English
Meditating on the inconceivable mandala is called studying the Samye Lhundrup mandala, which is the sequence of meditating on the samadhi that distinguishes appearances. These are also in terms of the gradual path, studying the mudras with elaboration. For those who are qualified for the path of direct transcendence, there is no need to accumulate merit, and they can directly combine with the path of seeing. Some say, "From above, without moving, everything is." This contradicts the following, "In short, all movement abides in the Mahamudra." Answer: There is no fault. The former is spoken from the perspective of those with great capacity, focusing on view, while the latter is spoken from the perspective of those with small capacity, focusing on practice, so the lamas say. This is how to benefit beings. Straightforward. In Samye, the place to be tamed, encompassed by the ten directions and four times, as above, the beings to be tamed are tamed by the samadhi of the deities, and they are shown separately according to their wishes, fulfilling their desires. If one thinks that there is only the mandala, then for all vehicles that have not attained the vehicle, such as secret mantras and lower characteristics, and for perverse views such as nihilistic extremists, one should also conform to their respective infinite thoughts, as an antidote to taming, to their respective teachers, deities, demons, and so on, peaceful and wrathful, all the great hosts, should appear according to their own wishes, in accordance with their thoughts, but there is no need to strive for these. For example, like a dancer, without moving the body, one can show various dance postures. As the Buddha Samyoga Tantra says: "In all the three realms, the great enlightenment is shown. Sometimes enlightenment, sometimes the womb, sometimes peace, sometimes wrath, sometimes a great demon, creating obstacles, such as these are immeasurable, mountains and all beings." So it is said. Sixth, summarizing the categories of mudras. Straightforward. If all mudras are briefly summarized in words, is it certain that the mudras of the parts of the body are only this or only one? It is not certain. In terms of the parts of the body, there are two feet, one head, and two hands, totaling three. Thus, each of the five parts of the body also has categories.
Chinese
从五方佛父母各自十尊佛的等持的显现中，生出五十手印。或者，从分别的支分方面来说，有方便和智慧二者的八十尊神，方便的本尊分为身语意三类，共有120尊，这些也显现为头饰的八百本尊。因此，身体的运动和等持的开展以及本尊手印的如实性也应当了知。总之，身体的摇动和运动的一切，在显现为自性、见地和果的手印之时，不超出其身语意，因此安住于大手印之中。仅仅安住于此，也不以分别念执着，因此不住和住的言说也不成立。如是，清净行境之最胜普贤王如来所说。如是修持手印次第的方法是：祖琼·喜饶扎巴的观点是，对于智慧小的初学者，像在草地上打木桩一样，学习确定地观想种姓、身色和手印。对于智慧中等的中间次第者，像天空的流水一样，学习不改变意义而改变状态的方法，即确定种姓，不确定地观想身色和手印。对于智慧大的最后次第者，像在虚空中挥舞长矛一样，学习不确定的方法，即不确定地观想种姓、身色和手印。如是分为三种观点。又有人说：如是清净之最胜者所说。因此，如果有人说：《秘密藏》不是普贤王如来所说的续部，没有过失。四观察中说：这是集结者的词句。如果这样也有过失，那么圣者集结也应成为非如来所说，因为他们从无明中产生，如来宣说，是为了安住于事业。如是诸位上师所说。章节的名称。正直。从《秘密藏》的真如决定中，名称的基础与意义相符。身体和证悟的一切支分，在手印三摩地的坛城中任运成就后，加持为自性和见地。
English
From the manifestation of the Samadhi of the five Father-Mother Buddhas, fifty mudras arise. Alternatively, from the aspect of the limbs of conceptualization, there are eighty deities of the two, Skillful Means and Wisdom. The deity of Skillful Means is divided into three aspects of body, speech, and mind, making one hundred and twenty. These also manifest as the eight hundred deities of the head ornament. Therefore, one should also know the suchness of bodily movement, the unfolding of Samadhi, and the mudras of the deities. In short, when all the shaking and movement of the body are clear as mudras of nature, view, and result, they do not go beyond its body, speech, and mind. Therefore, one abides in the state of the Great Mudra. Just abiding in that state, one does not grasp with the mind, so the terms of not abiding and abiding are also not established. Thus, it was spoken by the supreme Samantabhadra, the best of pure conduct. The method of practicing the stages of mudras in this way is: According to the view of Zur Chung Sherab Drakpa, for beginners with little intelligence, learning to fix the ground like driving a stake into the grass, is to meditate with certainty on the family, body color, and hand symbols. For intermediate practitioners with medium intelligence, the method of learning to change the state without changing the meaning, like a stream of water in the sky, is to meditate with certainty on the family, but without certainty on the body color and hand symbols. For advanced practitioners with great intelligence, the method of learning without certainty, like whirling a spear in the sky, is to meditate without certainty on the family, body color, and hand symbols. Thus, there are three views. Some say: Thus, it was spoken by the supreme pure one. Therefore, if someone says that the Guhyagarbha Tantra is not a tantra spoken by Samantabhadra, there is no fault. In the four examinations, it says: This is the word of the compiler. If there is a fault even if it is like that, then the Holy Compilation would also not be spoken by the Tathagata, because they arise from ignorance, and the Tathagata speaks to abide in activity. Thus, the lamas say. The name of the chapter. Straightforward. From the determination of the suchness of the Guhyagarbha, the basis of the name is consistent with the meaning. After all the limbs of body and realization are spontaneously accomplished in the mandala of the three mudras, they are blessed as nature and view.
English
Lo. The main text has three main points: Mandala Wisdom Vajra, Empowerment Wisdom Vajra, and Accomplishment Wisdom Vajra. The first main point has two aspects: Recitation. A teacher who trains the mind in subtle things does not go beyond recitation. Upright. A lama who strives to benefit others first cultivates the three samadhis, and through training in the extremely subtle aspects of letters, hand gestures, and body images, completes the recitation through the extremely subtle samadhi of body, speech, and mind, without exceeding it, therefore it is the supreme of vows. The order of mandala activities. There are three types: peaceful mandala, wrathful mandala, and supreme mandala, which are taught to be understood as peaceful. First, in the Vajra Karma Sequence, it says: The ground is level, with dimensions and lines, colors and ways of drawing, consecration, fire offering, in the mandala, the merits of entering and entering. Thus it is said. Among the ten, the first is to perform the ground ritual, upright. Or, the word "also" is a word of distinction. What is the basis of distinction? In the sixth, seventh, and eighth chapters, the samadhi mandala is especially shown. Entering there, or, if one cannot enter there, then first assume entering the image mandala. First, for the ground ritual of making the ground very level, the Vajra Karma Sequence says: The ground and self-nature, receiving empowerment, purification, blessing, protection, and holding, are said to be the initial limbs. Thus it is said. It is shown through eight meanings. Because I have not practiced the ritual of the illusion mandala well, it should be understood there. Second, there are two dimensions of the mandala: the dimension of the special image mandala, and the dimension of the special samadhi mandala, showing three dimensions. First, there are three: Recitation. There are two brief dimensions. Upright. That is, if the dwelling is narrow and the student's resources are small, then the dimension of each side of the mandala should be one cubit. Or, measure by the size of the body, each side being four cubits. There are two medium dimensions. Upright. Also, if expanding from the brief dimension, then each side is twelve cubits, the body being one-third of the dimension. Or, each side has sixteen cubits, that is
Chinese
应做到四身的量度。最好是两种量度。又，如果房屋宽敞，弟子资财丰厚，则坛城的每一边长二十肘，或者每一边长二十五肘。殊胜三摩地的坛城有三种量度。又，如果将所说的影像坛城的量度分开，五百弓箭的距离是射程的量度。瑜伽士如果三摩地的能力弱，就修到那里。八俱卢舍是踰缮那的量度。如果三摩地的能力中等，就修到那个程度。如果三摩地的能力极强，那么虚空的界限是不可思议且无边无际的，同样，也应观想不可思议的各种佛坛城。因此，殊胜影像坛城有六种量度，即根据上师的手艺好坏、弟子资财多少、房屋宽敞与否等情况，应如何适当地确定量度。殊胜三摩地或胜义坛城的三种量度，是根据上师的见解深不深、弟子业障清净程度大小而产生的。那么，在殊胜影像的情况下，如果说殊胜三摩地坛城的量度，是否会犯场合错乱的过失呢？不会有过失，因为通过殊胜影像坛城来象征殊胜三摩地坛城进行观修，从而使自性果究竟的坛城得以显现。第三，关于线，有两种：计数。放置线。又，为了清净他者所断的五蕴，为了获得所求的五身，需要五种谷物。同样，为了清净五根为五种事业，需要五种香。为了清净五种功德，需要五种珍宝。为了清净五种识为五种智慧，需要五种心髓。为了清净五种欲妙为五种语，需要五种药。为了清净五种界为五种姓，需要五种甘露。因此，将这些以极均匀的糌粑涂抹，并以不散乱的觉性，按顺序画线。这是画线的真实仪轨。从那之中截出六个内支分，其中，显示线绳的材料。一般来说，线是不变的。它的材料叫做“普布”，是坚固的普布。
English
It should be done to the measure of the four bodies. The best measure is two. Furthermore, if the dwelling is spacious and the student is wealthy, then each side of the mandala should be twenty cubits, or each side should be twenty-five cubits. The superior Samadhi mandala has three measures. Furthermore, if those measures of the image mandala that have been explained are separated, then five hundred bow-lengths is the measure of the range. If the yogi's Samadhi ability is weak, then he should meditate up to that point. Eight krosa is the measure of a yojana. If the Samadhi ability is middling, then that is the extent. If the Samadhi ability is excellent, then the expanse of the sky is inconceivable and pervades limitlessly, and likewise, one should meditate on the various Buddha mandalas as being inconceivable. Therefore, the superior image mandala has six measures, which are the measures of how to properly determine it according to the teacher's skill, the student's wealth, and the spaciousness of the dwelling. The three measures of the superior Samadhi or supreme mandala arise according to the depth of the teacher's understanding and the extent of the student's purification of karma. So, in the case of the superior image, if the measure of the superior Samadhi mandala is mentioned, will it become the fault of digressing from the topic? There is no fault, because by symbolizing the superior Samadhi mandala through the superior image mandala, one meditates, thereby manifesting the mandala of the ultimate result of self-nature. Third, regarding the line, there are two: counting. Letting go of the go ma ye. Furthermore, in order to purify the five aggregates that are severed by others, in order to obtain the five bodies that are sought, five grains are needed. Likewise, in order to purify the five faculties into five activities, five incenses are needed. In order to purify the five qualities, five jewels are needed. In order to purify the five consciousnesses into five wisdoms, five essences are needed. In order to purify the five desirable qualities into five speeches, five medicines are needed. In order to purify the five elements into five families, five amṛtas are needed. Therefore, these should be smeared with a very even mixture of tsampa, and with undistracted awareness, the lines should be drawn in order. This is the actual rite of drawing lines. From that, six inner parts are cut off, among which, the material of the line cord is shown. Generally, the line is something that does not change. Its material is called "phur bu," which is a firm phur bu.