English
Verse: The term "abiding" here fully expresses the realm of space. The term "Bhagavan" also fully expresses the mind of enlightenment. "The mandala of the body" as it is said, is the abiding of the mandala of the bhaga, and the mandala of the mind of enlightenment, these three are without difference. These words and so on, with speech, thoroughly reveal one's own nature. All beings are connected with the three, namely Buddha, Dharma, and Sangha. With the nature of body, speech, and mind, these are the supreme Three Jewels. Among them, there are the five jewels. The self-nature body of the five jewels is said to be the dwelling place of all Buddhas. The Three Jewels of body, speech, and mind, are explained as "thus it is said" and so on. That is, the term "abiding" refers to the realm of space within the channels in the conventional sense, and the emptiness realm of space in the ultimate sense. The Bhagavan who abides there refers to the great bliss of the mind of enlightenment in the ultimate sense. That realm of space also transforms into three mandalas. In the conventional sense, the outer body and the inner channel-wheel and the mandala with its support, and the center of the channel-wheel, and the doors of the thirty-two channels, etc., together with the letters. Abiding in the nature of the bhaga mandala, and also in the mandala of the mind of enlightenment, the bindu together with the wind, these three mandalas, because of the sameness of action, movement, and going, are without difference. If considered in terms of the ultimate truth, the dharmata of the three, body, bhaga, and bindu, and the self-nature equality of the secret mandala of body, speech, and mind. Just as the realm of space is three mandalas, so too is the mind of enlightenment three mandalas. The words "Thus have I heard" and so on, thoroughly reveal one's own nature as only the three mandalas. All beings of the conventional and ultimate truths, encompassed by the vessel and its contents, are either truly the three mandalas, or only their manifestation, therefore, they are only connected with those three. That itself is the Three Jewels of the ultimate truth, the purification of the mandala of the body's channels is the body, the manifestation of various emanations is the Sangha Jewel, the manifestation of various Dharma doors of the letter bhaga mandala is the Dharma Jewel, the great bliss of the nectar mind of enlightenment mandala.
Chinese
因为坚固菩提心不变异，通晓一切所知即是佛宝，以身语意之体性来区分，这三坛城即是三种殊胜之宝。如果将这三者一一区分，则是法界完全清净等等五种智慧的五种珍宝。因此，具有五种智慧珍宝自性的身，遍布三坛城，被称为一切佛的处所。因此，只有身语意金刚平等性的珍宝或宝物。这是对诸如此类词语的含义的解释。如此，开场白的意义已经解释完毕。第二，所表达的意义的精华是：秘密的真如完全显明，如是至极了知后，佛陀菩萨得胜。恐惧以及将要害怕，此即宝物喜悦三者，以不分离而恒常存在。欲界、色界以及无色界，种种遍布而安住。诸如此类即是体性。殊胜之语极为美妙，轮回之轮可以逆转，依靠寂灭之界。如是，在吉祥密集金刚续中，身语意之秘密真如，导师普贤王如来为眷属们完全显明地宣说时，如上所说，眷属们如是了知最胜决定之义后，以前未曾进入密咒乘的佛陀，即十地菩萨获得灌顶者，以及其他菩萨圣众们，生起极大稀有之想，无意识地昏厥，并且因为意义难以理解而感到恐惧和害怕。这是说。然而，仅仅是直接显示的这些，是为了显示决定意义的差别和伟大之处，仅仅是略微显示而已，并非字面意义，而是为了特别调伏根器敏锐的所化是佛陀，愚钝的则是菩萨，这些人最初因为带有疑惑而感到恐惧，中间虽然获得少许明相却因为不熟悉而害怕，最终像昏厥一样安住于无所缘之中。某些圣者说，现在我们这些尚未修习续部的人空性
English
Because the steadfast Bodhicitta does not change, the all-knowing is the Buddha Jewel. Differentiating by the nature of body, speech, and mind, these three mandalas are the three supreme Jewels. If these three are individually distinguished, they are the five precious jewels of the five wisdoms, such as the completely pure Dharmadhatu. Therefore, the body with the nature of the five wisdom jewels, pervading the three mandalas, is called the abode of all Buddhas. Therefore, only the jewels or treasures of the Vajra equality of body, speech, and mind. This is an explanation of the meaning of words such as these. Thus, the meaning of the introduction has been explained. Secondly, the essence of the meaning to be expressed is: The secret Suchness is fully revealed, having supremely known thus, the Buddhas and Bodhisattvas are victorious. Fear and also becoming afraid, this is the Jewel, joy, and the three, constantly abiding by non-separation. The desire realm, the form realm, and the formless realm, variously pervading and abiding. Such as these are the nature. The supreme speech is extremely beautiful, the wheel of Samsara can be reversed, relying on the realm of Nirvana. Thus, in the glorious Guhyasamaja Tantra, when the secret Suchness of body, speech, and mind is fully and clearly explained to the retinue by the teacher Samantabhadra, as mentioned above, the retinue, having understood the supreme definitive meaning in this way, the Buddhas who had not previously entered the Mantra Vehicle, that is, the tenth-ground Bodhisattvas who had received empowerment, and other Bodhisattva Aryas, arose with great wonder, fainted unconsciously, and because the meaning was difficult to comprehend, they felt fear and dread. This is what it says. However, these direct teachings are only to show the difference and greatness of the definitive meaning, and are only a slight indication, not the literal meaning, but for the purpose of especially taming those to be tamed with sharp faculties are Buddhas, and the dull ones are Bodhisattvas, these people initially feel fear because they have doubts, in the middle, although they obtain a little clarity, they are afraid because they are not familiar with it, and finally, like fainting, they abide in the state of non-objectification. Some holy beings say that we who have not yet practiced the tantras, emptiness now
Chinese
身是获得金刚身。 阿（藏文：ཨཿ，梵文天城体：अः，梵文罗马拟音：ah，汉语字面意思：阿）是菩提无我。 语是获得金刚语。 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是身语意， 获得金刚不坏三者。如是说。 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是哈阿玛哈，哈字下泄之风所推动的语，阿字拙火燃烧的意，玛字明点融化的身，身语意的三道聚合，然主要为意，乃法身密咒之次第。 阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）是阿阿哈三字，心间以上的无坏阿，与脐间的阿相混，哈字下泄至于密处，菩提融乐与空性融为一体的报身智慧之次第。 嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）是阿阿玛，阿字无坏融化的明点，乌字拙火之火，玛字白菩提的运行等相混，以下稳固之方式，开启脉之门而充满，乃智慧之自性，成就金刚身，化身秘密之次第，通达实相之三秘密之方便即是彼等。 此时虽能广说续部义理之极广大，然暂且不言。 今当入于正文，此即体验欢喜，俱生大乐之自性。 三宝体性无别一体之方式，恒常安住于自心性中，彼非唯独自身，遍及欲界与无色界，六道之住处、身、受用种种而安住者，乃此如是等等之义之体性或心要也，语词殊胜者，乃显示究竟真实义，故极美妙贤善也。 一切法之实相，自心之自性者，以身语意金刚之佛陀，从本以来安住之故，当遮止轮回之苦与集，以道与灭之次第，当依止涅槃之界安住于自者。 章节之名称显示者，从秘密之如是性极明者中，身语意之体性，化身与受用与法之自性，以三宝象征
English
The body is what obtains the Vajra Body. Ah (Tibetan: ཨཿ, Sanskrit Devanagari: अः, Sanskrit Romanization: ah, Literal Chinese meaning: Ah) is Bodhi without self. Speech is what obtains the Vajra Speech. Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) is Body, Speech, and Mind, Obtaining the indivisible three Vajras. Thus it is said. Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) is Ha A Ma Ha, the Speech propelled by the descending wind of the Ha syllable, the Mind of the blazing Tummo fire of the A syllable, and the Body of the melting Bindu of the Ma syllable. Although it is the gathering of the three paths of Body, Speech, and Mind, the main one is the Mind, which is the order of the Dharmakaya Mantra. Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: Ah) is the three syllables A A Ha, the indestructible A above the heart, mixed with the A of the navel. The Ha syllable descends to the secret place. The order of the Sambhogakaya Wisdom is the blending of Bodhi bliss and emptiness into one taste. Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) is A A Ma, the indestructible melting Bindu of the A syllable, the fire of the Tummo fire of the U syllable, and the movement of the white Bodhicitta of the Ma syllable, mixed in a stable manner below. It opens and fills the doors of the channels. It is the nature of wisdom, accomplishing the Vajra Body, the order of the Nirmanakaya secret. The means to realize the three secrets of reality are those. At this time, although it is possible to widely expand the extremely vast meaning of the Tantra, I will not speak for the time being. Now we shall enter the main text. This is the nature of experiencing joy, the great bliss of co-emergence. The manner in which the three Jewels are inseparable and one in essence, constantly abiding in one's own mind. It is not only oneself, but pervades the desire realm and the formless realm, the abodes, bodies, enjoyments, and varieties of the six realms, and abides in various forms. This is the essence or heart of the meaning of "thus," etc. The supreme word is extremely beautiful and virtuous because it reveals the ultimate definitive meaning. The reality of all dharmas, the nature of one's own mind, is that the Buddha of Body, Speech, and Mind Vajra has been abiding from the beginning. Therefore, one should reverse the wheel of suffering and origin of samsara, and through the order of the path and cessation, one should rely on the realm of Nirvana that abides in oneself. The title of the chapter indicates that from the supremely clear secret Suchness, the characteristics of Body, Speech, and Mind, the nature of Emanation, Enjoyment, and Dharma, are symbolized by the Three Jewels.
Chinese
先前行。解释“如是我闻”等，这是第二（品）。在此，通达了作为所说之核心的，实相之身语意，道与果之三身，以及作为果之三宝。为了说明“如是我闻”等开场白的词义，需要讲解，这只是略作提示。对这些获得确信是所有续部意义的先决条件。三宝是最终的果，这三者也融为一体，并且它显示为一切众生的实相，以及通过与之相似的道路来净化突发性的污垢等等。即使从大乘经部的角度来看，不退转法轮之语的道次第，也被称为果位三宝之法轮，并且要知道其要点是一致的。这是第二品的解释。 现在是第三品，解释比喻意义的智慧之区分。分为与所说开场白之词相结合，以及所说意义之分类的解释。首先，承诺解释二者： 从那以后，应当如实地解释世俗（谛）。 其中的世俗（谛）是比喻的智慧，应当如实地解释它的特征。 第二个意义部分是实际的解释： 又，埃字是明点（bindu），“瓦姆”被称为声音。 我以贪恋之心，听闻被称为依止。 “于一”是概括性的指示，“如是时”是详细的指示。 概括性指示的特征，完全被称为方便。 详细指示的特征，也被普遍称为智慧。 概括性指示和详细指示，在那里也被说成是二者。 详细指示是能摩擦者和所摩擦者，概括性指示是各自的座。 世尊是心的金刚，安住之词是存在。 那是万物生起的自性，四大是母亲。 佛陀蕴等一切，连同诸子和诸根。 身语是日月，意金刚是无别的。 以依止的自性而存在，所依被称为女性的bhaga。 以所依和能依的自性，
English
precedes. Explaining "Thus I have heard" etc., this is the second (chapter). Here, having ascertained the essence of what is to be said, which is the body, speech, and mind of reality, the three bodies of the path and the fruit, and the Three Jewels as the fruit. In order to explain the meaning of the words of the introduction such as "Thus I have heard," it is necessary to explain, this is just a brief indication. Gaining certainty about these is a prerequisite for all tantric meanings. The Three Jewels are the ultimate fruit, and these three are also merged into one, and it shows as the reality of all sentient beings, and purifying adventitious defilements through a path similar to it, etc. Even from the perspective of the Mahayana Sutra tradition, the path of the irreversible wheel of speech is known as the wheel of the Three Jewels of the fruit, and it should be known that the key points are consistent. This is the explanation of the second chapter. Now is the third chapter, explaining the distinctions of wisdom in terms of metaphors. Divided into combining with the words of the spoken introduction, and the explanation of the classification of the spoken meaning. First, committing to explain the two: From then on, the conventional (truth) should be explained as it is. Among them, the conventional (truth) is the wisdom of metaphor, and its characteristics should be explained as they are. The second meaning part is the actual explanation: Also, the letter E is a bindu, "Vam" is called sound. I, with a mind of attachment, hearing is called reliance. "In one" is a general indication, "Thus at the time" is a detailed indication. The characteristic of the general indication is completely called means. The characteristic of the detailed indication is also commonly known as wisdom. The general indication and the detailed indication, there it is also said to be two. The detailed indication is the one who rubs and the one who is rubbed, the general indication is the seat of each. The Bhagavan is the vajra of the mind, the word of abiding is existence. That is the nature of the arising of all things, the four elements are the mother. All the Buddha aggregates, etc., together with the sons and the senses. Body and speech are the sun and moon, mind vajra is inseparable. Existing by the nature of reliance, the support is called the female bhaga. By the nature of support and reliance,