Chinese
这被称为无有地基的行境。 那些是莲花部、金刚部、如来部、业部、珍宝部和菩萨金刚部，应按顺序组合。 在禅修和念诵咒语时，观想自己为至尊主，在心间有一个六辐轮，具有轮辋，将这六个咒语安放在上面，进行收放并念诵。 在想要称名时，应知这些是通过名称的主要部分进行赞颂。 现在，从根本菩提心方面，宣说文殊智慧萨埵的章节是： 如是，世尊佛。 等等被提及，现在详细解释他的名字是这样的。 圆满佛陀产生的因是，从修习无生法中产生，因此说：圆满佛陀从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中生。 如果问为什么只从一个字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中产生呢？ 阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是所有字母中最殊胜的。 为什么殊胜呢？ 因为是显示佛法大义的字母，所以说：大义字母是神圣的。 又为什么呢？因为显示大义无生的意义，所以说：从心中产生是无生的。 其他字母依赖于牙齿、舌头、嘴唇和上颚等，而阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）不依赖于这些，而是从心中自然产生，因此在所有字母中是神圣的。 它安住在不可言说之处，所以说：舍弃了言语的表达。 成为所有言说声音之因的主要部分，进入所有语言，因此说：是所有言说的原因中最殊胜的，使所有词语完全显明。 等等被提及，如果问如何舍弃烦恼呢？ 大供养是大贪欲，使所有众生欢喜。 等等被提及，供养是为了使天神欢喜，所以是供养。 在这里，不舍弃烦恼而成就为智慧，是意图相符的，是自己本性的供养。 然后应用于一切。 大的词语，例如用于消除毒药的咒语被称为毒咒一样，因为摧毁不一致的方面所以是大。 贪欲是与烦恼平等。
English
This is called the realm of activity without a foundation. These are the Padma family, the Vajra family, the Tathagata family, the Karma family, the Ratna family, and the Bodhisattva Vajra family, which should be combined in order. When meditating and reciting mantras, one should visualize oneself as the supreme lord, and in one's heart, there is a six-spoked wheel with a rim, and these six mantras are placed on it, contracting and expanding, and reciting them. When one wants to recite the names, one should know that these are praises through the main parts of the names. Now, from the aspect of the root Bodhicitta, the chapter on Manjushri Wisdom Sattva is taught: Thus, the Buddha, the Bhagavan. And so on are mentioned, and now a detailed explanation of his name is as follows. The cause of the arising of the perfect Buddha is from meditating on the unborn Dharma, therefore it is said: The perfect Buddha arises from A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A）. If one asks why it arises from only one letter A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A）? A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A）is the most supreme of all letters. Why is it supreme? Because it is the letter that shows the great meaning of the Dharma, therefore it is said: The letter of great meaning is sacred. And why is that? Because it shows the meaning of the great unborn, therefore it is said: Arising from within is unborn. Other letters depend on the teeth, tongue, lips, and palate, etc., but A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A）does not depend on these, but arises naturally from within, therefore it is sacred among all letters. It abides in the unspeakable, therefore it is said: Abandoning verbal expression. Becoming the main part of the cause of all spoken sounds, entering into all languages, therefore it is said: It is the most supreme of the causes of all speech, making all words completely clear. And so on are mentioned, if one asks how to abandon afflictions? Great offering is great desire, making all sentient beings happy. And so on are mentioned, offering is for making the gods happy, therefore it is an offering. Here, achieving wisdom without abandoning afflictions is in accordance with the intention, it is the offering of one's own nature. Then apply it to everything. The word "great" is like the mantra for eliminating poison is called a poison mantra, because it destroys inconsistent aspects, therefore it is great. Desire is equal to afflictions.
Chinese
是自然而然形成的。它使人远离错误的欲望，并产生无漏的喜悦。盛大的供养是极大的嗔恨，是所有烦恼的巨大敌人。这是说具有摧毁分别念的嗔恨，因为嗔恨无法自行摧毁，所以是巨大的敌人。盛大的供养是极大的愚痴，愚痴即是心，能消除愚痴。这是说因为具有不将诸法视为不同的意义的愚痴，所以它无法自行消除愚痴。盛大的供养是极大的愤怒，极大的愤怒是巨大的敌人。这是说，因为不给予烦恼产生的机会，所以愤怒极大，因为它无法自行平息愤怒，所以是巨大的敌人。盛大的供养是极大的贪欲，它能消除一切贪欲。这是说贪恋无漏的快乐，但无法自行消除吝啬的贪恋。因此，前者是摧毁者，后者是被摧毁者。如果将这些应用于口诀，则有四种方式：对于那些执着于烦恼的应调伏者，通过不舍弃这些烦恼，而是以顺应的方式来解脱，这就是顺应行为解脱的供养。烦恼转化为五种智慧，这就是转化为五种智慧的供养。从五种烦恼中解脱，获得五部佛的广大手印，这就是解脱手印的供养。如果观察烦恼，则其自性不存在，它安住于法性中，这就是自性清净的供养。大欲是大乐，大乐是大满足。这是说，对于具有希望众生解脱之心的人，能产生解脱的快乐，并通过讲经说法而感到喜悦，通过理解意义而感到满足。形体大，身体也大，颜色大，身体也庞大，名字也大，范围也大，大坛城是广阔的。这是说，显现为无自性的形体和具有实体的身体，这也是从智慧中产生的，所以称为大。为了表示内在智慧的显现，身体具有光彩，所以颜色大。因为能压倒其他，所以身体庞大。因为有巨大的名声，所以人伟大。因为福德的积累广大，所以范围广大。这里，深奥和广大是无二的，并且能产生一切诺毕迦，所以是大坛城。普遍存在和充满
English
It is formed naturally. It makes one free from wrong desires and generates uncontaminated joy. The great offering is great hatred, the great enemy of all afflictions. This is to say that it possesses hatred that destroys discrimination, but because hatred cannot destroy itself, it is a great enemy. The great offering is great ignorance, ignorance is the mind, it eliminates ignorance. This is to say that because it possesses the ignorance of not making things different, it cannot eliminate ignorance itself. The great offering is great anger, great anger is a great enemy. It is said that because it does not give rise to afflictions, anger is great, but because it cannot subdue anger itself, it is a great enemy. The great offering is great attachment, it eliminates all attachments. This is to say that it is attached to the uncontaminated bliss, but it does not eliminate the attachment of stinginess itself. Therefore, the former is the destroyer, and the latter is the destroyed. If these are applied to the oral instructions, there are four ways: For those who are attached to afflictions, who are to be tamed, by not abandoning these afflictions, but by liberating them through a practice that is in accordance with them, this is the offering of liberation through concordant conduct. Afflictions are transformed into the five wisdoms, this is the offering of transformation into the five wisdoms. Liberated from the five afflictions, obtaining the great mudra of the bodies of the five families, this is the offering of liberation mudra. If afflictions are examined, their essence is non-existent, they abide in the nature of reality, this is the offering of self-purification. Great desire is great bliss, great joy is great satisfaction. This is to say that for those who have the mind of wanting to liberate sentient beings, it generates the bliss of liberation, and by teaching the Dharma, it rejoices, and by understanding the meaning, it is satisfied. The form is large, the body is also large, the color is large, the body is also huge, the name is also large, the scope is also large, the great mandala is vast. This is to say that it manifests as a form without self-nature and a body with substance, and this is also produced from wisdom, so it is called great. As a sign of the manifestation of inner wisdom, the body is radiant, so the color is large. Because it can overwhelm others, the body is huge. Because there is great fame, the person is great. Because the accumulation of merit is vast, the scope is large. Here, profundity and vastness are non-dual, and because all Nobikas arise, it is a great mandala. Universally present and filling
Chinese
又因无有阻碍故而宽广。关于其智慧的差别是：手持智慧大宝剑，是烦恼大铁钩之最胜，具大名声，显现广大光明。如是说，以智慧之剑摧毁烦恼，譬如以智慧之铁钩调伏如疯象般的烦恼。又于三界之中，具有殊胜之名声，且为内在智慧光明的象征，故为外在清净光芒所围绕。那么，请问如何示现化身之相呢？ 善巧者持有大幻术，大幻术成就意义，大幻术因喜悦而喜悦，大幻术具有幻眼。 如是说，善巧于为众生圆满二资粮之方便，以如幻之化身行利益众生之事，以能成就众生一切所愿之方便。 又是，心乃幻化之相，菩提亦如幻。譬如有些幻术师，对石女念诵咒语，若熟练运用，则于执着之心中，显现四足等之形相。 如是说。以慈悲喜悦于利益众生之事，以智慧喜悦于无二之义。 犹如将无变为有，将有变为无一般，为使未悟甚深义者，通过示现幻术而遣除实执。 那么，其如何示现共同之道呢？ 是大施主，是主宰，是持戒之最胜，是持大忍辱之稳固者，是大精进之苦行者，是安住大禅定之等持者，是身持大智慧者，是大力量且具大方便者，是愿力智慧之大海。 如是说。 以三轮清净之布施，故为布施之主。 因不生罪业，故为持戒清净者。 因不为相所动摇，故为安忍稳固者。 因不为分别念所染污，故为精进苦行者。 因无有散乱之敌，故为大禅定者。 因证悟无二，故为大智慧者。 因摧毁魔军，故为大力量者。 因具有使自他解脱之种种方便，故成为具大方便者。 自与他
English
Furthermore, it is vast because it is unobstructed. Regarding the distinctions of its wisdom: It wields the great weapon of wisdom, the supreme great hook of afflictions, it has great fame, and great clear appearance. As it is said, it destroys afflictions with the weapon of wisdom, just as it subdues afflictions like a mad elephant with the hook of wisdom. Moreover, it has a special fame in the three realms, and as a sign of clear inner wisdom, it is surrounded by clear outer rays. How does the manner of emanation occur? The skillful one possesses great magic, the great magic accomplishes meaning, the great magic rejoices with joy, the great magic has illusory eyes. As it is said, it is skillful in the means of perfecting the two accumulations for beings, and by means of illusory emanations, it accomplishes the benefit of beings, fulfilling whatever anyone desires. Moreover, the mind is like an illusion, and enlightenment is also like an illusion. For example, some illusionists recite mantras over a barren woman, and if they practice the application, forms such as four-legged ones appear to the mind of attachment. As it is said. With compassion, it rejoices in the benefit of beings, and with wisdom, it rejoices in the meaning of non-duality. It is like transforming non-existence into existence and transforming existence into non-existence. For those who have not realized the profound meaning, it shows illusions and reverses the grasping of reality. How does it show the common path? It is a great benefactor, a lord, the best of those who hold morality, a stable holder of great patience, a great diligent ascetic, abiding in the samadhi of great meditation, possessing a body of great wisdom, having great power and great skill, and an ocean of aspirational wisdom. As it is said. By giving with the purity of the three spheres, it is the lord of generosity. Because no misdeeds arise, it is of great morality. Because it is not disturbed by signs, it is stable in patience. Because it is not defiled by thoughts, it is a diligent ascetic. Because there is no enemy of distraction, it is of great meditation. Because it realizes non-duality, it is of great wisdom. Because it destroys the armies of demons, it is of great power. Because it possesses various means to liberate oneself and others, it becomes one with great skill. Self and other
Chinese
具有使解脱的祈愿，具有如所有和尽所有智的智慧，广大且不执着于显现，犹如大海。如是与十度波罗蜜多及尊者相应，也为他人宣说。大慈本性不可估量，大悲乃智慧之顶。此谓如母爱独子般慈爱众生，且不执着于彼之大慈。无有偏颇，不分彼此，故不可估量。对众生之悲悯恒常不断，故为大。亦不执着于彼，故为智慧之顶。若云有四无量，何以未言及喜与舍？此乃以法类作区分，实则已于言外表明。方便与智慧之差别为何？如是说：大智慧者具大慧，大巧方便者。如是说，即是说具有善能辨别诸法，并证悟二无别之大智慧。彼以具足成办众生利益之智慧，善于方便之行，结合所化众生之意乐，示现种种调伏之方便。方便与智慧，其范围广大，总摄于道与果，周遍一切。若问以何种神通之门成办事业？如是说：具大神变力，具大势速疾，大神变广为人知，大力能胜伏他者。如是说，即是说从上方发火，从下方涌水，一化为多，多化为一，三千大千世界容于掌中，掌中化现三千大千世界等，不为他所压伏，且能摧伏他者，此乃力量。于成办众生利益之事，具有如意般迅速之势，且为声闻、缘觉、世间人及菩萨等广为人知。以智慧力降伏四魔，此乃伟大。其能力为何？如是说：摧毁有顶大山，手持坚硬金刚杵，大威猛者具大威仪，大怖畏者能令怖畏。如是说，即是说一次又一次于六道中轮回，是为有。其如山般难以摧毁，二