English
Like, like a thin tendon, white, clear, and soft, it is the essence that supports the body. It is the essence of the Buddha-eye with a mother. The five bodies manifest as the body of enlightenment. Wisdom is the wisdom of emptiness, the basis for generating all phenomena in a pure state free from extremes. Then, the essence of blood, like the color of vermilion. It is the nature that supports the body momentarily, the essence of water, that is, the essence of the great mother Mamaki. The body is the Sambhogakaya. Wisdom is the wisdom of equality, the function of gathering everything into the Dharmadhatu. Then, the essence of breath, like the steam under a gold mine, has the function of moving the body, and in the elements, it is wind. The deity is the Samaya Tara. Wisdom is the wisdom of accomplishing activities. The body is the Nirmanakaya. It has the function of moving in the realm of equality. Then, the essence of heat, like the heat of a mirror placed in the sun. It is the nature that ripens the body, the deity is Pandaravasini. The body is the Vajra body. Wisdom is the discriminating wisdom. It is the nature of contemplating in the state of knowing all phenomena. Then, the essence of mind, the indestructible life-drop, the color is not fixed, it appears as anything, the size of half a bean, it only has the function of clarifying the body. The element is space. The deity is Samantabhadri. The body is the Dharmakaya. Wisdom is the great all-encompassing wisdom. It is the nature of opening opportunities in the Dharmadhatu. This is what beings inherently possess, and this is what is called having a mandala. Mandala, refers to contemplating the clear wisdom in such a moment as it is. Mandala is to contemplate the mandala. It refers to placing the heart chakra as the basis for contemplating the mandala of the five wisdoms, and it is called "that is." Contemplating the mandala, refers to understanding as the method of contemplation described in the four stages of the path, or contemplating in this way: Mandala, refers to the mandala of the five wisdoms. The five wisdoms are the essence of the heart chakra, arising from the power of contemplating the five elements like the key instructions of a wheel.
Chinese
生起次第是：心之坛城，坛城殊胜。所谓心之坛城，乃是生起空界清净之物，不坏命之明点，于光中燃烧，从四脉中，生起身语意之字，嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字，以此催动。六道之种子字，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），那（藏文：ནྲི，梵文天城体：न्रि，梵文罗马拟音：nri，汉语字面意思：那），苏（藏文：སུྃ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：苏），札（藏文：ཏྲི，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：札），呸（藏文：པྲེ，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：呸），度（藏文：དུཿ，梵文天城体：दुः，梵文罗马拟音：duḥ，汉语字面意思：度）六字，清净四识之习气后，复归明点智慧藏，于无所缘之五智中，自明而显现。坛城殊胜，乃是自明于五智中显现，其上更无他者，故为殊胜。此乃普贤王如来之轮。现在修持普贤王如来佛母之明点。密明点之坛城界。所谓秘密，即是普贤王如来佛母之明点难以证悟。彼于秘密之脐间，六十四脉之中央，普贤王如来佛母之明点，于五佛母之坛城中显现，乃短阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字之形状。坛城界，所谓五佛母坛城之自性，短阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，乃一切坛城之生源，故称为界。生起智慧种姓之母。大种姓即是如此。所谓五大，智慧乃五大之细分，如将一根头发分成一百份之一。彼即是五大之自性。大者乃五大之粗分，五佛父之自性。菩提心乃金刚之集合。所谓以修持之力，细分和粗分之五大皆清净为佛母和佛父。体验证悟之自性，秘密身之教法，乃是乐空无别之菩提心。以证悟之力量，界和处亦无阻碍而显现为身，无所缘而显现为智慧。以树干和树枝为例来开示，即是根、境、时、识等。所谓上文已述普贤王如来佛母之明点，乃是诸法显现之基础界，未证悟之分别念亦显现于普贤王如来佛母之体性中。若修持，于轮之意义显现之时，五大之细分清净为五佛母。粗分清净为五佛父。如树之根茎般，细粗佛父佛母清净为十尊。如树之枝干般之识
English
The method of arising is: The mandala of the heart, the supreme mandala. That is, the mandala of the heart is the pure essence of the element of space, the indestructible bindu blazing with light. From the four channels, the letters of body, speech, and mind, Oṃ (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡), Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: 阿), Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽), are stirred. The seed syllables of the six realms, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: 阿), Nri (Tibetan: ནྲི, Devanagari: न्रि, Romanized Sanskrit: nri, Literal Chinese meaning: 那), Suṃ (Tibetan: སུྃ, Devanagari: सुं, Romanized Sanskrit: suṃ, Literal Chinese meaning: 苏), Tri (Tibetan: ཏྲི, Devanagari: त्रि, Romanized Sanskrit: tri, Literal Chinese meaning: 札), Pre (Tibetan: པྲེ, Devanagari: प्रे, Romanized Sanskrit: pre, Literal Chinese meaning: 呸), Duḥ (Tibetan: དུཿ, Devanagari: दुः, Romanized Sanskrit: duḥ, Literal Chinese meaning: 度), are purified of the imprints of the four consciousnesses, and then re-gather into the bindu, the essence of wisdom. In the five wisdoms, where nothing is fixated upon, self-awareness is clear. The supreme mandala is the very clarity of self-awareness in the five wisdoms; there is nothing beyond it, hence it is supreme. This is the contemplation of the wheel of Samantabhadra. Now, the contemplation of the bindu of Samantabhadri: The mandala of the secret bindu, the sphere. The word "secret" means that the bindu of Samantabhadri is difficult to realize. In the secret navel, in the center of the sixty-four channels, the bindu of Samantabhadri is clear as the mandala of the five mothers, in the shape of the short letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: 阿). The mandala sphere means that the nature of the mandala of the five mothers, the short A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: 阿), is the source of all mandalas, hence it is called the sphere. The arising is the mother of the wisdom family. The great family is just like that. The five elements, wisdom, are the subtle parts of the five elements, like a part of a hair divided into a hundred pieces. That is the nature of the five elements. The great is the gross aspect of the five elements, the nature of the five fathers. Bodhicitta is the collection of vajras. Through the power of meditation, the subtle and gross elements are purified into mothers and fathers. The nature of experiencing realization, the teaching of the secret body, is the bodhicitta of indivisible bliss and emptiness. Through the power of realization, the elements and sense bases arise unceasingly as the body, and without fixation, they arise as wisdom. The example of the trunk and branches is shown as the faculties, objects, time, and consciousness. As mentioned above, the bindu of Samantabhadri is the basis, the sphere, for all phenomena to appear. The thoughts of non-realization also appear in the nature of Samantabhadri. If one meditates, when the meaning of the wheel manifests, the subtle parts of the elements are purified into the five mothers. The gross parts are purified into the five fathers. The root, like the trunk of a tree, is that the subtle and gross fathers and mothers are purified into ten deities. The consciousness, like the branches of a tree,
Chinese
五蕴，五根，五境，四季等，如清净一切生起次第时所说。其义为五种识显现空性无别，于自生智慧中明现。彼即四种勇识与阎罗死主的体性。境，色等五者显现空性无别，于智慧中明现。彼即四天女与马头金刚的体性。五根显现空性无别，于智慧中明现。彼即四种勇识与大力的体性。如是等等，从所净的角度各自计算，与外释生起次第相符，而体性唯是智慧。于普贤王如来坛城中，谓一切法皆明现为身与智慧，故所行境完全清净即是普贤王如来。坛城中，谓如是之义作为修习的基础而宣说。修习之法如仪轨所说之四字，或如此修习：大自在者，谓内外一切法皆明现为意之自生智慧，除此以外别无他物，故名大自在。殊胜者，谓于上部心之明点中，五种智慧本已存在，而此处特别将意修习为五种智慧的体性，故名殊胜。观视心之五智，谓心即是心间普贤王如来之轮。五种智慧即是心之五智明点大精华的体性，于不分别之状态中如光般燃烧，于一切命脉中向下流淌，于脐间化身之明点中，五种智慧之乐明现，故名观视，实则是以下降回遮之体性的推动而滴落。此时，意之运行，念头的相续断绝，甚至连根本之轮的自性也无法觉察，远离边际，与普贤王如来之明点相遇，乃是证悟之体性。结合清净之口诀是，心髓明点平等结合，谓心髓有三种，此处是指精华聚集之心髓，即指上部化身之明点，聚集了一切因果精华的意义之心髓。明点，谓喉间受用轮，于十六脉瓣的中央安住着明点。平等结合，谓化身
English
The five aggregates, five faculties, five objects, four seasons, etc., are as explained in the context of the generation stage of purifying all things. Its meaning is that the five consciousnesses, inseparable from appearance and emptiness, are clear as self-arisen wisdom. That itself is the nature of the four heroes and the Lord of Death, the Destroyer. The five objects, such as form, are clear as wisdom inseparable from appearance and emptiness. That itself is the nature of the four goddesses and Hayagriva. The five faculties, inseparable from appearance and emptiness, are clear as wisdom. That itself is the nature of the four heroes and the Great Power. Thus, and so on, counting separately from the perspective of what is to be purified is in accordance with the external explanation of the generation stage, but the nature is only wisdom. In the mandala of Samantabhadra, it is said that all phenomena are clear as body and wisdom, so the realm of activity that is completely pure is Samantabhadra. In the mandala, it is said that such a meaning is shown as the basis for meditation. The method of meditation is the four syllables as in the arrangement, or meditate like this: The Great Self, which means that all phenomena, internal and external, are clear as the self-arisen wisdom of the mind, and there is nothing else apart from that, so it is called the Great Self. The Superior, which means that the five wisdoms have always been present in the bindu of the heart above, but here, in particular, the mind is meditated as the nature of the five wisdoms, so it is called the Superior. Looking at the five wisdoms of the heart, which means that the heart is the wheel of Samantabhadra in the heart center. The five wisdoms are the nature of the great essence of the five wisdom bindus of the heart, blazing like light in a state of non-discrimination, flowing down through all the subtle channels, and in the bindu of manifestation at the navel, the bliss of the five wisdoms is clear, so it is called looking, but in reality, it drips down by the impetus of the nature of descending and reversing. At that time, the movement of the mind, the continuity of thoughts ceases, and even the nature of the fundamental wheel itself is not perceived, being free from extremes, meeting with the bindu of Samantabhadra, it is the nature of finding and seeing. The secret instruction of pure union is: By uniting the essence bindu equally, which means that there are three essences, here it refers to the essence of condensed essence, which refers to the essence of meaning that condenses all the essence of cause and effect in the bindu of manifestation above. Bindu, which means that the bindu resides in the center of the sixteen petals of the enjoyment wheel at the throat. Equal union, which means manifestation