English
There are differences in power. The differences between the three inner tantras are: practice is the main focus in Maha, concentration is the main focus in Anu, and view is the main focus in Ati. Alternatively, they can be categorized based on which is more important: the generation stage, the completion stage, or the union stage. Because these are difficult to understand, the meaning of secrecy is a gateway that symbolizes transcendence of the world. How do these gateways of the world and transcendence symbolize? They are letters, names, and so on, which are gateways that symbolize both understanding and non-understanding. Furthermore, the letters derived from the sound of 'a,' such as ka, kha, etc., are thirty-four consonants, and a, ā, etc., are twelve vowels. In terms of both sound and vowels, there are two constricted short and long sounds, ṛ and r̄, and two relaxed short and long sounds, ḷ and l̄, as well as four neuter letters. Thus, from the combination of consonants and vowels, names arise; from the combination of names, collections of words arise. Relying on these collections of words, books thoroughly symbolize meaning, appearing as teachings and various vehicles, which is called the symbolizing gateway. What does it symbolize? The symbolized nature continuum, hidden deep within, is called the Secret Essence of Nature. The symbolizing path is the continuum meaning hidden within the continuum of causal letters. Who reveals it? Two teachers reveal it. Who are they? The symbolized nature continuum meaning, which all sentient beings inherently possess, is obscured by conceptual thought and not recognized, but it resides in the mind of the teacher Samantabhadra. The symbolizing path, the meaning of the causal letter continuum, resides in the mind of the Vajradhara guru. Therefore, these two teachers reveal it. How is it done? These meanings, hidden in the mind of the teacher Samantabhadra and concealed within the continuum of causal letters, are understood by the Buddhas, known by the Vidyadharas, and transmitted through the ears of individuals. The Vajradhara guru stirs, combines, straightens, and reveals the hidden meanings of the continuum. What is the purpose? For the impartial and determined, the hidden meanings are transmitted without distortion to the qualified disciple through the guru's lineage of instructions.
Chinese
是领悟并理解。因此，秘密真言金刚乘，特别是此续部正文，尤其是第十三章，要知道必须依赖具备词句传承、意义传承、口耳传承三者且未中断的金刚上师。二是体验的方法。正直。对此，在此正文之上，有按照往昔的旧说，分为生起次第和圆满次第两种解说方式。解释spar khab中说，有外生起次第、内圆满生起次第、秘密圆满次第三种解说方式。解释小品pindartha中说，有一种与十二坛城结合的解说方式。杰·卓普巴的观点认为，以幻化道次第为后盾，像照片一样逐步解脱。口诀观鬘以后盾，像一下子解脱一样解说。逐步的方便道像上门一样解说，一下子的方便道像下门一样解说，四种解说方式中，虽然三种是合理的，但在实践中采用了三种解说方式：与逐步解脱道相结合，像外在一样解说；与方便道上门相结合，像内在一样解说；与方便道下门相结合，像秘密一样解说。首先，如果像外在一样解说，那么自性本身的坛城，具备无别三真谛的自性觉知，遍布于轮回和涅槃的一切，这是见解和自身的体性。像这样，安住之坛城具备无别三真谛，通过四种证悟、三种清净、两种平等的理由来证悟，这样教导证悟见解。像这样，二者是了知因的特征的见解。自性、安住、法性、意义的坛城，对于此，不作分别的等持之坛城，以二谛所摄的一切法，观修为空性和无我，这是如实性之等持。虽然胜义离戏论的坛城是这样，但观修世俗幻化的坛城，大悲心与虚空平等，由此生起的是普光明之等持。空性
English
It is to realize and understand. Therefore, the secret mantra Vajrayana, especially this tantra text, and especially this thirteenth chapter, should be known to depend on a Vajra master who possesses the three transmissions of words, meanings, and oral instructions without interruption. Second, the method of experiencing. Straightforward. Regarding this, on this text, according to the old explanations of the past, there are two ways of explaining, divided into the stage of generation and the stage of completion. In the commentary Spar Khab, it is said that there are three ways of explaining: outer generation stage, inner completion generation stage, and secret completion stage. In the small commentary Pindartha, it is said that there is one way of explaining that combines with the twelve mandalas. Je Drophukpa's view is that, backed by the gradual path of illusion, liberation is explained gradually like a photograph. The oral instruction Garland of Views, backed by it, explains liberation as happening all at once. The gradual path of means is explained like an upper door, and the simultaneous path of means is explained like a lower door. Among the four ways of explaining, although three are reasonable, in practice, three ways of explaining are adopted: combined with the gradual path of liberation, it is explained as outer; combined with the upper door of the path of means, it is explained as inner; combined with the lower door of the path of means, it is explained as secret. First, if it is explained as outer, then the mandala of self-nature itself, the self-awareness possessing the three truths without distinction, pervades all of samsara and nirvana, which is the view and the essence of oneself. In this way, the mandala of abiding, possessing the three truths without distinction, is realized through the reasons of the four realizations, three purifications, and two equalities, thus teaching the realization of the view. In this way, the two are the view that is the characteristic of knowing the cause. The mandala of self-nature, abiding, dharmata, and meaning, for this, the mandala of samadhi without discrimination, all dharmas encompassed by the two truths, meditating on emptiness and selflessness, this is the samadhi of suchness. Although the ultimate mandala free from elaboration is like that, the conventional mandala of illusion, great compassion equal to the sky, arising from this is the samadhi of all-illuminating. Emptiness
Chinese
为了不离空性和慈悲，修习四十三字，并将一切都观想为自心觉性的智慧本质，即字（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的坛城，这是学习微细字。从语字（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）完全转变，成为心间手持五股金刚杵。再从那完全转变，观想圆满的金刚萨埵身坛城。相比于观想微细字，这更为殊胜。这两者是手印相同的等持。如此，空性和慈悲无二的本尊身，显现而无自性，甚为凡夫难以领悟。因其一体圆融，故称之为秘密明点。它是一切坛城本尊的来源，故为法界。其中，五大是智慧，观想为微细部分的五部佛母；五蕴是方便，观想为粗大部分的五部佛父，也是如此。此外，五根、五境、四时、五智，即五种识，以及势的三合触，和四种颠倒之想，即菩萨和佛母，以及忿怒尊和忿怒母等，本尊与分别念无别，称为金刚萨埵。由于意和法的分别念的行境完全清净，因此普贤和普贤佛母，以及包括六能仁在内的四十二尊坛城本尊是根本本尊。根本本尊的父尊和母尊各自再化现父尊和母尊，对于这四十尊方便本尊，观想其为大自在智慧萨埵，根本本尊是怎样的？如同曼达拉，手持何种法器，执持与不执持相同，舍弃一切装饰和装束，如此观想每一尊，即是四十尊智慧本尊。对于每一尊方便本尊，又观想额外的本尊，在身语意处观想毗卢遮那佛、无量光佛、不动佛等形象。对于这三千八百八十四尊本尊，观想其心为自生智慧的显现，以五智为代表，头饰观想为五部佛。如此，所有支分本尊和额外本尊，共计两万四千尊，都清晰地以境
English
To ensure that emptiness and compassion are inseparable, practice contemplating the forty-three letters, and visualize all of them as the wisdom essence of one's own awareness, the mandala of the letter (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum). This is learning the subtle seed syllables. From the complete transformation of the speech syllable (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum), arises the five-pronged vajra held in the heart. From that complete transformation, visualize the complete mandala of Vajrasattva's body. This is superior to contemplating the subtle seed syllables. These two are samadhi with the same mudra. Thus, the deity's form, inseparable from emptiness and compassion, appearing but without inherent existence, is difficult for ordinary beings to realize. Because it is unified and complete, it is called the secret bindu. It is the source of many mandala deities, hence it is the dharmadhatu. Furthermore, the five elements are wisdom, visualized as the five consorts of the families in subtle form; the five aggregates are skillful means, visualized as the five fathers of the families in gross form, and so on. Moreover, the five senses, the five objects, the four times, the five types of consciousness, the contact of the three combined forces, and the four inverted thoughts are bodhisattvas and bodhisattvas' consorts, wrathful deities and wrathful consorts. The deities and discriminations are inseparable, called the vajra assembly. Because the sphere of activity of mental and dharmic discriminations is completely pure, Samantabhadra and Samantabhadri, along with the six Buddhas, the forty-two mandala deities are the root deities. For each pair of root deities, father and mother, visualize a father for the father and a mother for the mother. For these forty skillful means deities, visualize them as the great self-aware wisdom beings. What are the root deities like? Like mandalas, holding what kinds of implements, holding and not holding are the same, abandoning all ornaments and attire, visualize each one in this way, these are the forty wisdom deities. For each of the forty skillful means deities, visualize additional deities, visualizing Vairochana, Amitabha, Akshobhya, etc., in the places of body, speech, and mind. For each of these three thousand eight hundred eighty-four deities, visualize their minds as the manifestation of self-arisen wisdom, representing the five wisdoms, and visualize the headdress as the five families of deities. Thus, all the branch deities and additional deities, a total of twenty-four thousand, are clearly in the realm of
Chinese
观想夺取（对境），名为分别显现之三摩地。那是具戏论之手印。见与三摩地相辅相成，心性融为五种受用，故名精要明点。又，以修持之义平等结合，于五种受用行持而不执著，是为安乐之智慧。以方便显现种种，以令满足之嬉戏，使分别念显明为身与智慧，是为最胜之喜悦。那即名为大自在之供养，以本尊融入本尊而供养。于法性中，以法性嬉戏之方式陈设，是为无有间断之道，成办成簇之积聚，那些是缘起摄入之体性三摩地。以无有三种染污之福德与智慧之积聚，获得暂时之果位四种持明，且与智慧幻化身相符，自显现乃是心性根本不决定，故为嬉戏之坛城，以具足无边功德，故为超胜于有漏之道。自性之坛城，显空无别，那非是庸俗之境，且远离戏论，故为秘密明点。以彼之义，以三种体性而证悟，是为界清净双运法身。那是诸佛之本体，以彼功德之分，五身任运成就，故十方与四时之诸佛亦现前圆满，因此，获得五身、五语、五功德、五事业、五意，共二十五等等无余，是为以自性之面容由自性所见之故。以自证之智慧，获得自在轮涅之法之殊胜，是为圣妙文字轮大集之地，那些是究竟果位之体性。又，第二种解说方式，与方便道之上门结合而解说。观想心间之法轮，也是普贤王如来之口诀。以“具坛城”之句，心间法轮，心识深蓝色如帐篷覆盖之内部，作为自性坛城本来自在之征象，五精微，五母，五智慧，五身自然安住。
English
Meditating on seizing (the object) is called the Samadhi of distinguishing appearances. That is the Mudra with elaboration. Because view and Samadhi are complementary, and the nature of mind is rounded into five uses, it is called the essential Bindu. Moreover, by equally combining the meaning of recitation and accomplishment, and acting on the five uses without attachment, it is the wisdom of bliss. By means of various appearances, and with the play that satisfies, making the collection of thoughts clear as body and wisdom is the supreme joy. That is called the offering of the great self, offering by dissolving the deity into the deity. In the nature of reality, offering in the manner of playing with the nature of reality is the uninterrupted path, accomplishing the accumulation of clusters. These are the characteristics of the Samadhi of entering conditions. With the accumulation of merit and wisdom without the three defilements, obtaining the four Vidyadharas as temporary fruits, and being in harmony with the wisdom illusory body, self-appearance is the mandala of play because the fundamental nature of mind is uncertain, and because it is endowed with infinite qualities, it is superior to the path of contaminated existence. The mandala of self-nature, the indivisibility of appearance and emptiness, is not an ordinary realm, and because it is free from elaboration, it is the secret Bindu. Realizing the meaning of that with the three characteristics is the Dharmakaya of pure space and union. That is the essence of all Buddhas. Because the five bodies are spontaneously accomplished in the aspect of its qualities, all the Buddhas of the ten directions and four times also become manifest and complete. Therefore, obtaining the five bodies, five speeches, five qualities, five activities, five minds, a total of twenty-five, etc., without exception, is because the self sees the face of the self. With the wisdom of self-awareness, obtaining the supreme state of mastering the Dharma of Samsara and Nirvana is the ground of the great assembly of the sacred letter wheel. These are the characteristics of the ultimate fruit. Also, the second way of explaining is to explain by combining the upper gate with the path of means. Meditating on the Dharma wheel in the heart is also the oral instruction of Samantabhadra. With the phrase "endowed with mandala," the Dharma wheel in the heart, the mind is dark blue like a tent covering the inside, as a sign that the mandala of self-nature has always been present, five essences, five mothers, five wisdoms, five bodies naturally abide.