Chinese
就像那样安住于不可分割的界限中，虚空的界限，一切法界都被如来的坛城所遍布而安住。其中所说的“法界无边广大”，是指处所或容器。所谓“遍布”，是指圆满自性大圆满的坛城。譬如什么呢？就像芝麻的荚。难道如来只是父母双尊安住吗？还是也有眷属呢？为了显示安住于具有眷属的状态，之后是菩萨摩诃萨金刚眼等，以及事业等等。其中所谓“菩提”，大乘外道认为是指灭尽不生的智慧为菩提之名。而秘密大瑜伽则认为是通过方便和智慧之门而为菩提之名。在极度圆满大圆满的境界中，则说显现如虚空般的菩提为菩提。所谓“大”，外道认为是具有七种大的自性的大。而摩诃瑜伽则认为是方便和智慧的大乐。此处则认为是胜义谛和世俗谛无生之界，以及大圆满坛城因果无别为大。空性大之体性也称为金刚，这是就大圆满的层面而言。在汇集论题的情况下，提到从身语意功德事业金刚中取出。因此，诸如来的一切身语意功德事业与无别的五大智慧称为金刚。如是，在吉祥密集金刚的第十八章中也说到：五因之果即名为金刚。如是说，这是世俗大圆满坛城和摩诃瑜伽的层面。提问：如果说五种因的智慧可以称为金刚，那么，果位的菩萨称为金刚，难道不矛盾吗？回答说，那是不矛盾的，因为这些也都是从五大智慧中产生的。如果说在那里，如来和菩萨没有差别，那么，如
English
Just as it abides without being divided, the realm of space, all of the expanse of Dharma, is pervaded by the mandala of the Tathagata and abides. That which is spoken of as "the expanse of Dharma, all-pervading and limitless," refers to the place or container. "Pervading" refers to the mandala of the Great Perfection of Essence Nature. What is the example? Like a sesame pod. Do the Tathagatas only abide as father and mother? Or are there also retinues? In order to show that they abide with retinues, then there are Bodhisattvas, Mahasattvas, Vajra Sight, and activities, and so on. "Bodhi" is considered by the outer Great Vehicle schools to be the term for the wisdom of cessation and non-arising. The secret Mahayoga considers it to be the term for Bodhi through the door of skillful means and wisdom. In the state of the Utterly Perfect Great Perfection, it is said that the Bodhi that manifests like the sky is called Bodhi. "Great" is considered by the outsiders to be the great nature of the sevenfold greatness. Mahayoga considers it to be the great bliss of skillful means and wisdom. Here, it is considered great because it is the ultimate truth and the unoriginated realm of conventional truth, and the Great Perfection mandala, where cause and effect are inseparable. The nature of the Great Emptiness is also called Vajra, which is considered to be the aspect of the Great Perfection. In the context of summarizing the topic, it is mentioned that body, speech, mind, qualities, and activities are extracted from the Vajra. Therefore, the five great wisdoms, in which all the body, speech, mind, qualities, and activities of all the Tathagatas are inseparable, are called Vajra. As it is said in the eighteenth chapter of the glorious Guhyasamaja: "The fruit of the five causes is shown to be Vajra." This is the aspect of the conventional Great Perfection mandala and Mahayoga. Objection: If it is acceptable to call the five causal wisdoms Vajra, then is it not contradictory to call the Bodhisattva of the fruit Vajra? Response: That is not contradictory, because these also arise from the five great wisdoms. If it is said that there is no difference between the Tathagata and the Bodhisattva there, then,
Chinese
了知是智慧的自在和显现，菩萨是与之相应的。第二，在这个门中，虽然在世俗中是这样显现的，但在胜义中是没有差别的，只是身和肢体的差别而已。其中，见是识，住在哪里呢？根住在色上。对什么自在呢？对境色自在。见是识所见，见者是根以识为所依而见。如《毗摩诃迦罗怛罗》中也说：先将识与地之精华结合，后说根，即是能见之根。所谓见，是指眼识，即依于眼而对各种色进行识别。它具有四种住处：眼是俱生住处，意是紧随其后的住处，一切种子阿赖耶识是种子的住处，所缘的住处是可见的、有障碍的色，即颜色和形状。它的清净是完全清净的大菩提金刚见，应知为地之精华。大菩提金刚听闻，是指耳识，即依于耳而对各种声音进行识别。有四种住处：俱生住处是耳，意是紧随其后的住处，一切种子阿赖耶识是种子的住处，所缘的住处是许多不可见且有障碍的声音。如此清净是完全清净的大菩提金刚听闻，应知为金刚手。又有人说，见应知为空界精华，在其他时候，耳根由收摄者可以听闻，但此处所说的是法性如虚空，所以应为空界精华。在无二三摩地的坛城中，从右边见闻嗅等。如是说，应为空界精华。又第三，在灌顶坛城的时候，在耳轮上观想由怛朗（藏文：ཏྲཱྃ，梵文天城体：त्रां，梵文罗马拟音：trāṃ，救度）所生的宝轮，并进行听闻的灌顶。
English
Understanding is the mastery and manifestation of wisdom, and the Bodhisattva is associated with it. Secondly, in this gate, although it appears so in the conventional sense, there is no difference in the ultimate sense, only the difference of body and limbs. Among them, seeing is consciousness. Where does it reside? The sense faculty resides on form. What does it have power over? It has power over the object of form. Seeing is seeing by consciousness, and the seer is the sense faculty relying on consciousness. As it is also said in the Vīma-mahājvāla Tantra: First combine consciousness with the essence of earth, and later mention the sense faculty, that is, the sense faculty that enables seeing. What is called seeing refers to eye consciousness, which relies on the eye to distinguish various forms. It has four abodes: the eye is the co-emergent abode, the mind is the immediately following abode, the all-seed ālaya-consciousness is the abode of seeds, and the object of focus is visible, obstructive form, that is, color and shape. Its purification is the completely pure Great Bodhi Vajra Seeing, which should be known as the essence of earth. Great Bodhi Vajra Hearing refers to ear consciousness, which relies on the ear to distinguish various sounds. There are four abodes: the co-emergent abode is the ear, the mind is the immediately following abode, the all-seed ālaya-consciousness is the abode of seeds, and the object of focus is many invisible and obstructive sounds. Such purification is the completely pure Great Bodhi Vajra Hearing, which should be known as Vajrapani. Some say that seeing should be known as the essence of space. At other times, the ear faculty can be heard by the collector, but here it is said that the nature of reality is like space, so it should be the essence of space. In the mandala of non-duality samādhi, from the right are seeing, hearing, smelling, etc. As it is said, it should be the essence of space. Thirdly, even at the time of the empowerment mandala, on the ear chakra, visualize the jewel wheel arising from trāṃ (藏文：ཏྲཱྃ，梵文天城体：त्रां，梵文罗马拟音：trāṃ，救度) and perform the empowerment of hearing.
Chinese
如果有人问：是这样禁止的吗？虽然不是这样禁止，但在三摩地的坛城中，观世音菩萨的语族也转变为业族，因此次第必定归于自己的一方。再说“嗅”是指鼻的识，即依靠鼻来分别识别各种气味，这也有四处。鼻是共同生起之处，意是紧随其后之处，一切种子阿赖耶识是种子的处所，所缘的处所是气味的多种形态，不可指示且具有阻碍。这样，当它完全清净时，就是完全清净的大菩提金刚嗅，即虚空藏。为什么呢？因为鼻是珍贵的缘故。“尝”是指舌的识，即依靠舌来分别识别各种味道，这也有四处。舌是共同生起之处，意是紧随其后之处，一切种子阿赖耶识是种子的处所，所缘的处所是味道的多种形态，不可指示且具有阻碍。这样，当它完全清净时，就是完全清净的大菩提金刚尝，应知是世间自在。因为他安住于从那本身生出的方便与智慧的体性中。所谓“应见明妃”等等。对此，眼睛的对境是色，因此是应见；耳朵的对境是声，因此是应闻；鼻子的对境是气味，因此是应嗅；舌头的对境是味道，因此是应尝。虽然对境和根的施予方式是这样，但在此续中，唯有部族是主要的。应听闻的声音天女是耳朵的对境，但在部族之时，应知是语族，是世间自在的佛母。嗅是鼻子的对境气味，但在部族之时，也应知是宝鬘母。尝是舌头的对境味道，但在部族之时，应知是金刚手佛母金刚歌女。这样，有认为是部族的时候。在吉祥密集金刚中也说，声音天女是金刚手佛母，但在摄集部族之时，是语族，认为是佛母。
English
If someone asks: Is it forbidden in this way? Although it is not forbidden in this way, in the mandala of samadhi, the speech family of Avalokiteśvara also transforms into the karma family, so the order must belong to one's own side. Furthermore, "smelling" refers to the consciousness of the nose, that is, relying on the nose to distinguish and recognize various smells, which also has four places. The nose is the place of co-arising, the mind is the place immediately following, the all-seed Alaya consciousness is the place of seeds, and the object of focus is the various forms of smell, which cannot be indicated and are obstructive. Thus, when it is completely purified, it is the completely pure great Bodhi Vajra smelling, that is, Akashagarbha. Why? Because the nose is precious. "Tasting" refers to the consciousness of the tongue, that is, relying on the tongue to distinguish and recognize various tastes, which also has four places. The tongue is the place of co-arising, the mind is the place immediately following, the all-seed Alaya consciousness is the place of seeds, and the object of focus is the various forms of taste, which cannot be indicated and are obstructive. Thus, when it is completely purified, it is the completely pure great Bodhi Vajra tasting, which should be known as Lokanatha. Because he abides in the nature of skillful means and wisdom arising from that itself. The so-called "one should see the consort," and so on. In this regard, the object of the eye is form, therefore it is to be seen; the object of the ear is sound, therefore it is to be heard; the object of the nose is smell, therefore it is to be smelled; the object of the tongue is taste, therefore it is to be tasted. Although the way of giving objects and senses is like this, in this tantra, only the family is the main thing. The sound goddess to be heard is the object of the ear, but at the time of the family, it should be known as the speech family, the mother of Lokanatha. Smelling is the object of the nose, smell, but at the time of the family, it should also be known as Ratnamala. Tasting is the object of the tongue, taste, but at the time of the family, it should be known as Vajrapani's consort, Vajra Garma. Thus, there is a time when it is considered a family. In the glorious Guhyasamaja it is also said that the sound goddess is Vajrapani's consort, but at the time of collecting the family, it is the speech family, considered as the mother.
Chinese
存在于各自的状态，即暂时的状态和被认为是种姓的状态中。在此，只有词语的隐藏和意义的隐藏。因为说了根基的真如。所谓“大菩提金刚见者”等等，当眼识见到境色时，所依是眼根，所以称为见者。那又是什么呢？四大种为因的眼识的所依是清净的色，是不可见、有障碍的。如是，它的清净是完全清净的大菩提金刚见者，要知道这是对慈氏说的。所谓“大菩提金刚闻者”，是耳根。四大种为因，耳识的所依是清净的色，是不可见、有障碍的。如是，它的清净是完全清净的金刚闻者，要知道这是对除盖障说的。所谓“大菩提金刚嗅者”，是鼻根。四大种为因，鼻识的所依是清净的色，是不可见、有障碍的。如是，它的清净是完全清净的大菩提金刚嗅者，要知道这是对普贤说的。所谓“大菩提金刚尝者”，是舌根。四大种为因，舌识的所依是清净的色，是不可见、有障碍的。如是，它的清净是完全清净的大菩提金刚尝者，要知道这是对妙音说的。那本身也是因为住在意境法界之女神和四时平等性中，作为方便和智慧的自性，所以说了过去、现在、未来和未至。金刚香和花和灯和香水，在四者的状态中，中间的四个劫和春和夏和秋和冬，以及意境的后来的四个时等等，无差别地修习，并且仅仅是在平等性的状态中观看。此处说，下面说，呀是出生。
English
They exist in their respective states, namely the temporary state and the state that is considered as lineage. Here, there are only hidden words and hidden meanings. Because the suchness of the faculties is mentioned. "The Great Bodhi Vajra Seer," and so on, when the eye consciousness sees the object form, the basis is the eye faculty, so it is called the seer. What is that? The basis of the eye consciousness, which has the four great elements as its cause, is the clear form, which is invisible and obstructive. Thus, its purity is the completely pure Great Bodhi Vajra Seer, know that this is said to Maitreya. "The Great Bodhi Vajra Hearer," is the ear faculty. The four great elements are the cause, the basis of the ear consciousness is the clear form, which is invisible and obstructive. Thus, its purity is the completely pure Vajra Hearer, know that this is said to Sarvanivaranaviskambhin. "The Great Bodhi Vajra Smeller," is the nose faculty. The four great elements are the cause, the basis of the nose consciousness is the clear form, which is invisible and obstructive. Thus, its purity is the completely pure Great Bodhi Vajra Smeller, know that this is said to Samantabhadra. "The Great Bodhi Vajra Taster," is the tongue faculty. The four great elements are the cause, the basis of the tongue consciousness is the clear form, which is invisible and obstructive. Thus, its purity is the completely pure Great Bodhi Vajra Taster, know that this is to be known to Manjushri. That itself is also because it dwells in the equality of the mind's object, the goddess of the Dharma realm, and the four times, as the nature of skillful means and wisdom, therefore it is said that the past, present, future, and not yet arrived. Vajra incense, flowers, lamps, and scented water, in the state of the four, the four intermediate kalpas, spring, summer, autumn, and winter, and the later four times of the mind's object, etc., are to be meditated on without difference, and only to be viewed in the state of equality. Here it is said, below it says, ya is birth.