Chinese
凭借此三摩地将会实现。 这句话是说，通过修持幻化网方便道的这个三摩地，所有要成就的事业都将得以实现。 最胜悉地是：主要修持金刚萨埵等已逝者。这是瑜伽士的现量，十方四时的所有胜者都显现为幻化网坛城的形象，这是自利成就之相。它本身并未成为实有，而是未曾动摇于法身自性，对于可调伏的清净者，显现为色身的影像，功德无尽，如庄严的轮。可调伏者自己成就所愿，这是利他之相。对此，广说经部有以词句多寡来阐述的，但此处说，从为自利而证悟成佛中，自性二利皆得成就，这是更为广大的。这是《续义决断》第五品的阐释。 接下来，在第六品的历史叙述中，关于“认为六道世界的一切十方都会出现他的大坛城”，有些人问：这是不是显示六道众生的轮？如果是前者，那么众生将不会是不清净的，因为它是能显示的轮。如果是后者，那么就与经文相违。回答是：因为它不是真实的轮，所以没有第一个过失。因为它通过传承的方式存在，所以不与经文相违。自性坛城是：有智慧者立即了知一切所知为坛城的自性并进行观修。什么是呢？智慧是指一切法皆明晰且无分别，如明镜一般。平等性是指具有各种相的法，平等于法性无相，是为平等性。自性各不相同，各自了别。自证具有自然成就的功德，是为成所作智。如此，四智以东西南北四方来象征。它们不成立为一或异等任何边，而是作为空性的象征，与中央一起被认为是五者。如此，五智的坛城被执
English
By this samadhi, it will be accomplished. This phrase means that by practicing this samadhi of the expedient path of the Magical Net, all that needs to be accomplished will be achieved. The supreme siddhi is: mainly accomplishing those who have passed away, such as Vajrasattva. This is the direct perception of the yogi, where all the victors of the ten directions and four times manifest as the form of the mandala of the Magical Net, which is the aspect of accomplishing one's own benefit. It itself does not become an entity, but without wavering from the nature of the Dharmakaya, for the pure beings to be tamed, it appears as an image of the Rupakaya, with inexhaustible qualities, like a wheel of adornment. The beings to be tamed themselves accomplish their desires, which is the aspect of performing the benefit of others. Regarding this, there are explanations in the extensive sutras with varying amounts of words, but here it is said that from becoming enlightened for one's own benefit, the benefit of both natures is accomplished, which is particularly extensive. This is the explanation of the fifth chapter from the "Definitive Analysis of Tantric Meaning." ༈ In the historical account of the sixth chapter, regarding "considering that his great mandala will appear in all ten directions of the six realms," some ask: Is this a wheel that shows these six realms of beings or not? If it is the former, then beings will not be impure, because it is the wheel that shows. If it is the latter, then it contradicts the scriptures. The answer is: Because it is not an actual wheel, there is no first fault. Because it exists through the lineage, it does not contradict the scriptures. The nature mandala is: Whoever is intelligent immediately realizes all knowable things as the nature of the mandala and meditates on it. What is it? Wisdom means that all dharmas are clear and without conceptualization, like a mirror. Equality means that phenomena with various characteristics are equal in the nature of reality, which is without characteristics, and is equality itself. Each of their characteristics is distinct, and they are individually cognized. Self-awareness has spontaneously accomplished qualities, which is accomplished activity. Thus, the four wisdoms are symbolized by the four directions, east and so on. They are not established as any extreme, such as one or different, but as symbols of emptiness, they are considered as five with the center. Thus, the mandala of the five wisdoms is grasped in the directions.
Chinese
因为那样的智慧超越了思维的范畴，是无边无际的一切法的遍及者。如果那样，它就成了道上的所修之境，因为在智慧的范畴里没有成立的缘故吗？不是的。所谓任运成就，是依赖于证悟离边的智慧，一切法在五种智慧的坛城中，对自明觉任运成就。所谓“乃”，是指那是谁的境界呢？这并非是执着于实有的圆满大成就，因为这是摩诃的见地。那么是什么呢？是本体意义上的圆满大成就，即在词义转换上，通达一切法圆满于五种大智慧的意义，并且安住于那样的状态，因此瑜伽士，即在他的智慧面前，一切显现和行为都明现为自生智慧的坛城。是那样的境界，所谓“大”，是因为它超越了增上定中的缘故。所谓“行”，是如见地所证悟的那样，如《十一面经》中所说：“行为对任何事物都没有阻碍地行持。”增上定是，像这样，智慧无法胜任，并且是次第性的所修之境。宣说这个时，有八种说法不当的过失，这里为了避免不了解显现证悟次第而导致的甘露失味的过失，从说法优良的功德中，也要为了能实际获得事业，所以是显现证悟次第的宣说。那样的理由是，具备与续部和实修相关的四种关联，哪四种呢？续部与修法相关联，修法与窍诀相关联，窍诀与仪轨相关联，仪轨必须与上师的实践相关联的缘故。这也有两种传统，即所谓“广为人知”，主要执持续部总的纲要的实修，以及所谓“口传”，主要执持自己上师的实践和口头教诲这两种，这里是后者。那么，从这个续部中，对哪种进行利益而调伏，以及对难以调伏的以猛烈的方式调伏这两种中，示现慈悲寂静和降伏魔众忿怒的显现证悟这两种。其中，从这个续部的开头，生起寂静的显现证悟，那有四法，即以等持为先导的次第，以及菩提胜妙发心。
English
Because such wisdom transcends the realm of thought, it is the pervasive agent of all limitless phenomena. If that were the case, it would become an object of meditation on the path, because it is not established within the realm of wisdom, would it? No, it is not. What is called spontaneous accomplishment depends on the wisdom that realizes freedom from extremes, so that all phenomena are spontaneously accomplished in self-awareness within the mandala of the five wisdoms. The term 'ni' refers to whose realm it is; this is not the Great Perfection that clings to extremes of existence, because it is the view of Mahā. So what is it? It is the Great Perfection of essential meaning, which, in terms of textual interpretation, realizes the meaning of all phenomena being perfected in the five great wisdoms, and because the yogi abides in that state, all appearances and experiences are clear as the mandala of self-arisen wisdom in his mind. It is such a realm, and 'great' means that it is distinguished from the excess of samādhi. 'Conduct' means that one acts in accordance with how one has realized the view, as it says in the Eleventh Chapter: 'Conduct without obstruction in any way.' The excess of samādhi is that which the mind cannot accomplish and is a gradual object of meditation. There are eight faults of improper explanation in teaching this, but here, in order to avoid the fault of the nectar losing its taste due to not understanding the order of manifest realization, and also to actually achieve activities from the qualities of proper explanation, it is an explanation of the arrangement of manifest realization. The reason for this is that it possesses four connections related to the tantra and practice. What are they? The tantra is connected to the sādhana, the sādhana is connected to the instructions, the instructions are connected to the ritual text, and the ritual text must be connected to the practice of the lama. There are also two traditions here: the 'widely known,' which mainly upholds the practice of the general system of the tantric texts, and the 'oral transmission,' which mainly upholds the practice and oral instructions of one's own lama; here, it is the latter. So, from this tantra, which of the two methods of benefiting and subduing, and subduing the difficult to tame with fierce methods, are shown? The two manifest realizations of peaceful compassion and wrathful subduing of demons are shown. From the beginning of this tantra, the manifest realization of peace arises, and there are four dharmas for that: the sequence of meditative stabilization as a preliminary, and the supreme generation of bodhicitta.
Chinese
这是禅定的次第和进入禅定的次第。第一部分有七个，按照惯例。第二部分是所有道路的前行，它也分为两部分。这是胜义菩提心，在第二章中，它被分为三个部分，首先是自性基础的菩提心。第三部分分为两个：必要和实际的禅修。第一部分来自《道次第》：修持之主是禅定者，通过此禅定而成就。就像第五部分所说：如黑暗中出现光明，变化如炼金术药。第二部分，实际禅修分为三个：修持三种禅定，修持坛城的禅定，以及事业次第的禅定。第一部分分为三个：为了遣除对显现执着为自性的执着，如实性的禅定，第五部分说：诸法于自身中无有自性，是分别念自在的禅定。这是它的意思。为了遣除对空性一边的执着，修持周遍显现的禅定，它说：无根的心性，是诸法之根。这是它的意思。为了遣除对二者执着为不同的执着，修持因的禅定，它说：心性是文字的自性，文字是如意宝云。这是它的意思。第二部分，修持坛城分为两个：基础的方法是所依——宫殿，不可思议的方法是所依——修持本尊。第一部分分为两个：大自在母五尊坛城，以及带有座位的宫殿。第一部分是根本的方法，心性明现为文字，这是因的禅定的特殊之处。五大元素的种子字依次展开，从这些种子字中发出光芒，净化对外在和内在元素执着的分别念，并收集智慧元素的精华，从而使虚空呈现为蓝色三角形，风轮呈现为蓝绿色，水轮呈现为白色圆形，地轮呈现为黄色方形，火轮呈现为红色三角形，这些都明现为普贤佛母等五位明妃的清净虚空。第二部分是因的禅定第四章的阿
English
These are the stages of Samadhi and the stages of entering Samadhi. The first part has seven, according to custom. The second part is the preliminary to all paths, and it is also divided into two parts. This is the ultimate Bodhicitta, in the second chapter, it is divided into three parts, first is the Bodhicitta of the nature base. The third part is divided into two: necessity and actual meditation. The first part comes from the Lamrim: The main practitioner is the meditator, who accomplishes through this Samadhi. As the fifth part says: Like light appearing in the darkness, the transformation is like an alchemical medicine. The second part, actual meditation, is divided into three: meditating on the three Samadhis, the Samadhi of meditating on the Mandala, and the Samadhi of the stages of Karma. The first part is divided into three: In order to dispel the clinging to appearance as self-nature, the Samadhi of Suchness, the fifth part says: Phenomena are without self-nature in themselves, it is the Samadhi of the power of discrimination. This is its meaning. In order to dispel the clinging to the extreme of emptiness on one side, meditating on the Samadhi of All-Appearing, it says: The rootless mind-nature is the root of all phenomena. This is its meaning. In order to dispel the clinging to the two as different, meditating on the Samadhi of Cause, it says: Mind-nature is the nature of letters, letters are like wish-fulfilling jewel clouds. This is its meaning. The second part, meditating on the Mandala, is divided into two: the basic method is the support - the palace, the inconceivable method is the support - meditating on the deity. The first part is divided into two: the Mandala of the five great empowered mothers, and the palace with the seat. The first part is the fundamental method, mind-nature appearing as letters, which is the special feature of the Samadhi of Cause. The seed syllables of the five elements are expanded in sequence, and light radiates from these seed syllables, purifying the discrimination of clinging to external and internal elements, and collecting the essence of the wisdom elements, so that the sky appears as a blue triangle, the wind wheel appears as blue-green, the water wheel appears as a white circle, the earth wheel appears as a yellow square, and the fire wheel appears as a red triangle, all of which appear as the pure space of the five consorts such as Samantabhadri. The second part is the A of the fourth chapter of the Samadhi of Cause.
Chinese
第七品，从“嗡 (藏文: བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：嗡)”字中断后，供养诸佛，并净化对众生国土和处所的执着。总而言之，从诸佛的净土和宫殿的精华汇聚中，以第七品的生起咒语生起宫殿。明确这一点，就是通过轮辐四等坛城意义的象征来解释，即研究经典。以四十二坛城来庄严。关于这一点，有些人说，如果生起本尊后再庄严，那么之前就没有生起的说法。如果不生起就庄严，那么第七品的生起咒语就没有必要了。回答是，就像木匠的墨斗一样，显现为具有四十二本尊部分的化身，并以此来庄严。即使如此，庄严也有三种：主人的庄严、自性的庄严和本体的庄严。第一种是内在的庄严，即四十二个座位，这将在下文阐述。第二种是外在的庄严。如《怖畏金刚根本续》中说：“如意树和珍宝光芒，以如意宝珠的庄严而美丽。”又说：“本初平等不可动摇，塔拉树自然存在。”以及《广大续》中说：“莲花和无染的栅栏。”等等。以及“为了统治一切，由世间大天神们围绕。”等等。那么，这些是用第一品那样，庄严本来就存在于下方的自性坛城吗？还是像第六品这样，庄严在上方的定中生起的智慧坛城？还是像第九品那样，庄严在上方的影像坛城？《眼明论》中说：“因此，自己和他人也应该这样建造，问题也应该像这样提问，禅修也应该像这样进行。”因此，三种坛城都应该庄严，并且是庄严的。最后一种是，无论什么是宫殿，都应该以本体的庄严来成就美丽。例如，黄金本身就是黄色的，或者男孩、女孩和孩子如果成果良好，那么本体自然就成就了美丽的形象。就像《海洋续》中说：“具有五种功德的自性，不舍弃庄严等的宫殿。”一样。其中，这是主人的庄严，即以四十二本尊作为座位。那么，本尊还没有成就吗？以自性成就的力量