Chinese
下面，当将“坛城”这个词应用于广大的地方时，其意为安住于平等性中的自性坛城。之所以称之为“坛城本身”，是因为它的形态与报身相似，因此最终被称为坛城。第三，任运成就的体性是“圆满”，指的是自性果位达到究竟的坛城的功德。当它在道上处于等持时，便任运成就，因为没有差别。在后得位时，此身以种种妙相作为庄严，并且圆满了七坛城所摄的一切法，因此利益众生无有障碍，随所应化而显现。如是，圆满了大果位的一切功德的自性坛城是究竟的坛城，并且通过将道上的意融入平等之中，被称为金刚般的等持，因为自性无有分别。第二，将究竟果位融入其中的方式是：智慧是五身的意。圆满是它作为大果位的一切功德的自性。如是，自性果位达到究竟的坛城，由于它是道上的意所净化的对境，因此被称为“拉”。融入的方式是，通过闻思修，即通过道上的三种智慧，以与诸佛的意融入平等的方式，使一切智智达到究竟。由于远离意的体性，因此被称为“自生”。对此，诸佛的意是隐秘而奇妙的任运成就，因为诸佛没有不同的传承，也不是由因缘所生。因此，这条道路是十方四时一切诸佛的唯一行径，因此不会超越此誓言，所以被称为殊胜誓言。如是，将果位融入其中的方式，是从次第道的行进方式的角度来阐述的，如果是从顿超的角度来说，也应如第十一章和第十二章所说的那样理解。第二，究竟果位自身的体性是：经文中“从下面十方四时”等，指的是为了在十方时处圆满证悟成佛为一切诸佛的自性。
English
Below, when the term "mandala" is applied to a vast place, it refers to the self-mandala that abides in the equality of this mind. It is called "the mandala itself" because its form is similar to the Sambhogakaya, and therefore it is ultimately called a mandala. Third, the nature of spontaneous accomplishment is "perfection," which refers to the qualities of the mandala where the nature-fruit is ultimately perfected. When it is in equanimity on the path, it is spontaneously accomplished because there is no difference. In the post-attainment state, that body is adorned with various signs and examples, and because all the dharmas gathered by the seven mandalas are completely perfected, the benefit of beings is unobstructed, and it appears as whatever is to be tamed. Thus, the self-mandala that perfects all the qualities of the great fruit is the ultimate mandala, and by combining the intention of the path with equality, it is called diamond-like samadhi, because the nature is inseparable. Second, the way to apply the ultimate fruit is: wisdom is the intention of the five bodies. Perfection is its nature of all the qualities of the great fruit. Thus, the mandala where the nature-fruit is ultimately perfected is called "la" because it is the object to be purified by the intention of the path. The way to integrate is that through hearing, thinking, and meditating, that is, through the three wisdoms on the path, by integrating with the intention of the Buddhas in equality, the omniscient wisdom is ultimately perfected. Because it is separated from the nature of intention, it is called "self-born." To this, the intention of all the Buddhas is secret and wonderful, spontaneously accomplished, because the Buddhas have no different lineages and are not born from causes and conditions. Therefore, this path is the one path of all the Buddhas of the ten directions and four times, so it will not transcend this vow, so it is called the supreme vow. Thus, the way to apply the fruit is explained from the perspective of the gradual path, but if it is from the perspective of sudden transcendence, it should also be understood here as explained in chapters eleven and twelve. Second, the nature of the ultimate fruit itself is: In the text, "from below, the ten directions and four times" refers to the fact that in order to perfectly awaken into Buddhahood as the nature of all the Buddhas of the ten directions and times.
Chinese
那五种是他们的身、语、功德、事业和意。中间有二十五种，广说则有无量等，成为所有伟大功德的主体，五身圆满成就的面容，自己能以心见到，因为获得了对自明的控制，所以能随心所欲地转变一切，这是为了自身利益而感到高兴的享受，以及为了他人利益而进行的不可思议的事业。由于没有其他要实现的，所以称为至高无上。它本身超越了共同道之果，所以是殊胜的。关于它行事的方式，将在下面说明。恒常具有持续不断的慈悲等等，而且其中心是远离戏论的，而其周围则是不间断地行事的。例如，太阳升起在空中，光芒照耀在世间，无需努力和思虑，自然而然地显现。因此，它在十方世界中，始终以圆满的果位坛城来调伏所化众生，并且成为从痛苦中拯救众生的唯一怙主和亲友。如此，在显现之时，由于并非真实存在，所以以如幻的坛城将众生度脱到清净之地，这也是自然成就的，因此在无有能作所作的情况下，行持于圆满坛城之自性中。另外，在具备法器的行境中，如《时轮金刚经》所说：“于劫如尘数，极善修习已，乃能得灌顶。”因此，自性根器敏锐者，是有法者，不会成为此（灌顶）之境，因为没有在劫中修习的缘故。如果因相不成立，则会变成不是自性根器敏锐者，如果没有遍及性，则会与经文相违。如果承认，则会排除是它的境，如果这样问，则回答说，此不成立遍及性。如果问，那么与那部经相违吗？回答说，不成立相违，因为是修习敏锐者的境，所以不会排除是自性敏锐者的境，因为这两者并非真实相违。口诀的伟大之处在于果成为道。关于这一点，有些人认为，密咒士将果作为道，那是成熟的还是未成熟的作为道？如果像第一种情况那样，则会变成无穷无尽，因为是将成熟的作为道。
English
Those five are the body, speech, qualities, activities, and mind of those. The intermediate is twenty-five, and the extensive is limitless, etc., becoming the essence of all great qualities, the face of the five bodies spontaneously accomplished, seeing the mind by oneself. Because one has obtained control over self-awareness, one can transform anything into whatever one desires, which is the enjoyment of delighting in one's own benefit, and the inconceivable activities performed for the benefit of others. Because there is nothing else to be accomplished from that, it is called supreme. That itself is distinct from the fruit of the common path, so it is extraordinary. The way it acts is also from below. Always having constant compassion, etc., and that center is free from elaboration, while the surroundings are unceasing in their actions. For example, just as the sun rises in the sky and its rays appear in the world, it arises completely without effort or thought. Thus, in all ten directions, that mandala of perfectly accomplished fruit always tames those to be tamed and becomes the sole protector and friend who saves beings from suffering. In this way, since it is not established at the time of appearance, the illusory-like mandala liberates beings to the pure ground, which is also spontaneously accomplished, so that in the absence of an object to be done and a doer, it abides in the nature of the perfect mandala. Furthermore, in the case of the field of experience of those who possess the vessel, as it says, "For as many kalpas as there are dust particles in the fields, having thoroughly trained and consecrated," therefore, that sharp faculty of nature, is a phenomenon, will not become the object of this, because there is no training in kalpas. If the sign is not established, it will become not a sharp faculty of nature, and if there is no pervasion, it will contradict the scripture. If you accept, then it will be excluded from being its object, if you ask, then the answer is that the pervasion is not established here. If you ask, then does it contradict that scripture? The answer is that contradiction is not established, because it is the object of the trained sharp, so it does not preclude being the object of the self-sharp, because those two are not actually contradictory. The greatness of the instruction is that the fruit becomes the path. Regarding that, some say that the secret mantra practitioner makes the fruit into the path, is that which is ripened or that which is not ripened made into the path? If it is like the first case, then it will become endless, because it is making the ripened into the path.
Chinese
是的，我承认。普遍有效，就像去年的果实变成了今年的种子一样。不能接受。如果按照第二种说法，果实就不会成为道路，因为它尚未成熟。有些人说，本质成熟但表现形式不成熟的果实可以作为道路，这是不对的。如果那样，一个果实的本质和表现形式就会变得无法区分，因为成熟和不成熟是矛盾的。那个标志是有效的，并且与障碍无关，就像黑暗的景象一样。那么，该怎么办呢？要区分，分为本来就有的果实和通过道路显现的果实两种。因为这是第一种，所以没有果实不会成为道路的错误。并且，没有显现的果实也不会有无法到达的错误。那么，一切乘法都是法，都必然只是将果实作为道路吗？因为仅仅是那样就具有普遍性。并非如此，即使是那样，也不是所有人都如此确定和理解。或者，分为暂时和最终的果实两种，这是第一种，因为下面的果实是这个的道路。就像《灯论》中所说：“你的十一处都充满光明，是伟大方便乘的住所。”之后再考察剩余的部分。像这样，因为具备了那些伟大之处，所以这个续部是过去、现在、未来所有佛陀所行走的唯一道路。在最后一部分的意义中，“听闻、思维、禅修”等，听闻是专注于名相，就像年轻人采摘鲜花一样，通过声音和词语来理解所知。思维是专注于名相和意义两者，就像用风吹动印度煤一样，通过跟随词语进行思考和辨析来消除疑惑。禅修是只专注于意义本身，就像瓶子里的油灯一样，是建立在前两者确定的基础之上。像这样，考察经文，例如“对三种智慧进行深入训练”等。此外，在这里，可以看到上下章节重复的错误，例如，首先在第五章中，展示了具备资具的渐次解脱道的会供。在第九章中，又说“五种仪轨是”等。
English
Yes, I admit it. It is universally valid, just as last year's fruit becomes this year's seed. It cannot be accepted. If according to the second statement, the fruit would not become the path, because it is not yet ripe. Some say that a fruit whose essence is ripe but whose manifestation is not ripe can be taken as the path, but this is not correct. If that were the case, the essence and manifestation of a single fruit would become indistinguishable, because ripeness and unripeness are contradictory. That sign is valid, and it is universally unrelated to obstruction, like a dark sight. So, what should be done? To distinguish, there are two types of fruit: the fruit that is already there and the fruit that is manifested through the path. Because this is the first type, there is no error that the fruit will not become the path. And, there is no error that the fruit that has not been manifested will not be reached. Then, are all vehicles necessarily just taking the fruit as the path? Because just being so has universality. It is not so, even if it is so, not everyone determines and understands it in that way. Or, dividing into temporary and ultimate fruits, this is the first, because the lower fruit is the path of this. As it says in the Lamp Treatise: "Your eleven places are all full of light, the abode of the Great Method Vehicle." Afterwards, examine the remaining parts. In this way, because it possesses those greatnesses, this tantra is the one path traveled by all Buddhas of the past, present, and future. In the meaning of the last part, "hearing, thinking, meditation," etc., hearing is focusing on the name, like a young person picking flowers, understanding the knowable through sound and words. Thinking is focusing on both name and meaning, like blowing Indian coal with wind, eliminating doubts through thinking and analyzing following the words. Meditation is focusing only on the meaning itself, like a lamp inside a vase, which is established on the basis of the certainty of the previous two. In this way, examine the scriptures, such as "thoroughly training the mind in the three wisdoms," etc. Furthermore, here, one can see the error of repetition in the preceding and following chapters, for example, first in the fifth chapter, it shows a gathering of the gradual path to liberation with the necessary equipment. In the ninth chapter, it also says, "The five rituals are," etc.
Chinese
等等，展示了一个荟供。第十一品和第十二品中也展示了“支分不缺”等等。这里第十三品中也出现了，如果说这些是重复的，那么因为各自的目的而没有重复。第五品中，因为具备了因，所以能够进行一个手印的广大事业，通过修持文字幻化，是获得两种成就的方式。如其所说： “咒语和手印如果非常稳固，就会变成巨大的奇妙成就。”第九品中，在获得甚深灌顶后，在荟供的阶段，主要展示了与长寿灌顶和最终与五身结合的时机。如其所说：“三十六个昼夜，或者十二、十四、十六，就能成就自在种姓的圣者。”又说：“那时十六以内，五身自然圆满。”第十一品中，详细展示了五种圆满的所依和四种修近和修成的方法，因此修持的支分齐全，并且主要将显现的坦甘用于暂时和究竟的果位结合的方式。如其所说：“奇妙的脱离恶趣之方法。”以及“空行母光明炽燃寿命等，将成为如意云之主。”第十三品中，主要展示了通过遣除由其他宗派考察的未证和邪证，从共同道中安排的此边之道的显现方式。如其所说：“依靠文字声音假立名称集合，凭借词语充分表示，从内部隐藏之处取出意义。”以及“这是大秘密，以决定，果成为道。”《续义决择》中第十三品的解说完毕。 ༈ 第十四品中，在现证的灌顶方面，在供养事业次第的十五个方面中，最后一个是赞叹自性果究竟的坛城。也就是对远离增损的坛城，以与之相应的方式自己赞叹。这里有些人认为法身的 body 语意心三者转变为一，body 也是明点，语意也是明点，心也是空性的智慧，这三者生