English
Acting as the cause, it is the great power of the aggregation of causes and conditions, which is the self-manifestation from the state of Samadhi. In the path of liberation, the means is that all external and internal dharmas are the nature of self-manifestation without cessation. Wisdom is the essence of mind because it is free from the extremes of appearance and emptiness. Joy is the means because wisdom itself appears without ceasing. The means is free from all things, and wisdom is free from the extremes of appearance and emptiness, so there is no fault of clinging to extremes, hence joy. That very nature is not established anywhere, but from the pure ground, all the qualities of the path and the fruit appear, hence it is like a cloud. The nature of mind, in the state of equality, is free from the extremes of appearance and emptiness, hence it is enlightenment. All external and internal dharmas are spontaneously accomplished in that very nature, hence it is awakening. The nature of enlightenment and awakening is inseparable, and the nature of mind is a self-luminous state, which cannot be transcended. The nature of mind abides in the nature of self-manifestation without cessation, like the cause of an inexhaustible collection. The wheel is the continuous self-manifestation of external and internal dharmas, which are the forty-two kinds of conceptual thoughts. Having realized that nature, when the practice is perfected, the fruit ripens into a Buddha who has overcome the two extremes, that is, conceptual thoughts are purified in their own place, and the Buddhas appear individually. Accomplishment is manifested from the power of realization and practice. Wonder is that the nature of mind is not established anywhere, yet it manifests anything. The collection of names is the body because it is inexhaustible, and it is wisdom because it is invisible. The number of them is shown as forty-two victors. The unconditioned is the nature of mind. The conditioned is what the practitioner cultivates with the diligence of realization and practice. The fruit of that is the realm of body and wisdom, indivisible like a diamond, spontaneously accomplished in the mandala, and because it cannot be transcended, it is called holding. Because that fruit is obtained by that path, it cannot be transcended, so it does not transcend. If all the actions of the path are gathered without waste, there is no way that the fruit will not appear. The aggregation of causes and conditions, the similar cause is one's own mind. The co-operative cause is a virtuous friend. Among the four conditions, the dominant condition is the lama. The objective condition is the view, meditation, conduct, and nature of the path of secret mantra. The immediate condition is that the five senses are not defiled. The contiguous condition is that the moment does not cease. Therefore, the power of the aggregation of causes and conditions
Chinese
果实自然成就。诃的意思是，以其义而喜悦。归纳正文是：在名为“方便与智慧喜悦云”中，从“阿，极度稳固”到“无增减而稳固”之间归纳了四个词。阿，显现不灭是方便，自性法性无生是智慧，二者无别是喜悦。阿，舒卷周遍一切是云，即于无增减而稳固中熟练。在菩提心集中，归纳“由此名集皆明耀”这两句。菩提心是心性自显的四十个字母的集合，修习舒卷，于舒卷熟练者与阿相同。在“因”中，归纳“此乃金刚成就之”这两句。如前获得字母的稳固，共同成就是真实生起，殊胜是因。在“轮”中，从“从阿中取出字母轮”到“仅成为名称的体性”之间归纳。在“果实胜者成熟成就”中，从“十方四时逝去者”开始的四句，以及“头是不错谬之道”开始，到“以身语意之鬘归纳”之间，归纳了字母、分别念和本尊三者的轮。在“奇妙名集四十二”中，从“阿是空与非空之”开始，到“宣说种种大义”之间的十二句，阿从法性无生显现为四十二个字母，从而诠释轮涅的一切法，因此，阐释了归纳于彼即是佛性的体性。在“无为自性”中，归纳“无实字母之自性心”一句，以及“心之自性是字母”这两句，以及“于界中以界所书”这两句。字母的自性是无实的心性。彼虽远离显空之边，然心性显现为字母，因此，字母神变之嬉戏能变现和显示一切。在“有为生起金刚坛城的誓言”中，从“无我离边不可缘”开始的三句，以及“无缘彼
English
The fruit is spontaneously accomplished. The meaning of "Ho" is delight through its meaning. The summary of the text is: In what is called "The Joyful Cloud of Method and Wisdom," from "Ah, becoming extremely stable" to "stable without increase or decrease," four words are summarized. Ah, unceasing appearance is method, the unborn nature of reality is wisdom, and the inseparability of the two is joy. Ah, spreading and gathering, filling everything, is the cloud, that is, becoming accustomed to stability without increase or decrease. In the collection of Bodhicitta, the two lines "From this, all collections of names shine brightly" are summarized. Bodhicitta is the collection of forty letters that are the self-manifestation of mind itself, trained in spreading and gathering. Those who are skilled in spreading and gathering are the same as Ah. In "Cause," the two lines "This is the Vajra accomplishment" are summarized. When stability is obtained in the letters as before, the common accomplishment actually arises, and the supreme is the cause. In "Wheel," from "The letter wheel extracted from Ah" to "merely becoming the nature of name" is summarized. In "The fruit, victorious one, ripened accomplishment," from the four lines beginning with "Those who have gone to the ten directions and four times," and from "The head is the unerring path" to "summarized by the garland of body, speech, and mind," the wheels of letters, concepts, and deities are summarized. In "The wonderful collection of forty-two names," from "Ah is of emptiness and non-emptiness" to "proclaiming various great meanings," the twelve lines explain that Ah manifests as forty-two letters from the unborn nature of reality, thereby explaining all phenomena of samsara and nirvana, and thus, it is shown that it is summarized into the very nature of Buddhahood. In "Unconditioned nature," the line "The nature of unreal letters is mind" is summarized, as well as the two lines "The nature of mind is letters," and the two lines "Written in space by space." The nature of letters is the unreal mind itself. Although it is free from the extremes of appearance and emptiness, mind itself appears as letters, therefore, the miraculous play of letters can transform and show anything. In "The vow to bring forth the mandala of conditioned Vajra," from the three lines beginning with "Selflessness, free from extremes, unobservable," and "Unobservable, that
Chinese
三摩地语之坛城部分居多。讲述的传承是：从“之后，从文字之轮显现云彩”开始。“之后”是指：在讲述文字之轮之前，务必先对文字本身熟练至极。由此显示，从下文将出现的成就进行修持，故称“之后”。各章节开头都提到本师，而此处未提，是因为前文的文字串之轮与此二者关联紧密，不可分割。文字所指，即是所有能表达名相意义的事物。实际上，就是指“阿”字等二者，以及由此所代表的，显现四十二种念想的阿赖耶识。以及在彼处清净的，从普贤佛母中显现的四十二位佛陀和那些文字。轮是指文字、念想和清净，在各自的智慧中持续不断。云是指，在空无一物的虚空中形成云彩，然后降雨。雨水滋润了寺庙的支柱，如同滋养了所有的植物、果实一样。同样，在如虚空般清净的心性中，显现出如云般的文字集合，修行者通过修持和禅定，从而获得殊胜和共同的成就。所谓“显现”，是指各自清晰呈现的次第。首先，从心中显现文字的集合，然后从中生起本尊，并通过此生起四种事业和共同的成就，以及殊胜的持明和佛陀，这些不混杂地依次显现，就称为“显现”。所谓“幻化种种显现”，是指心性本身如幻，并非如所显现般真实存在，文字在其中可以幻化成任何事物。文字未曾去往任何方向，却可以显现成任何事物，如同幻术一般。从这种幻化中，可以不间断地显现本尊的身相，这就是幻化。如此，如果获得了幻化三摩地的力量，就能获得三种成就，并且下文将要讲述的修持，就称为“种种显现”。本师普贤王如来为了开启可调伏者的智慧，对眷属中的可调伏者们特别宣说，仅仅是为了那些可调伏者。因为这个缘故，瑜伽士应当将续部的意义付诸实践，通过生起次第的力量，现证续部的意义，从而进入续部，这是为了显示成就之因。
English
The mandala of speech samadhi is mostly emphasized. The lineage of the spoken word is: Starting with "Then, from the wheel of letters, clouds appear." "Then" means: Before explaining the wheel of letters, one must be thoroughly familiar with the letters themselves. This shows that the accomplishments that will arise from below are to be practiced, hence it is called "Then." The teacher is mentioned at the beginning of each chapter, but not here, because the wheel of letter strings above and these two are closely related and inseparable. What the letters signify is everything that can express the meaning of terms. In reality, it refers to the letter "A," etc., and what it represents, the appearance of forty-two thoughts in the alaya consciousness. And the forty-two Buddhas and those letters that appear from the pure Kuntuzangmo in that place. The wheel is the continuous flow of letters, thoughts, and purity in their respective wisdoms. Clouds are formed in the empty sky where there is nothing, and then rain falls. The rain moistens the pillars of the temple, just as it nourishes all the plants and fruits. Similarly, in the pure mind-essence like the sky, a collection of letters like clouds appears, and practitioners, through practice and meditation, obtain supreme and common accomplishments. "Appearance" refers to the order in which each appears clearly. First, a collection of letters appears from the mind, then from that, a deity arises, and through this arises the four activities and common accomplishments, as well as the supreme vidyadhara and Buddhas, which appear in order without being mixed, is called "Appearance." "Illusory manifestations" means that the nature of mind itself is illusory, not truly existing as it appears, and letters can magically appear as anything within it. Letters have not gone in any direction, yet they can appear as anything, like a magic trick. From this illusion, the body of the deity can appear continuously, which is manifestation. Thus, if one obtains the power of illusory samadhi, one can obtain the three accomplishments, and the practices that will be discussed below are called "Various Manifestations." The teacher, Kuntuzangpo, specifically spoke to the trainable beings in the retinue to open the wisdom of the trainable beings, only for those trainable beings. For this reason, yogis should put the meaning of the tantra into practice, and through the power of the generation stage, realize the meaning of the tantra, thereby entering the tantra, which is to show the cause of accomplishment.
Chinese
是说，导师精勤供养，觉悟明晰。导师是金刚阿阇黎，如同导师普贤王如来对俱生眷属显现自性秘密藏一样。与普贤王如来无别的金刚阿阇黎，通过见、行、修三种方式，将显现自性秘密藏的方法付诸实践，因此是导师。供养是令欢喜，即从身语意三门，断绝一切世间的戏论。如《三昧耶品》等所说，从身语意三门令欢喜的方法，精勤修持。对于那位上师，次第获得灌顶，如密咒的经文中所说。金刚弟子的行为，是调伏身语意三门并使之习惯。觉悟是见解，如《幻化网续》所说：胜义谛是七财，世俗谛是双运。或者，这就是宣说四种觉悟之道的进入方式，以三种清净、四种平等的方式觉悟，如同见解的体性般明晰，不被下等的见解所染污，对无所见、无能见充满自信。将“誓言”和下面的“不退失”结合起来，即不退失所承诺的根本和支分誓言，并且也忏悔细微的二支分。咒语是没有错乱的根本咒等，在任何时候都需要，并且了知念诵的等持。手印是清楚地了知身大手印的等持。具备资具，首先是具备符合经文的圆满住所，在那里具备资具，装饰和穿着，饮食和陈设，歌舞词曲，阿黎和嘎黎，这四者齐全就称为具备。或者，是习惯于见解和等持，以见解圆满的力量，使一切言说都显现为咒语，一切动静都显现为手印。这样如果心能堪能，那么如果为了成就上述一切资具自然具足的必要而修持，那么所修持的都会成就。如果不具备这些，就是徒劳无益，如“无意义的毁灭”所说，上述的觉悟修持和资具等。