Chinese
完毕。像这样，从三印和迷乱的法丸中也会显现，这是所有一切的根本。要知道这些事物本身是无二无别的，这就是无二的慈悲。在所有事物中，这里显现了当下的字母“阿(藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿)”，就像珍宝一样，仅仅忆念就能显现字母的连串。这些字母可以舒展遍布虚空，也可以收摄。就这样说。第六，为了说明从中生起坛城，因此说：从方便生出方便，方便不可思议。从非他异中生出他异的，内外以及内之外的，坛城不可思议，是智慧的嬉戏。无畏普贤手印至上。这样说。自明自知显现为字母阿(藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿)，这被称为根本的方便。从中显现具有基座的宫殿，这是基础的方便。在其中安布本尊的坛城，这被称为不可思议的方便。这些也仅仅是自明自知，对于低劣的智慧来说，显现为他异的本尊们和处所，并非是聚集而成的。在不可思议的智慧中自显现，智慧是智慧的嬉戏，是超越了分别和因缘的。这是完全清净的行境，远离了轮回和道路的悬崖，因此随心所欲地受用。第七，为了说明其本身是原始清净，因此远离取舍，因此说：其本身是智慧的自显现，名言词句形象等，如意自在地，如黑暗中显现光明一样，变化如点石成金的妙药。这样说。如果问这三种方便是从何处显现的呢？从原始以来，心的智慧自显现的轮之字母，以及蕴等三界，因为是圆满的心性，所以显现为任何事物。因此，即使以三方便的等持来控制这些事物，也没有取舍，这必定以三个比喻来象征，因为容易理解所以没有解释。第八，为了修习熟悉这些事物，因此说：咒语和手印如果非常稳固，就会变成巨大的殊胜成就。这样说。从这些事物中，以分别细微和显现的等持，清楚地显现具有五支的咒语，作为大手印，不被外境所夺，必定会生起两种成就。因此，要仅仅安住于稳固的状态。第九，
English
Finished. Like that, from the three mudras and the deluded dharma pills, it will also appear, which is the root of all things. To know that these things themselves are non-dual, that is non-dual compassion. Among all things, here appears the present letter "A(Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A)", just like a precious jewel, merely remembering it can manifest a string of letters. These letters can be expanded to pervade the sky, and can also be contracted. That's how it is said. Sixth, in order to explain the generation of the mandala from it, it is said: From means comes means, means are inconceivable. From non-otherness comes otherness, the inner and the outer of the inner, the mandala is inconceivable, it is the play of wisdom. Fearless Samantabhadra's supreme mudra. Thus it is said. Self-knowing awareness appearing as the letter A(Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) is called the fundamental means. From it appears the palace with a base, which is the basic means. Arranging the mandala of deities within them is called the inconceivable means. These are also merely self-knowing awareness, to inferior minds, the deities and places that appear as other are not assembled. In inconceivable wisdom, it self-manifests, wisdom is the play of wisdom, it is beyond discrimination and conditions. This is a completely pure field of activity, free from the cycle of existence and the precipice of the path, therefore enjoy it as you please. Seventh, in order to explain that it is primordially pure, therefore free from acceptance and rejection, it is said: Itself is the self-manifestation of wisdom, names, words, forms, etc., at will, just as light appears in the darkness, transformation is like the elixir that turns stone into gold. Thus it is said. If you ask from where these three means appear? From the beginning, the letter of the wheel of self-manifesting wisdom of the mind, and the three realms such as aggregates, because it is the complete nature of mind, it appears as anything. Therefore, even if these things are controlled by the samadhi of the three means, there is no acceptance or rejection, this must be symbolized by three metaphors, because it is easy to understand, it is not explained. Eighth, in order to practice familiarizing oneself with these things, it is said: If the mantra and mudra are very stable, they will become great and wonderful accomplishments. Thus it is said. From these things, with the samadhi that distinguishes the subtle and the appearance, clearly manifest the mantra with five branches as the great mudra, not being robbed by external objects, two kinds of accomplishments will definitely arise. Therefore, one should only abide in a stable state. Ninth,
Chinese
为了阐述共同的成就，从“变成甘露并显现”到“通过此三摩地来实现”之间所说的是，将毒药转化为甘露等，将一切事物转化为彼此不相容，以及使事物变得特殊等，从而完全满足众生的想法。因为认识到一切都与自己无异，所以变得强大。据说这些在两个三摩地的场合中部分地起作用。为了阐述第十个至高成就， “四十二幻化坛城，通过圆满显现网坛城，十方四时圆满的一切坛城都将成就。” 如是说。无论蕴等四十二尊本智坛城显现，三界亦明显为圆满之天众，然离于行境，乃字母轮大集之地，是无余果。为了阐述第十一个，即对此进行广述， “三世诸佛所证悟的，至高成就之精华，是无尽的如意宝藏，无增无减地显现，从无有中生出事物之云，显现并变化为各种形态。” 如是说。如所说，一切事物都显现为身和智慧，因为这是所有诸佛的自性，以及见和成就三者。其他经中说：“通过领悟菩提心的意义，具有一切佛的精髓，我是一切佛的坟墓，我就是大坟场。” 即使它没有成立为一个本体，但对于所化众生来说，它会显现和变化为各种各样的形态，但没有增加和减少，因为自性是常恒的。然后，所有如来都因观看而感到高兴。据说，由于三摩地的力量，各种显现都是圆满自性，因此不看也显现的是观看，不可分割的是无二的供养。所谓的修持幻化网的三摩地，是通过天众坛城的两个三摩地的力量，事业和成就
English
In order to explain the common siddhi, from "becoming nectar and arising" to "this samadhi will accomplish," it is said that transforming poison into nectar, etc., transforming all things into mutually incompatible things, and making things special, etc., thereby completely fulfilling the thoughts of sentient beings. Because everything is known to be no different from oneself, one becomes powerful. It is said that these partially function in the context of the two samadhis. In order to explain the tenth supreme siddhi, "The forty-two illusory mandalas, through the complete manifestation of the net mandala, all mandalas that complete the ten directions and four times will be accomplished." It is said. Whatever manifests the forty-two deity mandalas of self-awareness, such as the aggregates, the three realms are also clearly manifest as a complete assembly of deities, but since it is separate from the field of activity, it is the ground of the great assembly of the letter wheel, and it is only the fruit without remainder. In order to explain the eleventh, which is to elaborate on this, "The essence of the supreme siddhi, realized by the Buddhas of the three times, is an inexhaustible wish-fulfilling treasure, appearing without increase or decrease, from nothingness arises a cloud of things, appearing and transforming into various forms." It is said. As explained, all things appear as body and wisdom, because this is the nature of all the Buddhas, as well as the three of view and accomplishment. In other scriptures it says, "Through understanding the meaning of bodhicitta, having the essence of all Buddhas, I am the tomb of all Buddhas, I am the great charnel ground." Even though it is not established as one entity, it appears and transforms into various forms for the beings to be tamed, but there is no increase or decrease, because the nature is constant. Then, all the Tathagatas were pleased by the viewing. It is said that due to the power of samadhi, the various manifestations are complete self-nature, therefore, what appears without looking is viewing, and what is indivisible is the non-dual offering. The so-called samadhi for accomplishing the net of illusion is through the power of the two samadhis of the deity mandala, activity and accomplishment.
Chinese
身体得以成就，第五品已述完毕。然后，“所有如来本性，无一亦无数之自性，所有……”等句意为：不仅是如来，一切法皆于自明中显现，因不混杂且圆满，故唯一且远离多寡。证悟彼者即为大自性，一切事物之体性皆如是平等安住。如是说。于六道世界十方一切处，欲生起自身之广大坛城，意为：于三界一切方所，以明觉自显而遍布，亦即五种智慧之坛城，此乃如来之体性，亦为显明彼者之意，显现此意即名为“欲”。为阐释彼义，故说：智慧四方与中央，坛城不可思议成。意为：自明觉性本身，为四方与中央所摄持，于一切处自显，彼等皆于彼之体性中显现，且不可思议，一切皆于彼之体性中合一，不混杂，且因圆满而无所作为，超越一切边际，故为五种智慧之坛城本身。彼之体性安住于超越心识衡量之处，即名为大圆满，亦即自性秘密藏。大圆满证悟之瑜伽士，行持普生大坛城。意为：于证悟彼之时，一切显现与行持皆不离五种智慧，故净土与行境皆完全清净，即是生起广大三摩地之坛城。又为了彼之力量不衰减且不可胜，故说：轮有四辐具轮辋。等语易解。第五品，于三种三摩地之后，此为显现基之方便，于彼处，以四十二尊寂静忿怒本尊之装束，庄严化身之光芒。于彼处有何意义呢？如是说：狮象马鹏，虚空飞翔之大座上，日月莲花珍宝。如是说，自生智慧中，果之五法自然圆满，彼
English
The body is accomplished. The fifth chapter is explained. Then, "The nature of all Tathagatas, the self-nature that is neither one nor many, all..." means: Not only the Tathagatas, but all dharmas are clear in self-awareness. Because they are unmixed and complete, they are only separate from one and many. The one who realizes that is the great self-nature, and the nature of all things abides equally in that way. It is said. In all ten directions of the six worlds, wanting to generate one's own great mandala means: In all directions and centers of the three realms, it is spread by the self-appearance of awareness, which is also the mandala of the five wisdoms. This is also the nature of the Tathagata, and it is also the meaning of clarifying it. Manifesting this intention is called "wanting." To explain that meaning, it is said: Wisdom contemplates the four directions and the center, the mandala is formed by inconceivable accumulation. It means: Self-awareness itself is held by the four directions and the center, and appears in all places. They all appear in its nature, and are inconceivable. Everything is united in its nature, unmixed, and because it is complete, there is nothing to do, and it transcends all boundaries. Therefore, it is the mandala of the five wisdoms itself. Its nature abides beyond the measure of consciousness, which is called the Great Perfection, which is also the secret essence of self-nature. The yogi who realizes the Great Perfection practices the great mandala of universal arising. It means: At the time of realizing it, all appearances and practices are inseparable from the five wisdoms, so the pure land and the realm of practice are completely pure, which is the generation of the mandala of great samadhi. Moreover, in order to prevent its power from weakening and being invincible, it is said: The wheel has four spokes and a rim. The words and so on are easy to understand. The fifth chapter, after the three samadhis, this is the means of manifesting the base. In that place, the radiance of the incarnation is adorned with the ornaments of the forty-two peaceful and wrathful deities. What is the meaning there? It is said: Lion, elephant, horse and garuda, on the great throne flying in the sky, sun, moon, lotus and precious jewels. It is said that in the self-born wisdom, the five laws of the fruit are naturally complete, that
Chinese
一切都使之满足，五大有情和各种珍宝严饰的宝座，由稳固者支撑，比其他的坐垫更加宽大。安置这些等等是，运用方便和智慧的三层坐垫。一切都明澈为自证智，无论用于何处都不染着，因此成为果。想到这些上面安住着什么，经中说：『座上有圆满和菩萨之相。』五位主尊是圆满跏趺坐。五境是苦行跏趺坐。菩萨们是事业尚未圆满，因此是垂足坐姿。佛母们以安住的姿态拥抱。轮王和王后，从右边起见、闻、嗅，尝和妃嫔众眷属。』这是说，在中心和轮辐上有五部，轮辐之间有四位心意菩萨，次第是按照字母的顺序所说，行列完全符合仪轨。船头处是见者等，这些很容易理解，次第也随顺。中间的走廊是六能仁，前后是行者和事业，都显示安住。』这是说，以摄集之义，这里只有八位，在角落里平等安住。四个门框的摧毁者，安住于具足妃嫔众眷属。』这是说，以威猛的姿态面朝外。想到这些的手印是什么，说了『金刚轮宝』等等。执持的次第是，在幻化金刚中说：金刚、轮、剑、火焰，铃、莲花、珍宝，是执持金刚的次第。其他任何处所，要知道金刚。首先是心间，然后是左手拥抱。珍宝苗芽、剑、火焰，白莲花、大金刚，乌巴拉花、龙树、经函依，身形美好珍宝鬘，琵琶、舞蹈、香、灯，布施花、灯和涂香，称为主尊的次第。人头、金刚、颅骨十字杵，铁钩、索、स्फोटो（藏文，梵文天城体स्फोटो，梵文罗马拟音sphoṭa，爆裂），吽字光芒四射，等持金刚印，五股智慧、法界合一。也说依靠于心间。大能仁必定知道双手。倾斜的兵器琵琶