Chinese
诸佛自性器情世间界，顶髻之上极度盘旋安住。犹如芥子以指轻弹之，一千三百万安乐所庄严。殊胜欲妙所修饰，任何安乐内外皆无别。大乐之味性之中，果位之法皆圆满具足。菩提胜处如日月升，彼即是安住之处所说。如是说。门等等如何是儿子之想，于《广大续》中说：西方极乐胜妙刹土中，无染莲花之座而铺设，三世诸佛安住之圣地，四种解脱之门上，必具四印。为免无缘者知晓秘密故，内设铁门外重重围绕。如是说，上师将解说。无有身前与身后，一切处皆面容坦然清明。此乃导师之自性与补特伽罗之特征共同宣说。第六等等之如来，唯为智慧之故，非如所化众生之显现，于一切处皆是面容。具足妙相与随好，此乃法轮等等共同之法，即是功德事业之差别三十二相，以及智慧之差别八十种好所显现之故，任何亦未曾舍弃。此乃唯一之意。不可思议之一切处，身语意种种显现，此乃周遍与圆满之故，于无量所化之面前，寂静与忿怒等等身语意之事业，任何亦不决定而显现。以方便与智慧之双足平等之苦行跏趺坐而安住，此乃以大乐之行调伏之故，金刚跏趺以智慧所拥抱，顶端相接之安乐，于因果圆融平等圆满之故，无有变异而安住。六种智慧之手，持着智慧宝之手印，光明炽燃，此乃如是自性于智慧中自显现，以境极度清净故具足三名，共同与不共同之四与五圆满之力量，任何亦不阻碍，成办义利之故，手持金刚等等光芒。身语意不可思
English
The essence of the Buddhas, the container and its contents, dwells swirling greatly on the crown of the head. Like flicking mustard seeds with a finger, thirteen million are adorned with bliss. Adorned with excellent desirable qualities, whatever brings happiness is without distinction of inner and outer. Even in the very taste of great bliss, all the qualities of the fruit are completely possessed. The sun and moon rise in supreme enlightenment, that itself is said to be the place of dwelling. Thus it is said. Regarding the thought of how the doors and so on are like a son, in the Extensive Tantra it says: In the supreme realm of Akanishta in the west, a stainless lotus seat is spread, the place where the Buddhas of the three times dwell. On the four doors of liberation, there are certainly four mudras. For the sake of secrecy from those without empowerment and fortune, the interior is fixed and the exterior is surrounded by iron. Thus it is said, the Lama will explain. Without front or back, everywhere the face is clearly and openly visible. This indicates the common nature of the Teacher's essence and the characteristics of the individual. The Tathagatas, such as the sixth, are solely for the sake of wisdom, not like the appearances of those to be tamed, but everywhere they are faces. Having marks and signs, this is because the common dharma such as the wheel appears as the thirty-two signs, which are the distinctions of qualities and activities, and the eighty minor marks, which are the distinctions of wisdom, therefore nothing is abandoned. This is the only meaning. In all the inconceivable places, body, speech, and mind appear in various ways, this is because of pervasiveness and completeness, and in the face of limitless beings to be tamed, the activities of body, speech, and mind, such as peaceful and wrathful, appear without any certainty. Sitting in the vajra posture of equanimity with the two feet of skillful means and wisdom, this is because of taming with the conduct of great bliss, the vajra posture is embraced by wisdom, and the bliss of the tips touching, the cause and effect are equally and completely fulfilled, therefore it remains unchangeable. The hands of the six wisdoms hold the mudra of the jewel of wisdom, blazing with light, this is because suchness itself appears as wisdom, because the object is extremely pure, it possesses three names, the power of completing the four common and the five uncommon, nothing is obstructed, for the sake of accomplishing the meaning, holding vajras and so on with light rays. Body, speech, and mind are inconcei
Chinese
具有遍布的三头被称为，三种解脱的觉悟是，显现为身语意，它虽然是一个，但因为有三个三个等等，虽然离于数量，但以所化众生的显现来说只有三个。这些以所化众生的显现来说变成两个，在灰烬续中说：五精是智慧的缘故，无有清浊而普遍明亮，声音韵律是语的四处，以分类为三个三个，本体为二，变成四十二。在十三个百万等等中，生灭住的本体也是，如具缘一样，彼缘也是如此，日月是方便和智慧的，二味平等地安住于三时。清净的明点大的，以乐而事物也显现为智慧。这样说。寻找剩余的是什么呢？被称为具有，是共同宣说的。从薄伽梵如来开始，到造作之王之间是，无有士夫和自性的眷属，两个共同的名号之前已经说过了，说阿赖耶等等和五种分别念是自性，因为不是共同的缘故而说，那些通达本来清净，对于金刚持等等显现为自性之故。从自性中显现出差别，因为圆满无漏受用之故，所以称为王。那些全部也是蓝色和，白色和，黄色和，石榴红色和，绿色中闪耀被称为，因为超离自性而说，智慧的妙力不混杂，无论什么也显现，看也看不厌。那些以所化众生的显现来说变成两个，在灰烬续中说：摧毁一切相是大乐，因为自己的本体未成立，因为与生俱来的自性，所以称为薄伽梵如来。色等等剩余的明点是，因为具有业和功德，所以说是种姓之王。五精精华的明点是，具有因和处的颜色，味道和业也是如此，自己的相普遍显现。这样说。从妃子到等等之间是，什么被享用就是妃子，那些是功德的妙力差别
English
That which is called having three pervasive heads is, the knowledge of realizing the three liberations is, the self-appearance as body, speech, and mind. Although it is one, because there are three, three, etc., although it is free from number, it is only three according to the appearance of those to be tamed. These become two according to the appearance of those to be tamed. In the Ash Tantra, it says: "The five essences are only wisdom, without purity or impurity, they are completely clear. The sound and melody are the four places of speech, by distinguishing them into three, three, the essence is two, becoming forty-two. In thirteen million, etc., the essence of arising, ceasing, and abiding is also, like the dependent one, that dependence is also the same. The sun and moon are skillful means and wisdom, the two tastes dwell equally in the three times. The great bindu of purity, with bliss, even things appear as wisdom." Thus it appears. What is the remainder to be sought? It is called having, which is taught in common. From the Bhagavan Tathagata to the King of Actions, it is the retinue without duality of person and nature. The two common names have been mentioned before. Mentioning the alaya, etc., and the five thoughts is because they are nature, and because they are not common. Those who understand the purity from the beginning, appear as self-appearance to Vajradhara, etc. The distinction from nature is manifested, and because the enjoyment of the uncontaminated is completely perfect, it is called king. All of them also shine in blue and, white and, yellow and, garnet and, green, which is said because it transcends nature. The power of wisdom is unmixed, and whatever appears is never tiring to see. Those become two according to the appearance of those to be tamed. In the Ash Tantra, it says: "Destroying all characteristics is great bliss, because one's own essence is not established, because of the innate nature, it is called Bhagavan Tathagata. The remaining bindu of form, etc., is, because it possesses karma and qualities, it is said to be the king of the family. The bindu of the essence of the five essences is, it possesses the color of cause and place, taste and action are also the same, one's own characteristics appear everywhere." Thus it appears. From the queen to etc., whatever is enjoyed is the queen, those are the special powers of qualities.
Chinese
因为已经成为形象了。提到天空等是随顺的，成为因的是根据情况的法界。集合是与会众相符的，因为这部续部在一切处都承认。在女性的中央，无言地安住着。从“法界”到“安住”之间，是用比喻显示眷属的量，因为自性显现和自性大之故。没有排除是仅仅是量的意思。那些也出自灰烬续部中：“天空等内在的生起显现，由五种智慧生起的作用，为了产生而说是法界，认为是明妃的实物。以明点容器的差别，如同芝麻一样充满天空，坛城大会众无法言说。”这样说到。从“大菩提”到“应体验”之间，是明智差别的眷属，所化机最终成为第六佛的刹土，那些从其他土地差别而成为大的，为了摧毁见解的障碍，是业金刚。提到眼睛等是随顺的，地藏和，虚空藏和，观世音和，金刚手那些，具有嬉女和，鬘女和，歌和舞而安住着。从“大菩提金刚见者”到“没有到来要做”之间，其他已经说完了，时间是根识的作用开启境显现的缘故，那些说是方便和智慧。那些也是慈氏和，除盖障和，普贤和，文殊那些，具有香女和，花和，灯和，涂香。又出自灰烬续部中：“眼睛等自己的明点是，为了业和自性和果，说是大菩萨，为了灭尽罪过是金刚，以自己的位置来区分的。色等内在自性显现的缘故，从自己的根精髓具有，产生安乐的明妃。时间是风开启，慈氏等四种智慧，那些安乐依次产生也是，在三摩地自在中确定地说。”这样说到。从“大摧毁金刚触”到“安住”之间，是身语意
English
Because it has become an image. Mentioning the sky and so on is in accordance, what becomes the cause is the realm of phenomena according to the situation. Gathering is in accordance with the assembly, because this tantra is acknowledged everywhere. In the center of the women, it dwells silently. From "the realm of phenomena" to "dwells," it shows the measure of the retinue by example, because of the manifestation of self-nature and the great self. Without exclusion, it means only the measure. Those also come from the Ash Tantra: "The arising of the inner sky and so on appears, by the actions of the five wisdoms, it is said to be the realm of phenomena for the sake of producing, it is considered the object of the consort. With the difference of the container of bindu, like a sesame seed filling the sky, the great mandala assembly cannot be spoken of." Thus it says. From "Great Bodhi" to "to be experienced," it is the retinue of distinct intelligence, the ultimate of those to be tamed becomes the sixth Buddha's field, those are great because they are distinct from other lands, in order to destroy the obscuration of views, it is the karma vajra. Mentioning the eyes and so on is in accordance, Kshitigarbha and, Akashagarbha and, Avalokiteshvara and, Vajrapani those, dwell with Lasya and, Mala and, song and dance. From "Great Bodhi Vajra Seer" to "what has not come to be done," the others have already been said, time is because the action of the pure sense faculties opens the opportunity for the appearance of objects, those are said to be means and wisdom. Those are also Maitreya and, Nivaranaviskambhin and, Samantabhadra and, Manjushri those, with incense women and, flowers and, lamps and, cooling ointment. Again, it comes from the Ash Tantra: "The bindu of one's own eyes and so on is, for the sake of karma and essence and fruit, it is said to be a great bodhisattva, to exhaust faults it is vajra, distinguished by one's own position. Forms and so on appear because of the inner self, from one's own root essence, the consort who creates bliss. Time is opened by the wind, Maitreya and so on are the four wisdoms, those blisses also arise in sequence, it is definitely said to be in the power of samadhi." Thus it says. From "Great Destroyer Vajra Touch" to "dwells," it is body, speech, and mind.
Chinese
仅仅是为了意念的行持，这与夜叉等有所不同。身体的触觉等是秘密的界，但也不是要抛弃的。常等，是因为对事物颠倒执着的缘故，所以有关联。说的是，为了随顺和使它们不住留。那些也是阎罗死神，大威力者，马王，甘露旋绕者，都威猛地回头看着与佛母相拥。安住于无二之中。这被称为是，为了自性，不共，大自在，和处所而安立的。《灰之续》中说：秘密处所的诸根是知觉。身体的四种元素聚集在一起享用，为了完全摧毁，所以是忿怒尊。这是由特性的事业来区分的。秘密三处是方便的行持，为了从常等相状中产生，所以被称为明妃。这是由事业的场合不住留。这样说到。然后如来与明妃的眷属，无二的秘密坛城，那些本身的秘密，这被称为，从这里开始显示了总结的论题。在方便和智慧圆满的大乐中，果实自然成就，因为困难所以是不共的，是秘密的坛城。那些如来的体性是三显现不可分的。为了近似地表示，将在下面显示。身语意功德事业是从金刚中取出。这被称为，五者的体性是五部，那些远离一和多，不可分所以是金刚，也是导师的体性。为了调伏者的显现而宣说的补特伽罗是，仅仅为了五部所以是金刚，从中显现出来。埃埃玛埃玛欧被称为，导师和，处所和，眷属变得特殊是空性，自证本身显现为三种差别是三种空性。如是性的法界本身被称为，显示处所的自性，那也是心性自然成就的如是性和，平等性的法界本来就安住。自在被称为，导师的体性，那也是意义高