Chinese
哦！所谓“无显现”，是指证悟到没有对坚固等显现作意。所谓“无间隙”，是指没有孔隙等。所谓“无遗余”，是指没有剩余的意思。因为习气也没有遗余。所谓“无处”，是指远离所依和能依的事物。为何要首先如此简略地宣说呢？说“自性”等，即“于何”是指“从何”。所谓“无色”，是指由于不可取的差别而没有作意，即是说，所谓“所作之喜”是指“生起之喜”。如是，彼心于无心，是指远离思虑和分别戏论者，即是无心，无分别。所说是，薄伽梵母，彼心是有的，彼心是不可思议的。所谓“一”，是指无二。所谓“令悟种种”，是指显示一切方和时。这些即是所说，事物等，即“于何”是指所说之体性，远离分别之自性。 于何者有，彼即说为第四，极著名者，俱生之喜，即与明相连。如何行事，于何者具有通达和领悟彼等之大者，即是大自在，如是也。又如何？虚空无边遍布者。如是说。又如何转变呢？事物和非事物皆远离，因此不具有各自的事物。又如何转变呢？如镜一般，开展坛城。以无垢之相续。众生一切形象显现之相续，由此如镜一般开展坛城。一切相遍布，是指以一切相遍布，是此之状态的差别。或者说一切相离，即是指在一切处，远离彼等贪执，以及远离垢染。又如何转变呢？成就一切安乐中最殊胜究竟者，安住，即是基础。或者说，于何者，是依于俱生之喜。因此，此义是，何者若有，则如是功德之
English
O! The so-called "without appearance" means realizing that there is no attention to the appearance of firmness and so on. The so-called "without gap" means without holes and so on. The so-called "without remainder" means without remainder. Because the habit is also without remainder. The so-called "without place" means being away from the dependent and the dependent things. Why should it be said so briefly at first? Saying "nature" and so on, that is, "to what" means "from what". The so-called "without form" means that there is no attention due to the difference of being unobtainable, that is, the so-called "joy of doing" means "joy of arising". Thus, that mind is without mind, which means that those who are away from thinking and discriminating play are without mind and without discrimination. It is said that the Bhagavan Mother, that mind is there, that mind is inconceivable. The so-called "one" means non-dual. The so-called "causing to realize various kinds" means showing all directions and times. These are what are said, things, etc., that is, "to what" means the nature of what is said, the nature of being away from discrimination. What is in what, that is said to be the fourth, the most famous, the joy of being born together, that is, connected with clarity. How to act, what has the great ability to understand and comprehend them, that is the great self-being, so it is. And how? The sky is boundless and pervasive. So it is said. How does it change again? Things and non-things are all separated, so they do not have their own things. How does it change again? Like a mirror, unfolding the mandala. With the continuity of being spotless. The continuity of the appearance of all the images of beings, thus unfolding the mandala like a mirror. All aspects are pervasive, which means that all aspects are pervasive, which is the difference of this state. Or it means being away from all aspects, that is, in all places, being away from their attachment and being away from defilement. How does it change again? Achieving the most supreme and ultimate of all happiness, abiding, that is the foundation. Or, to what, it depends on the joy of being born together. Therefore, the meaning is, whoever has it, then such merit
Chinese
以四种方式成就的集合，应被理解为与生俱来的，是穷尽的果实。另一种仅仅是教义。如“如实宣说”等，很容易理解。宣说修持双运的行为，如“无染”等，这个次第又该如何表达呢？宣说如“善”等。以此瑜伽，如此转变，恒常串习，就能获得一切外在行为的果实，如是宣说，如“如是”等。第二十九品的解释完毕。 第三十品的解释。 ༄། །因为没有能力修持如实宣说之义，所以应通过修持生起次第来修持本尊的形象。也就是 ༄། །由于“不看图像就无法做到”之义的推动，只有具备相好的唐卡和佛像才是福德和智慧资粮的因。相反，则是看到和看不到的过失之因，如将要讲解的“三种长度”等。另外，具有相好的佛像，具有寂静等功德，以标准和接近标准的尺寸而美丽，这样的佛像才能被加持。在世间制作佛像，以标准和接近标准的尺寸不足，会导致疾病、死亡和财富的毁灭，同样也会与亲友分离。一切部分都变得美丽，是一切寂静之最胜，不是低劣也不是过分的佛像，应供养符合经典的尺寸。形象和形状的自性，以及慈悲、坐垫和嬉戏，以及处所的颜色都正确具备，本尊就会接近。如是说。因此，宣说了唐卡等相好，如“从那以后”等。“总”是指长度和宽度。 “梵天的线条在形象之前”，意思是制作形象之初的梵天线条，即梵天线。 “五分是坐垫”，意思是五高的宽度，即右腿伸展而安住。 “佛身是三段式的”，意思是段是弯曲，意思是佛身三弯。如是宣说，“脸和肩膀相等”，意思是脸和肩膀两者也相等。
English
The collection accomplished in four ways should be understood as being co-emergent, which is the exhaustive fruit. The other is merely the teaching. Such as "truly spoken," etc., is easy to understand. The conduct of meditating on union is spoken of. How should this order, such as "without attachment," etc., be expressed? It is spoken of, such as "virtue," etc. By this yoga, having become like this, constantly habituating oneself, one will obtain the fruits of all external actions, it is said, such as "thus." The explanation of the twenty-ninth chapter is completed. The explanation of the thirtieth chapter. ༄། །Because there is no ability to meditate on the thusness that is spoken of, one should meditate on the form of the deity by meditating on the generation stage. That is, ༄། །Impelled by the meaning of "it is not possible without seeing an image," only thangkas and statues that possess characteristics are the cause of the accumulation of merit and wisdom. Conversely, it is the cause of the faults of seeing and not seeing, such as the "three lengths" that will be explained. Furthermore, statues with characteristics are endowed with qualities such as peace, are beautiful with standard and near-standard measurements, and such statues can be consecrated. In the world, making statues with deficient standard and near-standard measurements will lead to disease, death, and the destruction of wealth, and likewise, one will be separated from relatives and friends. All parts become beautiful, it is the supreme of all peace, not inferior nor excessive, one should offer according to the dimensions spoken of in the scriptures. The nature of form and shape, as well as compassion, seat, and play, and the color of the place are all correctly possessed, and the deity will draw near. It is said. Therefore, the characteristics of thangkas, etc., are spoken of, such as "from then on." "Total" means length and width. "The line of Brahma before the form" means the line of Brahma at the beginning of making the form, which is the Brahma line. "The five parts are the seat" means the width of the five heights, that is, dwelling with the right leg extended. "The body is in three sections" means that a section is a curve, meaning the body is in three curves. It is said, "The face and shoulders are equal," meaning that the face and shoulders are also equal.