Chinese
萨者，阐述见解之理。自生智慧的自显现是身和智慧，它们是超越痛苦的本质。无明和邪见的延续显现为轮回之法。这两者虽然显现上不同，但本质却相同。为了说明轮回的两个因，即使像王子一样犯错，也不会改变其本性。在《广大续》中说：“愚痴也被称为无明之异名，说明二者无别，意义相同。”又说：“颠倒即是正见，无明即是智慧之光明，烦恼痛苦即是菩提之殊胜。”因此，在邪见中也有觉性的自显现。因为只有自生智慧才能显示其本质，所以在平等法界中显现，是万物唯一的因。字是嗡（ༀ་，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。因为是因，所以一切都不是由心所成，而心本身什么也不生，是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），是语的自性。本质上没有形成一体，觉性显现为任何事物，是阿拉那若显现，是身的自性。虽然这些在词语上看起来有先后，但认识到意义相同，觉性显现为五种智慧，是嗡（ༀ་，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），即是意。用一个字代表三个，是为了加持使蕴等一切都证悟为身语意。所以说“加持”。“现量”是指在四种现量中，这里没有能见和所见的二元对立，是自证的现量。为了说明通过它一切都得到净化，所以说：“以四种完全的觉悟，一切都是圆满的现证大王。”“肢体、根、识，都要知道是成熟的嗡（ༀ་，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。”这是从这里开始向下应用的禅定。因为知道在这种状态下，自证显现，所以不会显现为上中下，而是显现为自性，是五种智慧的本质，所以用嗡（ༀ་，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）来象征。因此，在寂静和忿怒本尊坛城的情况下，即使以区分的禅定为主，观修五部也不会有冲突，所以观修在圆满的坛城中。或者忿怒的坛
English
Sa pa explains the logic of the view. The self-appearance of self-originated wisdom is the body and wisdom, and these are the essence of transcendence of suffering. Ignorance and the continuation of wrong thoughts appear as the Dharma of samsara. Although these two appear different, their essence is the same. To explain that the two causes of samsara, even if they err like a prince, do not change their nature. In the Extensive Tantra, it says: "What is called delusion is also a synonym for ignorance, explaining that the two are inseparable and have the same meaning." It also says: "Invertedness itself is correct view, ignorance itself is the clarity of wisdom, afflictions and suffering are supreme enlightenment." Therefore, even in wrong thoughts, there is the self-appearance of awareness. Because only self-originated wisdom can reveal its essence, it appears in the realm of equality, and is the sole cause of all things. The letter is Oṃ (ༀ་, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal Chinese meaning: Oṃ). Because it is the cause, everything is not made of mind, and mind itself does not arise, it is A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), which is the nature of speech. Essentially not formed as one, and awareness appears as anything, it is the appearance of Ala Na Ro, which is the nature of body. Although these appear sequentially in words, the awareness that realizes their meaning as one manifests as the five wisdoms, which is Oṃ (ༀ་, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal Chinese meaning: Oṃ), which is mind itself. Representing three with one letter is to bless all aggregates, etc., to be enlightened as body, speech, and mind. Therefore, it is said, "Blessing." "Direct perception" refers to the fact that among the four direct perceptions, there is no duality of seer and seen here, it is the direct perception of self-awareness. To explain that everything is purified by it, it is said: "With four complete realizations, everything is the perfectly manifest great king." "Limbs, faculties, and all consciousnesses, know them to be the ripening Oṃ (ༀ་, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal Chinese meaning: Oṃ)." This shows the samadhi of application downwards from here. Because it is known that in this state, self-awareness appears, it does not appear as high, medium, or low, but appears as self-nature, which is the essence of the five wisdoms, so it is symbolized by Oṃ (ༀ་, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal Chinese meaning: Oṃ). Therefore, in the case of the peaceful and wrathful deity mandala, even if one mainly cultivates the discriminating samadhi, there is no contradiction in meditating on the five families, so meditate in the complete mandala. Or the wrathful man
Chinese
观想轮。如是说。对于色、声、香、味、触等，应知悉其为异熟果，即（藏文：མཱུྃ，梵文天城体： हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。此乃因，因本身与果无有差别之故。于任何处皆无显现，而光明澄澈者，即是平等性之法界，名为（藏文：མཱུྃ，梵文天城体： हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。其他则随顺之。为加持会供之四种资具故，衣饰、饮食、歌词，舞蹈、会供之云聚，以知悉其为（藏文：ཧཱུྃ，梵文天城体： हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）而善加享用，则能令生稀有之坛城欢喜。如是说，其他则易于理解。舞蹈乃各类的舞蹈。于《广大续》中，有一品阐述之。为能极多享用彼等之故，故称会供与云聚。若知悉彼等皆为自明觉而享用，则于享用之时不执著，如鱼在水中，如鸟在空中般不沾染，于二资粮中生起，乃稀有之事。如是说，此乃大自在之供养。为阐述加持第五种资具故，天女、龙女、恶种女，如是等等而说。此等乃以力量真实勾召而来，亦有三年之数，及具足上中下之名号，及具足月与日，及不具足之三种，及结合之方便，自乐、他乐、二乐等。分别或不分别，如是说，乃与自身之方便结合。亲近与近亲近，修持与大修持。如是说，此等乃结合于道之次第。亲近乃以二上等之三摩地，而修持二菩提心。近亲近乃显现二下等之三摩地。修持乃以五资具修持会供。大修持乃于彼时修持阿黎嘎黎，于彼有亲近修持四者。获得阿黎手印后，以三法稳固之，乃亲近。以四资具与欲妙增长安乐，乃近亲近。入定乃修持。以日月金刚舌受用之，乃大修持。为彼等能清楚阐述之故，于母之莲花坛城中，如是等等而说。
English
Meditate on the wheel. Thus it is said. Regarding forms, sounds, smells, tastes, and textures, one should know them as the ripened result, which is (Tibetan: མཱུྃ, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal Meaning: Hum). This is because the cause itself is not different from the result. Being clear without any appearance anywhere is the realm of equality, called (Tibetan: མཱུྃ, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal Meaning: Hum). The rest is in accordance. For the sake of blessing the four implements of the gathering, clothing, ornaments, food, drink, song lyrics, dances, and the cloud-like mass of the gathering, if one thoroughly enjoys them knowing them as (Tibetan: ཧཱུྃ, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal Meaning: Hum), then the mandala where wonders arise will be pleased. Thus it is said, the rest is easy to understand. Dances are the dances of various kinds. In the Extensive Tantra, one chapter explains this. Because they are used extensively, they are called gatherings and clouds. If one knows all of these as self-awareness and enjoys them, then without attachment while enjoying, like a fish in water and a bird in the sky, one is not stained, and arising in the two accumulations is a wonder. Thus it is said, this is the offering of the great self. To explain the blessing of the fifth implement, goddesses, nāga goddesses, and women of evil lineage, and so forth are spoken of. These are also actually summoned by power, and there are also three years, and names with high, medium, and low, and three with and without months and days, and the means of union, self-bliss, other-bliss, and dual-bliss. Whether to differentiate or not differentiate, thus it is said, is to be combined with one's own means. Approaching and near approaching, accomplishment and great accomplishment. Thus it is said, these are combined in the order of the path. Approaching is the practice of the two bodhicittas with the two higher samādhis. Near approaching is the manifestation of the two lower samādhis. Accomplishment is the accomplishment of the gathering with the five implements. Great accomplishment is the practice of Āli and Kāli at that time, and there are only four: approaching and accomplishing. Having found the Āli mudrā and stabilized it with the three dharmas is approaching. Increasing bliss with the four implements and desirable dharmas is near approaching. Entering into equipoise is accomplishment. Taking it with the sun, moon, and vajra tongue is great accomplishment. To clearly explain this, in the mandala of the lotus of the mother, and so forth are spoken of.
Chinese
如是。第九品中已说讫。 证得之日月精华， 以金刚坛城之舌取。 意思是说，由证得而生故为证得。 精华是日月之明点，一切功德之精华。 因此，只在五智之坛城中显现。 金刚即是舌，因此如此称呼它。 取已在第十品中说讫。 对于普通人而言，观想舌上的金刚即是金刚舌。 以其所取之功德是： 空行母明亮燃烧，寿命等等。 前者的功德是： 成为如意云之主。 如是说。 为了显示彼等不可思议之慈悲行， 殊胜刹土与微劣刹土， 贤者置于日月之上。 如是说等。 刹土二者中，此处为慈悲之刹土，即十地。 其中八地是殊胜的。 三恶趣是微劣的。 彼等观想于埃之上日月，自身不离荼吉尼之三摩地。 压制轮回使其倒转，唯是贤者所为。 否则，日月二者灌顶于识。 观想我慢手之行， 化为吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)，清净诸相。 融入法界后，手印燃烧。 化为身，光芒四射而庄严。 于顶上观想尊胜。 意思是说，金刚自身不离本尊之三摩地，以指尖五字之光芒净化六种种子。 将不坏之明点化为白色吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)，引出。 从自身鼻端次第经过。 降于空中。 融入菩提心后，以三种仪轨化为金刚萨埵之身。 彼等五毒清净为五智之光芒，于头顶观想具足五种光芒之部主，是为了从轮回中彻底解脱，因此如此称呼它。 奇哉！脱离恶趣之方便。 意思是说，若无自己所积之恶趣与堕落，则无有胜于此之解脱方便。 若想其是否会遮蔽，为了显示不为智慧所染： 本来无生即是如是性， 如幻显现眼
English
Thus it is. It has already been explained in the ninth chapter. That essence of the accomplished sun and moon, Take with the tongue of the vajra mandala. That is to say, it is accomplished because it arises from accomplishment. The essence is the single bindu of the sun and moon, the essence of all qualities. Therefore, it is only clear in the mandala of the five wisdoms. Vajra itself is the tongue, therefore it is called that. Taking has already been explained in the tenth chapter. For the sake of ordinary people, meditating on the vajra on the tongue is the vajra tongue. The qualities taken by it are: Dakinis bright and blazing, life, and so on. The qualities of the former are: To become the lord of the wish-fulfilling cloud. Thus it is said. In order to show the wonderful conduct of their compassion, Superior and inferior fields, The wise place on the sun and moon. It is said, and so on. Of the two fields, here is the field of compassion, the ten bhumis. Of these, eight are superior. The three lower realms are inferior. They contemplate the sun and moon on top of E, and without distraction from the samadhi of the Dakini herself. Suppressing the turning back of samsara is only done by the wise. Otherwise, the two suns and moons empower consciousness. Meditate on the activity of the hand of pride, Transformed into Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ), purifying all aspects. Dissolving into the dharmadhatu, the mudra blazes. Transformed into a body, majestic with radiating light. Meditate on the victorious one on the crown of the head. That is to say, the vajra itself does not lose the samadhi of the deity, and the light of the five-lettered finger purifies the six seeds. Transforming the indestructible bindu of the mind into a white Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ), draw it out. Passing sequentially from one's own nostrils. Descending into the sky. After dissolving into bodhicitta, it transforms into the body of Vajrasattva with three rites. Meditating on the lord of the family, who possesses the five lights that purify the five poisons into their places, on the crown of the head, is for the sake of completely overcoming samsara, therefore it is called that. Wonderful! The means of liberation from the lower realms. That is to say, if one does not have the lower realms and downfalls accumulated by oneself, then there is no other means of liberation than this. If one thinks that it will obscure, in order to show that it is not stained by wisdom: From the beginning, unborn is suchness itself, Illusory appearance, eye