Chinese
为什么呢？因为说了“一切手印之王”。 意思是说，法身如同虚空一般，是恒常安住的自性。 像这样，对于圆满智慧的坛城， 说了首先接受的功德后， 为了吉祥秘密藏的法器而开示教诲。 那么，吉祥秘密藏应该开示的法器是怎样的呢？ 应该对具有什么样品格的人开示呢？如果对不是法器的人开示，会有什么过失呢？为了这个目的， 说了“听闻思维修习极善者， 智慧眼具者当受持， 具器品行善良者当示， 身与受用施舍而行布”。 意思是说，以三种智慧善于修心的，具有智慧之眼的人们应当受持。 对于圆满智慧大坛城，具有胜义谛境界，不害怕不恐惧的法器，对于没有变成恶劣品行，具有善良品行的人们应当开示。 应当施舍。对于施舍身与受用的具有信心的人们应当布施。 如果对不是法器的人布施会有什么过失呢？ 说了“愚昧漂浮若给予， 非时命终而耗尽， 焚烧分裂长久住”。 意思是说，被根本烦恼无明所迷惑，被近取烦恼散乱漂浮等等所控制，对于没有变成法器的弟子，如果给予圆满智慧坛城的这个意义， 那么，非时被八大怖畏等等夺取性命后， 被冷热的痛苦等等，如同果实的泡沫一般焚烧，如同莲花的花瓣一般破裂和分裂的痛苦。 就像舍弃般若波罗蜜多的人一样，将长久住于痛苦之中。 吉祥秘密藏，从那唯一的定解中， 一切口诀的意义全部都汇集于此续，并且在此达到究竟。 并且此续的意义也从此品中宣说。 像那样，因为确定了那唯一的自性。 甚深大秘密至上续的， 意义口诀心要之品， 第十三品。 之后出现的瑜伽士，对于智慧的坛城
English
Why is that? Because it is said, "The supreme of all mudras." It means that the Dharmakaya, like the expanse of the sky, is the very nature of being eternally present. Thus, regarding the mandala of complete wisdom, after speaking of the qualities of accepting it first, the instructions are shown for the sake of the vessel of the glorious secret essence. So, what kind of vessel should this glorious secret essence be shown to? What kind of qualities should one have to be shown it? What are the faults of showing it to someone who has not become a vessel? For this purpose, it is said, "Those who have thoroughly trained in listening, thinking, and meditating, hold those with the eye of wisdom. Show it to those with good conduct who possess the vessel. Give and bestow body and possessions." It means that those who have trained their minds with the three wisdoms, those who possess the eye of wisdom, should hold it. The mandala of great complete wisdom, having the realm of ultimate truth, possessing a vessel that is not afraid or frightened, and those who have not become of evil conduct, those who possess good conduct, should be shown it. Should give. Those who have faith in giving away body and possessions should be given to. What are the faults of giving to someone who has not become a vessel? It is said, "If given to the ignorant and wavering, life will be exhausted untimely, and they will remain for a long time in burning and splitting." It means that if this meaning of the mandala of complete wisdom is given to a student who has not become a vessel, being deluded by the root affliction of ignorance and distracted and wavering by the near afflictions, etc., then, untimely, having their lives exhausted by the eight great fears, etc., by the suffering of heat and cold, etc., they will be burned like a bubble of fruit, and the suffering of cracking and splitting like the petals of a lotus. Like someone who has abandoned the perfection of wisdom, they will remain in suffering for a long time. The glorious secret essence, from that very certainty, all the meanings of all the instructions are gathered in this tantra, and here it reaches its ultimate conclusion. And the meaning of this tantra is also explained in this chapter. Thus, because that very nature is certain. The chapter on the essence of the meaning of the supremely great secret tantra, the thirteenth. Then, whichever yogi comes later, to the mandala of wisdom
Chinese
考虑到赞颂也能获得大菩提的果实。然后，以“如来一切”等开始，讲述了第十四品，即以歌声使智慧坛城欢喜之品。为什么呢？考虑到任何具有智慧坛城资格的瑜伽士，如果赞颂它，就能清净障碍并圆满资粮。因此，您也以与您的坛城无别的方式赞颂它。其中，第一句是从如镜之智的角度，以身金刚的方式赞颂了常恒大雍仲之身，即遍照佛的坛城。第二句是从个别分别的角度，以语金刚的方式赞颂了现证菩提之身，即无量光佛的坛城。第三句是从法界角度，以意金刚的方式赞颂了法身，即不动佛的坛城。第四句是从平等性智的角度，以功德的方式赞颂了所有无别的身，即平等身宝生佛的坛城。第五句是从成所作智的角度，以事业的方式赞颂了遍知智之身，即不空成就佛的坛城。第六句是从聚集或集合的角度，赞颂了轮回和涅槃的一切法，即身语意金刚无别且成佛。其中，每一个又以四个名称的方式赞颂。总的来说，二十四个名称也没有将功德和事业分开，而是汇集为身语意。为什么呢？因为，一切无余身语意。因此说。嗡，一切都是从五种智慧的角度，象征着第一次礼拜。其中，为了从功德的角度赞颂，说了“十方四时圆满”。意思是，十方一切时，本来就是佛的自性，对轮回和涅槃的一切法拥有自在的，吉祥普贤王如来的身坛城，那是什么呢？从智慧的角度，智慧坛
English
Considering that praising also attains the fruit of great Bodhi. Then, beginning with "All the Tathagatas," etc., the fourteenth chapter, the chapter of pleasing the mandala of wisdom with song, is spoken. Why? Considering that any yogi who is qualified for the mandala of wisdom, if he praises it, can purify obscurations and complete accumulations. Therefore, you also praise your own mandala in an inseparable way. Among them, the first sentence is from the perspective of mirror-like wisdom, praising the eternal great Yungdrung body, the mandala of Vairochana, through the aspect of body vajra. The second is from the perspective of individual discrimination, praising the body of manifest enlightenment, the mandala of Amitabha, through the aspect of speech vajra. The third is from the perspective of the realm of Dharma, praising the Dharmakaya, the mandala of Akshobhya, through the aspect of mind vajra. The fourth is from the perspective of the wisdom of equality, praising the body of equality, the mandala of Ratnasambhava, through the aspect of qualities. The fifth is from the perspective of the wisdom of accomplishing activities, praising the body of omniscient wisdom, the mandala of Amoghasiddhi, through the aspect of activities. The sixth is from the perspective of gathering or collecting, praising all the dharmas of samsara and nirvana, the body, speech, and mind vajra inseparable and becoming Buddha. Among them, each is praised again through four names. In general, the twenty-four names also do not separate qualities and activities, but are gathered into body, speech, and mind. Why? Because, all without exception are body, speech, and mind. Therefore it is said. Om, everything is from the perspective of the five wisdoms, symbolizing the first prostration. Among them, in order to praise from the perspective of qualities, it is said, "Perfect in the ten directions and four times." It means that all times in the ten directions are inherently the nature of Buddha, possessing sovereignty over all the dharmas of samsara and nirvana, the glorious Samantabhadra's body mandala, what is that? From the perspective of wisdom, the wisdom mandala
Chinese
名为“大圆点轮”。从“识王”到“常断”之间，这是由普贤王如来的意智慧的特殊性所产生的，它与智慧的坛城相关联。从种姓的角度来说，说的是“福德坛城身之聚”。共同和不共同的相好，是由世间和出世间的福德的特殊性所成就的。从《般若波罗蜜多经》中，仅仅宣说了圆满报身毗卢遮那佛的特殊性。从名称的角度来说，说的是“显空圆点皆圆满 吽”。对于圆满报身来说，菩萨们所见的所知障，是由于往昔的愿力所致。而且，从身本身的角度来说，也示现圣法，这也是此续中所说的。此外，在《金刚藏庄严续》中说，圆满报身在某些情况下，也会以语言来宣说佛法。通过二身示教的方式，总的来说，只是程度大小的差别。这就像山谷中的回声一样。薄伽梵不动佛本身，从种姓的角度来说，是五大种姓的汇集，因此，身语意圆满广大，功德事业一切圆满。即是说，身的金刚是毗卢遮那佛的坛城，语的金刚是无量光佛的坛城，意的金刚是不动佛，称为金刚圆满。从智慧的角度来说，说的是“本来自成”。这样的特殊坛城，并非最初的瑜伽士随意赞颂的，而是在轮回之法和涅槃的坛城中，本来就自性圆满存在。从名称的角度来说，说的是“普贤”。五毒清净的自性，或者说，从时间的角度来说，也是普贤。从功德的角度来说，说的是“大集会”。像这样，轮回和涅槃的一切法，以及身语意功德事
English
It is said to be called "Great Circle Point Wheel." From the "King of Consciousness" to "Eternality and Annihilation," this arises from the particular wisdom of the mind of the glorious Samantabhadra, and it is connected to the mandala of wisdom. From the perspective of lineage, it speaks of "Merit Mandala, Assembly of the Body." The common and uncommon marks and signs are accomplished through the particularity of merit of the mundane and supramundane. From the Prajñāpāramitā, only the particularity of the Sambhogakāya Vairochana is spoken of. From the perspective of name, it speaks of "Appearance-Emptiness Points, All Completely Hoḥ." For the Sambhogakāya, the obscurations of knowledge seen by the Bodhisattvas are due to the power of past aspirations. Moreover, from the perspective of the body itself, it also shows the sacred Dharma, which is also spoken of in this tantra. Furthermore, in the Vajra Heart Ornament Tantra, it says that the Sambhogakāya, in some situations, also expounds the Dharma with speech. Through the way the two bodies teach the Dharma, in general, there is only a difference in the degree of size. This is like the sound of an echo in a valley. The Bhagavan Akshobhya himself, from the perspective of lineage, is the gathering of the five great lineages, therefore, body, speech, and mind are greatly complete, qualities and activities are all completely perfect. That is to say, the Vajra of Body is the mandala of Vairochana, the Vajra of Speech is the mandala of Amitabha, and the Vajra of Mind is Akshobhya, called Vajra Perfection. From the perspective of wisdom, it speaks of "Primordially Spontaneously Perfected." Such a special mandala is not praised arbitrarily by the initial yogi, but in the Dharma of Samsara and the mandala of Nirvana, it is primordially and naturally perfectly present. From the perspective of name, it speaks of "Samantabhadra." The nature of the five poisons being completely purified, or, from the perspective of time, it is also Samantabhadra. From the perspective of qualities, it speaks of "Great Assembly." Like this, all the Dharmas of Samsara and Nirvana, as well as body, speech, mind, qualities, and activit
Chinese
因此，所有事业的坛城，都圆满安住在吉祥普贤王如来之中，所以才这样说。所说的“明点”，也应从智慧中去了解。功德和事业两种是心的体性。因为如此这般，所以此续被阐释为五种智慧，并应知晓它被归纳为身语意。从功德的坛城中，对于平等性的智慧，说了“无所缘，幻化，平等的法界”。对于远离二边的中观，也不缘取。对于无有自他分别的平等性智慧，就称为“平等的法界”。为了利他，在无边众生的所有十方世界中，在智慧和秘密之处，放射出六道等各种光芒云彩的差别。为了自利，说了“无边一切任运融入”。意思是说，当放射的光芒再次融入时，从十方所有佛的刹土中聚集而来的佛的云彩，进入我的毛孔中，融入身语意金刚。为了任运成就利他的果，又说了“种种身语意大 吽”。意思是说，像这样放射和聚集的时候，具有来往菩提心自性的种种身语意，被身语意的金刚进入，从而获得身语意的成就，无上安乐的果位。有些人说，这是对化身说的。因为化身的意义在下面会讲到，所以这是对如来功德珍宝的放射和聚集说的。事业的坛城，是为了成办事业的智慧之事业。为了化身圆满利他，又说了“十方世界微尘数”。意思是说，利益作为事业之境的其他有情。为了显示比小乘更为殊胜，说了“诸佛之义如微尘”。意思是说，诸佛世尊的意义是所境，此
English
Therefore, all mandalas of activities are completely situated in the glorious Samantabhadra, hence it is said so. The so-called "bindu" should also be understood from wisdom. Qualities and activities are of the nature of mind. Because of this, this tantra is explained as the five wisdoms, and it should be known that it is summarized as body, speech, and mind. From the mandala of qualities, for the wisdom of equality, it is said, "No object, illusion, equal realm of reality." For the Middle Way that is free from the two extremes, there is also no grasping. For the wisdom of equality without self and other distinctions, it is called "equal realm of reality." For the sake of benefiting others, in all ten directions of the world of limitless beings, in the wisdom and secret places, various distinctions of light clouds such as the six realms radiate. For the sake of benefiting oneself, it is said, "Limitless, all spontaneously dissolve." This means that when the radiated light dissolves again, the clouds of Buddhas gathered from all the Buddha-fields of the ten directions enter my pores and dissolve into the body, speech, and mind vajra. For the sake of spontaneously accomplishing the fruit of benefiting others, it is also said, "Various body, speech, mind great Hūṃ." This means that when radiating and gathering like this, the various body, speech, and mind that have the nature of the coming and going bodhicitta are entered by the vajras of body, speech, and mind, thereby obtaining the accomplishments of body, speech, and mind, the supreme bliss of the state. Some say that this is said to the Nirmāṇakāya. Because the meaning of the Nirmāṇakāya will be explained below, this is said to the radiation and gathering of the jewel of the qualities of the Tathāgata. The mandala of activities is the activity of wisdom for accomplishing activities. For the Nirmāṇakāya to perfectly benefit others, it is also said, "The dust-like number of the ten directions of the world." This means benefiting other beings as the object of activity. In order to show that it is more excellent than the Hīnayāna, it is said, "The meaning of the Buddhas is like dust." This means that the meaning of the Buddhas, the Bhagavat, is the object,