Chinese
因此，据说要像中阴一样特别观想这三个坛城范例。对此，必须了解自我加持的幻身。古母底中说，坛城转变为无散的方式由大手印等来展示。然而，为了象征俱生大手印，在第三灌顶之时，以如何了解和体验的大乐，加持自己的心并进行观想，由此产生类似于中阴等的坛城，如果舍弃此乐，则不会从其他原因产生。那个大乐 展示了遍及一切，从安住于乐直到述说于乐。圆满次第的展示是金刚等问题的答案。在此，对于辩驳不需要观想生起次第的回答，身体等成为回答的方式是：对于乐，无论在基础、道路、结果三者中的哪一个阶段，都需要成为所依的清净之身，并且为了成就作为结果的色身，必须成就与之形态相似的。并且，为了生起圆满次第的大乐，在外在方便上，必须确定观想为本尊，在内在方便上，也必须通过将身体生起为本尊的方式来进行。事物和物体不是我，以及物体和非物体是我，这两者意义相同，因此如果按照前者，则凭借物体和非物体的每一个身都不能安立为佛，如果按照后者，则凭借两者的集合来安立，即通过方便智慧的方式来结合。为了证悟物体，这三个中的第一个，与佛陀声音的意义相符，后两个是由于智慧小且懒惰，所以不知道我是如上所述。讲者是报身，法是法身，听者是化身，展示世间的是两个色身，所要成就的是俱生的法身。世间之一如前述所广泛展示。俱生的自性我展示为大乐。 以彼等同类之因来成就，即殊胜边际等三者。妃子等四者中的第一个是二身的四处。之后两个是报身，之后一个
English
Therefore, it is said that these three mandala examples should be visualized especially like the intermediate state (bardo). For this, one must understand the illusory body of self-blessing. It is said in Kumuṭi that the way the mandala transforms into non-proliferation is shown by Mahāmudrā and so on. However, in order to symbolize the innate Mahāmudrā, at the time of the third empowerment, with the great bliss of how to know and experience, bless one's own mind and visualize, thereby generating a mandala similar to the intermediate state, etc. If this bliss is abandoned, it will not arise from other causes. That great bliss shows that it pervades everything, from abiding in bliss to speaking in bliss. The presentation of the completion stage is the answer to questions such as Vajra. Here, in response to the argument that the generation stage does not need to be visualized, the way in which the body, etc., becomes the answer is: For bliss, no matter which stage of the base, path, and result, a pure body that becomes the basis is needed, and in order to accomplish the form body as the result, it is necessary to accomplish something similar in form to it. And, in order to generate the great bliss of the completion stage, it is necessary to determine the visualization as the deity in the external means, and in the internal means, it must also be done by generating the body as the deity. Things and objects are not me, and objects and non-objects are me, these two have the same meaning, so if according to the former, then each body of objects and non-objects cannot be established as a Buddha, if according to the latter, then it is established by the collection of both, that is, combined by means of skillful means and wisdom. In order to realize the object, the first of these three is in accordance with the meaning of the Buddha's sound, the latter two are because of small wisdom and great laziness, so they do not know that I am as described above. The speaker is the Sambhogakāya, the Dharma is the Dharmakāya, the listener is the Nirmāṇakāya, the one who shows the world is the two Rūpakāyas, and what is to be accomplished is the innate Dharmakāya. One of the worlds is as widely shown before. The innate nature of me is shown as great bliss. To accomplish with the cause of those similar kinds, namely the three such as supreme limit. The first of the four such as consort is the four places of the two bodies. The next two are the Sambhogakāya, and the next one