English
The appearance of various deeds to those to be tamed is called inconceivable because there is no object of focus. Or, since the essence of the means is not established anywhere, the self-appearance of awareness is called the great means. In the state of meditation, the self-awareness appearing as a short A (ཨ，Devanagari: अ，IAST: a，Literal meaning: A) is the root of everything, so it is called the root means. The appearance of Mount Meru and so on arising from that letter, as well as the dwelling place, the palace, and the seat, is the basis on which the mandala of the mudra resides. There, the mandala is arranged by completing the ritual in the place from each letter. The deities are the self-appearance of awareness, free from the attachment to appearance and emptiness, and because it is an inconceivable means, it is called an inconceivable means. "Not different but different." This means that the deities, the palace, the seat, the throne, and the elements accumulated in order, and the self-awareness itself appearing, in the ultimate truth, the Tathagatagarbha and the self-awareness are one, so it is called not different. "Different." This means that the deities, the palace, the seat, the throne, and the elements accumulated in order, and the self-awareness itself appearing, in the ultimate truth, the Tathagatagarbha and the self-awareness are one, so it is called not different. "Different" means that in the relative truth, grasping separately from the self-appearance of wisdom is on a lower level. "Inner and outer of the inner." This means the deities residing within. The dwelling place is the elements, aggregates, and consciousness. The palace also includes both the inner and outer aspects of things. Therefore, all dualistic grasping is "the inconceivable wisdom play of the mandala." This means that the mandala is the assembly of forty-two deities. Therefore, all dharmas are also included. Inconceivable means that all containers and contents are under the power of the self-appearance of awareness. Because there is no distinction between inner and outer, with or without, the main deity and the retinue, there is no attachment in the state of wisdom, so it is called inconceivable. The inseparability of containers and contents is the wisdom of awareness. The clear appearance of the wheel of the mandala is called play when awareness freely transforms. "Supreme fearless Samantabhadra mudra." This means that fearlessness is the nature of the yogi's awareness. The three realms are pure in their own place, and the fear of samsara is naturally not established. The great self-born essence of self-awareness, with the wisdom play of self-appearance, is attached to the lower path that has not been examined, and relies on causes and conditions, etc.
Chinese
由于这些在此智慧的境界中自然成就，因此完全超越了它们。名为普贤，在自生智慧的境界中，所行之处完全清净，不执着于恶，虽不执着于善，但也只是象征性的说法。对于他来说，由于远离了轮回和歧途的悬崖，所以成就了意义。就像说“事情做完了，随意享用吧”一样，一切都因智慧而增长。由于不从智慧的境界中退转，所以仅仅持有手印也是至上的。在自生智慧的坛城中，一切皆为原始清净，因此显示了没有可取之处。上面所说的就是自生智慧。等等。所谓“彼”，指的是上面所说的自生智慧的大悲心，以及因的等持，宫殿下方的基础，以及内部的主尊及其眷属。这些，被称为自生智慧，是因为从原始以来，心的自生智慧的文字轮，以及未证悟的蕴、界、处、三界的一切，都是心性自生的缘故。无论显现为何，其体性都是名称的集合，好坏高低，三界的各种形象。这些都需要转变，转变的方法是上面所说的如是之等持，直到坛城圆满的等持之间，智慧掌握自在，功力圆满，智慧本身就像如意宝珠一样，能够自在转变。由于分别的法显现为智慧，因此名称的集合显现为天神和智慧的种类，四十二位不间断的天神显现为四十二种形象，并且能够如意自在地转变，显现共同和殊胜的成就。一切法都没有舍弃，而是在其自身的位置上转变为谁和智慧成就的集合。例如：如黑暗中显现光明一般。就像在阎浮提被黑暗笼罩的时候，太阳的坛城出现在空中，所有的黑暗既没有逃跑，也没有聚集隐藏，而是黑暗本身转变为光明一样。三界的法如同黑暗，由于文字的缘故，内外一切法都如同黑暗一样。
English
Because these are spontaneously accomplished in the realm of wisdom, they are completely beyond them. Called Samantabhadra, in the realm of self-arisen wisdom, the sphere of activity is completely pure, not clinging to evil, although not clinging to good, it is only a symbolic expression. For him, because he is free from the abyss of samsara and wrong paths, the meaning is accomplished. It's like saying, "The work is done, enjoy it as you please." Everything is enriched by wisdom. Because there is no turning back from the state of wisdom, holding the mudra is supreme. In the mandala of self-arisen wisdom, everything is primordially pure, so it shows that there is nothing to be taken. What is said above is self-arisen wisdom. And so on. That which is called "that itself" refers to the great compassion of self-arisen wisdom mentioned above, as well as the samadhi of cause, the foundation below the palace, and all the main deities inside with their retinues. These, called self-arisen wisdom, are because from the beginning, the wheel of letters of the mind's self-arisen wisdom, and all the uncomprehended aggregates, elements, sources, and three realms, are self-arisen from the nature of mind. Whatever appears, its nature is the collection of names, good and bad, high and low, various forms of the three realms. All these need to be transformed, and the method of transformation is the samadhi of suchness mentioned above, until the samadhi of the complete mandala, wisdom masters freedom, and the power is complete. Wisdom itself is like a wish-fulfilling jewel, able to transform freely. Because the discriminating dharmas appear as wisdom, the collection of names appears as deities and types of wisdom, the forty-two uninterrupted deities appear as forty-two forms, and can be transformed at will, manifesting common and supreme accomplishments. All dharmas are not abandoned, but are transformed into a collection of who and wisdom accomplishments in their own place. For example: Like light appearing in the dark. Just as when Jambudvipa is shrouded in darkness, when the mandala of the sun appears in the sky, all the darkness neither flees nor gathers and hides, but the darkness itself is transformed into light. The dharmas of the three realms are like darkness, and because of the letters, all internal and external dharmas are like darkness.
Chinese
心性显空，以自在之能，由自显之力而自在，故显现为身与智慧。因此，黑暗若非实有，则显现亦不成实有。若问此处所转化者，乃是蕴、界、处等实有之物，故此比喻不能成立。所谓点金术，譬如以一两点金药涂于千两铁上，则千两铁变为千两金。如是，以能自在掌控蕴、界、处等诸法之等持力，则显现为身与智慧。此比喻亦为实物转变之喻，此处乃以能自在掌控心性显空无边之力，而自在掌控觉性，故无取舍。然彼比喻则有取舍，铁为实有，金亦为实有耶？所谓药物之理，譬如药物樟脑，于热病者为药，于寒病者有害，利害二者具于一物，然于樟脑上分别寻求则不可得。如是，心性远离显空之边，能显现一切，然由业缘所转，于未悟之境，则显现三界轮回。若悟，则显现为寂灭之身与智慧，故无取舍，此乃药物之比喻。另有一说，譬如剧毒本具夺命之性，然以药物及咒语调伏之，则毒性消除，转为不死之药。如是，轮回之法，本性即是，以如药物咒语般之见与等持力，自在掌控觉性，如转为不死之药般，三界亦显现为身与智慧。接下来是关于习惯成自然后成就生起的简要说明：『下部咒语与手印极稳固』。此句以下，通常是说通过等持的练习，将文字转化为本尊，从而达到熟练。之后，各种成就便会自然而然地产生。莲花生大士曾说：『心变得堪能之后，即使创造本尊也是可以的，无论如何都是一样的。』所谓心变得堪能，并非仅仅是安住于空性之等持中，而是指心无所成，一切皆为自显之体性。
English
The nature of mind, apparent yet empty, is mastered by the power of self-appearance, thus manifesting as body and wisdom. Therefore, just as darkness is not inherently existent, appearance also becomes non-inherently existent. If you ask, 'Here, what is being transformed are the aggregates, elements, and sense bases, which are substantial entities, so this analogy doesn't apply,' consider the analogy of transmuting gold. For example, if one part of gold-transmuting essence is applied to a thousand parts of iron, the thousand parts of iron are transformed into a thousand parts of gold. Similarly, the aggregates, elements, and sense bases, through the power of meditative stabilization that masters awareness, manifest as body and wisdom. That analogy is also an example of transforming something substantial. Here, the power to master awareness comes from mastering the nature of mind, which is free from the extremes of appearance and emptiness, so there is no acceptance or rejection. However, in that analogy, there is acceptance and rejection. Is iron a substantial entity, or is gold a substantial entity? The principle of medicine states: For example, the medicine camphor is medicinal for those with hot diseases but harmful for those with cold diseases. Benefit and harm are both contained within one substance. One cannot find them separately by searching in camphor. Similarly, in the nature of mind, which is free from the extremes of appearance and emptiness, anything can arise. However, transformed by conditions, the three realms of samsara appear to those who have not realized the true nature. When realized, it manifests as the body and wisdom of nirvana, so there is no acceptance or rejection. This is the analogy of medicine. In another explanation, for example, potent poison has the nature of killing life, but if it is subdued with medicine and mantras, the poison is purified and transformed into the medicine of immortality. Similarly, the nature of samsaric phenomena is such that, through the power of view and meditative stabilization, which are like medicine and mantras, awareness is mastered. Like being transformed into the medicine of immortality, the three realms themselves manifest as body and wisdom. Next is a brief explanation of how accomplishments arise from familiarity: 'The lower mantras and mudras are extremely stable.' From this point on, it generally means that through the practice of meditative stabilization, one becomes familiar with transforming letters into deities. Then, various accomplishments will naturally arise. Guru Padmasambhava said, 'When the mind becomes workable, even creating deities is possible; either way is the same.' What it means for the mind to become workable is not merely abiding in the meditative stabilization of emptiness, but rather that the mind is unestablished in anything, and everything is the nature of self-appearance.
Chinese
凭借力量，让心回到自身位置也非常困难，因为禅定的状态需要没有任何执着、概念、偏见。这样心才能被调伏。彻底调伏心就是佛。其下的境界包括将一变为多，将多合为一，三千世界充满芥子，芥子充满三千世界等等。一旦在等持上达到极致，这些都是可以实现的，这就是心的可调伏性。莲花生大师就是这个意思。瑜伽士每次禅修时只是让禅定稍微进入状态，不能称之为可调伏，但这只是可调伏的显现。这些是题外话。更高的禅定是微细的禅定，包括具有本尊和眷属的禅定，以及坛城的开展，还有区分显现的禅定等等。真言有三种：不错误的根本真言，生起次第的因缘真言，以及策动的业真言。在需要这三种真言的时候，必须不错误、不混淆地使用。其中，生起次第的因缘真言尤为重要。四种手印中，身手印，即伟大的身手印，身体的颜色、法器、装饰和装束都清晰显现，不被外境所夺，这被称为清晰，也就是稳固。成就变得非常奇妙。这里所说的殊胜和共同成就，在后面会提到。所谓非常奇妙，是指从明觉、法性、幻化中产生的两种成就，因其自显而奇妙。仅仅是显现的当下，明觉便自然成就为幻化，这也非常奇妙。那时，迷惑自然成就为幻化，成就也自然成就为幻化。幻化成就自然成就为智慧幻化，这被称为奇妙。详细解释成就：上面说，变成甘露并显现等等。至于六种差别是什么，在虚空中布置宫殿，在座垫上布置文字，从中显现本尊，显现禅定，化为光芒，观想毒药变成甘露，就能变成不死之药。在修持这些共同成就时，布置四十二个字母。