English
From within the realm, great compassion unceasing is the Great Able One. Thus, realizing the illusory network's union of body, speech, and mind, without even a trace of characteristics to fixate upon, are the Wrathful Ones. Likewise, the very wisdom of such realization, being free from elaboration, are the Wrathful Mothers. All of these, without wavering from the state of non-duality between realm and wisdom, and gathering therein, are Samantabhadra and Samantabhadri. Therefore, it should be known that all those mandalas are merely the dharma of a single instant of awareness, inseparable from skillful means and wisdom. Now, to explain the condensed meaning, it is said: "Skillful means and wisdom, joyful clouds, bodhicitta assembly, causal wheel." Thus, in this context, the letters are explained as the wheel of causes for accomplishing the mandala of deities, being the very nature of the superior bodhicitta. Generally, the term "bodhicitta" can also refer to the connection between emptiness and compassion. It can also refer to the arising of awareness that correctly understands the non-duality of realm and wisdom. It can also refer to the nature of mind as it is. The mudra and gateway that are its signs are the superior bodhicitta. The letters also become the emanations and mudras of those bodhicittas. Therefore, here too, the mandala of deities is accomplished from the emanation of the superior bodhicitta, which is non-dual in nature with the letters, the emanated mudras of all those bodhicittas. For example, just as the body of a sentient being is accomplished when a gandharva is closely surrounded as the cause, and the faculties of the parents and shared fortune gather as conditions, without an independent agent, so too, when the nature of the cause, dharma, is completely pure, and the union of skillful means and wisdom becomes the condition, the resulting mandala of deities arises, accomplishing itself as without an agent. That all the Tathagatas have become the wheel of letters is stated in other texts as follows: "All dharmas follow individually, all dharmas follow each other, all dharmas follow, going to the absence of extremes." Such words are like, how the various dharmas are established.
Chinese
那些也并非互不 অনুসরণ，因为自性不确定，所以一切体性也只是 अनुसरण 离戏的。因此，如来们从变成文字轮转而无需转移位置和幻化。同样，对于“在坛城中显现”等其他内容也应了解。第四品。现在，为了通过文字幻化的方式来展示成就共同和殊胜悉地以及微细事业，宣说了“此后”等。其中，首先为了展示文字幻化是各种悉地的基础，宣说了“无根的心性”等。心性是诸法之根，因此文字也显现为心性。心性也无自性，因此显现在心性上的一切也都是无自性的。具有如此体性的文字就像如意宝云一样，例如在他化自在天等高处，从珍宝自性的云中会降下各种珍宝雨。同样，从文字幻化的三摩地中也会出现各种悉地。这首先是文字如实稳固之后，然后通过转化为各种所欲之义而如此成就。其中，首先为了展示殊胜悉地在胜者坛城中成就，有“幻化坛城四十二”等。通过它来展示成就共同大悉地，有“变成甘露和生起”等。同样，“勾招和遣送”等是微细事业。 “彼即智慧自显现”等是展示悉地如何成就的方式，例如光明和炼金术的药以及药物的精华等，通过消除黑暗和各种铁类以及毒物，而转变为殊胜之物。
English
Those also do not fail to follow each other, because since the nature is not fixed as one, therefore all characteristics also only follow what is free from elaboration. Therefore, the Tathagatas do not need to transform their position or emanate from becoming the wheel of letters. Similarly, one should also understand other things such as "becoming clear in the mandala." Chapter Four. Now, in order to show how to accomplish common and supreme siddhis and subtle actions through the door of letter transformation, "Then," etc., was spoken. Among them, first, in order to show that letter transformation is the basis of various siddhis, "The rootless nature of mind," etc., was spoken. Since the root of all dharmas is mind, letters also appear as mind itself. Mind also has no essence; therefore, everything that appears in the mind is also without essence. Letters with such characteristics are like wish-fulfilling jewel clouds. For example, in the realms of Paranirmitavasavartin and other high realms, rains of various jewels will fall from clouds of jewel nature. Similarly, various siddhis will also arise from the samadhi of letter transformation. That is, first the letters become stable as they are, and then they are accomplished by transforming into various desired meanings. Among them, first, in order to show that the supreme siddhi is accomplished in the mandala of the Victorious Ones, there are "forty-two illusion mandalas," etc. Through it, it is shown that the great common siddhi is accomplished, there are "becoming nectar and arising," etc. Similarly, "attracting and sending," etc., are subtle actions. "That itself is the self-appearance of wisdom," etc., shows how siddhis are accomplished. For example, light and alchemical medicine and the essence of medicine, etc., by eliminating darkness and various kinds of iron and poisons, are transformed into sacred objects.
Chinese
就像不舍弃恶劣之物一样，不去除成为痛苦之境的诸法，就显示能变成各种成就。所有显现为各种事物的现象，也仅仅是心的显现，因此要知道不需要转变自性并加持。以“导师勤供养”等，显示了成就的程度。以“三世胜者”等，显示了成就之最胜是证悟菩提心。以“从无物中”等，显示了成就之因的主要因素是禅定。以“谁人不知无相”等，为了很好地显示成就之主尊菩提心，显示了菩提心的四种方式。也就是，最初，具有为利益有情而欲求菩提之相的愿菩提心；从三门完全行持到彼岸的具有行持之相的行菩提心；以稳固的信心而安住，并且以证悟真如之义而具有安住之相的安住菩提心；以及具有生起大悲之相的菩提心而著称。在此，首先是证悟菩提心的特征，即进入菩提心；以及显示菩提心之自性如何的特征，即安住菩提心；以及显示菩提心之功德的特征，即具有菩提心；以及显示如何使菩提心显现的特征，即愿菩提心。其中，首先是显示证悟之方法，即“谁人不知无相”等。如此，任何补特伽罗，如果不知道进入不缘诸法的智慧，那么这个人就不了解法界清净的意义。因此，无论以何种智慧看待事物为实有或看待事物为虚无，要知道，以那样的未成立且毁灭的智慧，就能了解无相之义。第二，菩提心之自性如何呢？无有根基
English
Just as bad things are not abandoned, without removing the dharmas that have become the realm of suffering, it is shown that various accomplishments can be transformed into. All the phenomena that appear as various things are also merely appearances of the mind, so it should be known that there is no need to transform the nature and bless it. By "Teacher diligently offering," etc., the extent of accomplishment is shown. By "Victors of the three times," etc., it is shown that the supreme of accomplishment is the realization of bodhicitta. By "From nothingness," etc., it is shown that the main cause of accomplishment is samadhi. By "Whoever does not know the signless," etc., in order to show well that the main lord of accomplishment is bodhicitta itself, the four aspects of bodhicitta are shown. That is, first, the aspiring bodhicitta, which is characterized by the desire for enlightenment for the benefit of sentient beings; the entering bodhicitta, which is characterized by fully practicing the perfections from the three doors; the abiding bodhicitta, which is characterized by abiding with steadfast faith and manifesting the meaning of suchness; and the bodhicitta, which is known to have the characteristic of arising great compassion. Here, first is the characteristic of realizing bodhicitta, which is entering bodhicitta; and the characteristic of showing how the nature of bodhicitta is, which is abiding bodhicitta; and the characteristic of showing the qualities of bodhicitta, which is having bodhicitta; and the characteristic of showing how that bodhicitta is to be manifested, which is aspiring bodhicitta. Among them, first is showing the method of realization, which is "Whoever does not know the signless," etc. Thus, any person who does not know how to enter the wisdom that is free from focusing on all dharmas, that person does not understand the meaning of the purity of the dharmadhatu. Therefore, whatever wisdom views things as real or views things as unreal, know that with such unestablished and destructive wisdom, one can understand the meaning of the signless. Second, what is the nature of bodhicitta? Without foundation
Chinese
心性，非男非女亦非阴阳人。如是等等，因为心的自性完全没有成立，所以不会成为任何一种性质，意思是说，什么也不是。第三，宣说功德：如是之自性即是法界智慧，是方便手印一切之根本。如是等等，不离诸法清净之本性，显现为界和处等种种，一切皆是智慧游舞之坛城中自然显现，没有未被普贤王如来手印所印持的，所以没有应该断除之法，是此之义。这样一来，就破除了执着实有的边和执着断灭的边。第四，如何使之现前：谁以如醉象之心，以等持调伏后，以咒语和手印极稳固，则会变成大稀有之成就。如是说，譬如未经调伏的醉象，会聚集在不如意的地方，在不如意的境域中游走，变成不如意之业，做摧毁自己一方的幼小房屋和杀害有情等业。有情的心也与之相同，依附于不如意的、视为自我的处所，在执着相的不如意境域中游走，显现成不如意的轮回和恶趣痛苦之业。那头大象也被善于调伏之法的、年龄相符的驯象师好好调伏后，以套索和铁钩作为帮助，就能调伏大象，从而具有稳固自己的战场和摧毁他方敌军的巨大功德。同样，心也以止观双运的等持来调伏，以咒语和手印等具备念诵五支作为稳固的帮助，就会变成身语意的成就，是此之义。其中，念诵的五支是：我的本性，本尊的本性，密咒的本性，念诵的本性，放收的本性。这也是作部和瑜伽
English
The nature of mind is neither male nor female, nor hermaphrodite. And so on. Because the very essence of mind is not established, it does not become any characteristic whatsoever. It means that it is nothing at all. Third, the teaching of qualities: Suchness is the realm of wisdom, the source of all skillful means and mudras. And so on. Without moving from the completely pure nature of phenomena, all that is shown as various realms and sources arises naturally as a mandala of wisdom's play. There is nothing that has not been sealed by the mudra of Samantabhadra. Therefore, there is nothing to be abandoned. This is the meaning. In this way, both the extreme of viewing things as real and the extreme of nihilism are eliminated. Fourth, how to make it manifest: Whoever tames the mind, which is like a drunken elephant, by equipoise, and makes it very stable with mantras and mudras, will attain great and wonderful accomplishments. It is said that, for example, an untamed, drunken elephant gathers in undesirable places, wanders in undesirable realms, and becomes an undesirable action, doing things like destroying young houses on its own side and killing sentient beings. The minds of sentient beings are also the same. They rely on undesirable places that are seen as self, wander in the undesirable realms of grasping at signs, and manifest the undesirable actions of samsara and the suffering of the lower realms. That elephant, too, is well tamed by a skilled elephant trainer of suitable age. If it is helped by a lasso and a hook, the elephant can be tamed, and it will have the great qualities of securing its own battlefield and destroying the enemy forces of others. Similarly, the mind is tamed by the samadhi that combines calm abiding and insight. If it is helped by the stability of the five branches of recitation, such as mantras and mudras, it will become the accomplishment of body, speech, and mind. This is the meaning. The five branches of recitation are: my suchness, the deity's suchness, the mantra's suchness, the recitation's suchness, and the emanation and absorption's suchness. This is also Kriya and Yoga.
Chinese
按照外道来说，将我和神也认为是二元对立的。菩提心本身就是以三者概括的对境和具有支分的念诵。在这里，仅仅是等持的幻化，不认为是自性各异。那些也在最胜成就的时候讲述了。第五品。现在，因为坛城是成就的所依和方法，为了宣说它，说了“此后”等。所谓“想要在六道的所有十方，显现自己的大坛城”，是指：加持了非坛城自性的东西，使其转变为其他自性吗？还是那些自性完全显现，来到它的境地？或者不是从它的因产生的？而是显示为本来任运成就的坛城中成佛。宣说它的方式是：智慧四方中央观察，坛城不可思议任运成就。大圆满证悟的瑜伽士，行持一切生起大坛城。这样说，意思是：像这样，证悟大圆满意义的瑜伽士，将所有被称为生起之法的，都行持为任运成就的大坛城。其中，生起之法是指以近取五蕴概括的，被称为具有染污的法。如何显示它本身就是大坛城呢？就像上面显示的那样。其中，坛城的颜色和形状等方式是：“轮有四辐带轮辋”等。诸神的安住方式是：“座上圆满和勇士之相”。这样说，其中主尊和主母是安住在圆满跏趺坐中，不作任何大国王的姿态。勇士和勇母是安住在勇士跏趺坐中，像伟大的大臣一样，像对待独子一样慈爱一切。忿怒尊和忿怒母是安住在巨人的抛掷姿势中，像军队将领一样，像猎人见到猎物一样调伏内外之物。大能仁们是站立着，连一刹那也