Chinese
其他人说，智慧的坛城，在心的自性中，驱除了有实物的物质，那么如何安立大菩提的自性呢？作为对这种疑问的回答，（经中）说“器情相续皆清净”。意思是说，从胜义谛上讲，通过智慧之门，器和情相续都清净地证悟；从真实世俗谛秘密菩提心坛城之门来讲，从智慧和智慧的境，方便和智慧的体性无二无别中，从秘密菩提心坛城所生的一切，都观为吉祥普贤的自性，大圆满的坛城，本来成佛而证悟。从行持之门来说，所有应作的体性，都未曾变成错乱，所有作为都变成福德和智慧的广大的二资粮，从三摩地之门来说，不退失五种真言支分，且具有应修持的五种资具。以五金刚仪轨，瑜伽士知晓自身本尊之身圆满为大印，此等聚集的坛城，必定成就殊胜的必要。如是说。其中“清净证悟”的意思是，因为“清净”的“也”字，还有不清净的。也就是说，幼稚的凡夫们，见到器世界不清净，见到四大种的器世界为实物，在梦中见到房屋和寺庙，所梦见的也是因为心识错乱，并非颠倒之身。见到情众生，以及见到梦境也是如此认为，这是不清净的见。所谓“相续”是指有情相续不清净，因为各种颠倒的见解，希望见到真实义，这是相续不清净，比如饿鬼的相续一样。比如饿鬼对于食物和水等，见到的是不净物和脓血，这是因为心识相续错乱的缘故这样见到的。如果相续清净，那么水等就如实见到，像这样见到就是相续不清净。像这样反过来，大乘的真实平等性瑜伽士，器情相续等都证悟为清净
English
Others say, the mandala of wisdom, in the nature of mind, dispels the substance of material things, then how should the nature of great Bodhi be established? As an answer to this question, (the sutra) says, "The vessel, essence, and continuum are all purely realized." It means that, from the ultimate truth, through the gate of wisdom, the vessel, essence, and continuum are all purely realized; from the gate of the true conventional secret Bodhicitta mandala, from the inseparability of wisdom and the object of wisdom, skillful means and the nature of wisdom, everything that arises from the secret Bodhicitta mandala is viewed as the nature of auspicious Samantabhadra, the great perfection mandala, originally enlightened and realized. From the gate of practice, all the nature of what should be done has not become confused, all actions become the vast two accumulations of merit and wisdom, from the gate of samadhi, the five mantra limbs are not lost, and it possesses the five requisites that should be practiced. With the five vajra rituals, the yogi knows that his own deity's body is complete as the great mudra, this gathering mandala will surely accomplish the excellent necessity. Thus it is said. Among them, the meaning of "purely realized" is that, because of the word "pure" of "purely", there is also impurity. That is to say, childish ordinary people see the vessel world as impure, see the vessel world of the four great elements as material things, see houses and temples in dreams, and what is dreamed is also because of the confusion of mind, not a reversed body. Seeing sentient beings, and seeing dreams are also considered the same, this is an impure view. The so-called "continuum" refers to the impure continuum of sentient beings, because of various reversed views, hoping to see the true meaning, this is an impure continuum, like the continuum of a hungry ghost. For example, a hungry ghost sees food and water, etc., as impure things and pus and blood, this is because of the confusion of the mind continuum that they see it that way. If the continuum is pure, then water, etc., are seen as they are, seeing it like this is an impure continuum. Reversing it like this, the true equality yogi of the Mahayana, the vessel, essence, continuum, etc., are all realized as pure.
Chinese
外器世界空性于微尘之自性等等，证悟彼等清净即是五母之自性。六道众生所显现之事物，空性于蕴、界、处、微尘等等之自性，证悟清净五部为五智之体性之果，乃自性大圆满之坛城，故清净相续。清净相续，即由境与根所生之诸多心之差别，调伏于根本阿赖耶识之心。阿赖耶乃菩提心之自性，故名清净相续。所谓决定者，乃稳固之异名，即后来转变之法，不转变为痛苦，乃大菩提之异名。所谓善妙之必要者，乃对大菩提生起希求之心。对大自在天之祈请，即使必要之事已成办，亦非决定之善妙必要。此非如是之意。法性菩提心之坛城，安住于平等性之界中，故名平等性，彼等乃我之次第智慧生起之体性，无有分别之故。界与智慧之彼手印，由父母双运方便与智慧嬉戏之殊胜菩提心，如日月之坛城平等性，如缘起之轮，以观见本来自性大圆满之坛城而证悟，以行持之门，方便与智慧之乐等等，以及根本与支分之誓言，四种律仪等等，无论以何种体性行持，皆安住于轮回之种子中，以三摩地之门，具足五金刚行之明妃智慧本尊之自性。加持树木等等之后，念诵誓言之手印：萨玛雅 斯德വം(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，萨玛雅 吽(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，ra ho ham(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，ra ga ya mye(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，生起智慧之贪欲后，念诵 扎 杜 贝 扎 贝 舍(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，吽 布 协 阿 贝 舍(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，班 迪 巴 苏 额 瑞(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)， 吽 嘎 德 泽 达(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)之手印，以及合和之支分。
English
The outer world is empty of the nature of atoms, etc. Realizing their purity is the nature of the five mothers. The appearance of the six realms of beings is empty of the nature of aggregates, elements, sense bases, atoms, etc. The fruit of realizing the five pure families as the essence of the five wisdoms is the mandala of the Great Perfection of Self-Nature, thus purifying the lineage. Purifying the lineage means subduing the many differences of mind arising from objects and senses into the mind of the root consciousness, the Alaya. The Alaya is the nature of Bodhicitta, hence it is called purifying the lineage. 'Certainty' is a synonym for 'steadfastness,' meaning that things that change later do not turn into suffering, but into Great Enlightenment itself. 'The need for goodness' means directing the mind towards Great Enlightenment. Praying to the Great Lord, even if the necessary things have been accomplished, is not necessarily a good need. This is not like that. The mandala of the Dharma-nature Bodhicitta abides in the realm of equality, hence it is called equality, because they are the inseparable essence of the arising of my sequential wisdom. From the mudra of that realm and wisdom, the supreme Bodhicitta of the play of skillful means and wisdom of the father and mother, like the mandala of the sun and moon, like the wheel of interdependent origination, is realized by viewing it as inherently abiding in the mandala of the Great Perfection of Self-Nature. Through the path of practice, the bliss of skillful means and wisdom, etc., and the root and branch vows, the four kinds of vows, etc., no matter what kind of nature they are practiced with, they abide in the seeds of samsara. Through the door of samadhi, the nature of the wisdom deity of the consort endowed with the five vajra practices. After blessing trees, etc., recite the mudra of the vow: samaya stvam(藏文，梵文天城体，梵文罗马拟音，汉语字面意思), samaya ho(藏文，梵文天城体，梵文罗马拟音，汉语字面意思), ra ho ham(藏文，梵文天城体，梵文罗马拟音，汉语字面意思), ra ga ya mye(藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and after generating the desire of wisdom, recite ja dhu pe pra be sha(藏文，梵文天城体，梵文罗马拟音，汉语字面意思), hum puspe a be sha(藏文，梵文天城体，梵文罗马拟音，汉语字面意思), bam di pa su gi ri(藏文，梵文天城体，梵文罗马拟音，汉语字面意思), ho gandhe citta(藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and the limbs of union.
Chinese
以手嬉戏方便与智慧，于秘密处，从嗡（藏文：བྷཱུྃ，梵文天城体：भूं，梵文罗马拟音：bhūṃ，汉语字面意思：种子字）字生起的轮中央，自心之体性，殊胜菩提心日月二者融化为光，于光团之自性中，我执持心意，当止息气息。彼光明之后，从其放出与收摄之相中，观想吽（藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）字深蓝色，具足炽盛光芒。又于彼执持心意，光明之后，以放出与收摄之相，安住于遍一切处贤之身，具足方便与智慧，三面六臂，于日轮之座上，处于等分跏趺坐。彼之蕴、界、处加持之，从啥（藏文：ཀྵ，梵文天城体：ś，梵文罗马拟音：śa，汉语字面意思：种子字）字生起之秘密金刚，从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：种子字）字生起之法之生处中降临，从殊胜菩提心红白二者，从文字之体性中，圆满了三十二相之事业之身，观想为光明炽盛。如是于后分续部中所说：自性法性平等合，佛陀自性作加持，啥（藏文：ཀྵ，梵文天城体：ś，梵文罗马拟音：śa，汉语字面意思：种子字）字以埃（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：种子字）字表示般，观想幻化网之坛城，如倒入模中般，彼即是成就殊胜道。如是说。同样，东方之瑜伽士，以五种仪轨，自生为吉祥遍入之身手印，以嫩枝等如前所说般加持等之后，从嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：种子字）字生起之秘密莲花顶端显示轮，从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：种子字）字生起之埃（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：种子字）字三角法之生处中降临，自心之体性，从殊胜菩提心中，日月二者融化为光，于光团中，自执持心意，当止息气息。彼光明之后，从放出与收摄中，为白色嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：种子字）字。从彼中，为遍入之身手印，具足方便与智慧，三面六臂，处于平等禁行之跏趺坐。彼之蕴、界、处加持之后，从嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：种子字）字生起之秘密坛城莲花顶端
English
Playing with skillful means and wisdom with the hands, in the secret place, in the center of the wheel generated from the seed syllable bhūṃ (藏文：བྷཱུྃ，梵文天城体：भूं，梵文罗马拟音：bhūṃ，汉语字面意思：seed syllable), the essence of one's own mind, the two, the excellent bodhicitta, sun and moon, dissolve into light. In the nature of a single mass of light, I fix my mind, and restrain the breath. From that becoming clear, from the manner of its radiating and gathering, contemplate the dark blue hūṃ (藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：seed syllable) syllable, endowed with blazing rays of light. Again, fix the mind on that, and when it becomes clear, in the manner of radiating and gathering, abiding as the body of Samantabhadra, filled with color, endowed with skillful means and wisdom, with three faces and six arms, seated in equal lotus posture on a seat of a sun disc. Bless his aggregates, elements, and sense bases, and from the secret vajra generated from the syllable śa (藏文：ཀྵ，梵文天城体：ś，梵文罗马拟音：śa，汉语字面意思：seed syllable), descending into the source of dharma generated from the syllable a (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：seed syllable), from the two, white and red, excellent bodhicitta, from the essence of letters, the body of action, complete with the thirty-two, contemplate as clear and blazing. Thus it is said in the Uttaratantra: "The union of self and dharmata, blesses the self as Buddha. As the syllable śa (藏文：ཀྵ，梵文天城体：ś，梵文罗马拟音：śa，汉语字面意思：seed syllable) is indicated by the syllable e (藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：seed syllable), contemplate the mandala of the net of illusion. As if poured into a mold, that itself is the accomplishment of the supreme path." Thus it is said. Similarly, the yogi of the eastern direction, generating himself as the body mudra of glorious Vairocana with the five rites, after blessing the twigs and so forth as mentioned above, showing the wheel on the tip of the secret lingam generated from the syllable oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：seed syllable), descending into the triangular source of dharma generated from the syllable a (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：seed syllable) and the syllable e (藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：seed syllable), from the essence of one's own mind, from the excellent bodhicitta, the two, sun and moon, dissolve into light. In the mass of light, fix one's own mind, and restrain the breath. After that becomes clear, from the radiating and gathering, it is the white oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：seed syllable). From that is the body mudra of Vairocana, endowed with skillful means and wisdom, with three faces and six arms, seated in the lotus posture of equal conduct. After blessing his aggregates, elements, and sense bases, on the tip of the secret mandala lingam generated from the syllable oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：seed syllable)
Chinese
以嗡字作为装饰，进入埃三角形法生处中，以金刚的三种仪轨圆满生起坛城后，观想放射、收摄和明晰。如是也曾说过：彼性明晰平等合，一切佛主作加持，嗡 লাম 埃以象征般，观想幻化网之坛城，如倒入模中一般，如是证得法界胜道。如是说，所谓彼性即是毗卢遮那佛的瑜伽士。为了生起秘密坛城并作加持，一切佛主作加持。由于从林伽中生起，故为嗡 লাম。从法生处中，不异于智慧的颜色而进入，故以埃字象征，譬喻和意义二者合一而说。观何者？观幻化网之坛城。如是南方瑜伽士，以五种仪轨生起薄伽梵宝生佛之身和手印，对树等一切作加持，以娑字所生的秘密林伽顶端以娑字装饰，以结合的八支进入法生处中，自心之体性殊胜菩提心日月融化为光，心专注于光团，应止息呼吸。之后从彼性中，从黄色娑字中，生起宝生佛身色黄色，三面六臂，具有方便和智慧。又对彼之蕴、界、处作加持后，以娑字所生的秘密林伽顶端以娑字装饰，进入法生处中，以三种仪轨圆满生起坛城后，观想放射和收摄。如是也曾说过：彼性平等二者合，一切佛主作加持，娑 লাম 埃以象征般，观想幻化网之坛城，如倒入模中一般，彼性差别লাম殊胜。如是说。又如是西方瑜伽士，以五种仪轨生起自身无量光佛之身，柳枝或树