English
According to the outsiders, they consider the self and the deity as dualistic. The mind of enlightenment itself is the recitation with the object and limbs summarized by the three. Here, it is merely a manifestation of samadhi, not considering the natures as different. Those are also taught at the time of supreme accomplishment. Chapter Five. Now, since the mandala is the basis and method for accomplishment, in order to explain it, it is said, "Then," and so on. The so-called "wanting to manifest one's own great mandala in all ten directions of the six realms" means: Is it that something that is not the nature of the mandala is blessed and transformed into another nature? Or are those natures fully manifested and come into its realm? Or is it not born from its cause? But it is shown to be enlightened in the mandala that is naturally and spontaneously accomplished from the beginning. The way to show it is: "Wisdom examines the four directions and the center, the mandala is inconceivable and spontaneously accomplished. The yogi who realizes the Great Perfection practices the great mandala of all arising." It is said that, like this, the yogi who realizes the meaning of the Great Perfection practices all that is known as the Dharma of arising as the great mandala of spontaneous accomplishment. Among them, the Dharma of arising refers to those that are summarized by the five aggregates of clinging, which are known as the Dharma with defilements. How is it shown that it itself is the great mandala? It is like what was shown above. Among them, the manner of the mandala's color and shape, etc., is: "The wheel has four spokes and a rim," and so on. The way the deities reside is: "On the seat, the form of perfection and the form of a hero." It is said that the main deity and the main consort reside in the complete lotus posture, not acting in any way like a great king. The heroes and heroines reside in the hero's lotus posture, like a great minister, loving everyone like an only child. The wrathful deities and wrathful consorts reside in the posture of a giant throwing, like an army general, taming inner and outer objects like a hunter seeing prey. The great সক্ষমs stand, not even for a moment.
Chinese
成为前往处所之事业的名称。为了指示他们所居住的处所，所以说了轮王、轮妃等。所谓“于前与后作者”，是指普贤和普贤女，虽然是坛城的作者，但普遍认为他们以占卜师的身份住在走廊里，这是卫藏地区的说法。普遍认为是住在宫殿的中央，这是康区地区的说法，也是我们上师的说法。所谓金刚轮、如意宝等手印，是指右边第一个是各自的标志，左边第一个是铃，其他的依次排列。佛母们只有铃。所谓“柔软纤细婀娜多姿，具有青春之态”，是指诸神的姿态。这五种姿态是女神的姿态，也是对外在物质的柔软，与不纤细等有所区别。所谓“明亮闪耀，庄严厚重，具有光彩”，是父尊的姿态。所谓“以燃烧的鬘装饰”，是忿怒尊和忿怒母。如是之自性中，无边无际遍布的，自然成就的无量坛城。所谓“身之大印最胜者”，是所谓的悬挂。据说，莲花戒论师从其他的幻化中取出，有时放入，后来最如宝童将悬挂分为有无两种图样，并如此流传。对于所化众生，佛陀的形象如何显现呢？所谓“尔时于诸六道众，示现断罪之形相”，对于普通的众生来说，他们看到的是沙门和婆罗门等断罪之形。声闻乘的人看到的是阿罗汉和断除烦恼者相同。独觉乘的人看到的是像犀牛一样的形象。那么，如果不依赖善知识会怎么样呢？因为他们只把善知识看作是朋友，所以自己才是最重要的。对于大乘菩萨来说，
English
It becomes the name of the act of going to a place. In order to indicate where they reside, the Wheel King, Wheel Queen, etc., are mentioned. The so-called "doers in front and behind" refers to Samantabhadra and Samantabhadri. Although they are the creators of the mandala, it is commonly believed that they reside in the corridor as diviners, which is the saying of the U-Tsang region. It is commonly believed that they reside in the very center of the palace, which is the saying of the Kham region and also the saying of our Lama. The hand symbols such as the Vajra Wheel and the Wish-fulfilling Jewel mean that the first on the right is their respective symbol, the first on the left is the bell, and the others are arranged in order. The consorts only have bells. The so-called "soft, slender, graceful, and youthful" indicates the manner of the deities. These five manners of softness, etc., are the manners of the goddesses, which are the softness of external material objects, and are distinguished from those that are not slender, etc. The so-called "clear, bright, majestic, thick, and radiant" is the manner of the male deities. The so-called "adorned with a garland of flames" refers to the wrathful deities and wrathful goddesses. In such a nature, the immeasurable mandala that is boundless and spontaneously accomplished. The so-called "the supreme great mudra of the body" is what is known as the hanging. It is said that the teacher Padmakara took it out from other transformations and sometimes put it in. Later, Tsugru Rinchen Zhonnu divided the hanging into two types of drawings, with and without, and it has been passed down in this way. How does the Buddha's form appear to those who are to be tamed? The so-called "At that time, to all the six realms, he manifested in the form of abandoning sins." For ordinary beings, they see it as the form of abandoning sins, such as ascetics and Brahmins. Those of the Hearer Vehicle see it as the same as Arhats and those who have abandoned defilements. Those of the Solitary Realizer Vehicle see it as the form of a rhinoceros. Then, what happens if one does not rely on a virtuous friend? Because they only see the virtuous friend as a friend, they themselves are the most important. For the Mahayana Bodhisattvas,
Chinese
在何处，显现为吉祥遍照如来之身，显现以身说法。以身说法的方式，佛陀的事业不可思议。例如，在香积世界，菩萨们住在香树旁，仅闻到树的香味，菩萨的相续中就会生起解脱之门，即三摩地。同样，在一些地方，通过吃食物，在一些地方，通过穿法衣，在一些地方，通过看佛身，在一些地方，通过做梦等等，佛陀的事业得以实现。因此，不能只考虑一种方式。报身佛的显现，据说从第一地到第十地都有。化身佛的显现，据说从声闻和随信行者到第七地以下都有显现。对于业障清净的普通众生来说，据说显现为平凡的形象。现在，为了显示总义，说了“从那以后”等等。其中，所缘、能缘、非所缘、不可思议、不可思议，这被称为法界不可思议。智慧自明坛城种种，不可言说。这表明从智慧所生的坛城也是无数的。这样，显示了法界和智慧二者无别的坛城遍及一切法，即：平等与不平等，周遍与非周遍，周遍的法界。本来清净的坛城，离戏论，无戏论。如是说。如何周遍的方式是：在《佛平等合经》中说：法界平等与不平等，如同虚空界的无边际，在一切虚空中，吉祥金刚萨埵安住。如是说，一切法都以坛城的自性周遍，并且也并非以物质的实物周遍，这是它的意思。第六品。现在宣说秘密真言，秘密真言的本体和作用，已经在前面说过了。现在要说一些特殊的行为，即，只要三摩地存在，无论如何，都要以真言和手印加持。其中，大多数手印是真言。
English
In what place, it appears as the body of the glorious Vairocana, appearing to teach the Dharma through the body. The way of teaching the Dharma through the body is that the deeds of the Buddha are inconceivable. For example, in the realm of accumulated incense, when the Bodhisattvas dwell near the great incense tree, merely by smelling the fragrance of the tree, the door of liberation, namely Samadhi, arises in the Bodhisattva's mind. Similarly, in some places, by eating food, in some places, by wearing Dharma robes, in some places, by looking at the Buddha's body, in some places, by having dreams, and so on, the deeds of the Buddha are accomplished. Therefore, one cannot consider only one way. The appearance of the Sambhogakaya is said to be from the first Bhumi to the tenth Bhumi. The appearance of the Nirmanakaya is said to appear from the Shravakas and those who practice with faith up to the seventh Bhumi. For ordinary beings with purified karma, it is said to appear as an ordinary form. Now, in order to show the condensed meaning, it is said, "From then on," and so on. Among them, the object of focus, the subject of focus, the non-object of focus, the immeasurable, the inconceivable, this is called the inconceivable Dharmadhatu. Wisdom, self-awareness, various mandalas, are beyond words. This shows that the mandalas arising from wisdom are also countless. Thus, it is shown that the mandala inseparable from Dharmadhatu and wisdom pervades all Dharmas, that is: equality and inequality, pervasiveness and non-pervasiveness, the pervasive Dharmadhatu. The originally pure mandala, free from elaboration, without elaboration. Thus it is said. The way of how it pervades is: In the Buddha Samayoga Sutra, it is said: The Dharmadhatu is equal and unequal, like the boundless expanse of the sky, in all the skies, the glorious Vajrasattva dwells. As it is said, all Dharmas are pervaded by the nature of the mandala, and also not pervaded by material objects, that is its meaning. Chapter Six. Now, the secret mantras are taught. The essence and activities of the secret mantras have already been explained above. Now, some special activities will be mentioned, that is, as long as Samadhi exists, in whatever way, it should be blessed with mantras and mudras. Among them, most of the mudras are mantras.
Chinese
具有……，因此加持。据说，咒语即使没有手印也能加持。这也应被理解为适用于生起和悦意诸神的特征，如念诵等，以及成就事业大海的特征。现在要讲述修习的次第。总而言之，瑜伽的行为可以归纳为三种。首先，在进入的行为方面，是书写和加持金刚阿阇梨所作的坛城，供养并进入坛城，向弟子展示灌顶、誓言和口诀的衡量仪轨等行为。这应在第九品和第十一品中理解。最后，各种成就的行为大多属于利他，这在第二十品中已阐述。中间，成就悉地的行为是字母幻化的三摩地和会供轮。因此，通过具有秘密咒语和手印的三摩地来成就。因此，在秘密咒语的章节中，是阐述修习等事业次第之处。其次第如下：首先，为了圆满进入的行为，咒师为了积累资粮，应始终渴望悦意自己的本尊，并且为了成就共同和殊胜的悉地，或者渴望从事微细的事业，无论如何，在聚集了处所等资具后，以遮界等支分作为前行，首先应生起菩提心，念诵五颂：唉玛吙！稀有奇妙之法，圆满佛陀的一切秘密，一切从无生中生，刚生即无生。通过念诵这些颂词，应在自己的相续中生起对一切法远离戏论的证悟。如是生起菩提心后，应次第修习三种三摩地。即念诵：身语意和一切法，不住于任何处所，以眼观之方式，于虚空中修虚空。通过念诵这些，如是性
English
It blesses because it has... It is said that mantras can bless even without mudras. This should also be understood as applicable to the characteristics of generating and pleasing the deities, such as recitation, and to the characteristics of accomplishing the ocean of activities. Now, the order of meditation will be explained. In short, the conduct of yoga can be summarized into three types. First, in terms of the entering conduct, it involves drawing and blessing the mandala that has become the work of the Vajra Master, making offerings and entering the mandala, and showing the disciple the activities of measuring the empowerment, vows, and oral instructions. This should be understood in the ninth and eleventh chapters. Finally, the various activities of accomplishment mostly belong to the benefit of others, which has been explained in the twentieth chapter. In between, the conduct of accomplishing siddhis is the samadhi of the illusion of letters and the assemblies of mandalas. Therefore, it is accomplished through samadhi with secret mantras and mudras. Therefore, in the context of secret mantras, it is the place where the order of activities such as meditation is explained. The order is as follows: First, in order to complete the entering conduct, the mantra practitioner, in order to accumulate merit, should always desire to please his own deity, and in order to accomplish common and supreme siddhis, or desire to engage in subtle activities, in any case, after gathering the resources such as the place, with the preliminary of the limbs such as fencing, one should first generate Bodhicitta, reciting the five verses: Emaho! Wonderful and rare Dharma, the secret of all perfect Buddhas, all are born from the unborn, just born is unborn. By reciting these verses, one should generate in one's own continuum the realization that all dharmas are free from elaboration. Having generated Bodhicitta in this way, one should successively meditate on the three samadhis. That is, reciting: Body, speech, mind, and all dharmas, do not abide in any place, in the manner of looking with the eyes, meditate on space in space. By reciting these, suchness