English
Placement. It is said that the method of the ritual is complete, and the secret fire offering should be performed according to the rules. The second is to place the symbols of seat, body, speech, and mind. Straightforward. On the lotus in the center of the four-finger-wide mandala, on the center and the petals in each direction, place the sun, and on the central and directional horns of the one-finger-wide vajra mandala, place the moon. The size is such that on the nail-sized sun and moon mandala, place grains equivalent to chickpeas, and then place letters equivalent to mustard seeds on the lotus seat. On the lotuses on the sun of the four-finger mandala, place the five seed syllables of the mother, and on the lotuses on the moon of the one-finger mandala, place the five seed syllables of the father, and the seals arising from the complete transformation should be written as sesame-sized. Or, in the Explanation Needle, it says: If the letter is the size of a mustard seed, the body is the size of a pea; if the letter is the size of a sesame seed, the body is the size of a mustard seed. Thus, on the symbolic mandala, just as the symbols of seat, body, speech, and mind are placed, before the father and mother equally enter, the symbols of seat, body, speech, and mind should also be placed in the secret place of the dakini, and the mother should also place them on the father. The third general meaning is the accomplishment of wisdom vajra, which has three aspects: counting, the characteristics of the assembly accomplisher. Straightforward. Suchness. All-illuminating. One mudra has two types, subtle and coarse. The five rituals of the mudra with complete details should be completed in advance. Dancing, gathering of dances, words and sounds of songs, decorations and clothing, food and drink, vowels and consonants, and the five items should be completed. The residence, mandala, and the three inner, outer, and intermediate rooms should be equipped. The mantra is: In the Needle, it says: To protect the mind and bless, recite the mantra, which is the deity. The three deities of body, speech, and mind are wisdom beings, a total of four deities. The headdress is considered as one deity of the family, with five branches each, all of which are complete. The clear yogi does not violate the five root vows and the ten branch vows, etc., and engages in the practice of assembly accomplishment, striving to practice accomplishment, so that the accomplisher can accomplish the assembly. The result is to show the time of accomplishing the lineage.
Chinese
又，上等是三十六个“然”（ཞག）即六个月吗？中等是十二个月即一年吗？中等是十四个月即一年零两个月吗？下等是十六个月即一年零四个月，如果根器愚钝则是令成熟之持明，如果根器敏锐则是寿命自在持明，证见道之殊胜道，圆满之寿命灌顶也会成就。如是修持之究竟果位成佛之方式。也有两种，获得果位之方式和果位之体性。初者有二，宣说成就之方式于自显现中。又，如果获得寿命灌顶，则彼时以一百一十六个百年即一千六百年为限，五身任运成就事先圆满，此乃任运成就持明之意，于离戏中显现，于智慧明点彼者之等持时，胜者之意离戏智慧明点彼者显现也。续部中云：从安乐逝没智慧明点中，无边智慧自显现，不寻任运成就持明尊。如是寿命灌顶妥噶行者与任运成就持明相结合，或者比此更甚者，与大智慧究竟佛陀相结合也有，广说中云：寿命以十六，增至百八处，不舍身而成佛。如是所说，意之体性不可思议，文字轮之边际无边功德，是超越言说之殊胜。十方四时所摄一切现前圆满之胜者刹土中，完全清净，四种次第修持圆满之功德不可思议，觉性自显现，远离束缚之故，胜过以分别念衡量之房屋，四辐轮之垫座和宝座以及装饰和乐器之差别，欲妙天女之种种和，无余胜者坛城之身语意功德事业五种或二十五种等不可思议之所有，第一刹那于等持中见，第二刹那于后得中接近获得，获得彼者和五种语任运成就，故从广大语中生起说法等义，也是基之自生智慧和道次第之耶
English
Also, is the best 'rang' (ཞག) thirty-six, that is, six months? Is the best twelve months, that is, one year? Is the middle fourteen months, that is, one year and two months? The lowest is sixteen months, that is, one year and four months. If the faculties are dull, then it is the ripening awareness holder. If sharp, then the awareness holder who controls life, the supreme path of seeing, the complete life empowerment of the supreme path will also be accomplished. Thus, the ultimate result of practice is the way to attain Buddhahood. There are also two types: the way to attain the result and the nature of the result. The first has two parts: counting, and showing the way of accomplishment in self-appearance. Also, if the life empowerment is obtained, then at that time, with a limit of one hundred and sixteen centuries, that is, one thousand six hundred years, the spontaneous accomplishment of the five bodies is completed in advance. This is the intention of the spontaneously accomplished awareness holder, which appears in non-duality. At the time of equanimity of that wisdom bindu, the intention of the Victorious Ones, the non-dual wisdom bindu, also appears. It is said in the Tantra: From the bliss-gone wisdom bindu, infinite wisdom self-appears, the supreme spontaneously accomplished awareness holder is not sought. Thus, the life empowerment Tögal practitioner is combined with the spontaneously accomplished awareness holder, or even more so, with the great wisdom ultimate Buddha. It is also said in the extensive teachings: Life is increased to one hundred and eight places by sixteen, and Buddhahood is attained without abandoning the body. As it is said, the nature of the intention is inconceivable, the infinite qualities of the edge of the wheel of letters, is the supreme beyond expression. In the Victorious One's realm, which is completely pure in all that is encompassed by the ten directions and four times, the qualities of the four stages of practice being completed are inconceivable, and because awareness itself is self-arisen and free from bonds, it surpasses the house measured by the mind, the four-spoked wheel's seat and throne, as well as the differences in ornaments and musical instruments, the various desire goddess and, all the body, speech, mind, qualities, and activities of the mandala of the Victorious Ones, the five or twenty-five, etc., all the inconceivable ones. In the first moment, one sees in equanimity, and in the second moment, one approaches and attains in post-meditation. Having attained that, the five speeches are spontaneously accomplished, so the meaning of teaching the Dharma, etc., arises from the vast speech, which is also the self-born wisdom of the ground and the order of the path.
Chinese
以及，果位任运成就的智慧三者合一，因此称为相应的智慧自显现。像这样成就之时，以比喻的方式显示为自显现。接下来，上面所说的果位，获得果位的方式是怎样的呢？例如，在非天界有如意树，在人间有如意宝珠，在天界有珍宝妙瓶，这三者各自的需求愿望都会显现，看似事物实有，但实际上，它们并非实有，连微尘许也没有，而是众生自明之心的显现，是福德相应的力量所显现。如同这三个比喻一样，心性本无任何事物，却能显现为任何事物，因此非常奇妙，心的神变显现为五种：身、语、意、功德、事业，或者二十五种，因此是稀有之法。这些并非从他处取来，或者原本在他处，然后新出现，而是方法显现无有阻碍，以证悟坚定的智慧，无自性本身显现为果位身和智慧的坛城，如同上述三个比喻一样，在无有因果二元的境界中自然生起，所以才安立这样的名称。第二，果位的体性。其中有三：一、宣说非由因缘所生，且具有作用能力。接下来，不可思议的智慧，在平等性的法界中，于未经造作的如是性中，任运成就的方法手印化为天神之身，因此，对于本基任运成就的智慧，称为果位不可思议的智慧嬉戏。那么，在那时，有自相或自续成立的果位吗？如果真实地观察智慧嬉戏本身，它也无法被执着为任何真实的物体，所以称为积聚。那么，这个智慧不能起作用吗？诸佛化身显现，救度众生脱离痛苦，以及化身说法也是如此，因为是方法的手印所化现，所以能以身语意功德事业之威光，成办利
English
And, because the three, knowledge and the spontaneously accomplished wisdom of the fruition, become one, it is called the corresponding wisdom's self-appearance. Thus, at the time of accomplishment, it is shown as self-appearance through examples. Next, what is the way to attain the fruition that was shown above? For example, in the realm of the Asuras, there is the wish-fulfilling tree, in the human realm, there is the wish-fulfilling jewel, and in the realm of the gods, there is the excellent vase of jewels. Each of these three causes all needs and desires to arise, appearing as if they were substantial objects. However, in reality, they are not substantial, not even to the extent of a particle. Rather, they are manifestations of the self-aware mind of beings, appearing through the power of concordant merit. Just like these three examples, since the nature of mind is nothing, yet it appears as anything, it is wondrous. The magical display of mind manifests as the five: body, speech, mind, qualities, and activity, or as twenty-five, therefore it is a marvelous dharma. These are not brought from elsewhere, or newly arrived from somewhere else. Rather, because the appearance of method is unimpeded, and with the wisdom that has attained firm conviction, the very absence of self-nature self-appears as the mandala of the fruition body and wisdom. Like the three examples above, it arises naturally in a state without duality of cause and effect, and therefore such a name is applied. Second, the nature of the fruition. There are three aspects to this: First, stating that it is not produced from causes and conditions, and that it has the ability to function. Next, in the realm of the equality of non-conceptual wisdom, in the suchness of the uncorrected mind, the spontaneously accomplished mudra of method transforms into the body of a deity. Therefore, the wisdom of the spontaneously accomplished ground is called the inconceivable play of wisdom of the fruition. So, at that time, is there a fruition that is established by its own characteristics or own lineage? If the play of wisdom itself is truly examined, it cannot be grasped as any real object, so it is called accumulation. Then, does this wisdom not have the ability to function? The manifestation of the Nirmanakaya of the Buddhas, saving beings from suffering, and the teaching of the Dharma through the blessings of the Sambhogakaya are also the same. Because it is transformed by the mudra of method, it is able to accomplish benefit through the splendor of the body, speech, mind, qualities, and activity.
Chinese
显现之理是：例如幻化的马和象等，虽然没有真实成立，但如能起惑乱、恐吓他人的作用一样，智慧幻化的显现，五身语意或二十五身等显现，但这些自性不可分，且本体非为造作，故为金刚。体性远离生灭，故为坚固，较有明妃者更为殊胜，故为至上。 远离一和多的意义，将自之智慧显现为自相。正直。 轮回涅槃一切之自性，自证自生之智慧，于一切事物中自显现之故，远离一边的边际；无论如何显现，亦未超出自身之自性之故，远离多边的边际之心性，此乃： 超越有无、常断、来去、生灭、忆念希求之一切边际，且彼希求之中亦无成立，此等本体无法指示，乃轮回涅槃一切之本体任运成就。 现证彼者，乃如来正等觉。 彼之亦不视二物所摄之一切法为境与有境或所依，因无所见故。 然外道断见亦非如中观智慧断灭之见，乃自生之智慧无所住、无能住而自显现。 是故诸佛之意乃如水入水般成为一体，亦非如未积聚之火焰般为异体，且已超离二元之边际，故名不可言说。 所示乃全知智慧观视所化之方式。 正直。 不识二元智慧之自面，俱生之无明，不仅如此，颠倒分别之能取所取遍计之无明，二种客尘本自清净，智慧与法界无二，故所化有情亦非他者，故于无境有境二元之大悲，佛之智慧与有情之心性本体自性相连，故知六道众生之显现非自成，如未成般知晓。