为存在着不相符却强行组合的过失，所以不合理。三十二尊神通过内供仪轨生起，这里无论直接还是间接都没有，所以不合理。有些人说这个慈悲灌顶，是中间放入了那样的仪轨，两个胜王都没有包括，这是因为没有理解整个坛城都是化身的利他事业，必须说一些前人没有说过的新话，所以说了不公正的话。如果那样，那么下面迎请智慧尊等也都是中间放入的，必须说不是事业胜王。但是，这个不属于五现证的真实仪轨，而是通过五现证已经生起的坛城的事业。这样说才合理。
English
Ba represents the arising from the perfectly pure realm of wisdom. Young Palwa, all the unfolding of the mandala during the time of the Supreme Mandala King is not on the external mandala. It unfolds within the palace in the sky. Also, during this compassionate empowerment, it is desired that all sentient beings enter that mandala. Furthermore, many ancient ones also wanted to put sentient beings into the mouth and generate the thirty-two deities through the inner offering ritual, but these are not reasonable. The meaning of unfolding the mandala deity assembly, except for what you said about generating it within the palace residing in the sky, is not found in any tantra or any text of China or Tibet, and it is also not reasonable. If you must establish such a new term, then you need to emanate a deity from within the vajra's aperture and then consider it placed within the palace in the sky. From the vajra, only a bindu is emanated. For the bindu that becomes a deity in the palace in the sky, it is called the emanation of a bindu, and the term emanation of a deity cannot be applied. If you offer a response to that, it will not become an emanation, because emanation is from the inside to the outside. Entering the palace is a gathering, not an emanation. If it is certain, although it is presumed to be an explanation of the compassionate empowerment of the Guhyasamaja Jñānapāda system, it does not correspond to it, and it is unreasonable because there is a fault of arranging it in a way that does not fit. The generation of the thirty-two deities through the inner offering ritual is also not present here in any direct or indirect way, so it is unreasonable. Some say that this compassionate empowerment is something in which such a ritual was inserted in the middle, and neither of the two Supreme Kings is included. This is because they did not understand that the entire mandala is the activity of the emanation's enlightened activity, and they had to say something new that others had not said before, so they spoke unfairly. If that is the case, then even inviting the wisdom deities below is something that was inserted in the middle, and it must be said that it is not the activity of the Supreme King. However, this does not belong to the actual ritual of the fivefold Abhisambodhi, but is the activity of the mandala that has already been generated by the fivefold Abhisambodhi. It is reasonable to say that.
Chinese
已说完印制。 第二是，坛城胜王的次第，那些的所净、能净、净果简略明了地讲述，其中分为所依坛城的清净之法和所依止本尊的清净差别两种。第一，中有清净之法根本的智慧和生处清净之法处所的次第。第一是，四种解脱的咒语念诵之时，从空性一切相的戏论中解脱的自性中，观想空色超越极微尘的法，生起神圣的慢心，是此派的中有清净之法。中有的身体和显现都是舍弃粗大的微细明相，那与空色相同而作为道用。如是也于无垢光中说：三界超越极微尘自性的空性应当如是观想。如是宣说了超越极微尘，如是之类一切都是经部和心类注释一切的上中下各种，都是解说空色的，因此许多旧译和肖恩（Shong）所译的都应当观想为空性之色。如此出现为了容易理解而非常的好。有些将 रूप (梵文天城体，rūpa，梵文罗马拟音， रूप，形)翻译成色是翻译错误，如果翻译成自性就很好。三界超越极微尘的意思是，如果以一异离的智慧来分析三界，在微尘中也不成立真实，也说空色不是事物的实相。此处空色是一切法的究竟实相，如果认为不是，就是没有积累福德，只是造作了破法的因，此时对于真实的法性进行诽谤，只是被不悦意的邪见魔所控制而已，没有真实的原因，其他地方已经广说了。此处说超越微尘只是在觉性面前没有真实的意思吗？超越微尘的法性，प्र，फ，ब，पा（藏文，梵文天城体，prapabapā，梵文罗马拟音，prapabapā，散布）的自性等等也成了那样，那是您自己也不愿意的。 又是虚空界一切相的色境和形相
English
That's the end of the printing. Secondly, the order of the supreme mandala king. A clear and concise explanation of what is to be purified, what purifies, and the result of purification. It is divided into two types: the method of purifying the dependent mandala and the pure distinction of the dependent deity. First, the wisdom of the root of purification in the bardo state and the order of the place of purification of the place of birth. First, at the time of reciting the mantras of the four liberations, from the nature of emptiness free from all appearances, contemplate that the empty form transcends the nature of the extremely small dust, and generate the pride of the holy self. This is the purification of the bardo of this tradition. The body and appearance of the bardo are subtle and clear appearances that have abandoned the gross, and that is made into a path through being the same as the empty form. As it is also said in the Immaculate Light: The emptiness of the three realms that transcends the nature of extremely small dust should be contemplated in this way. It is said that it transcends extremely small dust, and all such kinds are explained as empty forms from the upper, middle, and lower parts of all the tantras and mind commentaries. Therefore, many old translations and translations by Shong should be contemplated as the form of emptiness. It is very good that it appears in this way for easy understanding. Some translations of rūpa (藏文，梵文天城体，rūpa，梵文罗马拟音， रूप，form) as form are incorrect translations. It would be better to translate it as nature. The meaning of the three realms transcending extremely small dust is that if the three realms are analyzed with the wisdom of one and other, it is said that it is not established as true even in dust, and it is also said that empty form is not the reality of things. Here, empty form is the ultimate reality of all dharmas, but if you think it is not, you have not accumulated merit, but have only created the cause of destroying the Dharma. At this time, you are slandering the true Dharma nature, and you are only controlled by the unpleasant evil view demon, and there is no real reason. It has already been explained in detail elsewhere. Here, if it is said that transcending the extremely small dust is only the meaning of non-reality in the face of awareness, then the nature of the extremely small dust transcends, pra, pha, ba, pa (藏文，梵文天城体，prapabapā，梵文罗马拟音，prapabapā，spread) and so on would also become like that, which you yourself would not want. Also, the form realm and appearance of the all-aspects of the space realm.
Chinese
因此，有人说：“在分离的中间状态，应将阿赖耶识安置于中央之地。”那么，这具有一切相的空色，如果不是空色，那又是什么呢？按照你的观点，也必须将其翻译为“自性”。但这没有用处，因为如果是具有一切相的自性，那就成立为空色，并且与你所希望的无相矛盾。还有人说：“这个教法中没有在中阴成佛的情况，因此不需要中阴的修持。”这与《大疏》中关于五种明相的部分所说：“在精液的中央，阿赖耶识是寻香的众生”相矛盾，因为在那之前已经明确地说了中阴的修持。而且，没有在中阴成佛的说法是不成立的。这个教法中有在中阴成佛的情况，因为在中阴获得圣位就被安置在那里。瑜伽士在活着的时候获得了后半部分的执持，死亡的时候就完成了执持的次第。在中阴获得了具有一切忆念相的身体。在那里修持道，就能获得三摩地的地位。获得那个地位之后，就不会在轮回中再次受生。还有，从今生获得第一个忆念的阶段开始，到处于忆念大圆满初始阶段之间的那个人，如果突然死亡，死亡就会完成忆念的道。为了代替中阴，就会出现三摩地的地位。那么，神通、全知、地和三界上师本身就是瑜伽士的这个生世。如果很好地进入道而死亡，那么那时就以他的执持而进入其他生世。因为这样说，只说了今生和来世两种成佛的情况，所以有人说。这是从可以理解的地方没有理解，从不应该理解的方面去理解。如果努力精进并且具有福分，今生就能获得殊胜的成就。即使没有精进，今生没有获得道的智慧，但是进入这个道并且持守相同誓言的人，最晚也会被安置在第七世，在那之前不可能不获得成就，这仅仅是说七世之内必定解脱的意思。因为在那之中会多次出现中阴。即使刚开始进入道，但是没有精进。