Chinese
是也。五道总的，将菩提分法合为一体之理是，道的体性是坛城的轮的光明相，以及以无与伦比的乐所庄严的特点，语为不坏之声音的各种形象，事业的边际方面从战胜一切的特点来做，除此之外，仅以共同之时的所说次第就能领悟。这是将生圆次第二者都与果结合的菩提分法，前二者是仅就圆满次第而说的。以三十七根本清净的菩提分法，以根本之名所说的菩提分法是，中间二者，若不特别说明，从总的方面来说，显宗和密宗的菩提分法是首尾二者。密宗次第之时，下滴的最初四喜，和世间的菩提分法最初十六是一回事，之后胜喜四和，殊喜四为菩提分法八，与俱生四和菩提分法十三相合。那一次第的下滴十六和，与十二地相合，最初四喜是，饮用处、近处、田、近田等。胜喜四是，栴陀和近栴陀，殊喜四是合和近合。俱生四是尸林和近尸林，近饮用处等，若如饮用处安立为十一地，则最初之喜和俱生二者各有四地。对于界之供养的根本，此论中虽未明说，然以心要瑜伽母四法的方便所调伏，故归于饮用处和近饮用处之方。吉祥现观上师说，真实之等持是吉祥黑汝迦，极为清净之法界智金刚的自性即是我。如是说故，应知法性义之三十七菩提分法是圣妙之我。归纳彼等之义是，如是所说，彼等乃是菩提之分三十七法清净显现于身之诸根本，依赖于天之颜色和形状而安住。
English
It is so. The general five paths, the method of combining the aspects of enlightenment into one, is that the essence of the path is the clear appearance of the wheel of the mandala, and the distinction adorned with incomparable bliss, and all forms of indestructible sound of speech, and the distinction of overcoming all aspects of the end of action, except for this, it can only be realized by the order described in the common time. This is called the aspect of enlightenment that combines both the generation and completion stages with the result, and the former two are only in terms of the completion stage. The aspect of enlightenment that purifies the thirty-seven roots, the aspect of enlightenment spoken of by the name of the root, is the middle two, and if not specifically stated, from the general point of view, the aspects of enlightenment of the Sutra and Tantra traditions are the first and last two. At the time of the secret stage, the first four joys of the lower drops, and the first sixteen aspects of enlightenment of the world are the same thing, then the four supreme joys and, the four special joys are the eight aspects of enlightenment, combined with the four innate and the thirteen aspects of enlightenment. The sixteen lower drops of that same order, combined with the twelve grounds, the first four joys are, drinking place, nearby place, field, nearby field, etc. The four supreme joys are, Chandoha and near Chandoha, the four special joys are union and near union. The four innate are the charnel ground and near charnel ground, near drinking place, etc., if the drinking place is established as eleven grounds, then the first joy and the innate each have four grounds. Although the root of the boundary offering is not clearly stated in this treatise, it is subdued by the means of the four essential yoginis, so it is attributed to the side of the drinking place and the near drinking place. The glorious Abhisambodhi Lama said, the true Samadhi is the glorious Heruka, the essence of the Vajra of the Wisdom of the Dharmadhatu, which is extremely pure, is myself. As it is said, it should be known that the thirty-seven aspects of enlightenment of the meaning of Dharmata are the holy self. The summary of their meaning is, as it is said, they are the thirty-seven aspects of enlightenment, the pure manifestation of all the roots that have come into being in the body, relying on the color and shape of the deities, they abide.
Chinese
是三十七的清净者，清净者即是三十七菩提分法，依赖于诸神的颜色和形状，是所有众生的根本法性，即是如来藏。三十七菩提分法，即是三十七尊具足相好的本尊，以本来成就的胜义智慧的颜色和形状而安住。所有本尊也具足身语意一切形象，是存在与非存在一切现象的反映，是离戏大乐的自性。因为是一切形象，所以显现于轮回与涅槃的一切处，但若区分开来，则涅槃的形象比轮回的形象更重要，而其中的主要部分又是大坛城的形象。因此，一边自称是密宗的宗徒，一边憎恨密咒和本尊，是最应呵责的。章节的名称是：从春之明点中，宣说具足脉轮之众的三十七菩提分法清净之相的广说，即第七品。具足脉轮之众，是指与他们一起的三十七尊本尊，这是句子的剩余部分。就这样，通过这七个章节，已经大致讲述了基、道、果的秘密。现在，用第八品和第九品稍微讲述一下之前的遗留内容，为了对根本续部的隐义生起定解。也就是“行为也存在于自性中，作者也存在于自性中”，如前简略所述，依靠解释的续部，在自性圆满次第中，完整地展示坛城、密咒和火供等，有两个章节，现在要解释前面的章节，首先立誓宣说：此后，任何如来的身坛城，以及火供、供养、念诵和禅定的仪轨行为，都要以符合外在的方式，以内在的体性如实地详细宣说。这就是说，身坛城是指身体、脉和明点的坛城。供养是指朵玛和会供轮等。禅定是指观修本尊等有相的禅定，在此根本续部中，与外在生起次第相关的坛城等
English
It is the purity of thirty-seven, the pure one is the thirty-seven factors of enlightenment, relying on the colors and shapes of the deities, it is the fundamental Dharma nature of all sentient beings, which is the Tathagatagarbha. The thirty-seven factors of enlightenment are the thirty-seven deities with perfect marks, abiding in the form of the colors and shapes of primordial wisdom. All the deities also possess all the forms of body, speech, and mind, reflecting all phenomena of existence and non-existence, and are the nature of great bliss free from elaboration. Because it is all forms, it appears in all places of samsara and nirvana, but if distinguished, the aspect of nirvana is more important than the aspect of samsara, and the main part of it is the aspect of the great mandala. Therefore, while claiming to be a follower of Tantra, hating mantras and deities is the most reprehensible. The title of the chapter is: From the spring bindu, the extensive explanation of the thirty-seven factors of enlightenment, which are pure aspects of the assembly of channels, is the seventh chapter. The assembly of channels refers to the thirty-seven deities together with them, which is the remainder of the sentence. Thus, through these seven chapters, the secrets of the ground, path, and fruit have been roughly explained. Now, the eighth and ninth chapters will briefly explain the previous remaining content, in order to generate certainty about the hidden meanings of the root tantra. That is, "action also exists in its own nature, and the actor also exists in its own nature," as briefly mentioned above, relying on the explanatory tantra, in the self-perfected stage, the mandala, mantra, and fire puja are fully displayed, and there are two chapters. Now, to explain the previous chapter, first vow to declare: Thereafter, the body mandala of any Tathagata, as well as the rituals of fire puja, offerings, recitations, and meditations, shall be truly and thoroughly explained in accordance with the external manner, with the inner essence. That is to say, the body mandala refers to the mandala of the body, channels, and bindus. Offerings refer to tormas and tsok offerings, etc. Meditation refers to the meditation on deities and other conceptual meditations. In this root tantra, mandalas and so on related to the external generation stage
Chinese
所说之语，是考虑到对于应化之有情，仅仅成就业和世间之成就，而以隐藏真实意义的方式进行教导。实际上，应该以与那些事物一一相符的方式，以内部圆满次第的体性进行解释。如是说。正文讲述坛城的内容，讲述真如之火供，讲述真实意义之供养，揭示秘密之焚烧投掷，讲述真实谛之念诵，揭示禅定修习之真实意义，归纳那些意义。第一，大菩提之顺品法，三十七处之体性。嘿汝嘎等诸神，真实安住于脉之形相中。以上面广述之菩提分法和三十七尊神安住于脉等处加持之缘故，身体、脉和明点之坛城得以成就。这是前后章节的连接，也是从前一章节所说之义的理由来成立这些的语句。其后讲述身体之坛城：身体之坛城令人喜悦，如何宣说四门？自身肢体所生之八，作为柱子而执持安住。一切事物从各方面，都极佳地宣说为四方形。以身语意之自性，宣说三轮之自性。如山顶之花蕊，以及贝让巴等次第如何？从上师之时轮次第，由此圆满坛城。足底之风，安住于贝让弓之形状。同样在三岔路口的方向，三角形之火安住。以圆形之形状，水安住于脐中。在心间，地也是四方形的。骨骼如杵之形状，如须弥山王一般。三十二莲瓣，真实安住于头部之处。元音和辅音真实显现，三十二菩提心。安住于莲花中央者，宣说为月亮之坛城。头部之中，安住之脑髓，即是对它说的。在那之中，（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字，明点之形状，不可摧毁，一切世间之根本，稳固且
English
The words spoken are with the intention that for those who are to be tamed, only the accomplishment of karma and worldly achievements are achieved, and they are taught in a way that hides the true meaning. In reality, each of those things should be explained in accordance with the nature of the inner completion stage. Thus it is said. The actual text explains the content of the mandala, explains the fire offering of Suchness, explains the offering of true meaning, reveals the secret burning and throwing, explains the recitation of true reality, reveals the true meaning of meditative practice, and summarizes those meanings. First, the Dharma aspects of great enlightenment are the nature of the thirty-seven places. The deities such as Heruka truly abide in the form of the channels. Because of the reason that the Bodhipaksa Dharma and the thirty-seven deities, which were extensively explained above, abide in the channels and bless them, the mandala of the body, channels, and bindus is accomplished. This is the connection between the previous and subsequent chapters, and it is also the statement that establishes these from the reason of the meaning stated in the previous chapter. After that, the mandala of the body is explained: How is the mandala of the body, which is pleasing to the mind, described with four doors? The eight that arise from one's own limbs abide and dwell as pillars. All things, from all aspects, are excellently described as square. By the nature of body, speech, and mind, the nature of the three wheels is described. How are the pistil of the mountain peak and the order of Berampa, etc.? From the order of the Guru's time, the mandala is completed. The winds at the soles of the feet abide in the shape of the Beram bow. Similarly, in the direction of the triple junction, the triangular fire abides. With the shape of a circle, water abides in the navel. In the heart, the earth is also square. The bones are in the shape of a vajra, like Mount Sumeru. The thirty-two lotus petals truly abide in the head. Vowels and consonants truly appear, the thirty-two bodhicittas. The one who abides in the center of the lotus is said to be the mandala of the moon. The brain that abides in the head is what it is said to be. In that, the syllable (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hum), the form of a bindu, indestructible, the root of all worlds, stable and
Chinese
是具有作用的自性。以明和不明的体性，它存在于种子的形象中。一切有情众生的形象，最初都是从它而生的。以甘露的形象滴落，日夜存在。它能辨别声音，火使人喜悦。它使坛城圆满，对此变化本身毫无疑问。诸物的殊胜精华，即被称为坛城。因为它执持和摄取，所以在身体上被认为是坛城。如是说。喜悦是指生起大乐和众多稀有之法，显示比外坛城更为殊胜。四门是指口等四个孔窍，如同外坛城的四门一样宣说。上师们认为，是身语意的三门和莲花之门，共四门。在《大疏》的一种说法中，也有说九门，即上下二门和语意之门，共四门。从肢体产生的，是指手臂、肩膀、大腿和胫骨等，各有两对，共八个。一切事物自性皆平等，因此说事物等。《首变》中也说：“事物皆平等而住。”《大疏》和前代上师们认为身体是一寻长的正方形，如果解释为象征自性平等，则不矛盾。对于身体等，勇气是身体，微尘是语，黑暗是心的体性，这三个是轮。以它们为象征，这三者平等即是誓言的轮，智慧的男子则转为大乐轮。山的顶峰等一颂的意义，在足底等六个偈颂和两个足中广说。山的顶峰等，在风等四个坛城之上，须弥山和莲花座上，从五种现证菩提中坛城圆满等。依靠上师的口诀，在圆满次第的阶段中应当证悟。在《首变》中说：“从上师传承的次第中。”时间是传承，次第是口诀。贝然巴是伟大的事业，即下部基础的风坛城。骨骼是…
English
It is the nature of having function. By the nature of clarity and non-clarity, it exists in the form of a seed. The forms of all sentient beings are born from it in the beginning. It drips with the form of nectar, existing day and night. It distinguishes sounds, and fire makes one happy. It perfects the mandala, there is no doubt about the change itself. The supreme essence of all things is called the mandala. Because it holds and takes, it is considered a mandala in the body. Thus it is said. Joy means the arising of great bliss and many wonderful dharmas, showing that it is more excellent than the outer mandala. The four doors refer to the four orifices such as the mouth, which are spoken of like the four doors of the outer mandala. The former lamas consider the three doors of body, speech, and mind, and the lotus door, to be the four doors. In one explanation of the Great Commentary, it is also said that there are nine doors, namely the upper and lower two doors and the doors of speech and mind, which are four doors. What arises from the limbs refers to the arms, shoulders, thighs, and shanks, each with two pairs, totaling eight. All things are equal in nature, therefore things are said to be equal. In the First Transformation it is also said: "All things abide equally." The Great Commentary and the former lamas consider the body to be a square of one fathom in length. If it is explained as symbolizing equality of nature, it is not contradictory. For the body and so on, courage is the body, dust is speech, and darkness is the nature of mind. These three are wheels. Symbolizing them, the equality of these three is the wheel of vows, and the wise man transforms into the wheel of great bliss. The meaning of the verse "The peak of the mountain" etc. is explained in detail in the six verses and two feet such as the sole of the foot. On the peak of the mountain etc., on the four mandalas such as wind, on Mount Meru and the lotus seat, the mandala is perfected from the five Abhisambodhis etc. Relying on the oral instructions of the lama, one should realize this in the stage of the completion stage. In the First Transformation it is said: "From the order of the lineage of the lama." Time is the lineage, and order is the oral instruction. Beram is the great work, that is, the wind mandala of the lower base. The skeleton is...