Chinese
被使用了。手印光芒燃烧禅修，这被用于天人作为天人的玩乐。为了展示修习的利益，四百零四种疾病消除等等，四种功德很容易理解。为了展示加持，从“自身变为种子字 吽”到“一心禅修”，从自身明观为本尊的心间，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）无有去处地发出，击中药物或食物等任何情况，进行净化。这里，为了自身觉性的显现，在座垫上明观为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），并进行收放，远离二边。又，明观为ཨཱྂ་，进行收放，成为甘露。明观为ཨཱོཾ་，进行收放，明观为具有五种智慧，也因为无有对境，所以远离犹豫和作意。此外，通过聚集文字进行加持，在经过血肉的标志后，即使是粉末也经过标志，做成丸药或瓶子的时候。分别讲述，这是不共的九种念诵的咒语。通过聚集的声音，血肉本身，即五种齐全，被百种姓氏的咒语所使用。为了展示六种标志出现后，获得成就，饮用后消除恶趣的业障，首先分为三份，一份在三时供养诸佛，一份献给上师，一份饮用，消除业障。经常修习，如果作为食物修习，就能成就长寿持明。身体内部全部净化，从“如是成就”是因为变成甘露的缘故，并且经常无二地禅修和供养的缘故，以及能够使用和获得心的自在的缘故。窍诀是，佛陀，这是不共的成就，很容易理解。第十七章的眼睛的各种解释。为了展示支分坛城，将要着手撰写第十八章的各种解释。从“然后，如来部续之王幻化网”到“特别宣说此”，将彼与彼结合。这也是从共同的基础续部中宣说的，也是为了道路，特别展示了两种坛城的实物，使自性显现。因此，三种共同展示，是根据情况而变化的。为了展示内部和秘密的处所。
English
It was used. Hand seal light blazing meditation, this is used for gods as the play of gods. In order to show the benefits of practice, four hundred and four diseases are eliminated, etc., the four qualities are easy to understand. In order to show the blessing, from "oneself becomes the seed syllable Hūṃ" to "single-mindedly meditate," from the heart of oneself visualizing as the deity, the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) emanates without going anywhere, striking whatever the situation is, such as medicine or food, and purifying it. Here, for the manifestation of one's own awareness, on the seat, visualize as Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), and practice radiating and gathering, free from the two extremes. Also, visualize Āṃ, radiate and gather, and make it into nectar. By visualizing Oṃ, radiating and gathering, visualize as possessing the five wisdoms, and also because there is no object, it is free from hesitation and mental activity. Furthermore, by gathering letters, apply it, after the signs of blood and flesh have passed, even the powder has passed the signs, when making pills or a vase. Explain separately, this is the mantra of the uncommon nine recitations. Through the sound of gathering, the blood and flesh itself, that is, the five complete, are used by the mantras of the hundred families. In order to show that after the six signs appear, accomplishments are obtained, drinking it eliminates the obscurations of the lower realms, first divide it into three parts, one part offer to the Buddhas in the three times, one part offer to the lama, and one part drink, eliminating the obscurations. Constantly practice, if practicing as food, one will accomplish the supreme longevity vidyādhara. All the insides of the body are purified, from "thus accomplished" is because it has become nectar, and because of constantly meditating and offering in non-duality, and because of being able to use and obtaining freedom of mind. The instruction is, Buddha, this is the uncommon accomplishment, easy to understand. The various explanations of the eyes of the seventeenth chapter. In order to show the branch mandala, we will begin to write the various explanations of the eighteenth chapter. From "Then, the Tathāgata King of Tantras, the Net of Illusion" to "Especially speaking this," combine that with that. This is also spoken from the common basis of the tantra, and also for the sake of the path, especially showing the reality of the two mandalas, making the nature manifest. Therefore, the three are shown in common, changing according to the occasion. In order to show the internal and secret places.
Chinese
唉玛吙，从本来就完全清净的。从“说”到“说”。自性之坛城本来就是，是自然的。那是为了从边解脱。坛城心髓金匣，方便智慧无别，日月相对升起的内里四百零一就是坛城。另一种说法是，父母的日月十二和十六同时分享，是第六智慧的自性，所以是处所的誓言，是自性方便之义。三者共同是为了显示形状和意义。一切法皆非二元，融入虚空的明亮光芒。所谓“一”等，也是为了象征性地理解。第二个事物，其本质是自明，没有分别地自明，不是仅仅相似的“一”，而是性质上的“一”。它的本质是用集合的词语，不与许多差别相混合，并且远离了本质和性质的戏论，以及对象和意识的戏论，以及因果的戏论，所以远离了两边，是中心的意义。为了显示轮。从本来就超越痛苦的法，到“完全围绕”。以自性的理由，成佛之法，自生的智慧，是因果诸法的自性，所以四显现之下的四大轮辐是自显现的。从慈悲加持的戏论到“展开”。第六智慧大悲的自性，四和每一个都显现为四，所以扩展的权轮四显现为五宫殿。中间是简略的，为了四个根本而突然显现。然而，显现不会导致交替的真理，因为它是自显现的，所以是解释的意义。从五种智慧和身语意到“从方便中生出方便”。为了五，巴那匝在自己的墙上自显现，以及无尽庄严轮的功德自显现，是分别在形状和颜色上众多的图画和装饰。为了显示形状。圆满福德智慧资粮，慈悲广大。三身任运成就的智慧，无边无中，无所不遍，所以是形状转变的意义。你
English
Emaho, from the very beginning, completely pure. From "said" to "said." The mandala of self-nature is originally, it is natural. That is to be liberated from the extremes. The essence of the mandala, the golden casket, is inseparable from skillful means and wisdom, and the four hundred and one within the rising sun and moon facing each other is the mandala. Another way of saying it is that the sun and moon of the father and mother, twelve and sixteen, are shared at the same time, which is the nature of the sixth wisdom, so it is the vow of the place, the meaning of self-nature skillful means. The three are common in order to show shape and meaning. All dharmas are non-dual, and the bright light merges into the void. The so-called "one," etc., is also for symbolic understanding. The second thing, its essence is self-illuminating, without distinction, it is self-illuminating, it is not just a similar "one," but a "one" in nature. Its essence is with collective words, not mixed with many differences, and is free from the elaboration of essence and characteristics, and the elaboration of object and consciousness, and the elaboration of cause and effect, so it is free from the two extremes, it is the meaning of the center. In order to show the wheel. From the dharma that transcends suffering from the very beginning, to "completely surrounded." By the reason of self-nature, the dharma of enlightenment, the self-born wisdom, is the nature of all the dharmas of cause and effect, so the four great wheel spokes under the four manifestations are self-manifesting. From the elaboration of compassion and blessing to "expand." The nature of the great compassion of the sixth wisdom, four and each manifest as four, so the expanding power wheel four manifests as five palaces. The middle is brief, appearing suddenly for the four roots. However, manifestation does not lead to alternating truths, because it is self-manifesting, so it is the meaning of explanation. From the five wisdoms and body, speech, and mind to "skillful means arise from skillful means." For the five, Panatza self-manifests on his own wall, and the merits of the inexhaustible wheel of adornment self-manifest, which are separate pictures and decorations in many shapes and colors. In order to show the shape. The accumulation of merit and wisdom is complete, and compassion is vast. The wisdom of the spontaneously accomplished three bodies, without beginning or end, is all-pervasive, so it is the meaning of shape transformation. You
Chinese
这是因为它是无限的。它无边无际地存在。这是它的意思。为了展示门，空性、愿望、无相、光明进入。这也适用于所有三个瑜伽。解释和第一部分将在时间和地点章节中解释。另一种是，通过四个秘密喜悦的顺序进入伟大的智慧宫殿。那里有八个台阶的道路。这是对马的描述。在幻术的特殊展示中，八乘的确定出现也是如此。因果关系的内外阶段显现为八个消融的阶梯。那是因为完成了那个的终极成就的八种品质，所以有马腿、莲花框架、扎拉网、各种弯曲的水滴、夏布和琼头装饰依次排列。如是说。为了展示座位，自性本初光明等等很容易理解。燃烧的宝石是悬挂在柱子上的。柱子上有七个麻风病和七个盲点。因为这是本初平等的。因此，塔拉树自然存在。因为在第三真谛的状态中，三时中没有生起，所以用四对塔拉树装饰。如意树很容易理解。如意宝珠装饰环绕着，为了满足愿望，它被八个宝藏堆环绕。侧面的装饰也不是不想要的。为了统治一切，世界。因为轮回的法也显现为自性，所以外在被摩诃提婆等伟大的神灵环绕，他们各自拥有自己的供品、功德和装饰。因此，自性也以这种方式存在，书写也应该以这种方式书写。冥想也是如此，其余两个是共同的。从确定那个秘密开始到最好，做了这个续部的曼荼罗的其余两个，行为的领域完全清净。这是自性曼荼罗等等，这是对名称的解释。自性二者区分了另一个，分为五个，加上其余的。其余两个各有五个，寂静和忿怒各有三个，事业各有四个。成就各有五个。菩提心有三个。聚集有两个，分为三个三个。非常完整的曼荼罗被收集起来。
English
That is because it is without limit. It exists pervading without end or center. That is its meaning. In order to show the door, emptiness, aspiration, signlessness, and luminosity enter. This also applies to all three yogas. The explanation and the first part will be explained in the chapter on time and place. Another is that through the sequence of the four secret joys, one enters the great palace of wisdom. There, the path has eight steps. This is the explanation of the horse's descent. In the special display of illusion, the definite arising of the eight vehicles is also thus. The stages of cause and effect, inner and outer, appear as eight stages of dissolution. That is because of the eight qualities of the ultimate accomplishment of that, there are horse legs, lotus frames, zara nets, various curved water drops, sharbu, and garuda head decorations arranged in order. Thus it is said. In order to show the seat, the self-nature is primordially luminous, etc., is easy to understand. The burning jewel is hung on the pillar. There are seven leprosy and seven blind spots on the pillar. Because this is primordially equal. Therefore, the Tala tree naturally exists. Because in the state of the third truth, there is no arising in the three times, it is decorated with four pairs of Tala trees. The wish-fulfilling tree is easy to understand. The wish-fulfilling jewel is surrounded by decorations, in order to fulfill wishes, it is surrounded by eight treasure heaps. The decorations on the sides are also not unwanted. In order to rule over all, the world. Because the dharmas of samsara also appear as self-nature, the exterior is surrounded by great deities such as Mahadeva, each possessing their own offerings, merits, and decorations. Therefore, the self-nature also exists in this way, and the writing should also be written in this way. Meditation is also the same, and the remaining two are common. From determining that secret to the best, having done the remaining two of this tantra's mandala, the field of activity is completely purified. This is the self-nature mandala, etc., this is the explanation of the names. The two self-natures distinguish the other, divided into five, plus the remaining ones. The remaining two each have five, peaceful and wrathful each have three, and activity each has four. Accomplishments each have five. Bodhicitta has three. The assembly has two, divided into three each. The very complete mandala is collected.
Chinese
如果在此处也讲解十二个坛城，则已概括了七个必要条件。第十八章的眼睛的详细解释完毕。为了展示忿怒尊殊胜的等持，心之坛城，具有戏论瑜伽的灌顶，将开始撰写第十九章的详细解释。然后，从“如来大忿怒尊的加持手印生起”开始，说到“说这个”。这里，主人自己显现为忿怒尊的加持，对于被调伏者，从四种手印中，也显现出安置和执持，似乎进入了这种意境。为了展示见道的手印，从“根、境、时、智等”开始，到“大乐之印”，意思是五根、五境、四时和八识的自性，为了从一个和多个智慧中解脱出来，没有父神和母神之分，本来就具有意义。如果明确了这第三个真谛的意义，没有行境，那么器情二者的法蕴，方便和智慧二者无别，就会显现为大喜乐的手印。这些以自性和行境来说，就是自性和见的手印。为了通过具有戏论所获得的境等持来显示程度，从“在广大轮的宫殿中”到“如是说”。如所说，在五支上生起具有坛城座，将五部父神母神十尊转为主尊，在五支上安置的等持清晰，观修光芒的放射和收摄，通过证悟而稳固，没有不成为身坛城手印的。导师如是开示。为了展示四种事业的手印，偈颂：肢分心要及顶一，五顶九顶十一顶，诸业各别而作故。意思是，连同意念，不是誓言，而是事业的手印，这个手印，头部观想为金刚独顶，连同其他，或者手指左右增减，五顶、九顶和十一顶，是寂静、增益、怀爱和降伏的次第。以具有戏论且极其稳固的手印，为了展示利益众生的方式，偈颂：具足方便与智慧之足，恒常金刚，乃至菩提树下亦能生。意思是