English
Through actions and the mandala of powdered colors, and by purifying all phenomena based on them into emptiness, the emptiness of secret mantra is the nature of great emptiness, the self-illuminating essence of awareness, empty of all extremes. Because nothing is established anywhere, it has the nature of appearing as anything. Therefore, all the wheels of the mandala are definitely the cause of appearance. Therefore, one should diligently engage in that samadhi and recite the mantra about seven times. What arises from a samadhi like music is: Below is the ultimate, boundless samadhi music. This means, first, explaining the analogy of music. For example, no matter what kinds of music a musician plays, there is no fixed basis, but by guiding through the method of changing limbs, it appears as the form of various phenomena of sentient and insentient things, just like that, there is nothing that cannot be done. Like the great emptiness samadhi mentioned above, from the great wisdom of self-appearing mind, music means, from the state of the instantaneous manifestation of the wisdom of great compassion samadhi, controlled by awareness. Boundless and supreme means, from the samadhi of the cause to the completion of the mandala, everything is complete. And the nature of that control is, the yoga of great emptiness, from the cause of appearing as anything, with great compassion as the condition, appearing as either the seed syllable A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) or Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) of the cause, and from that, from the heart of oneself manifesting as the deity of action, from the nature of the five pure elements, E (藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃) radiates, in front is the triangular space. Yaṃ (藏文：ཡྃ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬) radiates, so it is wind. Vaṃ (藏文：བྃ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦) radiates, so it is water. Raṃ (藏文：ལྃ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：朗) radiates, so it is the golden ground. Suṃ (藏文：སུྃ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：松) radiates, so it is Mount Meru made of four kinds of jewels. Bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：仲) radiates, so it is the palace with decorations and cushions. Whichever of the three mandalas, extensive, intermediate, or concise, one should meditate on the mandala with cushions in accordance with the scriptures. Syllables or cushions or essence. The mentioned syllables are forty-four, and they were also placed in the intermediate mandala before. Here, the deities arise from the syllables. Essence means, the power of the extensive mandala. Later, one should also place the seed syllables Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Mūṃ (藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆), etc., which generate the deities. Cushion means, arranging the design of the cushion, so it can be either an extensive or intermediate mandala, it is the body mandala. Mudra means, the mind mandala, which is all actions.
Chinese
因此，无论如何，在三摩地的状态中，记录为语言的文字。从那之中，清晰为手印。从那之中，清晰为身像，在那里，如身语意圆满的寂怒尊，按照广、中、略三品的数量显现。也要进行灌顶和加持。加持，稀有且伟大！加持是迎请自性任运成就的智慧坛城并融入。 其功德是，稀有是指，心性在任何地方都未成立，但以三摩地如何显现。 伟大是指，圆满了弟子的一切所需。 成就指，因为它是成就殊胜和共同一切悉地的原因，所以称为成就。 为了展示以三摩地调伏和生起的功德及其合理性，如若上面所说，是否意味着在其他地方寻求果或功德？为了展示它不是一个例子，如以土等作为手印。等等包括珍宝。例如，如果以土制作手印，即善逝之身，那么其功德之果，道路会越来越获得功德。如果以瓦砾或比那更好的材料制作，那么福德会更大。如果注入陶器中，那么果会更高。如果以银等制作，那么解脱会更高。如果以黄金制作，那么果解脱会更高。这些材料的次第，福德大小虽有差别，但不是果的直接原因。因为是间接原因，所以说是次第。此处，直接原因是，以清净的智慧调伏。此处，清净的智慧是，大空性的瑜伽，远离一切边。如乐器般的瑜伽，在任何地方都未成立。显现任何事物，皆普遍显现。
English
Therefore, in any case, in the state of samadhi, it is recorded as the letters of speech. From that, it is clear as a mudra. From that, it is clear as a form. There, deities with complete body, speech, and mind, both peaceful and wrathful, appear according to the number of extensive, intermediate, and concise forms. Empowerment and blessings should also be given. Blessings, wonderful and great! Blessings are inviting and merging the mandala of self-existing wisdom. Its benefits are: "Wonderful" means how the mind itself, which is not established anywhere, appears through samadhi. "Great" means that it fulfills all the needs of the disciple. "Accomplishment" means that it is called "accomplishment" because it is the cause of accomplishing all supreme and common siddhis. In order to show the merit of taming and generating with samadhi, along with its rationality, if it is like the above, does it mean seeking fruit or merit elsewhere? In order to show that it is not an example, such as making mudras with earth, etc. "Etc." includes precious jewels. For example, if a mudra is made of earth, that is, the body of the Sugata, then the fruit of its merit will be that the path will increasingly gain merit. If it is made of rubble or a better material than that, then the merit will be greater. If it is poured into pottery, then the fruit will be even higher. If it is made of silver, then liberation will be even higher. If it is made of gold, then the fruit of liberation will be even higher. Although there are differences in the magnitude of merit depending on the order of these materials, they are not the direct cause of the fruit. Because it is an indirect cause, it is said to be in order. Here, the direct cause is: "Tamed by pure wisdom." Here, pure wisdom is the yoga of great emptiness, free from all extremes. Like the yoga of musical instruments, it is not established anywhere. Whatever appears, appears universally.
Chinese
两种等持是，以智慧未被概念边际所染污的智慧，以及觉性自显离边的智慧二者修习，于坛城之众显现，成就或不成就，说之何益？三坛城任运成就，自明觉性中显现，仅此而已。融入安住的自性智慧中，智慧坛城的体性是：“方时坛城自性大。”意为安住于十方，行于四时的坛城。所谓坛城，内外密咒，以及因乘之色身二者，与主尊及眷属一起的坛城，皆为无别的大自性。心之精髓菩提心，离因离缘，故自生智慧，轮涅一切之自性大，是周遍一切法，却离目标，且一切皆任运成就。其自性即是，虽已成为轮涅一切法之自性，然任何亦未触及，亦未成立之自性，无能取所取，故名无所缘。其于三时中不变，具足大空性智慧四轮，故“从坛城中”，意为从彼基中，迎请一切坛城。如是，以上五种智慧一一复散发四种，从不可思议之智慧中，显现不可思议之身，故坛城亦不可思议。因此，迎请并融入法界遍布之坛城。融入誓言者及果实，即“自显无别坛城”等。总之，修习等持坛城，也是瑜伽士觉性之自显。此非强行将非有执为有，而是如平凡众生之能取所取显现为蕴、界、处，然如大海中显现影像之众，彼岸此岸一切皆显现为水一般。器情有情一切皆为自显，故念头不离心性而显现心性。瑜伽士于修习本尊时，念头显现为身与智慧。
English
The two samādhis are: by practicing with the wisdom unpolluted by conceptual extremes, and the wisdom of self-manifesting awareness free from extremes, appearing in the assembly of maṇḍalas, what need is there to mention whether accomplishment is attained or not? The three maṇḍalas are spontaneously accomplished, appearing clearly in one's own awareness, that alone is it. To integrate the essence of empowerment into wisdom, the characteristic of the wisdom maṇḍala is: "The nature of the maṇḍala of directions and times is great." This means the maṇḍala that abides in the ten directions and moves in the four times. The so-called maṇḍala, the outer and inner mantras, and the two form bodies of the cause vehicle, together with the main deity and retinue, are all the great nature of indivisibility. The essence, the mind of enlightenment, is free from causes and conditions, therefore self-born wisdom, the great nature of all saṃsāra and nirvāṇa, pervades all dharmas, yet is free from objectives, and all is spontaneously accomplished. Its essence is that, although it has become the nature of all the dharmas of saṃsāra and nirvāṇa, it is untouched and unestablished by any of them, without subject or object, hence it is called non-objective. It does not change in the three times, and possesses the four wheels of the wisdom of great emptiness, therefore, "From the maṇḍala," meaning from that basis, all maṇḍalas are invited. Thus, each of the above five wisdoms further emanates four, from inconceivable wisdom, inconceivable bodies arise without ceasing to be clear, therefore the maṇḍala is also inconceivable. Therefore, invite and integrate all the maṇḍalas that pervade the expanse of dharmadhātu. Integrating the samaya being and the fruit, such as "The self-manifesting, indivisible maṇḍala," etc. In short, meditating on the samādhi maṇḍala is also the self-manifestation of the yogi's awareness. This is not forcibly asserting something that is not there as being there, but rather, just as the grasping and perceived appearances of ordinary beings appear as aggregates, elements, and sense bases, yet like the multitude of reflections appearing in the great ocean, all the near and far shores appear as water. All containers and contents, sentient and insentient, are self-manifesting, therefore thoughts do not move from mind-essence, and mind-essence appears. When a yogi meditates on a deity, thoughts appear as body and wisdom.
Chinese
此外，瑜伽士于等持中，诸天坛城显现空性无别，于等持之自性中任运成就。迎请智慧坛城亦是如此。迎请之时亦是心显现，迎请亦是心显现，降临亦是心显现，融入亦是心显现。因此，一切皆于心性之中显明，以远离所知境之执著故。先前所迎请及融入者亦非他处，乃是心显现之蕴、界、处、分别等，于觉性自显之身与智慧无别之坛城中，以智慧坛城之四印融入誓言者，智慧誓言自显二者无别。于此，入之相乃结合者。所谓“入之相乃结合者”，即是说，因缘入之相乃行者所修持之体性，故观与等持无别而修持，即称为结合者。因此，为圆满一切坛城，十方四时一切逝去者，乃是证得果位之诸佛。亲近乃是先前修持入之相之瑜伽士，彼于果位亲近之坛城三者无别而圆满。因此，显现于果位者，乃是趋近于彼而不离之殊胜誓言，即称为一切所愿皆得圆满。融入智慧尊后，所作之外内供养，如前所说之歌词、舞蹈、乐器等。其供养之次第为：首先，行持外供养，五种供养应具足偈颂与真言，亦应如月密明点中所说而行。幡幢、乐器之形貌、庄严之差别、沐浴之差别等，亦应以偈颂、等持、祈愿而供养，如布达秘密现证中所说。供养内之誓言物，以十六歌舞及十六苏拉朵供养，供养乐器之物，所谓“明妃”者，乃是四密妃，即增益母、迷乱母、食肉母、增寿母四者之供养，以及献供
English
Furthermore, in the Samadhi of a yogi, the mandala of deities appears as inseparable from emptiness, spontaneously accomplished in the nature of Samadhi. Inviting the wisdom mandala is also like this. The act of inviting is also a manifestation of mind; the invitation is also a manifestation of mind; the arrival is also a manifestation of mind; the absorption is also a manifestation of mind. Therefore, everything is clear within the nature of mind, due to the power of being free from the object of knowledge. That which was previously invited and absorbed is not elsewhere, but the aggregates, elements, sense bases, and discriminations that appear as mind, in that mandala inseparable from the self-appearing body and wisdom of awareness, the wisdom mandala is absorbed into the samaya being with the four mudras. The wisdom and samaya being become inseparable self-appearances. To this, the characteristic of entering is the combiner. The meaning of "the characteristic of entering is the combiner" is that the characteristic of the cause of entering is the nature practiced by the path, so meditating on view and samadhi as inseparable is called the combiner. Therefore, in order to complete all mandalas, all the Buddhas who have passed away from all directions and times are those who have manifested the fruit. Approaching is the yogi who practices the characteristic of entering above, and the mandala of approaching that fruit is completely perfect, inseparable from the three. Therefore, what appears as the fruit is the supreme samaya that is close to it and does not deviate from it, which is called the complete fulfillment of all desires. After absorbing the wisdom being, the outer and inner pujas are performed, such as the lyrics, dances, music, etc., mentioned above. The order of offering is as follows: First, perform the outer offering. The five offerings should be complete with verses and mantras, and should be performed as described in the Chandra Secret Bindu. Banners, musical instruments, various ornaments, and various types of bathing are also offered with verses, samadhi, and aspirations, as described in the Secret Realization of Buddha. Offering the inner samaya substances, offering with sixteen songs and dances and sixteen Suratos, offering the musical instruments, and the term "consort" refers to the four secret consorts, namely the increasing mother, the bewildering mother, the flesh-eating mother, and the life-extending mother, and the offering of