English
Not transgressing the great oath, just as the sun does not transgress the oath of its rays. The nature of the mandala's appearance is also like the involuntary appearance of an image when form and mirror come together. When self-born wisdom arises from the wheel of letters, the self-appearing mandala and the mandala for taming beings radiate in all ten directions, all appearing involuntarily. This is because the cause is the cloud of letters, the condition is wisdom, and the appearance of those to be tamed is due to the great power of the assembled aggregates. Therefore, one laughs with amazement, saying "Ho!" This is explained according to the manner of arising from the Buddha. Alternatively, there are two explanations regarding how the wheel of letters abides in the body and how to practice the path. The first is: In the bodies of all sentient beings, method and wisdom, the indivisible white and red bindus, the realm of the joyful clouds, the collection of bodhicitta, are the cause, like the nature of conventional reality, oil and a tree trunk. The essence that abides in the center and petals of the four chakras, luminous like a lamp, appears as the form of letters. That itself causes the fruit, the Victorious One, to ripen and be accomplished. There are forty-two collections of amazing names. Since the nature abides primordially, from the nature of unconditioned luminosity, the conditioned that makes the path familiar, the great oath that manifests the Vajra Body and Wisdom Mandala of the union of skillful means and wisdom is not transgressed. The very basis of the letters, through the condition of the path, makes it clear as the mandala of deities. By the power of dependent origination, the power of the assembled causes and conditions, which is potentially present in the basis from the beginning, is truly amazing! This is what is being shown. Furthermore, if combined with the practice of the path, there are two aspects. Combining it with the generation and completion stages of the path of liberation means generating bodhicitta as method and meditating on the samadhi of suchness as wisdom. Meditating on the joyful cloud, the all-pervading, and the samadhi of the cause of the collection of bodhicitta, etc. If one meditates on the wheel of the cloud of letters as previously explained, the fruit, the mandala of the Victorious One, will ripen and be accomplished. Therefore, with the forty-two collections of amazing names, the indivisible Vajra Mandala of the unconditioned Dharmakaya and the conditioned Rupakaya is manifested.
Chinese
不违背誓言，乃是依仗缘起，无有自主，由因缘聚合之力。如影像和幻术之显现般生起，真是稀有啊！方法上，方便父的月亮和智慧母的太阳，二者无二融合，喜悦之云，四喜的自性，即是界清净之心，从降临于四轮的聚集而生起的乐空无二，修习此果，能使胜者成熟并成就，四十二个稀有名号的自性，也是未作的四种智慧，通过搅拌、填充和散布等，以所作之力，安住于方便智慧无二的金刚之义中。因此，不违背能生起五身圆满具足之坛城的誓言，乃是修习此智慧而无自主地生起，是因父母的缘起聚合之大力的成就。真是稀有啊！此论甚深且难以测度，故稍作广释。此义即是智慧自性无二金刚秘密之语。第三，总结本段之义：一切法于文字之云中本自成佛。如是宣说，五部坛城自显现的一切如来，本体自性清净，与文字轮的法性本自无别，在无二的本体和无离合的法界中成为一体。并且，仅仅是随顺自性离戏的，无需转变处所和化现为其他，如《恶趣清净续》的仪轨中所说：一切法各异而随顺，一切法互相随顺，一切法皆随顺，随顺于离边。如是等等。同样，坛城显现，也是不从自显现的坛城中移转到其他地方，应知与法性相同。有些人说，这是为了调伏所化众生而显现的，在世间安立灯等场合中，如此与心意相符的显现并不相违
English
Not transgressing the samaya is due to the power of dependent origination, without autonomy, from the aggregation of causes and conditions. Like the appearance of reflections and illusions, it arises, how wondrous! As for the method, the moon of the father of skillful means and the sun of the mother of wisdom are inseparably merged, the cloud of joy, the nature of the four joys, which is the essence of the bodhicitta, arising from the descent upon the four chakras, the non-duality of bliss and emptiness, the fruit of meditating on this ripens and accomplishes the victors, the nature of the forty-two wondrous names, which are the four uncompounded wisdoms themselves, through stirring, filling, and spreading, etc., by the power of compounding, abides in the meaning of the non-duality of skillful means and wisdom, the vajra. Therefore, not transgressing the samaya that brings forth the spontaneously accomplished mandala of the five kayas arises involuntarily from meditating on that wisdom, it is accomplished by the great power of the aggregation of the dependent origination of the father and mother. How wondrous! This treatise is profound and difficult to fathom, so it is explained somewhat extensively. This meaning is spoken of as the vajra secret of the non-duality of the nature of wisdom itself. Third, summarizing the meaning of the section: All dharmas are primordially enlightened in the cloud of letters. Thus, it is said that all the Tathagatas of the five-family mandala, self-appearing, whose essence is naturally pure, are primordially inseparable from the nature of the wheel of letters, and have become one taste in the essence of non-duality and the sphere of inseparable union. Moreover, it is merely following the nature that is free from elaboration, without needing to transform the place or emanate into something else, as it says in the ritual of the "Purification of the Lower Realms Sutra": All dharmas follow differently, All dharmas follow each other, All dharmas follow, Follow the absence of extremes. Like that. Similarly, when the mandala becomes clear, it does not move from that self-appearing mandala to another place, it should be known to be the same as that nature. Some say that it appears that way for the sake of taming those to be tamed, and in the context of establishing lamps and so on in the world, such an appearance that is in accordance with the mind is not contradictory.
Chinese
哦。此時，莊嚴壇城之田，與恆常不變之法性無關。本來秘密心髓之文字法性，唯此為決定。圓滿成就文字輪大佈局之第四品釋疏至此確定。༈。第二，如是成就之次第有三：說明意義之關聯、解釋詞句之意義、總結此處之意義。第一，從說明身語意之自性依賴文字之作用開始，又從文字輪之雲佈局中，闡述了無二之方便與智慧之幻化成就次第，此乃特意宣說。第二有三：所成就之悉地次第、成就之所依文字雲之自性、如何成就之方法之真實指示。第一有四：指示本來清淨之心性為悉地之根本、由此成就之殊勝悉地、其支分共同悉地、彼等成就之譬喻。第一，出自《續部上師》：地依於水，水依於風，風極其安住於空，空無所依。如是蘊、處等，依於業與煩惱，業與煩惱不如理，恆常安住於作意，不如理之作意，極其安住於心之清淨，心之自性諸法，亦不住於一切。如是，一切法依於心，心依於自性清淨之光明，因此，於基與根本任何處皆無成就之自性，如虛空般之心性，乃輪迴與涅槃之清淨與不清淨之種種法之根本。如《多哈》所云：心性一者乃一切之種子，於彼輪迴與涅槃生起，能賜予所欲之果，禮敬如意寶般之心。如是，如同一顆水晶球，因不同之緣而生出火與水。同樣，由於取捨與明不明，心性一者顯現為輪迴與涅槃，然實質上並非二者。因此，本來清淨之心性光明
English
O. At this time, the mandala of the field of abundant splendor is unrelated because it is the unchanging nature of reality. From the beginning, the nature of the letters of the secret essence is certain. The explanation of the fourth chapter, which is the great arrangement of the spontaneously accomplished wheel of letters, is thus determined. ༈. Secondly, there are three stages to accomplishing this: stating the connection of the meaning, explaining the meaning of the words, and summarizing the meaning of the occasion. First, from the explanation that the nature of body, speech, and mind depends on the play of letters, and then from the arrangement of the clouds of the wheel of letters, the order of accomplishing the illusion of the inseparability of method and wisdom is explained in detail, which is specifically stated. Secondly, there are three: the order of the siddhis to be accomplished, the nature of the letter cloud by which it is accomplished, and the actual instruction on how to accomplish it. First, there are four: showing that the mind itself, which is pure from the beginning, is the root of the siddhis; the supreme siddhi accomplished from it; its branch, the common siddhi; and the example of their accomplishment. First: From the Root Tantra: Earth depends on water, water on wind, wind is very much established in space, space does not abide in anything. Likewise, the aggregates and sense bases abide in karma and afflictions. Karma and afflictions are not in accordance with the way [things are]. They always abide in attention. Attention that is not in accordance with the way [things are] is very much established in the purity of mind. The nature of mind, all phenomena, does not abide in anything. As it says, all phenomena depend on the mind, and the mind depends on the clear light that is pure by nature. Therefore, the nature of the mind, like the sky, in which there is no accomplishment in any basis or root, is the root of all the various pure and impure phenomena of samsara and nirvana. As the Doha says: The one mind itself is the seed of all. In it, samsara and nirvana arise. It gives the fruit of desire. I pay homage to the mind that is like a wish-fulfilling jewel. Likewise, just as fire and water arise from a single crystal ball due to different conditions, similarly, due to grasping and not grasping, and knowing and not knowing, the one mind appears as samsara and nirvana, but in reality, they are not two. Therefore, the mind itself, which is pure from the beginning, is light.
Chinese
顯現為文字自性，本來即已顯現，雖顯現卻無自性存在。如是顯現的文字心性，若能了悟，則如以二利圓滿莊嚴的雨水連綿不斷降下；縱使未能了悟，亦是本來即已成就一切願望之基，如意寶珍貴之雲。二是，心性光明之中，自生任運成就之幻化壇城，顯現為文字形象的四十二尊之體性，遠離戲論邊際之智慧網壇城，本來即已現前圓滿，已成就法性故。彼即以三摩地之次第修持之時，十方四時一切諸佛之種姓與意趣圓滿為一之壇城，一切皆得圓滿成就，因壇城之根本文字雲本身如實修持之故。三是共同成就分三：一、以五智成就之徵象，宣說四事業任運成就之成就。二、以五蘊清淨於本位之徵象，闡述五大窮盡成就之理。三、以八識清淨於法界之徵象，述說如何獲得八成就之理。初者，如鏡智成就時，一切毒亦轉為利益有情之甘露妙藥，且能利益自他。彼能消除四百零四種疾病，帶來安樂。四百零四種疾病者，如《闍羅迦本集》云：「百一乃是遍計魔之病，百一乃是突發意外之病，百一乃是地界蘊聚之病，百一乃是自性宿業之病。」或者說，風、膽、涎、俱生四者，各自具足一百零一種疾病。平等性智成就之時，勝於天人之受用，從虛空中隨意取用，用之不竭之虛空藏之受用任運成就，且能圓滿一切希願。法界性智成就之時，能清淨一切惡趣有情相續中之業障，且能安立於高界之安樂。個別觀察與
English
Appearing as the nature of letters, it has always been manifest, yet it exists without inherent existence. Thus, the mind-essence of the appearing letters, if realized, is like a continuous rain adorned with the attainment of two benefits; even if not realized, it is the basis for the spontaneous arising of all desires, like a wish-fulfilling jewel, a precious cloud. Secondly, within the luminosity of mind-essence, the spontaneously arisen, naturally perfect mandala of illusion, appearing as the form of forty-two letters, the wisdom net mandala, free from the extremes of elaboration, is inherently and completely perfected, having already been established as the nature of reality. Therefore, when that is practiced through the stages of samadhi, all the mandalas in which the lineage and intention of all the Buddhas of the ten directions and four times are completely fulfilled as one will be completely accomplished, because the root of the mandala, the letter cloud itself, is practiced without error. Thirdly, the common siddhis are threefold: First, as a sign of the accomplishment of the five wisdoms, the attainment of the spontaneous accomplishment of the four activities is shown. Second, as a sign of the purification of the five aggregates in their own place, the manner in which the five elements are completely exhausted is explained. Third, as a sign of the purification of the eight consciousnesses in the expanse, the manner in which the eight attainments are obtained is described. Firstly, when the mirror-like wisdom is accomplished, all poisons are transformed into the nectar of medicine that nourishes beings, and it arises for the benefit of oneself and others. It cures all four hundred and four diseases and brings happiness and well-being. The four hundred and four diseases are, as stated in the Caraka Samhita: "One hundred and one are diseases of conceptual demons, one hundred and one are diseases of sudden accidents, one hundred and one are diseases of the elemental aggregates, one hundred and one are diseases of past karma." Or, it is said that wind, bile, phlegm, and the combination each have one hundred and one diseases. When the wisdom of equality is accomplished, the spontaneously accomplished enjoyment of the treasury of space, which is superior to the enjoyment of gods and humans, is obtained by taking whatever is desired from space without depletion, and it fulfills all hopes. When the wisdom of the dharmadhatu is accomplished, it purifies the obscurations in the continuum of all beings in the lower realms and establishes them in the happiness of the higher realms. Individual discrimination and