Chinese
因为是自性，以及蕴含的见解和殊胜成就心髓三者。此外，由于通达了胜妙之法性菩提心之义，是诸佛之精髓，故具眼者。（诗）我乃三世诸佛之墓，聚集处所，故大成就亦我。如是说。菩提心本身，并非实物或自性独立的单一存在，而是从无中，为了调伏不同根器的众生，显现为事业和利他的各种实物云彩的形态而生起和变化，但不会增减。因为它是没有穷尽之时，犹如如意宝或国王的宝藏般，自性恒常。一切天众皆因瞻仰而欢喜。如是说。通过讲述这些经文的意义，眷属的天众们，通过禅定的步伐，从威力中显现出各种成就，因为一切都是自性，特意地，不观待而显现，即是瞻仰。观者与所观不可分离，是无二的供养，即是欢喜。如是说。名为成就幻化的禅定，是幻化网之神的坛城的禅定。凭借一个手印和有无的威力，成就八种事业等以及所有二种成就的力量，即是第五品之讲述。之后，一切天众以无自性一和多的自性一切之，意为不仅如来，而且一切轮回之法的自性，以自明而清晰，不混杂且圆满为一之故。一和多分离，故仅是无。显现了一和多分离之意义，即是大自性，诸佛之意之自性也如此相同地安住。如是说。于六道世界之十方一切处，接受自身广大之坛城生起。意为三界六道世界之四方八隅，以及中央、上方和下方十处，觉性自显现之圆满也如从下方生起般。
English
Because it is the very nature, and the view contained within, and the supreme accomplishment, the heart essence, all three. Moreover, by understanding the meaning of the wondrous Dharma-nature Bodhicitta, it is the very essence of all Buddhas, hence it has eyes. (Poem) I am the tomb of all Buddhas of the three times, the gathering place, therefore the great accomplishment is also me. Thus it is said. Bodhicitta itself is not established as a single entity or self-existent nature, but from non-existence, in order to tame beings of varying intelligence, it arises and changes, appearing as various forms of clouds of activities and benefit, but without increasing or decreasing. Because it has no time of exhaustion, like a wish-fulfilling jewel or a king's treasury, its nature is constant. All the deities were pleased by the sight. Thus it is said. By explaining the meaning of these scriptures, the retinue of deities, through the steps of meditation, from the power appear as various accomplishments, because everything is self-nature, especially, appearing without waiting, that is the sight. The seer and the seen are inseparable, it is the non-dual offering, that is, being pleased. Thus it is said. The meditation called accomplishing illusion is the meditation of the mandala of the deity of the net of illusion. By the power of one mudra and existence and non-existence, the power to accomplish the eight activities and all two accomplishments, that is the explanation of the fifth chapter. Then, all the deities with the self-nature of non-self-nature one and many, meaning not only the Tathagata, but also the self-nature of all samsaric dharmas, is clear with self-awareness, unmixed and completely perfect as one. One and many are separated, so it is only non-existence. Manifesting the meaning of what is separated from one and many is the great self-nature, the self-nature of the intention of all Buddhas also abides in the same way. Thus it is said. In all ten directions of the six realms, accepting the arising of one's own great mandala. It means that in all the four directions and eight intermediate directions of the six realms of the three realms, and the center, above and below, the ten places, the perfection of the self-manifestation of awareness also arises as if from below.
Chinese
广大者，五种智慧的坛城扩展，也是一切如来的自性。为了清楚地显示五种智慧的坛城，显现其意，也称为“生起”。为了显示它，观察智慧四方和中央，坛城自然成就。意思是说，为了观察自性智慧本身在四方和中央所包含的一切法中都具有自性智慧的体性，四方和中央都是自性智慧的体性，是明亮而不分别的第一，如镜般的智慧。四方和中央一切都与自性智慧的体性为一，无有善恶之分的平等性。四方和中央一切不混杂，各自了知，以自性圆满的方式，没有可分离的，事业成就。以显现的方式超越了四方中央或有无的一切边，因此，法界智慧和五种智慧的坛城本身，其体性安住于超越思维之处，被称为下部的“大圆满”，即所知自性秘密藏。证悟大圆满的瑜伽士，是无思且自然成就者，行于一切生起大坛城。意思是说，瑜伽士证悟并显现大圆满之义时，一切显现和行为都不离五种智慧的坛城，因此，一切刹土和行境都完全清净为智慧的体性。因此，以大功德，一切三摩地生起，行于地上。意思是五种智慧的功用不间断，以及殊胜的等持合一的征相，这是心识无法企及的，为了小根器者，也宣说了次第之法。“轮有四辐带轮辋”，等等四句词很容易理解，所以没有解释。这里如果组合显现的次第，第五品在一切三摩地之因的三摩地之后，如第七品一样，从嗡（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中显现地基的方法，如此显现智慧的宫殿。对此，内部本尊四十二尊的部分
English
The great expanse, the mandala of the five wisdoms, is also the essence of all Tathagatas. To clearly show the mandala of the five wisdoms, manifesting its intention, is also called "arising." To show it, examine the wisdom in the four directions and the center, the mandala is spontaneously accomplished. It means that in order to examine the nature of self-awareness wisdom itself in all dharmas contained in the four directions and the center, the four directions and the center are the nature of self-awareness wisdom, which is the first, bright and non-conceptual, like mirror-like wisdom. All the four directions and the center are one with the nature of self-awareness wisdom, the equality without good or bad. All the four directions and the center are unmixed, each knowing separately, in a self-aware and complete way, there is nothing to separate, the activity is accomplished. In the way of appearance, it transcends all extremes of the four directions, the center, or existence and non-existence, therefore, the Dharmadhatu wisdom and the mandala of the five wisdoms themselves, whose essence abides beyond thought, are called the "Great Perfection" of the lower part, which is the secret essence of the knowable nature. The yogi who realizes the Great Perfection is one who is free from thought and spontaneously accomplished, acting in the great mandala of all arising. It means that when the yogi realizes and manifests the meaning of the Great Perfection, all appearances and actions do not go beyond the mandala of the five wisdoms, therefore, all realms and fields of experience are completely purified into the essence of wisdom. Therefore, with great qualities, all samadhis arise, acting on the ground. It means that the function of the five wisdoms is uninterrupted, and the sign of the unity of supreme samadhi, which is beyond the reach of the mind, and for those of small capacity, the method of sequence is also taught. "The wheel has four spokes and a rim," and so on, the four sentences are easy to understand, so they are not explained. Here, if we combine the sequence of manifestation, the fifth chapter, after the samadhi of the cause of all samadhis, like the seventh chapter, from Bhrum (Tibetan: བྷྲཱུྃ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, literal Chinese meaning: seed syllable) the method of the ground is manifested, thus manifesting the palace of wisdom. To this, the part of the forty-two inner deities of the mandala.
Chinese
以具有者的化身之光辉装饰。思考在那宫殿里冥想什么样的坐垫呢？狮子、大象、骏马和鹏鸟，在虚空飞翔的大宝座上，日月莲花珍宝。如是说。意义在于，对于自生智慧，四无畏、十力，四神足，十自在，四事业，果位的五法自然圆满，以此使所化众生一切皆得满足，此乃意义，心中铭记。大心众生狮子、大象、骏马和鹏鸟，虚空飞翔的坐垫，五种和珍宝的宝座，以各种方式庄严，以稳固的莲花支撑，是相对于菩萨以下其他坐垫而言的，故称大宝座。将这两个等置为五层叠加，甲）方法是月亮，智慧是太阳，不被行为的过失所染污，故莲花座三重叠加。其意义是，法甲）一切皆在自心中显现。的意义。无论轮回的法乙）应用于何处，都不会被染污，故为果。如是，五部有五重叠加，菩萨父母有三重叠加，普贤父母有四重叠加，对于能仁是莲花，对于忿怒尊是太阳。思考这些坐垫上坐着什么乙）呢？坐垫甲）上有圆满乙）和菩萨之相。如是说。这些坐垫上，主要为五部，事业圆满。圆满的坛城和，五部之母是苦行，以烦恼乐空二无的自性拥抱坛城。菩萨们是，自身利益的事业究竟，故左足蜷起，利他事业未圆满，故右足落于坐垫之相。佛母们是以苦行的坛城之相拥抱本尊。轮王、王后和，从右边见闻嗅和，尝和妃嫔眷属一起。意思是，轮的中心和四辐上有轮王五部之父和王后五部之母，以及四辐侧有四位心之菩萨。从右边见闻嗅的顺序，是地藏以字母甲下有乙的方式所说，坛城中安住的队列与第七品的方式一致，各自
English
Adorned with the splendor of emanations of those who possess. Thinking about what kind of seat to meditate on in that palace? Lion, elephant, steed, and garuda. On the great throne of the sky-soarer. Sun, moon, lotus, jewel. Thus it is said. The meaning is that for self-born wisdom, the four fearlessnesses, ten powers, four miraculous feet, ten powers, four activities, the five qualities of the fruit are naturally complete, thereby satisfying all those to be tamed, this is the meaning, remember in your heart. Great-hearted beings, lion, elephant, steed, and garuda. The seat of the sky-soarer. Five and the jewel throne are adorned in various ways. The lotus supporting with stability is called the great throne because it is compared to the seats of others below the bodhisattvas. Placing these two and others in five layers is: A) Method is the moon, wisdom is the sun, and the lotus seat is stacked in three layers because it is not stained by the faults of behavior. The meaning of that is that all dharmas A) are clear in one's own awareness. The meaning of. Whatever samsaric dharma B) is applied to, it is not stained, therefore it is the fruit. Thus, the five families have five layers, the bodhisattva father and mother have three layers, the Kunsang father and mother have four layers, for Thubpa it is a lotus, and for the wrathful one it is the sun. Thinking about what sits on those seats B)? On the seat A) there is completion B) and the form of a bodhisattva. Thus it is said. On those seats, the main ones are the five families, the deeds are completely. The mandala of completion and, the five mothers of the families are asceticism, embracing the mandala with the nature of the two non-dualities of affliction, bliss, and emptiness. The bodhisattvas are, the deeds for their own benefit are completed, so the left foot is bent, and the deeds for the benefit of others are not completely completed, so the right foot rests on the seat. The mothers are embracing the father in the form of the mandala of asceticism. Wheel king, queen, and, from the right, seeing, hearing, smelling, and, tasting and the assembly of consorts together. The meaning is that at the center of the wheel and the four spokes are the five fathers of the wheel king family and the five mothers of the queen, and on the four side spokes are the four mind bodhisattvas. The order of words from the right, seeing, hearing, and smelling, is said by Earth Heart in the manner of the letter A having B below it, the order of those dwelling in the mandala is in accordance with the seventh chapter, each
Chinese
仅仅是和众眷属。船舵是能见者，等等，这很容易理解。对于四船舵，能见者慈氏等父母尊众在坛城中安住的方式次第，也与之前和之后相符。在中间的走廊，神像处有六能仁。前东后西，造作者是普贤，作业母是众母，已显示安住。以二和八。这被称为：以聚集之义，此走廊中只有八位神祇。四方四隅平等安住。四门框处，有四位凶猛的寂静忿怒尊。以及具足铁钩等眷属的明妃安住。如是说的是，对于障碍凶猛者，以威猛之姿，面朝外看。༈。那么，这四十二位神祇的手印是什么呢？从金刚轮宝开始，如是说：莲花宝剑铃铛燃烧，莲花乌巴拉龙树等是标识。持有两种美妙姿态的器物。手持的次第是，从幻化金刚中说：右三是金刚轮宝宝剑燃烧，左三是铃铛莲花珍宝。这是主尊金刚持的手印次第。要知道，四部中的其他任何一部都是金刚橛。应当知晓。第一个右手，自生者将手印置于心间，第一个左手拥抱明妃。地藏菩萨持珍宝苗，虚空藏菩萨持光芒四射的宝剑，观世音菩萨持白莲花。金刚手菩萨持光芒四射的金刚杵，文殊菩萨持乌巴拉，慈氏菩萨持龙树，除盖障菩萨持经函，普贤菩萨持珍宝杖。内部的四位明妃持有美妙的姿态，色金刚女以美妙生起美妙，花金刚女持珍宝鬘。歌金刚女持琵琶，舞金刚女作舞蹈，外部的四位明妃持有美妙的器物，即恶香等的树木古古律火。花金刚女持鲜花，灯金刚女持灯，香金刚女持涂香香气之法，这些首先要知道主尊的手印到眷属之间的次第。哦。阎魔敌持人头，大力士持金刚杵，马头明王持颅骨，以蛇缠绕魔