Chinese
说是空性无执着，与虚假的双运解说不相同。安立乐与离戏之时，虽然分别产生由分别念产生的理解方式，但是仅凭那样的理由，情况上，绝不可能存在差别。心中显现轮涅一切法，并且俱生智也随欲而生，心的自性，法界，也被证实为具备一切胜义相。此时的四喜，仅仅由无漏俱生而区分作用，法性的四喜体性唯一，但在修学的双运阶段，法与有法之显现如绘画般显现，因此，有一体显现和各别显现等各种情况产生。由于舍弃了能取所取的显现，并且现量见到法性，所以在等持中大多显现为一体，由于没有舍弃二取习气，所以在后得和等持的某些时候，在同时也有各别显现的情况。由于存在作为所依的身体变化的处所的习气，所以也有各别地显现为有先后的情况。无论如何，身的秘密的乐是喜，语的秘密的乐是胜喜，意的秘密的乐是离喜或者殊喜，那些味等同，道与心性无有改变地显现是俱生。从乐的自性光芒中，显现三界之影像各种形象，所以是各种形象的刹那。从乐的自性光芒中，产生使有情成熟之法的声音，所以是令成熟之刹那。从乐的自性光芒中，无有对境之悲心屡屡融入有情，所以是令滋润之刹那。虽然是事物的一切形象，但是事物的自性与一切分离等，由于无法从某一方面述说体性，所以是无有体性之刹那。这些是安住实相之乐和刹那的差别，融乐上下降之四喜，以及道不变之四喜，还有刹那四喜，地的四喜等诸多差别，也必须在此处进行决断而需要证悟。
English
Saying it is emptiness without clinging is not the same as explaining false union. When bliss and freedom from elaboration are established, although different understandings arise from conceptual thought, it is never the case that there is a difference in the situation for that reason alone. All phenomena of samsara and nirvana appear in the mind, and since innate wisdom also arises according to desire, the nature of mind, the realm of phenomena, is also proven to possess all ultimate aspects. The four joys at this time are distinguished in their function solely by the uncontaminated co-emergent. Although the nature of the four joys of reality is only one essence, in this stage of learning union, the appearances of phenomena and entities appear like drawings, so various situations such as appearing as one and appearing as different arise. Because the appearance of grasping and being grasped is abandoned and reality is directly seen, it mostly appears as one in equipoise. Because the habitual tendencies of dualistic appearance are not abandoned, there are also times when it appears as different at the same time in post-meditation and equipoise. Because there are habitual tendencies of the place of change of the dependent body, there are also times when it appears as different with before and after. In any case, the bliss of the secret of the body is joy, the bliss of the secret of speech is supreme joy, the bliss of the secret of mind is joy-free or special joy, and the appearance of those tastes as equal and the path and mind itself as unchanging is co-emergent. Because various images of the three realms appear from the self-radiance of bliss, it is a moment of various images. Because the sound of the Dharma that ripens sentient beings arises from the self-radiance of bliss, it is a moment of ripening. Because compassion without an object repeatedly enters sentient beings from the self-radiance of bliss, it is a moment of moistening. Although it is all the appearances of things, since the nature of things is separate from all, etc., and the nature cannot be described from one aspect, it is a moment without nature. These are the difference between the joy of abiding in reality and the moment, the four joys of melting and descending, the four joys of the unchanging path, the four joys of the moment, and the four joys of the ground, etc., and it is necessary to understand them here in order to make a decision.
Chinese
已经在《春点》和《次第释》中解释过了，这里不再赘述。第三，从究竟圆满的佛陀的住处开始宣说偈颂。一切都表达为声音：天等六道众生的色等对境之物，真实安住于欲望的自性中。三界中出现的任何事物，都被称为“一切”。这六者融入其中，被称为“如来”。诸根和四大，以及蕴的实体，如何呢？从何处、如何而来？在那里也如是而去。因此，它们如是如来。从一到一依次而来，具有天等众生的自性。所有对境都是一切的，因为对境有体验，所以诸根是如来。对于众生和对境，真实地如实前往，如是彼实物，在那之中又返回，具有如来之自性。它们本身就是一切的。如是身语意，微尘和心力黑暗，快乐和痛苦如是愚昧，它们就是金刚。菩提心是珍宝，以不可分故称为金刚，以灭尽和不生之自性，它被称为不可分。因烦恼网束缚之故，诸根和佛陀毁灭，以结合和分离故，金刚萨埵不可毁灭。它是不生之自性，它不在任何地方安住。他的明妃是智慧之所在，成为天等女众的去处。是生出一切佛陀者，是所有众生的善之源，以众生想法的区别，真实依止各种显现。智慧称为金刚明妃，安住于稳固和动摇之中。金刚明妃是佛眼，金刚明妃是嘛嘛噶，金刚明妃是白衣母，金刚明妃是度母，以执持和增殖故，她们被称为金刚明妃。以执持和增殖故，自己就是金刚如是。以金刚欲望之自性，她们安住于金刚明妃。所说的彼之bhaga（藏文：བྷ་ག་，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：bhaga），是字母阿的一部分。
English
It has already been explained in the "Spring Point" and the "Sequential Explanation," so I will not elaborate here. Third, verses are spoken starting from the dwelling of the ultimate, complete Buddha. Everything is expressed as sound: The forms and other objects of the six realms of beings, such as gods, truly abide in the nature of desire. Whatever arises in the three realms is called "everything." These six enter into it and are called "Tathagata." How are the faculties and the great elements, and the substance of the aggregates? From where and how did they come? There they go in the same way. Therefore, they are thus Tathagatas. They come sequentially from one to another, possessing the nature of beings such as gods. All objects are of everything, because there is experience of objects, therefore the faculties are Tathagatas. To beings and objects, truly going as they are, thus that substance, returns again within it, possessing the nature of Tathagata. They themselves are everything. Thus body, speech, and mind, dust and power of mind, darkness, happiness and suffering, and ignorance, these are the Vajra. The Bodhicitta is a jewel, called Vajra because it is indivisible, by the nature of exhaustion and non-arising, it is known as indivisible. Because of being bound by the net of afflictions, the faculties and Buddhas are destroyed, because of union and separation, Vajrasattva is indestructible. It is the nature of non-arising, it does not abide anywhere. His consort is the abode of wisdom, becoming the destination of female beings such as goddesses. She is the one who gives birth to all Buddhas, the source of good for all sentient beings, relying on various manifestations according to the differences in the thoughts of sentient beings. Wisdom is called Vajra Consort, abiding in stability and movement. Vajra Consort is Buddha Eye, Vajra Consort is Mamaki, Vajra Consort is White-Robed Mother, Vajra Consort is Tara, because they hold and propagate, they are called Vajra Consorts. Because they hold and propagate, oneself is Vajra thus. By the nature of Vajra desire, they abide in Vajra Consort. What is said to be its bhaga (Tibetan: བྷ་ག་, Sanskrit Devanagari: भग, Sanskrit Romanization: bhaga, Chinese literal meaning: bhaga), is a part of the letter A.
Chinese
是功德。五部之自性，诸佛之四座。名号三十二，妙相八十具，具足之金刚萨埵者，吉祥喜乐之莲花。轮回彼岸究竟住，富饶自之自性生。行持观视之网缚，解脱系缚遍入主。委任施与及夺取，执持彼性随心行。莲花即是处所也，于彼此处恒常住。如是说。此有七义：以“一切”之声，说示化身；以“如来”之声，说示报身；以“身语意”之声，说示自性身；以“金刚”之声，说示法身；以“明妃”之声，显示大乐身之所有相状；以“莲花”之声，显示意大乐；以“常住”之声，显示身双运。于第一之方面而作，一切声等者。于彼，于一切之声中，经中所说示及宣说者，乃是天等六道众生之法性，及色等诸境之事物，即自性乃是法界。以“等”之声，与虚空等同之器情世界，蕴界处，根境，业与作用，世俗之法，所知，于有边际一切之自性，或住法，或法性，明而不断绝之觉性彼者。欲度脱有情轮回者，大悲之体性，从本以来即真实安住之彼性。于胜义三世间，以体性一之法性之方式，何者周遍而生起，及由悲悯之威力，于所化有情之他显现中，以何者应调伏何者之方式，器情所有未尽之色相显现及生起者，是故于世间中，为显示种种相之故，以“一切”之名号而宣说，即化身之基，智慧及其化身二者也。于第二义之方面而作，彼等六道众生融入于彼法界中，及从彼法界中复现为六道而显示，是故智慧具六道之相者，乃是如来之名号所诠说者，是如是认为。彼之六道者，虽可解说为天等，然
English
Is merit itself. The nature of the five families, the four seats of the Buddhas. The name is thirty-two, with eighty excellent marks, the Vajrasattva who possesses them is the lotus of glorious bliss. Abiding at the ultimate shore of samsara, born of the richness of one's own nature. By the net of conduct and view, liberated from bonds is the pervasive lord. Bestowing, giving, and seizing empowerment, holding that nature, going as one pleases. The lotus is the place, in that place, this always abides. Thus it is said. This has seven meanings: By the sound of "all," the Nirmanakaya is explained; by the sound of "Tathagata," the Sambhogakaya is explained; by the sound of "body, speech, and mind," the Svabhavikakaya is explained; by the sound of "Vajra," the Dharmakaya is explained; by the sound of "consort," all aspects of the Great Bliss Body are shown; by the sound of "lotus," the Great Bliss of Mind is shown; by the sound of "always abiding," the Yuganaddha Body is shown. Regarding the first aspect, "all sounds," etc. Therein, in the sound of "all," what is spoken and declared in the tantras is the nature of the six types of beings, such as gods, and the objects of the senses, such as forms, whose nature is the Dharmadhatu. By the sound of "etc.," the container and contents of the world, equal to space, the aggregates, elements, sense fields, faculties, objects, actions, and activities, conventional truths, knowable things, the nature of all that exists, or the way things are, or the nature, the clear and unceasing awareness. That which desires to liberate sentient beings from samsara, the essence of great compassion, that very nature which has been perfectly abiding from the beginning. In the ultimate three worlds, in the manner of a nature that is one in essence, whatever pervades and arises, and from the power of compassion, in the other appearances of those to be tamed, in the manner of taming whatever needs to be tamed, the appearances and arising of all the forms of the container and contents, therefore, in the world, for the sake of showing various aspects, it is declared by the name of "all," that is, the basis of emanation, wisdom, and its two emanations. Regarding the second aspect, those six types of beings enter into that Dharmadhatu, and from that, they reappear as the six types of beings and show themselves. Therefore, that wisdom possessing the aspect of the six types of beings is what is expressed by the term "Tathagata," so it is thought. Those six types of beings, although they can be explained as gods, etc., but
Chinese
然而为了从先前的时间走向之后的时间，就说了世俗的六者，即地、水、火、风、空、识。它们清净广大安乐，从安乐的方面来说也是圆满报身，它显现为坛城的轮，也是圆满报身。以六界的法性来显示，象征着瑜伽母六族的坛城轮之集合。因此，六根、六大种、六蕴的这些事物，在轮回时，以突如其来的垢染的方式，从何处如何而来又如何而去？在果位时，同样在那法界中向外而去，因此，这些智慧是蕴界来往的基础，如是，如来以表征来显示。这是原始法界的来去，由勇士、勇母、怒尊、怒母六族所摄持的无量坛城，是胜义谛的蕴、界、处、业和事业。它自然成就为具足相好的本尊，以及具足一切庄严的智慧宫殿，是真正的圆满报身。对于那智慧的蕴界，以突如其来的垢染的方式显现轮回的蕴界处等，就像晴空中出现云彩一样。通过修道，世俗的蕴等，融入原始智慧的蕴等大坛城中，就像云彩消散在空中一样。蕴等这些互相显现和隐没，因为是来去的基础，所以被称为“去”。“如是”的意义是，从因缘聚合而显现，以及脱离因缘而消失，是符合规律而产生的意思。又一种说法是，“去”是证悟的意思，没有走向其他迷惑的方面，而是证悟到不迷惑的如是，因此，如来是如是证悟者。而且，从无始以来，阿赖耶识，从一生到一生逐渐而来，因为具有从不停留而流动的自性，所以（显现为）天等。
English
However, in order to go from the previous time to the later time, the six mundane elements are spoken of: earth, water, fire, wind, space, and consciousness. These pure and vast bliss, even from the aspect of bliss itself, are the Sambhogakaya, and when it appears as the wheel of the mandala, it is also the Sambhogakaya. Showing it as the nature of the six elements symbolizes the gathering of the mandala wheels of the six yogini families. Therefore, how are these things, the six senses, the six great elements, and the six aggregates? In the time of samsara, in the manner of sudden defilements, from where and how do they come and go? In the time of fruition, likewise, they go forth into that Dharmadhatu, and therefore, these wisdoms are the basis of the coming and going of those aggregates and elements, and thus, the Tathagata shows it through symbols. This is the coming and going of the primordial Dharmadhatu, the boundless mandala held by the six families of heroes, heroines, wrathful deities, and wrathful consorts, which includes the aggregates, elements, sense fields, actions, and activities of ultimate truth. It naturally manifests as a deity complete with marks and signs, and as a wisdom palace complete with all ornaments, which is the actual Sambhogakaya. For that wisdom aggregate and element, the aggregates, elements, sense fields, etc., of samsara appear in the manner of sudden defilements, like clouds appearing in a clear sky. Through the practice of the path, the mundane aggregates, etc., dissolve into the great mandala of the primordial wisdom aggregates, etc., like clouds dissipating in the sky. Because these aggregates, etc., appear and disappear mutually, they are called "gone" because they are the basis of going. The meaning of "thus" is that it appears from the gathering of causes and conditions, and disappears when separated from causes and conditions, meaning that it arises in accordance with the norm. Another way of saying it is that "gone" means realization, not going to other deluded aspects, but realizing the non-deluded thusness, therefore, the Tathagata is the one who realizes thusness. Moreover, from beginningless time, the Alaya-consciousness, coming gradually from one life to another, because it has the nature of going without ever staying, therefore (it appears as) gods, etc.