Chinese
又有人认为，因为不是受用的明妃所以相违。因为由事业成就，所以随顺而变为忿怒母，就像由贪欲产生一样。 "确信贤善男女之虚空"。 意思是说，在下劣者面前，由意的殊胜识，将包括对境在内的一切都说成是普贤父母。 这样说是为了解脱执着。 经中说： "心之自性之主尊， 普贤金刚意。" 又说： "法之自性所知境， 普贤佛母安乐处。" 因此，说是对法界和智慧的陈述是合理的。 三十六处生起安乐时， 贪等六种真实烦恼， 为了调伏成为六种智慧的种子， 所以说是化身。 意思是说，在贪欲之道时，由六处莲花中的明点聚集的安乐显现为大智慧的缘故。 任何六种烦恼通过方便调伏，说是生起六种智慧之事业的化身。 这也不是从非有转变为有，而是仅仅将方便显现于心中而已。 确定显现为六种觉知，是三十六处的对境与心相遇而生起六种，如果这样理解，从道用的角度说是种子，但从本体上来说，能够成立为六种智慧，所以是伟大的能仁。 像这样，如果不知道地和果存在于自身，并且没有，就像事物和中间状态、未调伏和束缚、以及珍宝一样，不会增上，因为断绝了三种关系。 不可忍受的庄严轮自身存在，即： "身语意和功德等， 二十五处自身住。" 意思是说。 智慧之王金刚持的功德显现，是自生心的智慧功德。 给予下劣者： 大遍入是菩提之身，空性智慧是觉性之语。 分别念是如镜智慧，是法身意义之语。 烦恼和，各自的平等性分别，是报身语。 五根作用成就，是化身语。 金刚身语是从这些体性上显示的。 因此， 五种功德是总的显示， 事业由四种姓来做， 由做一切事业是第五种。 然而如意树和如意宝
English
Furthermore, it is thought to be contradictory because it is not a consort who is used. Because it is accomplished by action, it is in accordance with transforming into a wrathful one, like being born from desire. "The sky of good belief, good woman." That is to say, in the presence of the inferior, the distinctive consciousness of the mind describes everything, including the object, as Samantabhadra and Samantabhadri, father and mother. This is said for the sake of liberating from attachment. In the tantra it says: "The chief who makes the mind the nature of mind, Samantabhadra, the Vajra Mind." It also says: "The nature of dharma, the object of knowledge, Samantabhadri, the place of bliss." Therefore, it is reasonable to say that it refers to the realm and wisdom itself. At the time of bliss arising from the thirty-six, The six genuine afflictions such as attachment, In order to subdue them into the seeds of the six wisdoms, It is said to be an emanation. That is to say, at the time of the path of attachment, the bindu of the six lotuses gathers bliss, and it is clear as great wisdom. Whatever six afflictions are subdued by means, it is said to be an emanation of the action of bringing forth six wisdoms. Moreover, it is not transformed from non-existent to existent, but merely the means is made to appear in the mind. The definite appearance of six awarenesses is the very arising of six from the meeting of the object and mind of the thirty-six. If one understands it in this way, from the point of view of the path, it is said to be a seed, but in essence, it can be established as the six wisdoms themselves, so it is a great sage. In this way, if the ground and the fruit are not known to exist within oneself, and if they do not exist, like things and intermediate states, untamed and bound, and like jewels, there is no increase, because the three connections are severed. The unbearable wheel of ornaments exists within oneself, namely: "Body, speech, mind, and qualities, In twenty-five places dwell within oneself." That is to say, The qualities of Vajradhara, the king of wisdom, appearing, are the qualities of the self-born mind's wisdom. Giving to the inferior: The great basis is the body of enlightenment, the wisdom of emptiness is the speech of awareness. Conceptual thought is mirror-like wisdom, the speech of the dharmakaya's meaning. Afflictions and, The equality of self, individually discriminating, are the sambhogakaya's speech. The accomplishment of the actions of the five senses is the nirmanakaya's speech. The Vajra body and speech are shown from those characteristics. Therefore, The five qualities are generally shown, Activities are done by the four castes, The fifth is by doing all actions. However, the wish-fulfilling tree and the wish-fulfilling jewel
Chinese
显示如同伟大一般，您自身是语的坛城，语自身是意的坛城，无别如是完全存在。如是说，基与表达相符，以明晰之时，所言之体性不减，故无尽，一亦具一切事物，一切总摄而得名，本初未作而住。为了知晓于自处修习之道的圆满，法性、智慧、功德是三摩地的体性。如是说，自性之法性，根本即是如是性。智慧是普光明。功德是因。因是体性之故，于道时，彼显现于心识中之故。否则，也是阿赖耶、名与五门，以体性之故。若一体性诸法皆未集于三者，仅用于此，与自性自在以理相违耶？彼乃自性，虽多神，然此处为三成就之故，如是说之必要，为了知晓不杂之方便而住于自处，是为所说。其上清净之明点，应知为四种修持。如是说，念诵修持亦可存在于自身，根本三或四之明点，法性之明点是为胜义谛之故，是念诵。智慧之明点是为百种智慧之故，是近念诵。功德之根本明点是为圆满欲求之故，是修持。自续之精华根本明点是为胜义谛之故，是果位普光明之大修持。彼形状是事业四种之坛城，如是说，白光圆形，蓝色方形，红色半月形，红黑色三角形，是形状之自性，作息增益怀爱诛伏或事业，四大安住亦非不欲。四八脉是轮，如是说。四和八脉是四种智慧和佛之坛城安住于自身，另有阿赖耶菩提心之坛城，也认为具有四和八识之子。于秘密之时当知晓，如是说，当从秘密心髓了知，难以理解且非一切之境。轮
English
It shows as if it were great. Your own body is the mandala of speech. Speech itself is the mandala of mind. Indivisible, it exists completely as such. As it is said, the basis and expression are in accordance. With the clarity of the moment, the essence of what is said is not diminished, so it is inexhaustible. One also possesses all things. All are gathered together and named, abiding without being made from the beginning. In order to know the perfection of the path of practice in oneself, the nature of reality, wisdom, and qualities are the essence of the three samadhis. As it is said, the nature of one's own being, the root is suchness itself. Wisdom is all-illuminating. Qualities are the cause. Because it is the essence, at the time of the path, it makes that appear in the mind. Otherwise, it is also the alaya, name, and five gates, because of its essence. If the essence of all dharmas is not gathered into these three, and it is only applied to this, and it contradicts reason in terms of self-nature and power, then that is self-nature, even though there are many deities. However, here, because of the accomplishment of the three, there is a need to say it that way. In order to know that the means are unmixed and abide in oneself, these are the words. Above that, the clear bindu should be known as the four practices of approach and accomplishment. As it is said, recitation and accomplishment can also exist in oneself. The bindu of the three or four roots: the bindu of the nature of reality is approach because of ultimate truth. The bindu of wisdom is near approach because of a hundred wisdoms. The root bindu of qualities is accomplishment because of fulfilling desires. The essence root bindu of one's own continuum is the great accomplishment of all-illuminating light as a result of ultimate truth. That shape is the mandala of the four activities. As it is said, white light is round, blue is square, red is crescent-shaped, and reddish-black is triangular. The nature of the shapes is to perform pacifying, increasing, empowering, and wrathful activities or actions. It is not undesirable for the four elements to abide. The four and eight channels are said to be the wheel. The four and eight channels are the four wisdoms and the mandala of the Buddhas abiding in oneself. Alternatively, it is also believed that the mandala of the alaya bodhicitta possesses the four and eight consciousness sons. It should be known at the time of secrecy. As it is said, it should be known from the secret essence, difficult to understand and not the object of all. Wheel
Chinese
为了显示天神所居之处的分支的天神安住于自身，充满安乐的四十二脉，种子字是身，文字是语，安乐是意，金刚身语意具备，四十二变成三部分，这样，四十二脉轮的运作中，未完成的运作各自产生各自的分别念，自然就是天神，因此，每一个的种子字是产生智慧的基础，所以是金刚身。脉的文字具有文字的意义，所以是金刚语。它的安乐是为了智慧，所以是意，扩展成一百二十六是自性的安住。头饰安住是：一个也充满五界的安乐，充满大智慧的轮次，全部摧毁而加以扩展。这样，一个脉中也具有五界的精华智慧安乐，为了摧毁分别念成为智慧。五种智慧扩展脉轮，所以头饰安住。另外，四十二种分别念，智慧自显不灭的身，如同言语般能理解的金刚语，无二无别超越名相的金刚意。那也是五种智慧圆满的自在，不作任何努力而自然安住，方便和智慧自然显现。这样说了。为了显示开端圆满，当具备四种字的时候，声音和语的教法，为了明确显示而认为是四。这样说，四字的形状以声音来表示，是意义的六种圆满，从两种秘密的界中圆满，如续部所说，以及དྷརྨ་ཙཀྲའི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）四光和精华明点，以及四种知识，以及法等等。又是四光自身圆满。它的作用是三十二声音，三十六元音所包含的续部，为了显示而确定为开端。确定之语安住于续部是：一切自明菩提心，那就是语的衡量标准。这样说，一切法由心所建立，如所想般显现，因为种姓和血统恒常不变，所以心显现而无所缘。心在续部中说：所谓菩提心，从何处不来往何处，无分别唯是自明，佛和众生安住于心。这样说，体性自然
English
In order to show that the deity of the branch where the gods reside abides in itself, the forty-two channels filled with bliss, the seed syllable is the body, the letters are speech, bliss is mind, the Vajra body, speech, and mind are complete, the forty-two become three parts, like this. In the operation of the forty-two chakras, the unfinished operations each generate their own conceptualizations, which are naturally deities. Therefore, each seed syllable is the basis for generating wisdom, so it is the Vajra body. The letters of the channel have the meaning of letters, so it is Vajra speech. Its bliss is for the sake of wisdom, so it is mind, expanding into one hundred and twenty-six is the abiding of self-nature. The abiding of the head ornament is: even one is filled with the bliss of the five elements, filled with the turns of great wisdom, completely destroying and expanding. Like this, even in one channel, there is the essence of the five elements, wisdom, and bliss, in order to destroy conceptualizations into wisdom. The five wisdoms expand the chakras, so the head ornament abides. Alternatively, the forty-two conceptualizations, the body of wisdom's self-appearance without obstruction, the Vajra speech that can be understood like speech, the Vajra mind that is non-dual and transcends names. That is also the freedom of the five wisdoms being complete, naturally abiding without any effort, and skillful means and wisdom naturally appear. Thus it was said. In order to show the completion of the beginning, when the four syllables are possessed, the teachings of sound and speech, are considered as four in order to clearly show them. Thus it is said, the shape of the four syllables is represented by sound, which is the six perfections of meaning, complete from the two secret realms, as stated in the tantras, as well as the four lights of Dharmacakra and the essence bindu, as well as the four knowledges, and the Dharma, etc. Again, the four lights themselves are complete. Its function is the thirty-two sounds and the thirty-six vowels contained in the tantra, which is determined as the beginning in order to show it. The determined word abides in the tantra is: all self-awareness is Bodhicitta, that is said to be the measure of speech. Thus it is said, all dharmas are established by the mind, appearing as thought, because the lineage and bloodline are constant and unchanging, so the mind appears and has no object. The mind is said in the tantra: What is called Bodhicitta, from where does it not come and where does it not go, without conceptualization, it is only self-awareness, Buddhas and sentient beings abide in the mind. Thus it is said, the nature is spontaneous
Chinese
以证成而无所缘。体性无生灭。那是由于没有分离、没有舍弃、没有不具备九种杜撰和三种诽谤的缘故，是为圣言。由于真实应理、纯正种姓、是为量，所以导师说为真实。经中说：杜撰和诽谤寂灭的，秘密心髓即是它。这样说了。是四量确立之义。说：圣言和口诀和觉性和作为表征的记号譬喻和衡量的尺度譬喻和以量来衡量的事物，是无垢的。这样说了。这话说：譬喻、圣言、口诀、自觉性，量是无欺应理纯正的，以信任而实修者，是证得决定的重大意义。这样说了。这在有些地方，作为是法的四种征相是真实的。在有些地方，现量和，比量和，圣言和，理证四种以不共之性而确定，相似于断除了自性的杜撰诽谤。因此，不共的意义和不共的因也存在。清净三种道理存在着。说：显现为不清净的自性，自然器情相续三清净，五部父佛五部母佛五种智慧的意义本身。本来现在存在的三种方式已经说过了。然而，作为因和有法而说，清净的数目是不一定的。词句的途径也是存在的。五大聚合的大方便。于一切有情自性存在。说：勇士五种精华丸聚合是应当了知的殊胜，仅此就能解脱的方法是在一切有情的化身等处存在。那也是以色来区分，潜伏和显现圆满存在。另外，三种清净是宝瓶的五个字母日月聚合而获得的，所以是大方便，对于欲界有情是实际存在的。另外两种和前面一样。这样，道和果在自身存在，了知它，由缘而生起，显现并且解脱。解脱是依赖于两者，但不是认为完全成熟。为了显示后者显现的续部，自性显现续是：体性和以及缘就是。说：这本身就是身体的分类。其中体性的显示