Chinese
也以委婉的方式显示出来。至于要说明其量有多少，就说“在十方世界中完全没有间断”，意思是说，境法界没有中心和边际，世间和出世间的一切法在三时中都能照见，并且在法界中成为一体。为什么呢？因为清净的佛土只有三界，而三界本身并没有自性，所以一定是境法界。为了说明它其他的伟大功德，就说“因为功德无量增长，所以变成四方形”，这里说的是，大乘中有四方形的三种含义，而“པ་”这个词则包含了两种含义，那是什么呢？就是平等、周遍和增长。因此也说：“因为平等和周遍，也因为增长而变成四方形。”这里说的是，因为如来的一切伟大功德都增长了，所以要知道如来的一切伟大功德都包含在这三者之中。不仅如此，它还以殊胜智慧珍宝的隆起而庄严。其中，庄严就是装饰，其含义也有三种：母和智慧本身，为了庄严就是隆起。也就是说，一切都聚集在虚空法界自在母的体性中，与法界没有分别。如果有人反驳说，有我、生命、人和滋养等等，并且这些会受到嗔恨的损害。回答是：一切法的自性，没有我和滋养的自性。显现是无我的法界，烦恼和幻象是法性一体，一切都不可得，是如实性，与一切无别，是法身的印记。这就是所说的原因。要了解完全清净的嗔恨的自性，是心的印记，要知道分别的对境和烦恼，在胜义谛和世俗谛中都是一体的，就是不可得的幻象，完全烦恼的，在分别的对境上完全烦恼，法性
English
It is also shown in a subtle way. As for explaining how much it is, it is said that "it is completely uninterrupted in the ten directions," meaning that the realm of Dharma has no center and no edge, and all Dharmas of the world and beyond can be seen in the three times, and they become one in the Dharma realm. Why? Because the pure Buddha land is only the three realms, and the three realms themselves have no self-nature, so it must be the realm of Dharma. In order to explain its other great qualities, it is said that "because the merits increase immeasurably, it becomes square," which means that there are three meanings of square in Mahayana, and the word "པ་" includes two meanings, what are they? They are equality, pervasiveness, and increase. Therefore, it is also said: "Because of equality and pervasiveness, and also because of increase, it becomes square." Here it is said that because all the great qualities of the Tathagata increase, it should be known that all the great qualities of the Tathagata are contained in these three. Not only that, it is also adorned with the rising of the supreme wisdom jewel. Among them, adornment is decoration, and its meaning is also threefold: mother and wisdom itself, for the sake of adornment is the rising. That is to say, everything is gathered in the nature of the sovereign mother of the space Dharma realm, and there is no difference from the Dharma realm. If someone refutes that there are self, life, person, and nourishment, etc., and these will be harmed by hatred. The answer is: the nature of all Dharmas, there is no nature of self and nourishment. Manifestation is the selfless Dharma realm, affliction and illusion are the one taste of Dharma nature, everything is unattainable, it is suchness, inseparable from everything, it is the seal of Dharmakaya. This is the reason why it is said. To understand the nature of completely purified hatred is the seal of the heart, to know that the object of distinction and affliction are one in the ultimate truth and the conventional truth, that is, the unattainable illusion, completely afflicted, completely afflicted on the object of distinction, Dharma nature.
Chinese
因为如幻无分别的缘故，胜义和世俗成为一体。如果被三摩地所掌控，那就是心的伟大手印。如是说。完全清净的嗔恨的自性，应当知晓为语的手印，即是他人之利益圆满。如是说：无所缘而普皆恼害，所调伏者不可思议，是语的伟大手印。如是说。完全染污的慢的自性，显示为：内心傲慢且心怀骄矜，压伏他人。如是说，这是被“我”之慢所掌控。如果被虚伪所掌控，在大瑜伽方面，就是被完全染污所掌控。完全染污的慢的共同体性也是，四句，即是上面已经说过的。完全清净的慢的自性，应当知晓为法身的手印，即是将慢与寂静的自性相结合。舍弃慢而无寂静可成，在法界中成为一体。如是说。如果这样慢和寂静没有分别，如果由“我”之慢等生起自和他人的慢，如是辩驳和，世俗如幻内心傲慢性，不异于如是之自性，法性无所缘生起如幻之傲慢。傲慢之境压伏于他者，不异于法界之自性。如幻文字不可分，秘密即是母之莲花，彼等亦是智慧之境。如宫殿一般。其中所住为何平等之故，无量智慧之坛城，清净显现而住，总而言之，无有大小之量，是为智慧轮之基。口诀中，也说了无量之义，于此亦是大乘四种行境，何者？如是亦云：慈等生起之故，广大之故是无量。如是说，但这是更近的表示，四大的自性即是四母，这是吉祥密集金刚续中所说。胜义和世俗成为一体，三摩地
English
Because of the indivisibility of illusion, ultimate and conventional truths become one. If controlled by samadhi, that is the great mudra of the mind. Thus it is said. The nature of completely purified anger should be known as the mudra of speech, which is the perfect benefit of others. It is said: Without object, universally afflicting, the beings to be tamed are inconceivable, it is the great mudra of speech. Thus it is said. The nature of completely afflicted pride is shown as: inwardly arrogant and conceited, subduing others. Thus it is said, this is controlled by the pride of "I". If controlled by deceit, in the context of Mahayoga, it is controlled by complete affliction. The general characteristic of completely afflicted pride is also fourfold, as has already been said above. The nature of completely purified pride should be known as the mudra of the Dharmakaya, which is to combine pride with the nature of peace. There is no peace to be attained by abandoning pride, becoming one in the Dharmadhatu. Thus it is said. If in this way pride and peace are not different, if the pride of "I" and so on arises, generating pride in oneself and others, such refutation and, conventional illusion is the nature of inner pride, not different from suchness itself, the nature of reality, without object, arises as the pride of illusion. The object of pride subdues others, not different from the nature of the Dharmadhatu. Because the letters of illusion are indivisible, the secret is the lotus of the mother, these are also the realm of wisdom. Like the palace. Because of what dwells within it is equal, the mandala of immeasurable wisdom, clearly and purely abides, in short, without measure of large or small, it is the basis of the wheel of wisdom. In the oral instructions, the meaning of immeasurable is also spoken of, and in this also are the four objects of the Great Vehicle, which are they? Thus it is also said: Because love and so on arise, because of its vastness it is immeasurable. Thus it is said, but this is a closer representation, the nature of the four elements is the four mothers, this is what is said in the glorious Guhyasamaja Tantra. Ultimate and conventional truths become one, samadhi
Chinese
如果以...来统治，就是心的伟大印契。这样说，这些是自利圆满。为了他利，要知道语的印契是：为了所化机而讲授殊胜的佛法并使其成熟，是这样说的：无所缘因的傲慢，是难以想象的所化机。要知道这是语的印契。完全清净的傲慢的共同特征是：寂静和傲慢，没有，法界一味。这样说的。傲慢的共同特征是：完全清净的特征，成就寂静，没有舍弃傲慢。这样说的。完全染污的贪欲的自性是：以有而执着一切。这样说的。完全染污的贪欲的共同特征已经说完了。以狡诈的自在来说，就是贪恋智慧的明妃，以及无边的法界，执着于轮回和涅槃的自性的一切。四句已经说完了。要知道完全清净的贪欲的自性是法身的印契，是对无分别的自性而说的：舍弃贪着，没有可成就的不贪着。因为在法界中是一味的缘故。在世俗如幻的自性中，贪恋和执着于如幻。是这样说的。这样贪着和不贪着是无分别的，因为在法界中是一味的缘故。那么，在世俗如幻的自性中，贪恋和执着于如幻。这样说，这两者没有到达，贪着直到对事物贪着，和对幻象贪着一样，因为众生如幻象一般，所以在分别上是相似的，作为辩驳的回答：在世俗中对幻象的贪着也是，因为不是从无所缘而来的其他，无所缘本身生为幻象。因为不是从诸法而来的其他，行为与幻象一味，法性和有法没有对境。与一切胜者无分别的，是法身的伟大印契。这样说的。要知道完全清净的贪欲的自性是心的印契，对于具有如幻的明妃，在二谛的体性中无分别地了知：无所缘贪恋于幻象
English
If ruled by ..., it is the great mudra of the mind. It is said that these are the perfect benefits for oneself. For the benefit of others, to know the mudra of speech is: for the sake of those to be tamed, teaching the supreme Dharma and making them fully ripened, it is said: The arrogance of the unconditioned cause is inconceivable for those to be tamed. Know that this is the mudra of speech. The general characteristic of completely purified arrogance is: peace and arrogance, without, the Dharmadhatu is of one taste. It is said. The general characteristic of arrogance is: the characteristic of complete purification, accomplishing peace, without abandoning arrogance. It is said. The self-nature of completely afflicted desire is: clinging to everything with existence. It is said. The general characteristic of completely afflicted desire has been explained. In terms of deceitful freedom, it is craving for the wisdom goddess, and clinging to all the nature of samsara and nirvana, the boundless Dharmadhatu. The four extremes have been explained. To know the self-nature of completely purified desire is the mudra of the Dharmakaya, it is said to be the nature of non-duality: abandoning attachment, there is no non-attachment to be accomplished. Because it is of one taste in the Dharmadhatu. In the nature of illusory conventional truth, craving and attachment are craved as illusions. It is said. Thus, attachment and non-attachment are non-dual, because they are of one taste in the Dharmadhatu. Then, in the nature of illusory conventional truth, craving and attachment are craved as illusions. It is said that these two have not arrived, attachment is like attachment to things, and attachment to illusions, because sentient beings are like illusions, so they are similar in discrimination, as an answer to the refutation: attachment to illusions in the conventional truth is also, because it is not other than from the unconditioned, the unconditioned itself is born as an illusion. Because it is not other than from all dharmas, behavior is of one taste with illusion, the Dharmata and the Dharmic do not have an object. Undifferentiated from all the victorious ones, it is the great mudra of the Dharmakaya. It is said. To know the self-nature of completely purified desire is the mudra of the mind, for the goddess with the nature of illusion, knowing without differentiation in the nature of the two truths: unconditioned craving for illusion
Chinese
我执的觉悟。境与贪欲，其自性亦不可得，因如幻不可得无别故。于二谛一味故。若以三摩地而摄持，即是心之大印。如是说。此乃自之义圆满。当知清净贪欲之自相为语之手印者，乃为调伏所化之故。为利他而说法，即不可得如幻之贪欲所作，所化之事业不可思议。是语之大印。如是说故。清净贪欲之共相者，即贪与不贪无别，以了悟贪欲之自性即是清净故。以贪与不贪无二故，贪欲之自性不可舍。如是说故。遍行染污之嫉妒之自相者，即于他人之圆满心生嫉妒。嫉妒一切之自相者，于他人之圆满，以心生嫉妒之幻觉，于他具有方便之行。如是说故。遍行染污之嫉妒之共相亦已说竟。若依于幻术或摩诃瑜伽之自在，则以我之方便令他人之圆满达于彼岸，实则他人之义亦转为圆满，故称为唯真。当知清净嫉妒之自相为法身之手印者，即谓嫉妒与宽广于法性中无别。以嫉妒不可断，宽广不可修，故于法性中一味。如是嫉妒与宽广无别。于法性中一味也。若谓外道等亦当断嫉妒。且以业果之自在，亦说有非天之果报世界。何以故？答曰：于世俗如幻之自性中，于他人之圆满，嫉妒者之幻化，非不可得，即不可得亦生为幻化。令圆满之方便幻化殊胜。
English
Understanding Attachment. The field and desire itself are also unattainable in their nature, because the unattainability of illusion is inseparable. Because the two truths are of one taste. If controlled by samadhi, it is the great seal of the mind. So it is said. This is the perfection of one's own benefit. The self-characteristic of purified desire should be known as the speech mudra, which is for the sake of taming those to be tamed. To expound the Dharma for the benefit of others, that is, the actions of unattainable, illusory desire are inconceivable. It is the great seal of speech. So it is said. The general characteristic of purified desire is the inseparability of attachment and non-attachment, because the realization of the nature of desire itself is purification. Because attachment and non-attachment are non-dual, the nature of desire cannot be abandoned. So it is said. The self-characteristic of all-afflicting jealousy is to be jealous of the perfection of others. The characteristic of all jealousy is: towards the perfection of others, with the illusion of jealousy in mind, having skillful actions towards others. So it is said. The general characteristic of all-afflicting jealousy has also been explained. If according to the power of illusion or Mahayoga, then I make the perfection of others reach the other shore by means of skillful means, in reality, the meaning of others also turns into perfection, therefore it is called only true. The self-characteristic of purified jealousy should be known as the Dharmakaya mudra, which means that jealousy and vastness are inseparable in Dharmata. Because jealousy cannot be abandoned and vastness cannot be cultivated, it is of one taste in Dharmata. Thus, jealousy and vastness are inseparable. It is of one taste in Dharmata. If it is said that outsiders and others should also abandon jealousy. And by the power of karma and its result, it is also said that there is a world of Asura results. Why? The answer is: In the nature of conventional illusion, towards the perfection of others, the illusion of the jealous one is not unattainable, that is, the unattainable also arises as illusion. The skillful illusion that makes perfection is supreme.