Chinese
并且，应当了知大自在天的处所。如是亦云：“舍弃清净之诸处，于下界处甚可乐，真实佛陀于彼成正觉，化身者亦于此成正觉。”谓于清净五部之顶上，应当了知大自在天的处所。于彼处所安住之坛城者，乃是受用一切法之王位的圆满报身果位之菩提萨埵众围绕而住，当知彼乃是能仁之化身恒常不断之所依。智慧之下界乃是母之莲宫，一切天之生处，一切胎生者皆于此处出生，当知乃是母之莲花。于彼处所安住之坛城者，乃是三摩地之坛城，一切字母皆是成佛之果位，于殊胜菩提心中，当知乃是智慧之秘密坛城。如是第四品文字鬘之安立中当知晓。如是由于处所各别，故当知诸天亦有种种差别。又，以法身之自性故，周遍一切，故称之为无边。佛与有情二者，本初即是成佛之体性，具有平等之自性，故称之为无中。如是之处所纵然安住，然宫殿是何等？是否具有下界之自在等念之分别念遣除之义，宣说无量之智慧轮光明等，乃是显示胜乘之差别，乃至一切亦转为内。彼处所亦有二，即自性坛城之处所与三摩地坛城之处所。彼中，自性坛城之处所乃是虚空与法界。三摩地坛城之处所亦有二，即内与秘密。彼中，内在之三摩地乃是瑜伽士以三摩地所生起。即《毗摩诃扎拉续》与《塞摩瑜伽》等，乃是大瑜伽之论典。所谓“智慧自性”者，乃是从极清净之法界智慧所生起之如镜智等。
English
And, one should know the abode of the Great自在天. It is also said thus: "Having abandoned the pure abodes, In the lower realm, it is very delightful, The true Buddha becomes enlightened there, An emanation also becomes enlightened here." That is, at the summit of the five pure families, one should know the abode of the Great自在天. The mandala residing there is surrounded by Bodhisattvas of the fruition family, the complete enjoyment body, who enjoy all the royal power of the Dharma. One should know that it is the constant and uninterrupted support of the emanation body of the Sage. The lower realm of wisdom is the lotus palace of the mother, the source of all the deities, and all those born from the womb are born here. One should know that it is the lotus of the mother. The mandala residing there is the mandala of Samadhi, all the letters are the fruit of enlightenment, and in the supreme Bodhicitta, one should know that it is the secret mandala of wisdom. Thus, it should be understood from the establishment of the garland of letters in the fourth chapter. Thus, because the places are different, one should know that the deities also have various differences. Moreover, because of the nature of the Dharmakaya, it pervades all, therefore it is called boundless. Buddha and sentient beings, from the beginning, are the nature of enlightenment, possessing the nature of equality, therefore it is called without center. Even if one dwells in such a place, what is the palace like? To dispel the thought of whether or not one possesses the freedom of the lower realm, etc., the explanation of the immeasurable wheel of wisdom, light, etc., is to show the distinction of the supreme vehicle, even to the extent that everything is transformed into the inner. There are also two places, namely the place of the nature mandala and the place of the Samadhi mandala. Among them, the place of the nature mandala is space and the Dharmadhatu. There are also two places for the Samadhi mandala, namely inner and secret. Among them, the inner Samadhi is generated by the yogi through Samadhi. That is, the tantra of Vimalamahajvala and Semayoga, etc., are the treatises of Mahayoga. The so-called "nature of wisdom" is the mirror-like wisdom, etc., arising from the wisdom of the extremely pure Dharmadhatu.
Chinese
四。每一个又变成四个。同样，因为是智慧不可思议之因所生的宫殿，所以叫做殊胜智慧宝的肉髻。它掌握着大圆满阿底瑜伽的方面。所谓为了美观，一般的论藏也说，肉髻是美观的，与之相应也会变成肉髻。像这样变得美观也是从智慧之因所生，所以那个肉髻叫做美观。这些是指示第一个四方形的宫殿。现在为了指示第二个宫殿，金刚普贤佛母的自性，又说，从“顶端”到“遍满”之间是相关的。其中第一个指示的是bhaga（梵文，Bhaga，巴嘎， भग，吉祥），第二个指示的是佛母，属于摩诃瑜伽的方面。有些智者这样说。所谓顶端，指的是金刚普贤佛母虚空界自在母的头顶，那也只是法身的自性。因此，说的是十方诸佛的坛城无余全部与个个不异，自性一体的智慧遍满。对于大空性的智慧，应该理解为智慧遍满。为什么呢？因为没有产生有情识的相续。那也是指佛塔的宝瓶和佛母的头顶。其中提到佛母是掌握着摩诃瑜伽的方面。提到佛塔是掌握着阿底瑜伽的方面。不仅如此，智慧不可思议之因所生的形状和颜色安住在珍宝中，对于聚集或存在遍满等许多共同之处，经中掌握了形状和颜色两种。其中，相是多的，不同是不一致的，差别是各自不混合的，成为特殊的是从白色的地方成为特殊的，同样在白绿的地方成为特殊的，像这样直到二十五都要掌握。还有些论典说，上面提到的那样的佛母，是无自性的。
English
Four. Each of these also transforms into four. Similarly, because it is a palace arising from the cause of inconceivable wisdom, it is called the "protuberance of supreme wisdom jewel." It holds the aspect of the Great Vehicle Ati Yoga. As for "for the sake of beauty," even the general treatises say that the protuberance is beautiful, and in accordance with that, it also becomes a protuberance. Having become beautiful in this way, it also arises from the cause of wisdom, so that protuberance is called "beautiful." These indicate the first square palace. Now, in order to indicate the nature of the second palace, Vajra Samantabhadri, it is said again, "from the peak" to "all-pervading" are related. The first indicates the bhaga (藏文，བྷ་ག་，梵文天城体，भग，梵文罗马拟音，Bhaga，汉语字面意思，吉祥), and the second indicates the Mother herself, in the aspect of Maha Yoga. Some scholars say this. The "peak" refers to the crown of the head of Vajra Samantabhadri, the sovereign mother of the sphere of space, which is solely the nature of the Dharmakaya. Therefore, it is said that the wisdom pervades all, the mandalas of the Buddhas of the ten directions, without exception, are not separate, and are of one essence. For the wisdom of great emptiness, one should take it as wisdom pervading all. Why? Because the continuum of sentient beings' consciousness has not arisen. That also refers to the vase of the stupa and the crown of the Mother's head. Mentioning the Mother holds the aspect of Maha Yoga. Mentioning the stupa holds the aspect of Ati Yoga. Moreover, the shapes and colors arising from the cause of inconceivable wisdom abide in jewels, and for the many commonalities of pervading, etc., it is said that they are gathered or exist in one. The sutra grasps the two, shape and color. Among them, the aspects are many, the differences are dissimilar, the distinctions are unmixed, and what becomes special is what becomes special from the white ground, and similarly, what becomes special in the white-green ground. Likewise, one should grasp up to twenty-five. Furthermore, some treatises say that the Mother mentioned above is without inherent existence.
English
If asked what it is, the answer is: it is not. This refers to inconceivable wisdom. The term "wisdom jewel" is used because the Tathagata Ratnasambhava alone resides in the center of the Chakravartin's crown and armlets, as well as the bracelets on his hands and feet. Therefore, it is called the wisdom jewel because it arises from the cause of equality wisdom and its shape and color abide in the jewel. "Spags pa" means distinct, profound, and vast nature. It has also been said: "Distinctly gone spags." It has also been said: "Outer, inner, and three realms." This means that it is more distinct than the palaces of the gods, the sun, the moon, and the lord of the wheel. The three inner profound realms are the teachings of Mahayoga. This mother is also the six objects of the desire realm, the six faculties of the form realm, and the six consciousnesses of the formless realm. Thus, these eighteen realms all abide in the heroes and mothers. The three outer realms are the twenty realms of the desire realm, the seventeen realms of the form realm, and the four realms of the formless realm, etc. All the inconceivable things are gathered in the nature of the realm of objects and dharmas, so it transcends all objects of discrimination. As a sign of this, the inner palace is also a triple structure, and the outer stupa also has a base and steps. Thus, it also abides in the nature of the dharmadhatu, so it is spags pa. Because it is the nature of mirror-like wisdom, the benefit for oneself and others is vast, and the qualities are immeasurable. Because it abides in the nature of equality, it is spags pa. Because it arises from the cause of wisdom, it is called a rosary, that is, a rosary arising from the one hundred and eight tantras. Because it arises from the cause of individual discriminating wisdom, it is called a pendant, that is, a curved and drooping pendant. Because it arises from the cause of diligent practice, it is called a streamer, that is, a golden bell at the tip of a single strand, with a jewel at the top, emitting the sound of emptiness. Also, these forms, etc., are explained as belonging to the category of Mahayoga, which can be understood from the stages of practice. Having said that,
Chinese
因为不是存在的处所，所以称为不可估量。这也仅仅是为了把握自性的下界。如果是在摩诃瑜伽的范畴内，即使安住于天女的形象，也是不可估量的。为什么呢？因为是虚空界的状态。因为仅仅说了以五种智慧的庄严来装饰的特点。是智慧珍宝。这也是仅仅五种姓的自性，是各种各样的花鬘，即白色、黄色、红色、绿色和蓝色，依次是如来、珍宝、莲花、事业和心之金刚的种姓。不仅如此，在殊胜乘的殿堂里，为了显示其功德的其他形态，有“各种形象”等等。这也是为了显示宫殿的布局。与“不遮蔽而明亮的装饰被不可思议的庄严所覆盖”相关联。其中，这些各种形象等等，在阿底瑜伽的范畴内是显现而无自性的，在摩诃瑜伽的范畴内是观为天女的自性，与自性和天没有分别。同样，“各种声音”也是无实体的法之声音和天女的自性。“各种气味”也是无自性的法之气味和天女的自性。“各种味道”也是无实体的法之味道和天女的自性。“各种触觉”也是无实体的法性之触觉和天女的自性。这些也应在胜义谛和世俗谛的范畴内，阿底瑜伽和摩诃瑜伽的范畴内来理解。轮回和涅槃的一切法都汇集于普贤王如来的自性中，因为远离了作为对治和作者的方面，所以称为“周遍十方而自生”，如此等等。 “也是如此”的意思是，也确实说了断除了对治和作者，并且显现为具有剩余关联。因为也与头巾、幡、胜幢、伞、鹏鸟头、流苏和衣服等一切装饰的特点完全具备，所以称为“不遮蔽而明亮”或“被不可思议的庄严所覆盖”。是智慧。
English
Because it is not a place of existence, it is called immeasurable. This is solely for grasping the lower realm of self-nature. In the context of Mahāyoga, even if residing in the form of a goddess, it is immeasurable. Why? Because it is the state of the sphere of space. Because it is only mentioned as a special feature adorned with the ornaments of the five wisdoms. It is the jewel of wisdom. This is also the nature of only the five families, a variety of garlands, namely white, yellow, red, green, and blue, in order, the families of Tathāgata, Ratna, Padma, Karma, and Vajra of the heart. Moreover, in the palace of the supreme vehicle, to show other aspects of its qualities, there are "various forms" and so on. This is also to show the arrangement of the palace. It is related to "unobstructed and clear ornaments covered by inconceivable adornments." Among these, these various forms and so on, in the context of Atiyoga, appear but are without self-nature, and in the context of Mahāyoga, they are seen as the nature of the goddess, with no distinction between self-nature and the deity. Similarly, "various sounds" are also the sound of Dharma without substance and the nature of the goddess. "Various smells" are also the smell of Dharma without self-nature and the nature of the goddess. "Various tastes" are also the taste of Dharma without substance and the nature of the goddess. "Various tactile sensations" are also the tactile sensations of Dharma-nature without substance and the nature of the goddess. These should also be understood in the context of the ultimate truth and conventional truth, and in the context of Atiyoga and Mahāyoga. All phenomena of saṃsāra and nirvāṇa are gathered in the nature of Samantabhadra, and because they are free from being spoken of as remedies and agents, it is called "spontaneously arising, pervading the ten directions," and so on. The meaning of "also like that" is that it is indeed said that remedies and agents are eliminated, and it appears as having remaining connections. Because it is also fully endowed with all the characteristics of ornaments such as headbands, banners, victory banners, umbrellas, garuda heads, tassels, and clothing, it is called "unobstructed and clear" or "covered by inconceivable adornments." It is wisdom.