Chinese
要知道，显现的即是四十二尊。如是，五种粗细的生起，以父尊母尊的身和智慧任运成就，无二而自显的菩提心，自显现无生灭，如金刚般的本尊众是何呢？“根基处所时”所说，四根基，六处所，四时。“觉性”所说，六种识。四颠倒，如前文所说蕴的体性，境与有境的一切聚合。如勇士和佛母般显现，如前文反复所说，知性即是自性的坛城。又是自性基之坛城，一切法本初即是四十二种念头。四十二位佛陀的身和智慧本初即是，即是自性基之坛城。以道的因缘而显现，念头也无须断除，无须舍弃，念头自身清净。身和智慧显现，是果位究竟的坛城。也称轮涅无别如马尾交织。菩提心之坛城是，普贤王如来的坛城。如前文所说，四十二种念头自身清净，从身和智慧四十二尊任运成就之自性中，不舍弃二取或一切差别法而自然清净，不具二取，故名言上称为普贤王如来。又于离于名言之自性中，显现空性无别，故称坛城。于如是证悟之自性基上，观五种意智慧。如是，于如是自生智慧之基上，瑜伽士以自性不变，且以一切边为空性，故为空性之智慧。其非为偏颇之边，以自明故如明镜。自明不灭，显现一切，故为各别了知。以显现之自性，满足所化高低之需求，故成办事业。无论显现何种作为，亦不离法界而转变，是为平等性。三世一切佛陀之心，一切有情之心，显现为五种智慧，即是菩提心之坛城。殊胜菩提心是。
English
It should be known that what appears is the forty-two deities. Thus, the five coarse and subtle elements, spontaneously accomplished as the body and wisdom of the father and mother deities, the non-dual and self-appearing Bodhicitta, the self-appearing, unborn, and indestructible Vajra-like assembly of deities, what are they? As stated in "basis, place, time," the four bases, six places, and four times. As stated in "awareness," the six consciousnesses. The four inversions, as explained earlier regarding the nature of the aggregates, are all gatherings of objects and subjects. Appearing as heroes and heroines, as repeatedly stated earlier, knowingness itself is called the mandala of self-nature. Furthermore, the mandala of the basis of self-nature is that all phenomena are inherently forty-two thoughts. The body and wisdom of the forty-two Buddhas are inherently the mandala of the basis of self-nature. They appear manifestly through the conditions of the path. Thoughts are neither eliminated nor abandoned, but thoughts themselves are purified in their own place. The manifestation of body and wisdom is the mandala of ultimate fruition. It is also called the inseparability of Samsara and Nirvana, like intertwined horsehair. The mandala of Bodhicitta is the mandala of Samantabhadra. As explained earlier, the forty-two thoughts are purified in their own place, and from the nature of the spontaneous accomplishment of the forty-two deities of body and wisdom, without abandoning dualistic grasping or all differentiated phenomena, they are naturally pure. Without dualistic grasping, they are nominally called Samantabhadra. Furthermore, in the nature of being free from mere nominality, appearance and emptiness are inseparable, hence it is called a mandala. On such a basis of realized self-nature, one contemplates the five wisdoms of the mind. Thus, on such a basis of self-born wisdom, the yogi, with unchanging self-nature and emptiness of all extremes, has the wisdom of emptiness. It is not a one-sided extreme, but self-luminous like a mirror. Self-luminosity is unceasing, appearing in everything, hence it is individually discerning. By the very nature of appearance, it fulfills the needs of trainees, high and low, thus accomplishing activities. No matter what actions appear, they do not change from the Dharmadhatu, which is equality. The minds of all Buddhas of the three times, the minds of all sentient beings, appearing as the five wisdoms, are the mandala of Bodhicitta. The supreme Bodhicitta is.
Chinese
“大我殊胜”等。瑜伽士的意念，具备五种智慧，自然成就菩提心，即是：一切法在那本身显现，无垢染，也是大我；成为一切所诠释之义的至上，也是大我；远离一切，无有对治，也是大我。“殊胜”是指殊胜菩提心之显现，显现的方式是：“心髓明点和合故”，意为：由佛母加持的莲花心髓，以及由佛父加持的菩提心明点，当菩提心到达金刚宝顶之时，“和合”意为：将轮涅一切法，于乐空智慧之性中，无别且平等融入，融合为一味，即是殊胜菩提心之坛城。会供轮坛是：“以安乐智慧之乐”等，显现分别之定的瑜伽士，将处所等一切缘起积聚，与具缘分之人的会众，等同于坛城广略之数量，以及积聚富饶的供品之会，五种供品等一切积聚，于安乐之天众观修后，享用供品之时，“安乐”是指：见修行三者平等，天人享用天人之乐，法性享用法性之乐，从而清净庸俗之执着念头，因为没有执着的痛苦，所以“安乐”是指安乐的受用。远离痛苦的理由是：“智慧”，即见修行三者平等，是自生智慧显现，因为是一切受用之至上，所以不会穷尽。“以乐”是指：行之事物自显现不灭，以见修之命根所摄持，于任何处皆不成立，亦不灭没而显现，犹如乐器一般。“智慧欢喜”，是指对于自生智慧显现之方的所有诸佛，于意念平等之性中，连细微的边执也没有的大欢喜中，五种受用，五部自显现，没有边执，是极喜之供养。
English
"The Great Self, the Excellent," etc. The yogi's intention, endowed with the five wisdoms, naturally accomplished as bodhichitta, is: all dharmas manifest in that very essence, without stain, also the Great Self; being the supreme of all that is expressed, also the Great Self; being separate from all, without an antidote, also the Great Self. "Excellent" refers to the appearance of the excellent bodhichitta, the way it appears is: "Because the heart essence and bindu are united," meaning: the lotus heart essence blessed by the mother, and the bodhichitta bindu blessed by the father, when the bodhichitta reaches the peak of the vajra jewel, "united" means: all dharmas of samsara and nirvana, in the nature of bliss and emptiness wisdom, are inseparable and equally integrated, merging into one taste, which is the mandala of the excellent bodhichitta. The gathering mandala is: "With the music of bliss wisdom," etc., the yogi who has realized the samadhi that distinguishes appearances, gathers all the conditions such as places, and the assembly of fortunate people is equal to the number of the mandala's expansion and contraction, and the gathering of abundant offerings, all the five offerings, etc., are gathered, and after meditating on the blissful assembly of deities, when enjoying the offerings, "bliss" refers to: the view, practice, and meditation are equal, the deities enjoy the pleasure of the deities, the dharmata enjoys the pleasure of the dharmata, thereby purifying the ordinary clinging thoughts, because there is no suffering of clinging, so "bliss" refers to the enjoyment of bliss. The reason for being free from suffering is: "wisdom," that is, the view, practice, and meditation are equal, it is the manifestation of self-born wisdom, because it is the supreme of all enjoyments, it will not be exhausted. "With music" refers to: the objects of action manifest without ceasing, held by the life force of view and meditation, not established anywhere, nor extinguished, but appearing, like a musical instrument. "Wisdom rejoices," refers to all the Buddhas on the side of the manifestation of self-born wisdom, in the nature of equal intention, in the great joy that has no subtle clinging, the five enjoyments, the five families self-manifest, without clinging, is the supreme offering of joy.
Chinese
这是关于供养的，供养的自性是远离一切分别念的平等性。例如，一个人通过饮食而饱足，感到满足，在一刹那间进入舍的状态，像这样，当远离一切偏执的觉性显现时，就意味着供养已经完成，成就也已经显现。三摩地的坛城是：以无漏的福德。等等。无漏是指与一切法无别的自性，自生的智慧是远离一切事物，没有内外。不执着于轮回和涅槃，一切都变成大自性，即使如此也没有执着，因为轮回的法完全清净，所以是无漏的自性。福德，这本身就是自显现不灭的自性，安住于一切法之因的自性中，这就是福德。福是指利益自显现的自性，德是不变。像这样的觉性就是自显现的。智慧幻化自显现。等等。无漏福德是自显现的自性，是空性的三摩地。智慧自显现，内外的一切分别念都是显空无别，是嬉戏的坛城，无边广大，一切显现的三摩地。瑜伽至尊的大明点之自性中，三种禅修同时圆满。意思是说，当下无别地禅修是至尊的境界。如果不能做到那样，那么如实性的三摩地，等持，觉性自显现，随后的意识，这两者都是三摩地。超胜之上的超胜三摩地是：秘密明点本身的法界。意思是说，从根本字中显现为父母，加持两个秘密处，嬉戏的明点在母性的虚空中舒展。法界，意思是说，这是生起一切坛城的根本自性。这个，意思是说，加持虚空秘密，这个父母嬉戏的明点，从字句到手印，再到圆满的形象。是四十二尊佛的根本，一切佛都聚集在那里，所以是一切的根本。对此，在胜者的坛城中禅修，是通过生起次第的各个阶段来超越的，所以是超胜的三摩地。
English
This is about offering. The nature of offering is equality, free from all conceptualizations. For example, a person is satiated and satisfied by food and drink, and enters a state of equanimity for a moment. Like this, when the awareness that is free from all biases manifests, it means that the offering has been completed and the accomplishment has also manifested. The mandala of samadhi is: "By the stainless merit." And so on. Stainless means the self-awareness that is inseparable from all dharmas. Self-arisen wisdom is free from all things, without inside and outside. Not clinging to samsara and nirvana, everything becomes the great self-nature, but even so, there is no clinging, because the dharmas of samsara are completely pure, so it is the nature of stainlessness. Merit, this itself is the nature of unceasing self-appearance, abiding in the nature of the cause of all dharmas, this is merit. Merit means the nature that benefits self-appearance, and "fortune" is unchanging. Such awareness is the self-appearance. Wisdom, illusion, self-appearance. And so on. Stainless merit is the nature of self-appearance, the samadhi of emptiness. Wisdom self-appearance, all the conceptualizations of inside and outside are appearance and emptiness inseparable, it is the playful mandala, infinitely vast, the samadhi of all appearances. In the nature of the great bindu of supreme yoga, the three meditations are simultaneously perfected. It means that meditating inseparably in the present moment is the supreme state. If one cannot do that, then the samadhi of suchness, equipoise, awareness self-appearance, and subsequent consciousness, both of these are samadhi. The surpassing of the surpassing samadhi is: "The sphere of the secret bindu itself." It means that from the root syllable, it appears as father and mother, blessing the two secret places, the playful bindu expands in the space of the mother. "Sphere" means that this is the fundamental nature of generating all mandalas. This, means blessing the secret space, this playful bindu of father and mother, from letters to hand gestures, and then to the complete form. It is the basis of all forty-two Buddhas, all Buddhas gather there, so it is the basis of everything. Meditating on this in the mandala of the Victorious Ones is surpassing through the various stages of the generation stage, so it is the surpassing samadhi.
Chinese
之坛城。形象和增上形象二者共同宣说的是：十方四时圆满的。这句是说以十方和四时所摄持的错乱分别念，自显现的一切法，证悟自性坛城，在任运成就的境界中，自性果达到究竟的坛城，在不混杂而完全圆满的意义上所说的。五身、五语、五意、五功德、五事业，无余的一切，在自证的现量中，自己亲见，也是无境和有境，自己亲见自己的面容是：觉性离于显空，自在自显现，无实事之体性现前，达到究竟，离于一切执著。对此，形象和增上形象二者都齐全。觉性菩提心，从自显现中，内外的一切分别念显现，是法界的形象，是象征法界本身不灭。依靠这些而象征法界，所以是形象。智慧的形象是觉性自生本身，从不灭的妙力中，蕴、处、界如何显现，五部、父母、勇识、佛母都明现。如太阳的坛城升起，黑暗从根本上消除一样，细微的错乱分别念也不存在，这是智慧的形象。增上形象是特意造作的身语意的形象，五部父母、勇识佛母的身，从事业和行为增上所造作的不同因，而造立不同形象的各种身。这也是彩粉坛城等，为了象征五种智慧，所以是五种颜色。任运成就的坛城是：安住坛城即坛城。等等，显空无别，四十二部或分别显现的坛城中安住而现前，无有能修所修，从获得定解直到究竟之间，坛城即坛城。这句是说，对于此补特伽罗，十方四时一切善逝都任运成就，所以称为即。对此：圆满坛城任运成就。这是说界