Chinese
为了坐垫的缘故，方便和智慧是土地中的殊胜者。 所谓“是土地中的殊胜者”，是因为那时大悲显现，虽然在一切处显现，但因为不执著于大自体性，所以无论如何也不会被沾染的土地，是观待而殊胜的。 为了显示文字轮的土地，一切相好圆满，一切行境皆为坛城，两大积聚也圆满受用。 所谓“一切相好圆满，一切行境皆为坛城，两大积聚也圆满受用”，是说四种智慧的加持，十六种智慧，以及十六境的加持，三十二位菩萨和菩萨母，以及五种智慧的加持，八十种姓等自然成就，并且行境显现为不离本性的坛城，这些都是二资粮自然成就。 因为它的功德无法衡量，所以说“如是等无量胜妙”。 在密咒的宗派中，为了显示五身自然成就，所谓“无生无死的雍仲身”，法身如前所述，是远离刹那生灭的。 “安住于一切烦恼的田地，转为无尽珍宝之藏”，所谓“安住于一切烦恼的田地，转为无尽珍宝之藏”，是说大受用身不舍弃任何事物，是清净烦恼之化身无尽的来源。 所谓“金刚觉悟持明之身”，无论在何处都觉悟明了，不分别显空二者即是金刚。 执持即是掌握，具有如此觉悟的自性即是金刚身。 所谓“一切无别平等之身”，蕴等一切都平等觉悟，一切都显现为大自体之身和智慧，是现证菩提之身。 所谓“一切智智之智慧身”，化身是不逾越所有被调伏者的调伏时机和方式，并且显现为不混杂的。 因此，说“彼时五身皆圆满”。 在六道十方无边无际的一切处，坛城显现为不可言说，如微尘数一般。 所谓“坛城显现为不可言说，如微尘数一般”，是说容易理解，即显现出广大坛城的
English
For the sake of the seat, skillful means and wisdom are the best of lands. That which is called "the best of lands" is because at that time, great compassion manifests, and although it appears in all places, because it does not cling to the great self-nature, the land that is in no way stained is only superior in relation to it. In order to show the land of the wheel of letters, all marks and examples are complete, all realms of activity are mandalas, and the two great accumulations are also completely enjoyed. That which is called "all marks and examples are complete, all realms of activity are mandalas, and the two great accumulations are also completely enjoyed" is that the blessings of the four wisdoms, the sixteen wisdoms, and the blessings of the sixteen realms, the thirty-two bodhisattvas and bodhisattva mothers, and the blessings of the five wisdoms, the eighty lineages, etc., are spontaneously accomplished and self-appearing, and the realms of activity appear as mandalas that are not different from the master of the whole. These are only the spontaneous accomplishment of the two accumulations. Because its qualities cannot be enumerated, it is said, "These and others are immeasurable and supreme." In the tradition of mantra, in order to show that the five bodies are spontaneously accomplished, that which is called "the eternal body without birth or death" is that the Dharma body, as explained, is only free from momentary birth and death. "It abides in the field of all afflictions and transforms into an inexhaustible treasure trove." That which is called "it abides in the field of all afflictions and transforms into an inexhaustible treasure trove" is that the great enjoyment body does not abandon anything and is the inexhaustible source of emanations that purify afflictions. That which is called "the body of the vajra awareness holder" is that wherever it is, it is clearly aware, and that which does not distinguish between appearance and emptiness is the vajra. Holding means grasping, and having such awareness is only the vajra body. That which is called "the body of equality without distinction" is that all aggregates, etc., are equally aware, and everything is clear as the body and wisdom of the great self-nature, which is the body of manifest enlightenment. That which is called "the wisdom body of all-knowing" is that the emanation body does not transgress the time and manner of taming all those to be tamed, and it appears only as unmixed. Therefore, it is said, "At that time, all five bodies are complete." In all the boundless and limitless ten directions of the six realms, the mandalas appear as countless as dust particles. That which is called "the mandalas appear as countless as dust particles" is easy to understand, that is, the manifestation of the great mandala.
Chinese
为了返回和完全展示身之游舞。所缘、能缘不缘，不可估量，不可思议。智慧自明坛城种种，说不能尽。这指的是：器情圆满成为智慧显现之时，超越了界与智慧二者的名言，远离行境而显现，这被称为大圆满的等持坛城。于此，身与智慧圆满任运成就，由觉性之王自在转变，智慧的游舞，殊胜等持的坛城种种自现，自身显现为大自在的坛城，因此行境完全清净。坛城不可思议，任运成就。如是说。平等与不平等，周遍一切，无周遍，周遍之界。这指的是：第六身之游舞，仅在调伏对境清净与不清净圆满周遍地成办利他之时，因为那些没有从如是性中转变的缘故。仅仅是显现空性二者不成立。如果有人想知道那些是为什么，（回答是）本来一切明亮坛城无有轮涅之戏论。如是说，万事万物的自性，从初始就显现为五身坛城，因为趋入如是性以及圆满正等觉的缘故，无二任运成就，那自身显现就被安立为戏论之名言。无论那些业的次第如何显现，都仅仅是没有从自续中产生。坛城戏论指的是：等持坛城，殊胜等持坛城，自性身坛城，那些的体性、相和事业完全宣说。第六品。现在为了清晰地展示殊胜等持语之坛城。从那以后宣说了如来等。嗡（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：无垢） 班杂 比秀达（藏文：བི་ཤྭ་བི་ཤུདྡྷེ，梵文天城体：विश्वविशुद्धे，梵文罗马拟音：viśva viśuddhe，汉语字面意思：一切清净）。这指的是：以此作为基础的方法，使宫殿完全显现。那也是出自幻化灰烬续中，嗡（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：无垢）形于巴嘎，种种聚集。事业与体性清净之自性。佛陀珍宝如意宝。加持救护之故说为咒语。如是说。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：发声字） 班杂 德热嘎（藏文：བཛྲ་དྷྲྀཀ྄，梵文天城体：वज्रधृक्，梵文罗马拟音：vajra dhṛk，汉语字面意思：金刚持）。等等
English
For the sake of returning and fully demonstrating the play of the body. Object of focus, focusing subject, non-focus, immeasurable, inconceivable. Wisdom, self-awareness, various mandalas, cannot be fully expressed. This refers to: When the container and its contents are fully manifest as wisdom, it transcends even the terminology of space and wisdom. Manifesting as being free from the realm of activity is called the mandala of Samadhi of the Great Perfection. Therein, the spontaneous accomplishment of the union of body and wisdom is transformed at will by the king of awareness. The play of wisdom, the various self-manifestations of the supreme Samadhi mandala, manifest as the mandala of the Great Self, therefore the realm of activity is completely purified. The mandala is inconceivable, spontaneously accomplished. Thus it is said. Equality and inequality, all-pervading, non-pervading, the realm of pervading. This refers to: The play of the sixth body, only when taming beings, pure and impure, accomplishing benefit for others in a completely pervasive manner, because those have not transformed from suchness. It is merely that the two, appearance and emptiness, do not arise. If one wonders why those are, (the answer is) from the beginning, all clear mandalas are without the play of samsara and nirvana. Thus it is said, the nature of all things, from the beginning, manifests as the mandala of the five bodies, because of proceeding into suchness and perfect complete enlightenment, non-dually spontaneously accomplished, that self-manifestation is designated as the name of play. No matter how the order of those actions appears, it is merely that they do not arise from their own continuum. The play of the mandala refers to: the Samadhi mandala, the supreme Samadhi mandala, the nature body mandala, the essence, characteristics, and activities of those are completely explained. Chapter Six. Now, in order to clearly show the supreme Samadhi speech mandala. From then on, the Tathagata and others are spoken of. Bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：无垢) viśva viśuddhe (藏文：བི་ཤྭ་བི་ཤུདྡྷེ，梵文天城体：विश्वविशुद्धे，梵文罗马拟音：viśva viśuddhe，汉语字面意思：一切清净). This refers to: with this as the basis of the method, making the palace fully manifest. That is also from the Tantra of Illusory Ashes, Bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：无垢) shaped in Bhaga, various assembled. Action and essence, the very purity. Buddha, precious wish-fulfilling gem. For the sake of blessing and protection, spoken as mantra. Thus it is said. Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：发声字) vajra dhṛk (藏文：བཛྲ་དྷྲྀཀ྄，梵文天城体：वज्रधृक्，梵文罗马拟音：vajra dhṛk，汉语字面意思：金刚持). And so on
Chinese
地的光辉聚集。自性金刚三处住，二因方式自显现。如是说。嗡 萨瓦 达塔嘎达 玛哈 阿努拉嘎纳 班匝 斯瓦巴瓦 阿玛 阔杭 (藏文：ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་མ་ཧཱ་ཨ་ནུ་རཱ་ག་ཎ་བཛྲ་སྭ་བྷཱ་བ་ཨཱཏྨ་ཀོ྅་ཧཾཿ，梵文天城体：ॐ सर्व तथागत महा अनुरग णा वज्र स्वभाव आत्माकोऽहं，梵文罗马拟音：oṃ sarva tathāgata mahā anurāgaṇa vajra svabhāva ātmako'haṃ，汉语字面意思：嗡，一切如来，大爱，金刚，自性，我)。嗡 萨瓦 达塔嘎达 布匝 班匝 斯瓦巴瓦 阿玛 阔杭 (藏文：ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་པཱུ་ཛ་བཛྲ་སྭ་བྷཱ་བ་ཨཱཏྨ་ཀོ྅་ཧཾཿ，梵文天城体：ॐ सर्व तथागत पूज वज्र स्वभाव आत्माकोऽहं，梵文罗马拟音：oṃ sarva tathāgata pūja vajra svabhāva ātmako'haṃ，汉语字面意思：嗡，一切如来，供养，金刚，自性，我)。如是说。又，二种脐间月轮上，蓝绿色字梭哈自身。随顺光之功德力，圆满支分具光辉。如是说。如是说而融入，变得明亮，变得炽燃。如是说。智慧恒常流淌，无二无别，金刚三显现，唯有具足二支分之光辉。此后，为了显示自性语之坛城的数量、作用和特征。唉玛 稀奇真稀有之法，圆满佛陀众生之语，超越声音名言一切，种种声音皆显现。如是说等。第六之义语者，所说之自性，于他处无如此成立之故，超越一切文字之声，远离言说即是思与非思之基。语一坛城支分者，不可思议周遍一切，声音名言各自分明，一切语之手印最殊胜。如是说者，词句之语也。如来之义语，显现为一切所说之故，彼等所诠释之支分词句之语，显现为超越数量的一切，亦不超出诠释一义，如来之语即是。如是说之总结语。此后，为了清晰地显示以三名所诠释的金刚语。殊胜续幻化网中，具乐语之义生起者，一切化为莲花之性，解脱道与轮回之声，无论如何说皆是殊胜语。如是说等。秘密心髓大乐之语者，世间与出世间一切声音皆是心性之故，若无分别执着，无论显现如何存在，皆无染污，极其宽广之故，称为大乐之语。彼经中二名之
English
The earth's splendor is gathered. The three vajras of self-nature abide, appearing as self-manifestation through the manner of two causes. Thus it is said. Om Sarva Tatagata Maha Anuragana Bajra Swabhawa Atma Koham (Tibetan: ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་མ་ཧཱ་ཨ་ནུ་རཱ་ག་ཎ་བཛྲ་སྭ་བྷཱ་བ་ཨཱཏྨ་ཀོ྅་ཧཾཿ, Sanskrit Devanagari: ॐ सर्व तथागत महा अनुरग णा वज्र स्वभाव आत्माकोऽहं, Sanskrit Romanization: oṃ sarva tathāgata mahā anurāgaṇa vajra svabhāva ātmako'haṃ, Literal Chinese meaning: Om, all Tathagatas, great love, vajra, self-nature, I). Om Sarva Tatagata Puja Bajra Swabhawa Atma Koham (Tibetan: ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་པཱུ་ཛ་བཛྲ་སྭ་བྷཱ་བ་ཨཱཏྨ་ཀོ྅་ཧཾཿ, Sanskrit Devanagari: ॐ सर्व तथागत पूज वज्र स्वभाव आत्माकोऽहं, Sanskrit Romanization: oṃ sarva tathāgata pūja vajra svabhāva ātmako'haṃ, Literal Chinese meaning: Om, all Tathagatas, offering, vajra, self-nature, I). Thus it is said. Again, on the two navel moons, the blue-green letter Svaha itself. From the qualities of corresponding light, possessing the splendor of complete limbs. Thus it is said. By saying this, it becomes absorbed, becomes clear, becomes blazing. Thus it is said. Wisdom constantly flows, non-dual, the three vajras manifest, only possessing the splendor of two limbs. Then, in order to show the number, function, and characteristics of the mandala of self-nature speech. Emaho, wondrous and amazing Dharma, the speech of all perfect Buddhas, transcends all sounds, names, and words, various sounds clearly arise. Thus it is said, and so on. The speech of the sixth meaning is because the nature of what is expressed does not exist as such elsewhere, it transcends all sounds of letters, and being free from expression is the basis of all thought and non-thought. The one speech, the limb of the mandala, is inconceivable, all-pervading, sounds and names are distinctly heard, all are the supreme mudra of speech. Thus it is said, the speech of words. Because the speech of the meaning of the Tathagatas appears in all that is expressed, the speech of the limb words that express them, all that appears beyond number, also does not go beyond expressing one meaning, it is the speech of the Tathagatas themselves. Thus is the concluding statement. Then, in order to clearly show the vajra speech expressed by the three names. In the supreme tantra, the net of illusion, the meaning of the blissful speech arises, when all become the nature of the lotus, the sounds of the path of liberation and samsara, whatever is said is the supreme speech. Thus it is said, and so on. The secret essence, the speech of great bliss, is because all sounds of the world and beyond are only mind itself, if there is no separate grasping, whatever appears and exists is not tainted, therefore it is called the speech of great bliss because it is extremely vast. In that very text, the two names of