English
The two flames of wisdom, thereby becoming the lord of accomplishment of the ornament wheel. On the other hand, in the Ocean of Illusion, it is said: Father and mother's corpse essence, etc., are the path. The five wisdoms are clear in the realm of skillful means. All bliss bindu mothers, by averting the edge of the mind, dissolve into the place. The thirteen Buddhas become my nature, the essence is not obtained from elsewhere. Thus it is said. So, what is the characteristic of the first yoga? The bindu of bodhicitta, is pervasive and does not abide, it is not color, place, and shape. These two, when the nature of mind is not clear, are not gathered, when fully clear, arise straight from the obstacle. Because it is the essence of a circle, it does not seek characteristics, it is also complete without form. In order to distinguish the difference between what is the essence of its fruit and what is not, it is said: The essence of supreme qualities. It is said: It is not the object of conceptual thought. It means, the knowledge of darkness and the knowledge of wrong views, and the knowledge of children, and the knowledge of biased perception, and the knowledge without beginning or end, and the knowledge of the true heretics, I am obscured by the co-emergent impurity and the fabricated impurity, therefore, I do not understand this meaning, it is not abandoning the object of lineage and faith. So, whose object is it? It is said: Practicing in a deep and vast realm, it is the object of the clear and complete teachings. It means, whoever has such as the ocean of wisdom, like the sky, like lightning, like a cemetery, like a mountain, those who diligently strive before the two sides of error, and the six, are the direct perception of the fortunate ones who have no order of wisdom and are free from the ups and downs of yoga. Therefore, those who decide and give alms for a long time are only climbing the sky. The remaining meaning will be explained in the self-nature. In order not to distinguish the path and the fruit as a completely unobstructed realm, therefore, it is also not diligent and observed from elsewhere. Thus it is said. In order to show the meaning of the first chapter and the freedom of the first meaning of yoga, everything is the nature of space, various world realms shake, all victorious ones manifest, if it has not become the realm of space, the four times, directions
Chinese
没有十个什么。 所谓，所说的两个事物是圆满的，本体没有成立，自然远离边际，没有边际，没有阻碍，没有因缘，自然圆满，相续中不生不灭，与七者相合，如同虚空。 也就是，承认的现象，轮回和涅槃，所说的差别，本体是这样的，因为轮回已经彻底清空，只是从邪念中产生的错误，所以即使在四个时间和十个方向上努力，也无法获得，这是最后的结论，是根本的真实意义。 这个意义也显示了续部的伟大。 三世善逝没有。 所谓，已经完成了任务，放下了负担，事业圆满，从努力等中解脱的胜者，是圆满的意图，是最终的归宿。 先前善逝所领悟的，一切都融入虚空之中。 所谓，第五，过去的佛也实现了这个意义，显现了殊胜的法身，成为了殊胜的圣迹，不是唯一的。 那么，用什么来成就它呢？ 一切都是智慧的法界。 法界与法界相结合。 智慧法界二者结合。 所谓，一切法，显现没有舍弃，清净自然成就的唯一因，认识到那就是自己，应该像虚空和光明一样前进。 仅仅如此，不要执着于意识，无有对境而自明，没有需要生起的事物，因为三金刚的本体是一体的，所以是究竟的。 菩提金刚明点是。 这样说。 另一方面，在后续的续部之王中说： 十三亿聚集的虚空， 具有安乐的芥子宫殿， 将具有种姓的主人结合起来， 从日月交融的舞姿中， 宣说生起的是大法身。 这样说。 那么，什么是自性本身的特征呢？ 坛城不可思议自然成就， 没有边际的宫殿， 遍及一切而不存在， 是殊胜功德的处所。 所谓，自生的智慧坛城，成为一切的基础是，法的
English
There is nothing of ten. That is to say, the two things that are spoken of are complete, the essence is not established, naturally free from extremes, without end, without obstruction, without cause and condition, naturally complete, not born or destroyed in the continuum, and in harmony with the seven, like the sky. That is, the phenomena that are acknowledged, samsara and nirvana, the differences that are spoken of, the essence is such that, because samsara has been completely emptied, it is only an error arising from wrong thoughts, so even if one strives in the four times and ten directions, one cannot obtain it, this is the final conclusion, the ultimate true meaning. This meaning also shows the greatness of the tantra. The Sugatas of the three times do not possess. That is to say, the Victorious One who has completed the task, laid down the burden, completed the work, and is liberated from effort, etc., is the complete intention, the ultimate refuge. The previous Sugatas realized that everything dissolves into the space of the sky. That is to say, the fifth, the Buddhas of the past also realized this meaning, manifested the supreme Dharmakaya, and became the supreme sacred trace, not the only one. So, by what means is it accomplished? Everything is the sphere of wisdom. The sphere of reality is combined with the sphere of reality. The two spheres of wisdom are combined. That is to say, all dharmas, the appearance is not abandoned, the only cause of pure and spontaneous accomplishment, realizing that that is oneself, one should proceed like the sky and clarity. Just like that, do not cling to consciousness, self-illuminating without an object, there is nothing to be generated, because the essence of the three vajras is one, so it is ultimate. Bodhi Vajra Bindu is. It is said. On the other hand, in the later King of Tantras it says: The sky of thirteen million gatherings, The palace of mustard seeds with bliss, Combine the lord with lineage, From the dance of the union of sun and moon, It is said that what arises is the Great Dharmakaya. It is said. So, what is the characteristic of that very nature? The mandala is inconceivable and spontaneously accomplished, The palace without boundaries, Pervading all and not abiding, Is the place of supreme qualities. That is to say, the self-born wisdom mandala, which is the basis of all, is the Dharma.
Chinese
是自身。收集的意义在于，功德的圆满，无差别地遍及一切，不舍弃相状，不执着于体性，因此第三个真谛是完全圆满的因。剩余的是解释本体显现的二乐之名。那是什么呢？未造作的常时刹那，它没有不做的。意思是说，任何阴性的事物，都是无垢的，因为一切都自显现，所以是三种显现的作者。常时刹那以明与不明显现为二，成为瑜伽的初始和中间。另一种错误的显现，其本体首先转变。因此，本体超越了生死的边际，不是自己的分别念。正逝者和邪分别念，以及许多化身之众，十方一切，都不能杀死和抓住它。意思是说，这样在自显现上，仅仅显现为坚固的考察和转变，而本体上没有的是，佛和有情，以及化身之众，不能摧毁和安立于殊胜功德的精华上。为什么呢？因为颜色、处所和形状都不是。已经解释过了，因为没有能接近者和能摧毁者。为了劝勉那个意义，所以说，希求殊胜的圣者，要恒常精进地明晰它。意思是说，希求成就大菩提的瑜伽士，希求同时进入，所以要以四种行为了解阴性瑜伽，并通过两种方式来习惯。什么是习惯的宗义呢？它的究竟果是，没有因果的同一时间。意思是说，通过次第和同时，从习惯于意义中，没有可以产生的果，因为本来佛和有情没有二元性，所以显现它没有成熟的前后。那它的本体是什么呢？一切唯是名，体性中文字三字圆满。意思是说，一切事物仅仅是假立，没有自性，这本身就是以身语意成佛，是象征性的指示。它的体性从一和多中解脱，因此，一也显现为三三，所以说是被摄集于不尽庄严的轮中。
English
It is oneself. The meaning of collecting is that the perfection of qualities, without discrimination, pervades all, without abandoning appearances, not grasping at characteristics, therefore the third truth is the cause of complete perfection. The remainder is the explanation of the terms of the two joys of the manifestation of the essence. What is that? The uncreated, constant moment. There is nothing that it does not do. It means that any feminine thing is immaculate, because everything is self-manifesting, so it is the agent of the three manifestations. The constant moment appears as two, clear and unclear, becoming the beginning and middle of yoga. The other erroneous appearance, its essence first transforms. Therefore, the essence is beyond the limits of birth and death, not one's own conceptualization. The righteous departed and wrong conceptualizations, as well as many assemblies of emanations, all in the ten directions, cannot kill or seize it. It means that in this way, on self-manifestation, it merely appears as firm examination and transformation, but what is not in the essence is that Buddhas and sentient beings, and the assembly of emanations, cannot destroy or establish upon the essence of supreme qualities. Why? Because color, place, and shape are not. It has already been explained that there is no one who can approach and no one who can destroy. In order to encourage that meaning, it is said that the noble person who desires excellence should constantly and diligently clarify it. It means that the yogi who desires to accomplish great enlightenment, desiring to enter simultaneously, should therefore understand the feminine yoga with four conducts and become accustomed to it through two methods. What is the tenet of habituation? Its ultimate result is that there is one time without cause and effect. It means that through gradual and simultaneous habituation to the meaning, there is no result that can be produced, because originally Buddhas and sentient beings have no duality, so manifesting it has no before or after of maturation. What is its essence? Everything is only name, in nature the three letters of the word are complete. It means that all things are merely imputed, without inherent existence, and this itself is becoming a Buddha in body, speech, and mind, which is a symbolic indication. Its characteristic is liberated from one and many, therefore, one also appears as three threes, so it is said to be gathered into the wheel of inexhaustible adornment.
Chinese
此外，没有看到任何其他的东西。两种伟大的集会也圆满享受。安住在无生无畏的法界中。文字轮之地的自性，与智慧上师之地的自性，二者同时圆满，胜过低劣者认为的三者圆满，这不是否定。因此，二者的大自性，从刹那的相续中解脱出来，安住在恒常大自性中，仅仅是超越了三种恒常。为了通过圣言来断定章节名称的意义，超越世间和世间的，无边无际的坛城，不可思议的一切。如是种种错觉显现，以及清净的道路，和胜者的圆满显现，自性续第一瑜伽的体性，与般若波罗蜜多无有差别。第二事物圆满，没有被摄集为大菩提，因此，融入胜者之母的法界中。一切无余都汇集为法身。如是说。所谓的“吙”，是自性欢喜，证悟串习欢喜，成就欢喜。什么是章节名称呢？一切法都是名称的自性，汇集于佛母的法界中，是秘密的章节。如是二种事物已经解说完毕。秘密是因为二种法，证悟的途径不是庸俗的境界。措辞转变而执取事物。第二章节是开显见之眼。为了显示二道和七坛城的最后部分，第三章节将进入解说见之方便。因此，如来安住在智慧本尊的坛城中，特意宣说此偈颂。如是，解释了二位导师，以及意趣的基础，必要和所说。以所化众生的显现，即是二道的意趣。而且，以其自性安住，即是自性的显现。如果想知道方便道是什么，五蕴支分一切都安住在五种种子字中的菩提，通过嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）和穆（藏文：མུཾ，梵文天城体：मुम्，梵文罗马拟音：muṃ，汉语字面意思：穆）相连，从菩提金刚杵中生出。如是说。虽然他们不能够指示，但在幻化网的广大中，从蕴等证悟的一切，都化现为五种安乐智慧
English
Furthermore, nothing else is seen. The two great assemblies are also fully enjoyed. Abiding in the realm of no birth and no fear. The nature of the land of the wheel of letters, and the nature of the land of the wisdom guru, the perfection of the two at the same time, surpasses the perfection of the three that the inferior ones consider, this is not a negation. Therefore, the great nature of the two, liberated from the continuum of moments, abides in the great nature of permanence, it is only beyond the three permanences. In order to determine the meaning of the chapter title through the sacred word, the boundless mandala beyond the world and the worldly, all the inconceivable. Such are the appearances of illusion, as well as the pure paths, and the perfect appearances of the Victorious Ones, the nature of the first yoga of the self-nature continuum, is no different from the Prajñāpāramitā. The second thing is perfect, not being collected into the Great Bodhi, therefore, it dissolves into the realm of the Victorious Mother. All without remainder is gathered into the Dharmakāya. Thus it is said. The so-called "Ho" is self-nature joy, realization habitual joy, accomplishment joy. What is the chapter title? All dharmas are the nature of names, gathered in the realm of the Mother, it is a secret chapter. Such two things have been explained. The secret is because of the two dharmas, the path of realization is not a vulgar realm. The wording is changed and the thing is grasped. The second chapter is the unfolding of the eye of seeing. In order to show the last part of the two paths and the seven mandalas, the third chapter will enter into explaining the means of seeing. Therefore, the Tathāgata abides equally in the mandala of the wisdom deity, and specifically speaks this verse. Thus, the two teachers are explained, as well as the basis of the intention, the necessity and what is said. With the appearance of the beings to be tamed, it is the intention of the two paths. Moreover, abiding in its own nature, it is the appearance of its own nature. If you want to know what the path of means is, the five aggregates, branches, everything abides in the Bodhi of the five seed syllables, connected by Oṃ (Tibetan: ༀ, Devanagari: ओम्, Romanized Sanskrit: oṃ, literal meaning: Oṃ) and Muṃ (Tibetan: མུཾ, Devanagari: मुम्, Romanized Sanskrit: muṃ, literal meaning: Muṃ), it arises from the Bodhi Vajra pestle. Thus it is said. Although they cannot indicate, in the vastness of the illusion net, everything realized from the aggregates etc., all manifest as the five blissful wisdoms