Chinese
对于具有自性者而言，修行者以胜义世俗的方式所见乃是：十方四时现证圆满的，清净不可思议的刹土，以及无碍的宫殿等，是相应的智慧自显现。如是宣说。那是通过胜义世俗的方式，以三种清净的慧眼所见：十方和四时现证圆满成佛的诸佛薄伽梵，以及诸佛薄伽梵的，包含器情世间在内的清净功德，以语言无法述说，极其广大，以意念也具有不可思议，以及胜者所居住的圆满功德不可思议的处所，无碍的彼之圆满功德，轮的庄严，以及乐器的集聚等一切，也都是以三种慧眼所见。如是，以十方和四时所摄的一切坛城，思念彼等一切也都是以三眼所见，并且以神变前往彼等如来之处后，也以身语意三门和悦的方式，以供养等差别而亲近，并且于彼处令其欢喜，行承事供养之业，诸佛也以成为器和地的瑜伽士，以语言金刚不可言说的，如磐石之声般，从广大之语中生起清净之义，也是断除二障，圆满二资粮，断除能取所取的相应的智慧自显现。如是说，并非如外道宗派之主。如是说。如是又如何显现呢？在二万五千颂中也说：也见十方诸佛的刹土，前往彼处后，亲近彼等如来，以供养的方式供养，以身语意令其欢喜，从彼之口中听闻佛法，并且再次回到此赡部洲。以胜义世俗大圆满的方式所见乃是：我和一切有情三十三
English
For the sake of those who have self-nature, the meditator sees through the door of ultimate conventionality: the ten directions and four times manifest perfect, pure and inconceivable realms, and unobstructed palaces, etc., are the self-manifestation of corresponding wisdom. Thus it is said. That is through the door of ultimate conventionality, seen with three pure eyes: the Buddhas, the Bhagavat who perfectly attained enlightenment in the ten directions and four times, and the pure qualities of the Buddhas, the Bhagavat, including the vessel and sentient beings, are too great to be expressed by the gate of speech. It is also inconceivable with the mind, and the place where the victorious ones reside is full of inconceivable qualities. The unobstructed and perfect qualities of that, the adornment of the wheel, and the collection of musical instruments, etc., are all seen through the three eyes. Thus, thinking of all the mandalas gathered by the ten directions and four times, all of them are seen through the three eyes, and after going to the Tathagatas by means of miraculous powers, they are also close to the Tathagatas by means of the differences such as offerings in a way that the three doors of body, speech, and mind are pleasing, and in that very place, they are pleased, and they perform the work of serving and honoring, and the victorious ones also become vessels and fields. To that yogi, from the vajra speech that cannot be expressed, like the sound of a rock, the meaning of purity arises from the vast speech, which is also the self-manifestation of corresponding wisdom that has abandoned the two obscurations, completed the two accumulations, and abandoned the two objects of grasping. It is said that it is not like the master of the heretical sect. It is said. How does it appear like that? It is also said in the twenty-five thousand verses: One also sees the Buddha fields of the ten directions, and after going there, one approaches those Tathagatas, makes offerings in the form of offerings, pleases them with body, speech, and mind, hears the Dharma from their mouths, and returns to this Jambudvipa again. Seeing in the manner of the Great Perfection of Ultimate Conventionality is: I and all sentient beings thirty-three
Chinese
六种自性与见，而且也是从此续部后文所说。“我面由我见”。从胜义之又胜义的门径所见，是经由智慧之眼完全清净的门径，是指见到如是性法界。因此又说：“离一与多之，无边与中如是性，诸佛亦不见，自生智慧无处显”。如是性之界，非事物所成，故不可称为一，且离物质之名言，故不可称为多。为何呢？若有一之体性存在，则亦有多之物质存在。因无安立为一之体性，故无成立为多之物质。离一与多，譬如栋梁与柱子，以及赡部洲一地的土块，不可能被一步所遍及一般。那么，是有边与中之法者吗？说的是无边中。若有边之体性存在，则亦有可于中央推测之法者。因边远离常断之法，故亦无于中央推测之法者，譬如虚空一般。那么，对此以名言如何称说呢？称为如是性法界。因此，若以遮遣之词来说，诸佛亦不见。二是说非三种眼之行境。那么，显现于何者呢？自生佛之智慧，由境与根皆已超离言语，且不住于任何境与根，智慧之眼显现于彼。如是，诸佛之智慧与境及根皆已超离，仅显现于彼之如是性法界，为何显现于瑜伽士？那并非是九地以下之行境，对此，于其答复之第一因中，应知颠倒分别之所取能取完全清净之智慧，即是所知之境，与如是性法界无异。第二因，是圣者大悲所成熟之田与果
English
The nature and vision of the six, and also from the later tantra of this very one, it is said, "My face is seen by me." Seeing through the gate of the ultimate of the ultimate is through the gate of the completely pure eye of wisdom, which is to see the Suchness, the Dharmadhatu. Therefore, it is also said, "Devoid of one and many, Suchness without beginning or end, Even the Buddhas do not see it, Self-born wisdom appears without a place." The realm of Suchness is not established as a thing, so it cannot be called one, and because it is free from the term of substance, it cannot be called many. Why? If there is a nature of being one, then there is also a substance of being many. Since there is no established nature of being one, there is no established substance of being many. It is devoid of one and many, like a beam and a pillar, and the earth of one Jambudvipa cannot be covered by one step. Then, is it something with an end and a middle? It is said to be without end or middle. If there is a nature of an end, then there is also something that can be inferred in the middle. Because the end is free from the qualities of permanence and annihilation, there is also nothing to be inferred in the middle, like the sky. Then, how is it named with terms? It is called Suchness, the Dharmadhatu. Therefore, if we speak in terms of negation, even the Buddhas do not see it. Secondly, it is not the object of the three kinds of eyes. Then, to whom does it appear? The wisdom of the self-born Buddhas, transcending words by objects and faculties, and not abiding in any object or faculty, the eye of wisdom appears to them. Thus, the wisdom, objects, and faculties of the Buddhas are all transcended, and the Suchness, the Dharmadhatu, appears only to them. Why does it appear to the yogi? It is not the object of practice below the ninth ground. In the first cause of the answer to this, the wisdom that completely purifies the apprehended and the apprehender of inverted discrimination should be known as the object of knowledge, which is no different from the Suchness, the Dharmadhatu. The second cause is the field and fruit to be ripened by the great compassion of the noble ones.
Chinese
为了引导，我和其他六道众生的所有，包括四个时间和三个界，都显现在如来智慧的明点中。正如后续经典所说：从具有真如之界中，如果与幻化和网相连，那么殊胜金刚身的光芒，就是和谐的智慧自显现。六因轮回的身体显现，是与分别念和谐的业力显现。这样说的。大乐坛城是，两种姿势，下等智慧的意义和中等智慧的五种。像这样做了坛城，完全进入有信心的人是，欲望涅槃的成就，如果神多就大，如果少就小，不是这样，而是会变得平等。为什么与业力和福分相应的智慧是，瑜伽士如果努力，就会迅速地出现非常稀有身语意的巨大成就。虽然这样可以进入，但是没有信心且不精进的人，如果进入那里，自身就会毁灭。吉祥秘密藏的真实确定中，从心金刚部等所有本尊，以简繁两种方式，坛城秘密誓言品第九品圆满。如此为了弟子的利益而绘制沙坛城的必要是，因为是为了灌顶。从“之后”等开始，讲述了第十品国王布施品。之后，吉祥普贤如来安住在伟大的喜悦之中，从生起法王大空性的禅定中，生起化身利益他众的广大布施。进入禅定。因此也说了，从智慧方便的印中，安乐的种子显现的流，从金刚道盘旋到莲花，从顶端消融并转变坛城。等等这样说了，智慧是般若波罗蜜多的佛母。方便是大悲的自性，当父亲普贤如来转变位置的时候，从种子的自性中，菩提心金刚，或者父亲的金刚心，菩萨的金刚萨埵，果是手印的
English
For the sake of guidance, all beings of the six realms, including the four times and the three realms, appear in the bindu of the Tathagata's wisdom. As it is said in the subsequent tantra: From the realm of Suchness, if connected with illusion and net, then the light of the supreme Vajra body is the self-manifestation of harmonious wisdom. The appearance of the body of the six-cause cycle of existence is the appearance of karma harmonious with conceptualization. Thus it is said. The mandala of great bliss is, two postures, the meaning of inferior wisdom and the five of intermediate wisdom. Having made such a mandala, entering completely into the faithful is, the accomplishment of desire and nirvana, if there are many deities it is great, if few it is small, it is not so, but it will become equal. Why is the wisdom that corresponds to karma and merit, if the yogi strives, the great accomplishment of the very rare body, speech, and mind will quickly arise. Although it is possible to enter in this way, a person without faith and diligence, if he enters there, will destroy himself. In the true certainty of the glorious secret essence, from the heart Vajra family and all the deities, in both concise and elaborate ways, the ninth chapter, the secret vow chapter of the mandala, is complete. Thus, the necessity of drawing the sand mandala for the benefit of the disciples is because it is for empowerment. Starting from "afterwards" and so on, the tenth chapter, the chapter on the king's giving, is taught. After that, the glorious Samantabhadra Buddha dwells in great joy, from the samadhi of the great emptiness of the Dharma King, arises the great giving of the emanation benefiting others. Enters into samadhi. Therefore it is also said, from the mudra of wisdom and means, the stream of the manifestation of the seeds of bliss, from the Vajra path spirals to the lotus, from the top dissolves and transforms the mandala. And so on it is said, wisdom is the mother, the Prajnaparamita. Means is the nature of great compassion, when the father Samantabhadra Buddha transforms his position, from the nature of the seed, the Bodhicitta Vajra, or the father's Vajra heart, the Bodhisattva's Vajrasattva, the fruit is the mudra of
Chinese
于彼时，四魔不能动摇，故名不动。如是，父母本尊安住于三十六尊之体性，方便与智慧之手印。无二殊胜菩提心大乐。字句之集合，智慧之水流，从父之金刚道，流入母之莲花中央。以甘露手印取之。从弟子之舌中融入。融入身语意功德事业等之真言念诵中。则能将近取五蕴转为智慧坛城。如是灌顶亦有秘密菩提心，内智慧坛城，外物质之灌顶。外物质之灌顶有智慧宝冠，于所知如海无碍之顶髻，菩提分之鲜花花鬘，大功德之珍宝花鬘。或大威德之颅骨花鬘，此能令执著能取所取之心惊恐且降伏，实则颅骨花鬘之头饰，是金刚持自我生起之意。何以故？因能取所取清净故能自我生起。盔甲或是世间大怖畏之牦牛尾，大象皮，虎皮，生狮子皮等。胜幢是摩羯鱼，珍宝狮子等。或是卡杖嘎等之大胜幢。金刚轮珍宝。莲花宝剑铃。或是五大母之伞，绸布或丝绸之伞。或是大威德之护身符，以手撑于虚空。宝瓶是珍宝所制。或是以五甘露充满之瓶。食物是食物受用等，如肉等。或是五种肉。饮品是酒等。或是五甘露，特别是大血。五种心是黄金等。或是眼耳鼻舌心肾和性器。外秘密菩提心之灌顶，内智慧坛城之灌顶是宣说彩粉之坛城
English
At that time, because the four maras could not move it, it is called Immovable. Thus, the father and mother deities abide in the nature of the thirty-six deities, the mudra of skillful means and wisdom. The great bliss of the non-dual, supreme Bodhicitta. The collection of letters, the stream of wisdom, flows from the father's vajra path into the center of the mother's lotus. Having taken it with the nectar mudra. Infusing it from the center of the disciple's tongue. Infusing it into the mantra recitation of body, speech, mind, qualities, and activities, etc. Then, the five aggregates of close attainment are transformed into the mandala of wisdom. Thus, the empowerment also has the secret Bodhicitta, the inner wisdom mandala, and the outer material empowerment. The outer material empowerment has the wisdom jewel crown, the crest jewel that is unobstructed to the ocean of knowable objects, the garland of flowers of the limbs of enlightenment, the garland of great qualities of jewels. Or the garland of skulls of the great terrifying one, which causes the mind that clings to grasping and being grasped to be frightened and subdued, in reality, the headdress of the skull garland is the self-generation of Vajradhara. Why is that? Because self-generation arises from the purification of grasping and being grasped. Armor is either the yak tail of the great terrifying one of the world, elephant skin, tiger skin, raw lion skin, and so on. The victory banner is the makara, the jewel lion, and so on. Or the great victory banner such as the khatvanga. Vajra wheel jewel. Lotus sword bell. Or the umbrella of the five great mothers, an umbrella of cloth or silk. Or the amulet of the great terrifying one, held up to the sky with the hand. The vase is made of jewels. Or a vase filled with five nectars. Food is food enjoyment, etc., such as meat, etc. Or the five kinds of meat. Drink is alcohol, etc. Or the five nectars, especially great blood. The five essences are gold, etc. Or the eyes, ears, nose, tongue, heart, kidneys, and genitals. The outer secret Bodhicitta empowerment, the inner wisdom mandala empowerment is the explanation of the colored powder mandala.