English
And the peaceful practitioners, the Shravakas, Pratyekabuddhas, and Arhats, all their qualities are fully generated, hence they are auspicious. They protect from the limits of existence and peace, hence they are protectors. They lead to the state of Buddhahood, hence they are the supreme guides. From the perspective of both self and others, they possess the qualities of the three bodies, namely, the profound emptiness, and the manifestation of bodies that accord with the thoughts of all sentient beings and the teaching of the Dharma. These two are inseparable in essence, hence they are the bodies of inseparable profundity and clarity, which are the Nirmanakaya. They cannot be realized through examples and reasoning, or they are merely the objects of experience of one's own self-aware wisdom, or because there is no other great bliss like the wisdom of the Buddhas, hence they are called incomparable. The self-manifestation of that great bliss itself is complete as the deity body, which is bliss-completeness, that is, the Sambhogakaya or the body of incomparable bliss-completeness. Because it is the most supreme of all joys, it is the utmost joy, that is, the ultimate co-emergent great bliss, which is inseparably mingled with emptiness equal to space, or through that bliss, one knows the conventional cause and effect of all phenomena equal to space, and the ultimate emptiness, hence it is the body of utmost joy and equality with space, which is called the Dharmakaya. Summarizing these meanings, one attains the three bodies after perfecting the two accumulations, and praises the benefit of sentient beings. This verse is a praise of offering. The second is the vow to compose, namely, the benefit of praise, the benefit of reliance, the benefit of practice, and the vow to praise the object that possesses benefit, each of which is matched with a verse. The third is the general explanation of the mandala of the support, as well as the main deity, the father and mother, and the four Yoginis of the heart essence with skull cups, that is, the deities of the petals, and the heart wheel of the great bliss wheel, the speech wheel, the body wheel, and the common characteristics of these three, and the vow wheel, and the common Dharma of all wheels, and the body mandala, and the differences of the palace, and the praises of the charnel ground masters, etc. Then, why not praise the protection wheel? Because there is the saying, "I prostrate to those who destroy the obstacles of each," it is an extension of the meaning. Similarly, the others
Chinese
说了宫殿，也顺便指出了它的垫子，各种金刚和莲花。然而，如果这些能用文字表达出来该多好啊！在《赞颂智慧宫殿》的结尾处说：各种金刚摧毁世间，观照摧毁的日轮智慧，无垢的各种莲花，是方便智慧宫殿的垫子。外围是金刚的土地帐篷，有栅栏、深坑和橛子，以及经教的轮和火焰，赞颂其摧毁一切魔军。请对这些以文字为主的内容感到满意。其中第一个是“四大的”等等，宫殿是三十七菩提分法清净的体现。如云：五根等是何心？五栅栏即是五大。又云：四马厩柱，名为正断。四念住，名为四门。何为四门闩？四神足。同样，花鬘庄严，是七菩提分。八圣道分，名为八柱。如是，五根自性的墙壁一层层堆砌，象征五力。因此，它是三十七菩提分法的自性。此下的大部分词义都容易理解，将解释稍微困难的部分。智慧等是指佛陀的唯一智慧，将三十七菩提分法的不同方面分开，化现为宫殿。第二部分有赞颂父尊、赞颂母尊、赞颂父母双尊三种。第一种，种姓是指五种姓和百种姓等。薄伽梵是指降伏四魔并具有六种圆满。普贤是指金刚萨埵。如是简要说明后，再次详细解释说：愚痴等等，如太阳驱散黑暗，光明普照一样，以智慧之光驱散愚痴。深蓝色，即黑色，如颜色不可改变一样，法性空性也不可改变。四解脱是：大导师智慧足云：因离自性故为空性，自性离因
English
Having spoken of the palace, it also incidentally pointed out its cushions, various vajras and lotuses. However, how wonderful it would be if these could be expressed in words! At the end of "Praise to the Wisdom Palace," it says: Various vajras destroy the world, the wisdom of the sun-wheel that contemplates destruction, the flawless various lotuses, are the cushions of the palace of skillful means and wisdom. The outer perimeter is a tent of vajra ground, with fences, pits, and pegs, and a wheel of teachings and flames, praising its destruction of all the armies of demons. Please be satisfied with these contents that focus on words. The first of these is "the four elements," etc., the palace is the pure embodiment of the thirty-seven factors of enlightenment. As it is said: What are the five faculties, etc., of the mind? The five fences are the five elements. And: The four stable pillars are called the four right abandonments. The four mindfulnesses are said to be the four gateways. What are the four door bolts? The four miraculous legs. Similarly, adorned with flower garlands, are the seven branches of enlightenment. The eightfold noble path is said to be the eight pillars. Thus, the walls of the nature of the five faculties are piled up layer upon layer, symbolizing the five powers. Therefore, it is the nature of the thirty-seven factors of enlightenment. Most of the meanings of the words below this are easy to understand, and I will explain the slightly difficult parts. Wisdom, etc., refers to the single wisdom of the Buddha, which separates the different aspects of the thirty-seven factors of enlightenment and manifests as a palace. The second part has three types: praise to the father, praise to the mother, and praise to both father and mother. The first type, lineage, refers to the five lineages and the hundred lineages, etc. Bhagavan refers to the one who has subdued the four maras and possesses six perfections. Samantabhadra refers to Vajrasattva. Having thus briefly explained, it is again explained in detail: Ignorance, etc., just as the sun dispels darkness and light pervades, ignorance is dispelled by the light of wisdom. Dark blue, that is, black, just as color cannot be changed, the emptiness of dharmata also cannot be changed. The four liberations are: The great teacher Yeshe Zhap says: Because it is devoid of essence, it is emptiness; nature is devoid of cause.
Chinese
因此没有相。因为远离一切分别，所有事物都，完全从愿望中解脱。如是宣说了三者。下面出现的一些认知稍有不同，即，它们也是空性，无相，无愿，和无为，次第对应于，本体无自性，因无自性，果无自性，以及业烦恼和同类新积聚的无为法。右足象征大乐，以及慈悲和福德的积聚，是方便的自性。左边象征具足一切殊胜的空性，远离一切戏论，以及智慧的积聚，是智慧。通达三时，是无碍的通达，三眼是它的清净。十二手连接于十二缘起止息，缘起的边际分析应于他处了解，故不在此书写。所谓“十二不变”，连接于十二风息止息，以及十二红脉运行不变，或者十二所依能依不变的智慧身。所谓真实禅定，主要与菩提分法相连。对此，续部中说：“真实禅定即是吉祥黑汝嘎。”因此，应理解为佛母也是清净的。其余三十六瑜伽母仅与瑜伽母相连，也是以父佛母无别的方式，显示佛母的清净，也意味着理解了彼等之父。五种智慧平等一味，是五股金刚杵，远离一切戏论的智慧般若波罗蜜多，以铃表示。双手在心间结拥抱印，象征身与智慧的结合。大象象征愚痴，其皮象征迷惑，是远离它们的自性。此处迷惑是指执著法与补特伽罗为我，以及与其相关的习气。大悲是从法界中策发的，因此，以殊胜，即自性俱生喜的声音，从法界中策发诸佛，是ཌ
English
Therefore, there is no sign. Because it is free from all discriminations, all things are completely liberated from wishes. Thus, the three were spoken. There are also some slightly different recognitions that appear below, namely, they are also emptiness, signlessness, wishlessness, and non-action, corresponding in order to, essence without self-nature, cause without self-nature, effect without self-nature, and the non-action of newly accumulated karma, afflictions, and similar kinds. The right foot symbolizes great bliss, and the accumulation of compassion and merit, which is the nature of skillful means. The left symbolizes emptiness endowed with all perfections, being free from all elaborations, and the accumulation of wisdom, which is wisdom. Knowing the three times is unobstructed knowing, and the three eyes are its purity. The twelve hands are connected to the cessation of the twelve links of dependent origination, and the analysis of the limits of dependent origination should be understood elsewhere, so it is not written here. The so-called "twelve unchanging" is connected to the cessation of the twelve winds, and the unchanging movement of the twelve red channels, or the wisdom body of the twelve supports and supported unchanging. The so-called true samadhi is mainly connected with the limbs of enlightenment. Regarding this, it is said in the tantra: "True samadhi is the glorious Heruka." Therefore, it should be understood that the mother Buddha is also pure. The remaining thirty-six yoginis are only connected with the yoginis, and it is also in the manner of the father and mother Buddha being inseparable, showing the purity of the mother Buddha, which also means understanding their father. The five wisdoms are equal and of one taste, which is the five-pronged vajra, and the wisdom Prajnaparamita that is free from all elaborations is represented by the bell. The two hands making the embracing mudra at the heart symbolize the union of body and wisdom. The elephant symbolizes ignorance, and its skin symbolizes delusion, which is the nature of being free from them. Here, delusion refers to grasping at phenomena and persons as self, and the related habitual tendencies. Great compassion is aroused from the Dharmadhatu, therefore, with the supreme, that is, the sound of the joy of innate co-emergence, arousing the Buddhas from the Dharmadhatu, is ཌ
Chinese
嘎巴拉鼓和断除三门过患并舍弃是钺刀，以及有寂，即属于三界的一切烦恼，断除见修所断的集聚全部摧毁是三尖矛，以及断除所有分别念是弯刀，以及菩提心从中脉道向上升起，极其清净是喀章嘎。以大智慧束缚执着实有的一切是索子，赐予众生大乐甘露是颅碗。梵天头四面象征四河，四河是：欲河、有河、无明河、见河。无明和恶见二者各自以及总摄欲界的其他一切烦恼，以及总摄上界的其他一切烦恼，各以一河来表示。右足伸展是不安住于寂灭，左足收屈是不安住于有寂，如云：以智慧不住于有，以慈悲不住于寂。如是方便智慧以此压伏并摧毁断边和所执之相的怖畏，常边和能执之相的时间相和征相。所谓手镯是指手镯。所谓六度自性是指：颈饰是布施，手镯是持戒，耳环是安忍，宝珠是精进，供品所托是静虑，灰是智慧。以及各种严饰，以及手印的清净，以及这些的相状，在其他地方广说。金刚鬘是象征法界。五个干骷髅是五种智慧，即说从彼彼生出。所谓成办义利是指以四种事业成办有情义利。面容变化是指极其忿怒而变色，即对一切有无之见而忿怒，必定从根本上拔除这些见解。咬紧四颗牙齿是摧伏四魔。五部如来四部佛母即九尊聚集的体性是以具足九种姿态来象征，以及等持是寂止胜观无别，以及乐空无别来象征。白 bindu 是无漏身周遍一切。五十大心所是所依附的对境安立于心上，以及五十个字母是所依之身安立于身上。过患是根本的六种烦恼。
English
The kapala drum and cutting off the faults of the three doors and abandoning them is the kartrika, and samsara and nirvana, that is, all the afflictions belonging to the three realms, destroying all the collections of what is abandoned by seeing and meditating is the trident, and cutting off all the non-conceptualizations is the hooked knife, and the mind of enlightenment rising upwards from the middle way, being extremely pure is the khatvanga. Binding all the grasping at things with great wisdom is the noose, bestowing the nectar of great bliss on sentient beings is the skull cup. The four-faced head of Brahma symbolizes the four rivers, the four rivers are: the river of desire, the river of existence, the river of ignorance, the river of views. Ignorance and evil views each, and all other afflictions included in the desire realm, and all other afflictions included in the upper realms, are each represented by one river. The right foot extended is not abiding in peace, the left foot contracted is not abiding in existence, as it is said: with wisdom not abiding in existence, with compassion not abiding in peace. Thus, with skillful means and wisdom, the fear of the extreme of annihilation and the object of grasping, the time aspect and the signs of the extreme of permanence and the subject of grasping are suppressed and destroyed. The so-called bracelet refers to the bracelet. The so-called nature of the six perfections refers to: the neck ornament is generosity, the bracelet is discipline, the earrings are patience, the jewel is diligence, the offering support is meditation, the ashes are wisdom. And the various ornaments, and the purity of the hand implements, and the characteristics of these, are explained in detail elsewhere. The vajra garland symbolizes the dharmadhatu. The five dry skulls are the five wisdoms, that is, it is said that they arise from each of them. The so-called accomplishing benefit refers to accomplishing the benefit of sentient beings with the four kinds of activities. The changing face refers to the face changing due to being extremely wrathful, that is, being wrathful towards all views of existence and non-existence, and definitely uprooting these views from the root. Biting the four teeth is subduing the four maras. The nature of the gathering of the five families of buddhas and the four buddha mothers, that is, the nine deities, is symbolized by possessing the nine attitudes, and samadhi symbolizes the inseparability of shamatha and vipashyana, and the inseparability of bliss and emptiness. The white bindu is the immaculate body pervading everything. The fifty mental factors are the objects of reliance established on the mind, and the fifty letters are the body of reliance established on the body. The faults are the six root afflictions.