English
It is said to praise the mind. It is said to praise the qualities such as non-conceptual illusion. If it is said that there is a contradiction in those here, it is because it is connected with the order of the five aspects of body, speech, mind, qualities, and activities. Here, it is connected with the mandala deity. Therefore, first Vairochana, then Vajrasattva, then Ratnasambhava, then Amitabha, then praise Amoghasiddhi. That is also reasonable, because the mind is the Vajra family, the qualities are the accomplishment of everything, and the speech is the Padma family. Therefore, it is obvious that the mandala deities are praised without reversing the order. What is said is the oral instructions of the lamas. Om, the great perfection of body, speech, and mind. (Tibetan: ༀ་, Sanskrit Devanagari:, Sanskrit Romanization:, Chinese literal meaning:) It is said to praise the Ratna family from the perspective of qualities. For the wisdom of equality of qualities, it is also the great perfection because it possesses the complete mandala of body, speech, and mind. ༈. If you ask what are the three perfections here, it is not. The first is the perfection of the body of qualities, the middle is the perfection of qualities and activities, and the last is not something temporarily made by the mind, but is perfect from the beginning. Qualities and activities are completely perfect. Not only are body, speech, and mind perfect, but also the great qualities and the four activities are all perfect. That is also because it is the nature of the increase of qualities, so all great qualities are perfect. ༈. Here, if connected with the five qualities, the body appears as a palace, the mind appears as an ornament, the qualities appear as a throne, and the activities appear as rays of light. This is done by praising the mind from the perspective of Taming Vajra, because the qualities are perfect in everything, so it is reasonable in the qualities. In general, the five bodies are inseparable from spontaneous accomplishment, so there is no contradiction in whatever is done. It is easy if one focuses on the stages of the path separately. From the beginning, spontaneously perfect, all good. Thus, the five perfections of body, speech, mind, qualities, and activities are also perfect as the spontaneously accomplished great qualities from the beginning, and are of the nature of enlightenment as Samantabhadra. Great gathering of the assembled, great bindu ho. (Tibetan:, Sanskrit Devanagari:, Sanskrit Romanization:, Chinese literal meaning:) Because that is also unified and assembled in the nature of enlightenment as Samantabhadra, therefore, that has all the great qualities perfect. That is also inseparably one, so it becomes enlightened in the great bindu.
Chinese
因此说了“吼”。 这里，因为一切都赞颂为明点，如果问这是否是混合的表达方式？并不是混合的，因为作为基础的是身，使之理解的是语，去除遮蔽的是意，不间断的是功德，所作的是事业。 这是从语的方面赞颂莲花部，所谓“不观照”，就是说，以个别觉悟的智慧证悟法界之后，界与智慧二者达到无二的究竟，对于事物和相的体性不作观照，这与法身相应。 所谓“幻化”，就是说，幻是方便，化是智慧，显示了网络无有分别，这与拥有方便智慧的报身相应。 所谓“等性”，不是说化身只利益少数众生，而是说对于一切众生平等地行利益之事，这与化身相应。 所谓“界”，就是说，如果这样证悟，就是三身生起的界，是全部摄集自在的界。 所谓自在之业，首先是放射，然后是勾招，然后是摄集自在，首先是放射，就是说，从十方无边世界的各个角落，放射出种种化身，因为所作之事也各不相同，所以是种种放射。 所谓收摄化身，也不是说一定在某个地方，而是说，从十方无边之处放射和显现的一切化身之法，仅仅是显现而已，在自性空性且无有相的自性中任运融入，因此，收摄也是在各自本性中融合，所以是任运融入。 所谓显现为种种化身的一切，都是在做摄集众生的事业，而且，这个事业也与身语意的坛城无有分别地相应，因为这正是语的事业，所以是“大”。 因为对此感到欢喜，所以说了“吼”。 如果与五语相应，所谓“不观照”，是法身无生义之语。 所谓“幻化”，是报身语。 所谓“无边”，是化身语。 所谓“无边周遍”，是现证智慧幻化的语。 所谓“种种身语”，是金刚声空无别的语。 这里
English
Therefore, it is said "Ho!" Here, since everything is praised as Bindu, if asked whether this is a mixed expression? It is not mixed, because the basis is the Body, what makes it understood is the Speech, what removes obscuration is the Mind, what is uninterrupted is the Qualities, and what is done is the Activity. This is praising the Lotus family from the aspect of speech. The so-called "non-observation" means that after realizing the Dharmadhatu with the wisdom of individual discernment, the sphere and wisdom both reach the ultimate state of non-duality, and one does not observe the nature of things and characteristics, which corresponds to the Dharmakaya. The so-called "illusion" means that illusion is skillful means, and transformation is wisdom, showing that the network is without distinction, which corresponds to the Sambhogakaya possessing skillful means and wisdom. The so-called "equality" does not mean that the Nirmanakaya only benefits a few sentient beings, but that it equally and impartially benefits all sentient beings, which corresponds to the Nirmanakaya. The so-called "sphere" means that if one realizes in this way, it is the sphere from which the three bodies arise, the sphere that completely gathers freedom. The so-called activity of freedom is, first, emanation, then summoning, then gathering freedom. First, emanation means that from all corners of the ten directions of the limitless world, various emanated bodies radiate, and because the actions performed are also different, they are various emanations. The so-called gathering of emanations is not necessarily in one place, but that all the emanated dharmas that radiate and appear from all the limitless directions are merely appearances, and spontaneously dissolve in the nature of emptiness and without characteristics. Therefore, gathering also merges into their respective natures, so it is spontaneous dissolution. The so-called everything that appears as various emanated bodies is doing the work of gathering beings, and that work also corresponds inseparably to the mandala of body, speech, and mind, because this is precisely the activity of speech, so it is "great." Because of delighting in this, it is said "Ho!" If associated with the five speeches, the so-called "non-observation" is the Dharmakaya's unborn speech of meaning. The so-called "illusion" is the Sambhogakaya's speech. The so-called "limitless" is the Nirmanakaya's speech of words. The so-called "limitless all-pervading" is the speech of the manifested wisdom's illusion. The so-called "various body and speech" is the Vajra sound, emptiness, and indivisible speech. Here
Chinese
解释说这是针灸的功德。赞颂无量光佛是快乐的。嗡，十方世界微尘数。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）从事业的角度赞颂，十方世界器情世间，互相之间像丝绸房屋一样，上下像纸张堆叠一样，数量如微尘。那里居住的有情众生也如微尘数一般。诸佛之事业，微尘亦难量。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）对于那些被调伏者，调伏者诸佛以事业利益的方式，即使是微尘也难以衡量。不像对待众生那样，我独自一人从北方到南方，像逃脱的囚犯一样。化身微尘不可思议。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）利益众生也是化身与微尘数量相等，不可思议的诸佛所为。那利益众生的事业，刹那顷刻任运成。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不像对待众生那样逐渐或缓慢地利益，而是在刹那间，像敲击乐器一样，或者在片刻或瞬间，以息增怀诛的方式利益众生。解释清晰的是，刹那顷刻任运成，佛陀利益众生，如果不在刹那或片刻间利益，那么与世尊在世间停留多年相矛盾。这并不矛盾，因为诸佛在刹那间利益众生，但众生却认为持续了很久。或者，这也是事业转变的衡量标准。如果与五种事业结合，在十方，因为是被调伏者，所以用怀业来摄受。诸佛之事业，因为是调伏者，所以与教法的弘扬相结合。化身微尘，因为利益众生，所以与平息烦恼的息业相结合。刹那顷刻，因为迅速，所以与诛业相结合。任运成就，因为不费力气就任运成就，所以是顿超的事业。嗡，一切无余身语意。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）总的来说，赞颂身语意，一切法无余显现种种是身，无自性而衡量意义是语，无二是意。身语意的自性伟大。
English
It is explained that this is the merit of acupuncture. Praising Amitabha is happiness. Om, in the dust-like number of ten directions' worlds. It praises from the perspective of activities, the ten directions' container and content worlds, like silk houses to each other, and the top and bottom like stacked paper sheets, with a number like dust. The sentient beings residing there are also as numerous as dust. The deeds of the Buddhas are difficult to measure even by dust. For those to be tamed, the tamer Buddhas, the manner of benefiting through activities, is difficult to measure even by dust. Not like treating sentient beings, I alone, from north to south, like an escaped prisoner. Emanations are inconceivable as dust. Benefiting beings is also done by emanations equal in number to dust, by the inconceivable ones. That benefiting activity is spontaneously accomplished in an instant. Not like benefiting beings gradually or slowly, but in an instant, like striking a musical instrument, or in a moment or instant, benefiting beings in the manner of pacifying, increasing, subduing, and wrathful. The clear explanation is that "spontaneously accomplished in an instant" means that if the Buddha does not benefit beings in an instant or moment, it contradicts the fact that the Bhagavan stayed in the world for many years. This is not contradictory, because the Buddhas benefit beings in an instant, but beings perceive it as lasting a long time. Or, this is also a measure of the transformation of activities. If combined with the five activities, in the ten directions, because they are to be tamed, they are subdued by the activity of subduing. The deeds of the Buddhas, because they are the tamers, are combined with the propagation of the teachings. Emanations as dust, because they benefit beings, are combined with the activity of pacifying, which pacifies afflictions. An instant, because it is swift, is combined with the wrathful activity. Spontaneously accomplished, because it is spontaneously accomplished without effort, it is the activity of direct transcendence. Om, all without exception, body, speech, and mind. In general, praising body, speech, and mind, all phenomena without exception appear in various ways as body, measuring meaning without inherent nature is speech, and non-duality is mind. The nature of body, speech, and mind is great.
Chinese
因此，所有诸法都成为了身语意的自性吗？没有不成为自性的。因为在身语意的坛城中没有分别，所以是伟大的。身语意周遍一切。因此，所有诸法都无分别地安住在身语意的坛城中，并不是说所有诸法从某个地方变成了身语意的坛城。而是说，所有诸法的自性就是身语意，与身语意本身无有差别地本来就存在着。比如，就像海螺和白色一样周遍。身语意的明点，切 吼！因此，所有诸法没有不成为身语意的坛城的，所以是明点。身语意也没有分别，所以是伟大的。因为对这样的意义感到欢喜，所以说是吼。这指的是对前面所说的五种姓的每一个都具有身语意三者进行赞颂。接下来，用“嘎”字来阐明：将一切都变成身语意，如果说表述方式混淆了，那么，对此，首先是赞颂被轮回和涅槃所包含的所有诸法的体性都是身语意。中间是赞颂身语意所周遍的自性。最后是赞颂作为身语意的特征的明点法身。因此，表述方式混淆的过失是没有的。这是特意宣说的。通过对身语意进行赞颂，对于进行赞颂的瑜伽士，清净障碍，积累资粮，为了利益众生，应该宣说并听闻这个赞颂。从《秘密藏续》的真实性确定中，开示了证悟秘密。心髓是精华汇聚，真实性是不颠倒，确定是不欺骗的续部中，欢喜品，第十四品。通过赞颂，使诸佛欢喜，使众生心满意足，这是第十四品。愤怒尊有三种，第一种是大智慧的愤怒尊，出自《幻化金刚续》：真实大智慧，为了摧毁相，是愤怒尊之王。这是第一种。第二种是大圆满智慧的愤怒尊，出自《广大续》：自明智慧之王，从十方世界摄集，一切都融入无相虚空，一切都变成愤怒尊的聚合。这是第二种。第三种是大手印愤怒尊是这个。