Chinese
《自处王》释，导师比玛拉。 《自处王》释，导师比玛拉。 svasthānarājasyā vr̥tti nāma viharati sma.（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 《自处王》释论住。 顶礼薄伽梵智慧自处王。 因为不损减观看，以及为了圆满一切，故以礼敬供养。 其中，为了什么呢？为了自之二利和他之三利。 以何者而言？以大吉祥尸陀林之坛城中获得成就之导师吽字作者顶礼。 对谁而言？对智慧自处王而言。 于何时而言？于此写作之时。 如何寻觅之想？ 此示现安住于自身，乃因所化二者安住于果和道，以自性相关故，以悲悯摄持而能调伏故示现之。真实以事业功德和自性而述名者： “顶礼四魔之根本二者等，以周遍证悟之把握而喜悦，纵然具有二十五，亦是超越三边意识之名。” 如是说。自性乃是不共之金刚般智慧，以金刚般智慧： “了悟我与无我已，焚烧有实与无实之习气，因此如金刚杵。” 如是说。此在于何处呢？以自性安住于所化二者之相续中，因为八识即是六智。于他处，则安住于坛城心髓法-轮之宫殿中，非是依赖二缘之生起因。 主尊乃由伟大、受用和方便而立名安住。供养乃以三谛之方式，以瑜伽和见而会见并增力。 因有必要，故为显示立誓之故。 “顶礼金刚持”，如是说，乃是自性金刚持和果金刚持。不舍弃乃因具有意义之故。相亦是执持与五者相关联。供养完毕后，关联于撰写口诀而讲述，为了表示立誓之总摄。
English
Commentary on the Self-Abiding King, by Master Vimala. Commentary on the Self-Abiding King, by Master Vimala. svasthānarājasyā vr̥tti nāma viharati sma. (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Chinese literal meaning) The commentary on the Self-Abiding King dwells. Homage to the Bhagavan, the Wisdom Self-Abiding King. Because it does not diminish viewing, and in order to perfect all, it is offered with prostrations. Wherefore is it? For the sake of the two benefits for oneself and the three benefits for others. By what means? By the master who accomplishes the Hum-maker in the mandala of the great glorious charnel ground, I prostrate. To whom? To the Wisdom Self-Abiding King. At what time? At this very time of writing. How does one seek? It is thought. This showing of abiding in oneself is taught because the two types of disciples abide in the fruit and the path, and because they are related by nature, they can be subdued by being held with compassion. Naming from the qualities of activity and essence is: "I prostrate to the root of the four maras, etc., with the confidence of complete realization, and even though endowed with twenty-five, it is a name that transcends the three-edged consciousness." It is said. The essence is the uncommon Vajra-like wisdom, by the Vajra-like wisdom: "Having realized self and no-self, burn the habitual tendencies of real and unreal, therefore like a diamond." It is said. Where is it? By nature, it abides in the continuum of the two to-be-tamed, because the eight aggregates are the six wisdoms. Elsewhere, it resides in the palace of the mandala essence Dharma-wheel, and is not the cause of arising dependent on two conditions. The master is named and abides from greatness, enjoyment, and means. The offering is to meet and empower with yoga and vision in the manner of the three truths. Because there is a need, it is for the sake of showing the vow. "Having prostrated to the Vajra Holder," it is said, is the nature Vajra Holder and the fruit Vajra Holder. Not abandoning is because it is meaningful. The sign also holds the connection with the five. Having finished the offering, it is related to writing the instructions and explaining them, to represent the summary of the vow.
Chinese
为了阐述年份的自性，为了阐述所有业力显现秘密坛城安住于自身，因此必须获得名称。本体安住于金刚的心中。为了什么而平等呢？为了瑜伽士显现安住于自身，为了真实和中间状态完全清净。意思是说，为了那些成为幸运者和业力精华的真实者，以及为了迁逝和中间状态以及过去，将因果关系集中于中间状态之上，为了增长和联系。为了理解口诀的论典，广述论典，从身体和肢体上。为了领会经部的要义，简略地阐述，即“因和自性，因本身”，这是为了了解目标和基础。 “自性内部的坛城”，这是为了了解净化处所的方法。“迁逝方式中间状态的特征”，这是为了了解它的生命和次第。前者是为了迁逝。后者是需要依赖他人，由上师来了解。 “业力、亲近、秘密三坛城”，这是为了了解度脱的方法。“这些禅定次第”，这是为了了解它的生命和次第。“安住于自身净化的次第”，这是为了了解使所化众生安住于佛地的提升方法。“自身迁逝的口诀”，这是为了自己净化自己。“以最终安住的方式来命名十”，这是为了使之有意义，即十种果和身。“为了自身迷惑的意义而区分”，对于那些不了解为了他人的六种行为之道，以及用一个词来完成自身利益的方法的人，是为了分配盔甲。为了详细阐述分支， “首先两种，其中也有两种”，这是指首先阐述因的分支的身体的分类，阐述了提升处所的轮回之因，以及在子宫中出生的因。从阐述前者两种相似地具备，以及共同作用的因缘和共同之处。为了阐述其中的前者，“如来藏自明智，无明我见相似的因”，用六个词语来阐述心自性为安乐逝者。
English
To explain the nature of the year itself, to explain that all karmic manifestation secret mandalas reside within oneself, therefore a name must be obtained. The essence resides in the vajra heart. For what purpose is it equal? For the yogi to manifest dwelling in his own place, for the sake of purifying the real and intermediate states. That is to say, for the sake of those who have become fortunate and the essence of karma, and for the sake of transition, the intermediate state, and the past, the cause and effect are concentrated on the intermediate state, for the sake of growth and connection. In order to understand the scriptures of the oral instructions, the scriptures are explained in detail, from the body and limbs. In order to understand the essence of the sutras, it is briefly explained as, "Cause and nature, the cause itself," this is to understand the object and the basis. "The mandala within nature," this is to understand the method of purifying the place. "The characteristic of the intermediate state of transition," this is to understand its life and order. The former is for transition. The latter needs to rely on others and be understood by the guru. "The three mandalas of karma, closeness, and secrecy," this is to understand the method of deliverance. "These samadhi stages," this is to understand its life and order. "The order of purifying one's own place," this is to understand the method of elevating sentient beings to the state of Buddhahood. "The oral instruction of self-transition," this is for purifying oneself. "Naming ten by the way of final abiding," this is to make it meaningful, that is, the ten fruits and bodies. "Separating for the sake of the meaning of self-delusion," for those who do not understand the six paths of benefiting others, and the method of accomplishing self-benefit with one word, it is to distribute armor. In order to elaborate on the branches, "First two, and there are two in them," this refers to first explaining the classification of the body that explains the branch of the cause, explaining the cause of the cycle of rebirth that elevates the place, and the cause of being born in the womb. From explaining that the former two are similarly possessed, and the cause and conditions and commonalities that work together. In order to explain the former of these, "The Tathagatagarbha, self-awareness, the cause similar to ignorance and self-view," using six words to explain that the nature of mind is blissfully gone.
Chinese
即使轮回没有成立，但因为没有确定见到它，所以执着于二取，就像镜子上的污垢一样，同时无法分辨其本质，因此名称的成立是生起和抛掷的作用。而且，因为它本身没有与事物混合，所以为了显示智慧之王本身超越了任运自成之显现的第二种情况，所以说： “遍计无明烦恼中， 俱生能作因之因。” 意思是，普遍计度的三种无明等五种烦恼，以及欲界的两种业，以及上两界的各一种业，这些与三界同时相伴，使轮回显现成立，通过生起和像镜子一样附加而具有增长的能力，这是作为业的因缘而存在的。那是胎的因，也是那个因的因。因此说： “法与我与事物等， 本体有等作观察， 分别转为幻化龙。” 它的自性是：行为、作者、果报三者皆为空性之故，是真实的作为。第二，认为是缘起之相。意思是，因为是因的第二个因，所以已经讲述了轮回的缘起。一般来说，从那样的状态中，为了显示慈悲的特殊对象所处的生处，所以讲述因。说： “连接识与执着俱， 风之缘起同类因。” 意思是，取舍的识与习气成熟相连，由两个抛掷的因抛掷，因此来到中阴界，这是因为具有同类的生处。因为如果自己没有，就不会产生。为了显示后世的经文。说： “依心取舍血俱全，男女贪欲心入胎。” 意思是，识的所依是父亲的精液和母亲的血。具有是指混合。交合是指男孩对母亲生起贪欲，对父亲生起嗔恨。生为女孩则与此相反。以贪嗔之心入胎。对此，也有入胎之心，入胎之缘，入胎之方式，障碍，执持之方式，功德，见解，所处之地多久，居住之方式，以及出生的差别。其中，第一个已经讲述完毕。第二个是讲述三十八种风。
English
Even if samsara is not established, because it is not certain to see it, clinging to the two is like dirt on a mirror, and at the same time, its essence cannot be distinguished, so the establishment of the name is the function of arising and throwing. Moreover, because it itself is not mixed with things, in order to show that the King of Wisdom himself transcends the second situation of spontaneous manifestation, it is said: "From the afflictions of the completely imputed ignorance, The co-emergent cause is the cause of the cause." It means that the five afflictions, such as the three ignorances of universal imputation, and the two karmas of the desire realm, and one karma each of the upper two realms, accompany the three realms simultaneously, making samsara manifest and established, and have the ability to increase by arising and adding like a mirror, which exists as a condition of karma. That is the cause of the womb, and also the cause of that cause. Therefore, it is said: "Dharma, self, and things, Observing whether the essence exists or not, Discrimination turns into an illusory dragon." Its nature is: because the three of action, agent, and result are all emptiness, it is a true action. Second, it is considered the aspect of dependent origination. It means that because it is the second cause of the cause, the dependent origination of samsara has already been explained. In general, from such a state, in order to show the place of birth where the special object of compassion resides, the cause is explained. It says: "The connecting consciousness is attached, The cause of wind is the same kind of cause." It means that the consciousness of taking and abandoning is connected with the ripening of habits, and is thrown by the two throwing causes, so it comes to the intermediate state, because it has the same kind of birth. Because if one does not have it, one will not be born. In order to show the scriptures of the afterlife. It says: "Relying on the mind to take and abandon, with blood complete, male and female desire enters the womb." It means that the basis of consciousness is the father's semen and the mother's blood. Having means mixing. Intercourse means that a boy develops desire for his mother and hatred for his father. Being born as a girl is the opposite of this. Entering the womb with a mind of attachment and aversion. In this regard, there is also the mind of entering the womb, the cause of entering the womb, the way of entering the womb, obstacles, the way of holding, merits, views, how long the place is located, the way of residing, and the differences of birth. Among them, the first one has already been explained. The second is to explain the thirty-eight winds.
Chinese
第三是善业之相和恶业之相，这也与见解有关。前者在中阴界见到五种恐怖景象等时，会产生住在高楼顶层和无量宫殿的宝座上的想法，从而以希求安乐之心进入。后者在见到不适之境时，会见到恐怖的树根、老旧房屋、破败的墙壁、寂静的山林和险恶的岩石，从而进入那些被认为是庇护所的地方。那时，空行母们会以贪欲之心，像抓住土洞里的心一样，像抓住蜂巢一样抓住（中阴身），因此这是不调伏的教法。此外，从产生之处的种子开始，没有三种障碍地进入。第一种是具有五种疾病的压迫：两种充满，形状丑陋，多余的生长，滴落，无法坐立，两种粗糙，以及到来。第二种是前后不平衡的缺失。第三种是福德不均等，即使均等，也是没有积累相遇之缘。颠倒这些就是功德，有了这些就能进入（好的）地方。在那里停留的时间，大约是八个月零二十一天。停留时，男性的右侧与（母体）结合，女性的左侧背对，面向前方。这是贪嗔业的差别。结束时，会讲述转生，安乐和痛苦是业的差别。以上。 缘起的功德是：具有能取、所依和决定性的诸法，就像灰烬、油、腐肉一样，是不会改变的决定性的变化。就像两个种子都具备四大的缘故。它的功德是：水聚集就像灰烬一样，不变就像油一样，火燃烧就像腐肉一样不变，风使之显现成就，就像卍一样。因此，没有被上述四种缘所支配而成熟，就是缘。三千八百七十种风，被认为是共同作用的缘。虽然每一种都具有四大平衡的风，但由于在天数中各自起作用而无法成就，与蕴一起成熟而得名，因为是朋友的缘故，所以是缘。对于它来说，有投生、圆满、显现成就，以及作为诸法之因，根据情况不同，名称和数量也会变化。那么，