Chinese
哦，那是，如来佛全部那样安住，因此获得三者的名称。因此，这本身具有方便和智慧。这说了一个偈颂。又是字母轮大集会的地，从化身中显示学处，色等自性有戏论，光芒四射三字（种子字：嗡，梵文：ॐ，罗马拟音：oṃ，汉语字面意思：嗡；阿，梵文：आ，罗马拟音：ā，汉语字面意思：阿；吽，梵文：हूँ，罗马拟音：hūṃ，汉语字面意思：吽）。或者光芒手印五种。五者意义戏论四十二。其他还有坛城思议胜。这十五个和合起来，根本支分等都是相，分别念都自性直接安住。从加行的差别中光芒四射。三字是三族。剩余是不决定的，随顺的是随顺过去的。光芒五族。手印次第开展十四等。其他还有国王的本尊和摄受的本尊，以及胜中胜等自己对什么观修。哦，如何观修忿怒的坛城呢？调伏忿怒种种如是，这样显示，观修调伏恶毒的忿怒尊也是随顺的。剩余的过去等也不立即做，说不造作自然安住。观修殊胜智慧的坛城。那也是远离因缘，五蕴等一切分别念都是心性，因此不生是身和智慧显现，是任运成就的自性，是自性安住的因，因此如其所有地了知，以及殊胜三摩地的坛城的加持而观修。那又如何观修方式呢？具有四十二支分。那本身是支分开展之主，四十二变为三种光。这样说了，那有心或分别念的支分，以及身体的支分两种，分别念的支分一个分别念也有四十，因此仅仅一个金刚萨埵也观修四十二尊本尊，因此说具有。所说的本尊每一个都是空性和五种智慧的头饰。一个本尊也有四十二支分。那每一个也有无尽的庄严轮三种。那么那是仅仅对一个主尊吗？那样做了主胜具有之后，等等说了三
English
Oh, that is, all the Tathagatas abide in that way, therefore they obtain the names of the three. Therefore, this itself possesses skillful means and wisdom. This speaks a verse. Also, the ground of the great assembly of the wheel of letters, and the precepts are shown from the emanation body, forms and so on are naturally with elaboration, radiating light are the three syllables (seed syllables: Om, Sanskrit: ॐ, Roman transliteration: oṃ, literal Chinese meaning: Om; Ah, Sanskrit: आ, Roman transliteration: ā, literal Chinese meaning: Ah; Hum, Sanskrit: हूँ, Roman transliteration: hūṃ, literal Chinese meaning: Hum). Or the light radiates five mudras. The five meanings elaborate forty-two. Furthermore, the mandala is supremely inconceivable. These fifteen, when combined, the basis, limbs, and so on are all signs, and the discriminations naturally abide directly. From the difference of application, light radiates. The three letters are the three families. The remainder is uncertain, what is in accordance is in accordance with the past. The light is of five families. The elaboration of the sequence of mudras is fourteen and so on. Furthermore, one meditates on whatever one's own deity is, such as the king deity, the gathering deity, and the supreme of the supreme. Oh, how does one meditate on the wrathful mandala? The taming wrath is various and thus, this is shown by saying that meditating on the wrathful one who tames the wicked is also in accordance. The remainder, such as the past, is also not done immediately, it is said that it abides naturally without fabrication. Meditate on the mandala of superior wisdom. That is also free from causes and conditions, and all discriminations such as the five aggregates are mind itself, therefore unborn is clear as body and wisdom, it is the nature of spontaneous accomplishment, it is the cause of naturally abiding, therefore knowing it as it is, and meditating on the blessings of the mandala of superior samadhi. How does one meditate on the method? It possesses forty-two limbs. That itself is the lord of the elaboration of limbs, forty-two become three lights. It is said that there are two limbs, the limb of mind or discrimination, and the limb of body, and the limb of discrimination has forty in one discrimination, therefore even Vajrasattva alone meditates on forty-two deities, therefore it is said to possess. Each of the deities spoken of is a headdress of emptiness and the five wisdoms. One deity also has forty-two limbs. Each of those also has three inexhaustible wheels of ornaments. So is that only for one main deity? After making the chief supreme possess that, and so on, three were said.
Chinese
我是这样认为的。就像刚过去那样，观想为金刚萨埵父母双运，与基和普贤父母相应。勇士和，勇母。忿怒尊和，忿怒母四位也相应。无尽幻化是庄严轮的本尊。那么，应该如何修持呢？“从智慧的大小来说。”意思是，如果智慧大，最好一次性修习。中等则分三次修习。如果智慧小，则轮流修习。其中，智慧大者的修习方式是：将无边无际的器世界和所有相，都观想为坐垫、装饰和念头等，观想为本尊。那么，这些如何才能熟练呢？“日月星辰同时，如清澈的湖中显现。”意思是，例如，天空中繁星密布，就像清澈的湖水一样。自己的心，自己显现的一切，都自然而然地显现为本尊和佛母的坛城，这会显现在自己的觉性中。那么，像这样能够修持的人，如何获得共同的果位呢？“像这样证悟和熟练的殊胜种姓。”等等这样说到，就像谷声一样。那么，这样的人如何获得不共的果位呢？“不舍肉身而成持明者。”意思是，不舍弃异熟身，就能成就掌握寿命的持明者，欲望和行为不停止，不执着，这是两种应该积累的，见地和行为是作者。一切法未生而领悟的智慧，不执着，自性即是坛城，不可思议地显现，这是获得地位的标志。因此，“以福德智慧受用。”等等这样说到。那么，这样的人如何行持利他之事呢？“以大悲化身的加持。”等等这样说到，显现为远离戏论的智慧，一切圆满，如海浪般显现，因此，分别施予各乘的次第，声闻安住于无漏的法界，以法的声音来鼓励，获得果位的菩提萨埵，获得如经续金刚般的智慧而达到究竟，以及示现居住在六大殊胜刹土的导师眷属中的菩萨们。
English
I think so. Just like what has just passed, visualize Vajrasattva in union with his consort, corresponding to the basis and Samantabhadra in union with his consort. The heroes and, heroines. The wrathful deities and, the four wrathful goddesses also correspond. The endless manifestations are the deities of the wheel of adornment. So, how should one practice it? "From the size of wisdom." It means that if wisdom is great, it is best to practice all at once. If it is medium, practice in three sessions. If wisdom is small, practice alternately. Among them, the way of practicing for those with great wisdom is: to visualize the infinite container world and all the signs as cushions, decorations, and thoughts, etc., visualize them as deities. So, how can these become skilled? "The sun, moon, planets, and stars at the same time, appear in the clear middle of the lake." It means that, for example, the constellations in the sky are like clear lake water. One's own mind, everything that appears to oneself, naturally appears as the mandala of deities and consorts, which will appear in one's own awareness. So, how does a person who can practice like this obtain the common result? "The superior lineage that is enlightened and skilled in this way." And so on, it is said, like the sound of a valley. So, how does such a person obtain the uncommon result? "Without abandoning the body, one becomes a vidyadhara." It means that without abandoning the body of maturation, one can achieve the vidyadhara who masters life, desires and actions do not cease, and non-attachment, these are the two that should be accumulated, view and action are the doers. The wisdom of understanding that all dharmas are unborn, without attachment, the nature itself is the mandala, appearing unbelievably, this is the sign of attaining the ground. Therefore, "with merit, wisdom, and enjoyment." And so on. So, how does such a person act for the benefit of others? "By the blessing of the compassionate incarnation." And so on, it is said, appearing as wisdom free from elaboration, everything is complete, appearing like ocean waves, therefore, separately bestowing the order of each vehicle, the Shravakas abide in the uncontaminated realm of Dharma, encouraging with the sound of Dharma, the Bodhisattvas who have attained the result, attain the wisdom like the vajra of the scriptures and reach the ultimate, and show the Bodhisattvas residing in the retinue of the teachers of the six great supreme pure lands.
Chinese
从灌顶中根除障碍，四种事业各自圆满意义，最终完成时，从刹那智慧的延续中解脱，安住于自性之中。这也是两种非共同的名称圆满，一切都由大自在者所拥有，自然成就的事业也圆满了。因此，也宣说了别解脱之道。说了这两个词。那么，如果思考这些的原因是什么？五种仪轨已经完成，五种真言的支分也已圆满，瑜伽众的坛城，必定成就美好的需求。如是说。三身与一，一分为二即为五。进入并习惯就是圆满，即根本的本尊和智慧萨埵，三和五，以及支分本尊们，清晰地观想就是圆满。关联是具有两种解释，即相互的。具有解释就不能获得。还有，男女的结合是第七坛城，与事业的作者不相违背。宣说没有疑惑，并且能获得讲说。现在为了展示处所和用具，秘密等五种用具，应当聚集在寂静处所。如是说。还有，与明妃聚集是对四种名声而说的。那里没有确定的处所，就称为“等”。还有，应当建造由珍宝制成的具有两层的住所。如果无分别的智慧是无戏论的安乐，那么依大智慧的宗派就是智慧。为了获得它，就放置修持的用具和供品。那么，坛城和供品如何陈设呢？支分、根、识等。如是说。身体和分别念二者如字面意义。如第一个坛城时所说，以三摩地使其清晰，并且将聚集的基础等都观想为自心，从而观想其自性不生。因此，如果对未成为对境的事物行染污，即使观察也不执着，因此不被沾染，因为以圆满受用身显现的意义而成为无二，那才被称为“那”。在身体上装饰，在身体的五个支分上安置五部，舞蹈的聚集是悦耳的
English
From the empowerment, the obscurations are eradicated, and the four activities separately perfect their meaning. When finally completed, one is liberated from the continuum of instantaneous wisdom and abides firmly in one's own nature. This is also the completion of two uncommon terms, and because everything is possessed by the Great Lord, the spontaneously accomplished activities are also perfected. Therefore, the path of individual liberation is also taught. These two words were spoken. Then, if one wonders what the cause of these is, the five rituals have been completed, and the five limbs of mantra are perfected. By the mandala of the assembly of yogis, the desired benefit is certainly accomplished. Thus it is said. The three bodies and one, one divided into two is five. Entering and becoming accustomed is perfection, that is, the root deity and the wisdom being, three and five, and the limb deities, clearly visualizing them is perfection. The connection is having two explanations, that is, mutual. One cannot attain by having explanations. Also, the union of male and female is the seventh mandala, and it is not contradictory to the agent of action. It is said to be free from doubt, and one obtains the teachings. Now, in order to show the place and implements, the five implements, such as secrets, should be gathered in a solitary place. Thus it is said. Also, gathering with the consort is said for the four reputations. There is no fixed place there, so it is called "etc." Also, one should build a residence made of precious jewels with two levels. If non-conceptual wisdom is bliss without elaboration, then according to the system of great wisdom, it is wisdom. In order to attain it, one places the implements and offerings for practice. Then, how should the mandala and offerings be arranged? Limbs, faculties, consciousness, etc. Thus it is said. The body and conceptual thought are both as the literal meaning. As said in the case of the first mandala, one makes it clear with samadhi, and one visualizes the basis of gathering and so on as one's own mind, thereby meditating on its unborn nature. Therefore, if one engages in attachment to things that have not become objects, even if one examines, one does not grasp, and therefore one is not stained, because by the meaning appearing as the Sambhogakaya, it becomes non-dual, and that is what is called "that." Decorating the body, placing the five families on the five limbs of the body, the gathering of dance is melodious.
Chinese
像诸如此类的，应当像舞蹈嬉戏章节中所说的那样完整进行。因此，‘色声香味触等’，这样说了十一项。‘饮食之胜妙，皆以无执之方式融入’，等等，二者之殊胜在于五肉和五甘露。而且因为不执着于对境，饮食乃是自我的觉性显现为三，一者以之而现前成就。那会变成自他一切的滋养。将受用境观为本尊，乃是真实具足的大自在，如此一来，任何事物都不舍弃，而以自明来享用，这是心的庄严。然而，‘自我供养皆欢喜，一切皆引摄’，这样说了一个词语的停顿。‘天女龙女劣种女，区分或者不区分’，这是进行秘密供养，有能力者实际进行，或者对上中下等表相进行。不区分各个种姓或者以嬉戏来领悟，安乐是在享用之界中嬉戏，应当在安乐之处享用。这样说道。‘近修与近近修’等等，这是指结合的修习，首先寻找具相者并学习，进入坛场，使坛场广大，在无二中嬉戏，在bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）莲花八瓣自性之坛城处，以明现为俱生智五者的安乐来献供。那是由于一切受用境都明现为自性清净，与能供者分离，献给明现为一切自性四十二尊，从而使一切分别念皆从一开始就明现为本尊的自性佛陀们感到欢喜，并且由于脉的安乐，一切分别念和贪欲的安乐也是同时遍及。所有心之自显的分别念，从一开始就成佛为身和智慧，以结合之方便而清晰地见到。因此，‘修持与大修持’，这样说了九个。那么，什么是因果全部圆满呢？因为道路和三地全部圆满，这是大方便大乘之殊胜。这样说道，其中有十度，十地，以及其他一切显空皆明现为心性。享用安乐