English
And so on with the syllable "ya". "Being within the life-force channel" refers to the third nature, which is the nature of the increasing Bodhicitta. The rule is that it appears in the rule of the generation stage. Non-rule is the opposite of the rule of the completion stage. Not explaining the cause means abiding in the nature of great bliss. The three bindus are the Bodhicitta bliss bindu possessing three places. The three letters are the characteristics of vowels, consonants, and neuters. Purity refers to the indestructible bindu, the nature of the supreme letter, which is not due to equal causes and conditions. Self-illumination with awareness is the characteristic of those mudras. Moreover, "with" means including other existences. What should be said is that the suchness is represented by joy, appearance, mudras, and so on. Now, in order to clearly show the other explanations for mantras and so on, "putting the tongue into the foot" and so on, are the instructions on approaching the four channels and so on. It is the definitive meaning of the supreme giving. In the distinction of the emanation stage, "emanation" and so on, refers to the sixty-petaled lotus of the navel chakra. The stage refers to the three, such as the Dharma wheel. The distinction refers to the combination with the mandala and the body. What is known as bindu is the meaning of the generation stage and the meaning of Bodhicitta, the bindu being inseparable. The bliss body refers to having the characteristic of the wisdom body. "The offering mandala has eight" refers to all the goddesses such as Vajra Lekye Ma, and likewise, the nature of Lalanā and so on, encircling and adorning the Bhagavan. "I have explained its generation stage" means that it is explained as it is below. "The glorious Vajradhara" and so on. The places of joy are Uddiyana, Jalandhara, Purnagiri, Kamarupa, and so on, thirty-two places, and likewise, the head and crown, etc., are also combined, and likewise, it is the text of the tantra. Again, it is the combination of the thirty-six natures with the eight places. Offering refers to the offering together with the goddesses. "The glorious Vajradhara" refers to
Chinese
顶礼！所有世尊如来之体性，成就无二智慧。行至上喜乐之供养。等等。 殊胜之喜乐即是世尊金刚持，具有殊胜喜乐之相。生起者即是修行者自身，如是生起。供养被说成是生起之因。殊胜喜乐即是轮回。 所谓“轮回”者，即是分别念之方便，乃世俗轮回之相，知晓此即能从痛苦中解脱。 如是说： 彻底知晓轮回，即是被称为从痛苦中解脱。 或者说轮回是殊胜的喜乐，从痛苦中解脱是断灭的喜乐。 它们之间的联系是供养和祭祀。 迦利是智慧的体性。 所谓“迦利是智慧的体性”者，迦利坛城是具有身体的体性，即是智慧。 八身自性殊胜布施。 所谓“八身自性殊胜布施”者，以处所的次第来区分，显示身之自性。因此说： 在第八处所进行供养。 处所和临近的处所等具有事物者们。 所谓“如是”者，瑜伽士们也如是生起，以无有差别的单一之相生起并安住。 三十二意形象。 所谓“三十二意形象”等等。 字母是不变的缘故。 形象是菩提心的世俗谛胜义谛。 迦利是ka kha等三十二个字母，或者从嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）到梭哈（藏文：སྭཱ་ཧཱ།，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）之间的瑜伽母们的三十六个咒语的体性。 明点（藏文：ཐིག་ལེ་，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：明点）是指具有安住于身体的字母的相。 所谓“主要”等等是容易理解的。 或者说，在化身次第的差别中。 所谓“在化身次第的差别中”等等。 化身是脐轮六十四脉瓣。 次第是第八莲花具有可触之形，第三个是可触之第一个。 明点（藏文：ཐིག་ལེ་，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：明点）是世俗菩提心的体性。 数量是世尊所说的供养之身。 安乐身是智慧身之自性。 以供养坛城装饰。 所谓“以供养坛城装饰”等等。 安乐身
English
Homage! The essence of all Tathagatas, the Buddhas, becomes the non-dual wisdom. Perform the offering of supreme bliss. And so on. The supreme bliss is the Lord Vajradhara himself, possessing the characteristic of supreme bliss. The arising is the practitioner himself, arising in that way. Offering is said to be the cause of arising. Supreme bliss is shown as samsara. The so-called "samsara" is the means of conceptualization, the characteristic of conventional samsara, and knowing this is liberation from suffering. As it is said: Completely knowing samsara is said to be liberation from suffering. Or, samsara is supreme bliss, and liberation from suffering is the bliss of cessation. The connection between them is offering and sacrifice. Kali is the nature of wisdom. The so-called "Kali is the nature of wisdom" means that the Kali mandala is the nature of having a body, which is wisdom. Eight-body nature supreme donation. The so-called "eight-body nature supreme donation" shows the nature of the body by distinguishing the order of places. Therefore, it is said: In the eighth place, perform the offering. Those who have things such as places and nearby places. The so-called "as it is" means that yogis also arise in that way, arising and abiding with the characteristic of being one without difference. Thirty-two mind-images. The so-called "thirty-two mind-images" and so on. Letters are immutable. Form is the conventional truth of the Bodhicitta, the ultimate truth. Kali is the thirty-two letters such as ka, kha, etc., or the nature of the thirty-six mantras of the yoginis from Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡) to Svaha (藏文：སྭཱ་ཧཱ།，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈). Bindu (藏文：ཐིག་ལེ་，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：明点) refers to having the characteristic of letters residing in the body. The so-called "main" and so on are easy to understand. Or, in the distinction of the order of manifestations. The so-called "in the distinction of the order of manifestations" and so on. Manifestation is the sixty-four petals of the navel chakra. The order is the eighth lotus with a tangible form, and the third is the first tangible one. Bindu (藏文：ཐིག་ལེ་，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：明点) is the nature of conventional Bodhicitta. The number is the body of offering spoken by the Lord. The bliss body is the nature of the wisdom body. Adorned with the offering mandala. The so-called "adorned with the offering mandala" and so on. Bliss body
Chinese
是主尊自己被根本的空行母们围绕。世尊金刚持，等等，如前所示。殊胜喜乐生，殊胜施予者，等等。供养布施的果实是殊胜的喜乐之义，或者殊胜中断的喜乐。自性喜乐是与所依和合而又分离的缘故，所以在最胜的坛城中宣说。在那里做，是指在第八处的中央的中心去做。殊胜的喜乐于轮回中显示，等等。殊胜的喜乐轮回是具有方便自性的卡利的智慧，是秘密的宫殿，结的范围。中断的喜乐是超越痛苦的智慧的特征，是阿里的智慧，觉性的宫殿的处所。那是供养的果实。八身等等，是容易理解的，是思考和讲述的。然而此处的意义是，处所是自我等欢喜，在这些时候没有广说的意义。三角形中央的世尊，等等，是指以事物等等四者的自性和四喜的自性来显示。如是之内的脉是大乐轮中存在的三十一条二脉完全清净，这是因为先前所示的智慧萨埵的坛城和供养布施的坛城是一体的缘故，是内部的脉。那也是四轮完全清净的自性，是大乐轮完全清净。后来的续部是指，根本的续部是先前存在的大手印的明点。或者先前是密集金刚，从那之后的后来的次第等等。按照顺序，续部的次第是根本和观察，以及后来的和后来的后面的等等，如二十品经文中所说。瑜伽母们内部的完全清净是指，修行者们要了解身体的脉和生起次第的意义为空行母的特征，并且要努力。现在为了显示供养的坛城，菩提萨埵摩诃萨埵在自在天的外围，与具有相和好相者们一起，是八二之
English
The principal deity himself is surrounded by the root dakinis. The Bhagavan Vajradhara, etc., as previously shown. Supreme joy arises, supreme giver, etc. The fruit of offering and generosity is the meaning of supreme joy, or the joy of supreme cessation. Since self-existent joy is combined with and separated from its basis, it is spoken of in the supreme mandala. To do there means to do at the center of the eighth place. Supreme joy is shown in samsara, etc. Supreme joy, samsara, is the wisdom of Kali, which is the nature of skillful means, the secret palace, the sphere of knots. Cessation joy is the characteristic of wisdom that transcends suffering, the wisdom of Ali, the place of the palace of awareness. That is the fruit of offering. The eight bodies, etc., are easy to understand, to be thought about and spoken about. However, the meaning here is that the place is the self and others rejoice, the meaning that was not extensively explained at these times. The Bhagavan in the center of the triangle, etc., means to show the nature of the four things, etc., and the nature of the four joys. The pulse within such a great bliss wheel is that the thirty-one two pulses existing in the great bliss wheel are completely purified, because the previously shown wisdom being's mandala and the offering generosity's mandala are one, it is the inner pulse. That is also the nature of the four wheels being completely pure, the great bliss wheel being completely pure. The later tantra means that the root tantra is the previously existing bindu of the great mudra. Or previously it was Guhyasamaja, and from then on the later sequence, etc. In order, the sequence of the tantras is the root and examination, and the later and the later later, etc., as stated in the twenty-chapter scripture. The complete purification within the yoginis means that practitioners must understand the meaning of the body's pulses and the generation stage as the characteristics of the dakinis, and they must strive. Now, in order to show the mandala of offering, the Bodhisattva Mahasattva is on the outer periphery of the Lord of the Gods, together with those who possess signs and marks, is eight two of
Chinese
嗡！所謂「身形廣大」等等，是指在此供養壇城中所開示的，與先前的誓言薩埵壇城及其形相並非不同，而是無別的體性。此壇城的清淨相是，在受用輪之內所存在的「脈」等等所開示的。此外，十六喜之中的清淨，以及外境五者、五大、界、智慧、貪欲、愚癡、慢、嫉妒的清淨，如是宣說。同樣地，主尊也是，先前的為十六面，後面的則宣說為八面。開示供養與供施無別是，「日之明點智慧生」等等所宣說的。這些是因果的意義。所謂「從日之中央生出月」等等。如果說，安樂自性的大貪，是無實質、無顯現的事物嗎？並非如此，所謂「若大貪無實質」等等。為了澄清對於世間貪欲的執著，所謂「非凡夫之樂」等等所開示的。所謂「安樂之分在內中」等等。尊貴的因陀羅部底國王親口宣說：「三輪異處所，分與明點及形態，因與果之差別，以世俗相之形相。八八瓣之蓮心中，彼非餘者次第中，僅形態殊勝與他勝，生起與圓滿次第之，以六合而知悉。識融入智慧中，自覺離言大樂，恆常串習而生起。」如是所說之義，由不間斷的上師次第所造作。學師智稱如是說：「因之自性集合之，次第以是所開示，因與，果之差別以，六之自性珍寶，禪定智慧捨棄此，彼以知悉成辦也，然由上師之口中，彼乃獲得成辦也。」如是宣說之語句，令上師歡喜。
English
Oṃ! The so-called "greatly expanded form" and so on, refers to what is shown in this mandala of offerings, and is not different from the previous Samaya Sattva mandala and its forms, but is of an inseparable nature. The purity of this mandala is indicated by the "channels" that exist within the wheel of enjoyment, and so on. Furthermore, the purity within the sixteen joys, as well as the purity of the five external objects, the five elements, the realms, wisdom, desire, delusion, pride, and jealousy, are thus proclaimed. Similarly, the main deity is also said to have sixteen faces in the former case, and eight in the latter. The teaching that offerings and sacrificial offerings are inseparable is expressed in the phrase "The sun's bindu, wisdom arises," and so on. These are the meanings of cause and effect. The saying "From the center of the sun, the moon arises," and so on. If one asks, is the great passion of the nature of bliss something that is insubstantial and unmanifest? It is not so, for it is said, "If great passion were insubstantial," and so on. In order to clarify the attachment to worldly desire, it is taught by "Not the pleasure of ordinary people," and so on. Regarding "The part of bliss is within," and so on. The noble King Indrabhuti himself declared: "In the three wheels, in different places, are parts, bindus, and forms, with distinctions of cause and effect, in the form of conventional appearance. Within the lotus heart of eight times eight, other than that, in the remaining order, only the supreme form and the other supreme, in the order of generation and completion, are known by the six unions. Consciousness dissolves into wisdom, self-awareness, inexpressible great bliss, constantly arising through habituation." The meaning of what was said in this way was made by the uninterrupted lineage of gurus. The teacher Jñānakīrti explained it thus: "The nature of the cause, the collection of, the order is what is indicated by this, by the distinctions of cause and, effect, the six natures, precious, meditation, wisdom, abandoning this, by that, it becomes known, however, from the mouth of the guru, that is obtained." May the guru be pleased by these words that were spoken.