English
It means that the emanation body is no different from the Dharma body. First, the mantra of the food offering to all beings, then the seed syllables of the Tathagatas, then the sixteen mudras, then the root of all mantras, first Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), and finally the syllables Svaha (Tibetan: སྭཱ་ཧཱ, Sanskrit Devanagari: स्वाहा, Sanskrit Romanization: svāhā, Chinese literal meaning: Svaha) and Phat (Tibetan: ཕཊ, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Chinese literal meaning: Phat) alternate. After that, the hail is moved. After that, the seed syllables of the Yoginis, then the two-hand mudra, then the four-hand mudra, then the six-hand mudra, then the blessing, then the purification of the ground, then the stiffness, then the control, then the expulsion, then the manifestation, then the summoning, then the separation, then the secret, then the mantra of Kurukulle, then the rain, then the dispersing of clouds, then the stone tendons, then the descent of the gods, then the attack with heat fever, then the ritual of vomiting alcohol, then the summoning of extreme intoxication, then the seizing of the sun and moon, then the vajra examination, then the elephant fleeing, then the tiger fleeing, then the rhinoceros fleeing, then the emanation fleeing, then the dog fleeing, these are the thirty-two chakras spoken of in the Body Vajra section, which are the thirty-two mantras of the nature of the emanation body and the nature of the complete enjoyment body. This is the sequential distinction of mantras. The second chapter from the Great Commentary on the Extremely Clear Union. Chapter Three, The Chapter of the Deities. Thus, the Body Vajra Emanation Body is shown by the sequential distinction of the Vajra family, and the Speech Vajra Complete Enjoyment Body is shown by the sequential distinction of mantras. Now, in order to show the Mind Vajra Dharma Body, it is said, then the Chapter of the Deities will be explained. There are two kinds of deities: those with bodies and those with the nature of mantras. Both are also shown by the two sequential distinctions just shown. Now, in order to clarify the deity of the nature of wisdom, which is inseparable from both, it is said, the Chapter of the Deities will be explained, in which, first, loving-kindness should be cultivated, second, compassion should be cultivated, third, joy should be cultivated, and finally, equanimity should be cultivated.
English
Gom. Thus. Then. Again, it is the Bodhi of emptiness. The second is the collection of seeds. The third is the completion of the image. The fourth is the placement of letters. In this saying, "first" means before. The Bodhi of emptiness is emptiness itself, without characteristics and without aspirations, that is, to meditate on the three doors of liberation. The second is the collection of seeds. This means that after that, the mantra for generating whichever deity is to be meditated upon is collected, that is, the manner of accurate collection, which is the second. The third is the completion of the image. This means generating the hands, face, eyes, and the appearance of the marks, etc., which is the third. The fourth is the placement of letters. This means that because it is unchanging, it is a letter, that is, Vajradhara. Furthermore, placing it means to focus on it, that is, the nature of immovability. Moreover, it is with the words "on the crown of the head, it will become the lord of one's own family." In such a sequence, one should meditate on the deity, which is the fourth. Again, first is the Bodhi of emptiness. In this saying, "first" means non-duality. Furthermore, the Bodhi of emptiness means non-conceptual wisdom. The second is the collection of seeds. This means that because it rides on the wind, it is the heart vajra, and in the second, it is collected in the manner of a seed, that is, accurately grasped. The third is the completion of the image. This means that it is the nature of Ā আলি (Tibetan, Devanagari, ā li, vowel) and Kā আলি (Tibetan, Devanagari, kā li, consonant) and Nada nada (Tibetan, Devanagari, nāda, sound), and by this, the body of the form is generated. The fourth is the placement of letters. This means that because of placement, it is placement, that is, the three vajras are inseparable. Furthermore, because it is immovable, it is a letter, that is, one should meditate on it. This is the sequence of generating through the yoga of absorption. In the action mudra, it is also the sequence with the sequence of joy, etc. In the Dharma mudra, it is also the sequence of the wheel, which is the sequence of the tummo yoga. In the great mudra, it is also the perfect enlightenment of omniscience through the distinction of the three mudras. It is the sequence of the lineage. Therefore, to meditate on loving-kindness again is: to cherish all sentient beings as one's only child. The second is compassion, which means wanting to truly remove suffering such as fruits and sores, and the non-virtuous nature that is the cause of suffering. Joy is
Chinese
愿一切众生脱离痛苦和痛苦之因，拥有安乐，心中欢喜即是喜。舍是解脱于世间八法之相。一切之终尽，是到达圆满正等觉。或者，慈爱是如独子的爱恋，一切众生皆由我而生，三有也由我而生，我以遍布这一切，我之外无众生可见。以这些话语来表达。第二，悲悯，应以教义的方式来理解。第三，喜悦，是其自性二者无有差别。于一切之终尽修习舍，这表示证悟二者无别之义。或者，境与根无有差别即是慈爱，是喜悦的自性。悲悯是，ཀཱ་（藏文，梵文天城体kā，梵文罗马拟音kā，汉语字面意思：ཀཱ）是安乐。རུ་（藏文，梵文天城体ru，梵文罗马拟音ru，汉语字面意思：རུ་）是执持，因为自性将要进入，所以是悲悯，是殊胜喜悦的自性。喜悦是，具有贪著安乐的自性，是完全喜悦的自性。舍，是贪欲与无贪欲完全混合，是俱生自性之义。或者，慈爱是证悟无二的智慧。悲悯是以愉悦的方式施设方便。喜悦是二者无别之金刚三性的特征。舍是金刚三性无别的特征，是具足一切殊胜之空性的自性之义。这四者是方便与智慧无别，是八解脱门之自性，为了证悟无有天身之自性的坛城之轮的次第，以自加持的结合而宣说。从རཾ་（藏文，梵文天城体ram，梵文罗马拟音ram，汉语字面意思：རཾ་）中观想显现太阳，于彼日中生出ཧཱུཾ་（藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，汉语字面意思：ཧཱུཾ་），是各种金刚。以彼金刚自身，以及帐篷的束缚也应如是观想。如是说，太阳即是太阳。先前即是最初。观想后即是观看后。其后，于彼处即是坛城所依之处。ཧཱུཾ་（藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，汉语字面意思：ཧཱུཾ་）生出各种金刚
English
May all sentient beings be free from suffering and the causes of suffering, and may they have happiness. Joy is the happiness in the mind. Equanimity is the characteristic of being liberated from the eight worldly dharmas. The end of all is to reach perfect and complete enlightenment. Or, loving-kindness is like the affection of an only child, all beings come from me, the three realms also come from me, I pervade all these, and no other beings are seen apart from me. These are expressed with these words. Secondly, compassion should be understood in the manner of the teachings. Thirdly, joy is that its nature is not different from the two. Meditating on equanimity at the end of everything means realizing that the two are inseparable. Or, loving-kindness is the non-difference of object and faculty, it is the nature of joy. Compassion is, kā (Tibetan, Devanagari kā, Romanized Sanskrit kā, literal Chinese meaning: kā) is happiness. ru (Tibetan, Devanagari ru, Romanized Sanskrit ru, literal Chinese meaning: ru) is holding, because self-nature is about to enter, therefore it is compassion, it is the nature of supreme joy. Joy is, having the nature of attachment to happiness, it is the nature of complete joy. Equanimity is the meaning of the nature of co-emergence where desire and non-desire are completely mixed. Or, loving-kindness is the wisdom of realizing non-duality. Compassion is the method of applying means in a joyful manner. Joy is the characteristic of the three vajras that are inseparable. Equanimity is the characteristic of the non-difference of the three vajras, it is the meaning of the nature of emptiness that possesses all perfections. These four are the non-difference of means and wisdom, they are the nature of the eight doors of liberation, and they are spoken in order to realize the union of self-blessing by the order of the wheel of the mandala of the nature of having no divine body. From raṃ (Tibetan, Devanagari ram, Romanized Sanskrit ram, literal Chinese meaning: raṃ), visualize the sun appearing, and from that sun, hūṃ (Tibetan, Devanagari hūṃ, Romanized Sanskrit hūṃ, literal Chinese meaning: hūṃ) arises, which is various vajras. By that vajra itself, and also the binding of the tent, should be visualized in the same way. Thus it is said, the sun is the sun. Previously is the first. After visualizing is after seeing. After that, there is the place where the mandala is based. hūṃ (Tibetan, Devanagari hūṃ, Romanized Sanskrit hūṃ, literal Chinese meaning: hūṃ) arises, which is various vajras.