English
Therefore, it is the supreme of vows. Where should the mandala be placed? In the palm of the Mahamudra. Therefore, the body of the Vajra Master is visualized as the Mahamudra, and it is placed in the palm of the hand in the Samadhi posture. What should be placed? That sacred mandala of the heart. Therefore, the sacred mandala of the heart is the place where the wisdom of bliss arises, the secret lotus. Therefore, it symbolizes the red four-petaled lotus. What is the size of this mandala? It should be the size of four fingers. Therefore, it symbolizes the secret place of the mother, and it should be the size of four fingers. Moreover, in the Ash Tantra it says: The Mahamudra is the expanse of the sky, it abides like Rahu at the size of four fingers. The wisdom of bliss is the mandala of the heart, it should possess color and shape. It should possess the empowerment ritual of means. The entrant should also pray. Thus it is said. Second, indicating the size of the vajra as one finger's length. Or, do it like the palm. Thus it exists blissfully. Or, therefore, from the size of the lotus, or indicating the size of the vajra. The palms are completely intertwined. Therefore, the palms are the two masters, father and mother, visualized as the Mahamudra body, the roots of the two fathers and mothers are completely intertwined. In the embrace of the Mahamudra. Therefore, in the embrace of the master parents visualized as the Mahamudra body. What should be placed there? Symbolizing the support for the arising of the wisdom of bliss, the secret vajra, is the blue five-pronged vajra. What is the size of this mandala? The size of the mandala is also one finger's length. Therefore, it symbolizes the secret place of the father, the size of the mandala should also be one finger's length. The wise should make it according to the ritual. Therefore, in practice, the artisan wise should make the five-pronged vajra of the above materials according to the ritual. Or, the wise should make it according to the ritual. Therefore, for the mandala of secret empowerment, the wise should do ten things like the ritual of the peaceful mandala, for the ritual of the earth, etc., this is called the mandala of symbolic signs. Moreover, in the Ash Tantra it says: The palm is called the sound of combination, completely combined in the realm of the roots, the Mahamudra is the shape of the sky, taken into the embrace by two ascetic practices, the tip of the vajra finger, like a sesame seed.
Chinese
在空的宫殿中，绘制须弥山般的印记。以仪轨和灌顶的方式，秘密的火供按规矩进行。如是说。金刚次第中也说：极其微细的其他坛城，主尊是心，具有种姓，形相也在次第的章节中讲述。如是说。第二，在那里安置座垫和身语意的标识。写成指甲盖大小。那里有写到。也就是，四指坛城的莲花中央的莲心，以及四方的花瓣上画上太阳。拇指宽的坛城的金刚杵的中央的杵和四方的杵上画上月亮。它们的大小是：在指甲盖大小的日月上。如是说。在指甲盖大小的太阳和月亮的坛城上。在恰纳豆大小的莲花座上。如是说。在蚕豆大小的恰纳豆上放置莲花座。在芥菜籽大小的字上。如是说。写上芥菜籽大小的字。也就是，在四指坛城的太阳上的莲花上，写上佛母的五个种子字。在拇指宽的坛城的月亮上的莲花上，写上佛父的五个种子字。将佛父佛母的十个种子字完全变化后，绘制芝麻大小的手印。如是说，五部佛父佛母的身大手印画成芝麻大小，或者，在释论《伞柄》中说：字如芥菜籽大小，身如豆子大小，字如芝麻大小，身如芥菜籽大小。如是说。这样，在象征的标识的两个坛城中，如安置座垫和身语意的标识一样，在佛父佛母双运之前，也要在空行母和秘密处安置座垫和身语意的标识，佛父在佛母处，佛母在佛父处安置。第三个总义，修持智慧金刚有三：集会的修行者的特征，成就持明果位的时间，以及如是修持的最终果位成佛的方式。第一，集会的修行者的特征是：五种仪轨等，精进修持。那里有写到。五种仪轨已经圆满。
English
In the palace of space, draw a seal the size of Mount Meru. Perform the rituals of method, empowerment, and secret fire offerings according to the rules. Thus it is said. Also in the Vajra Sequence it says: Another mandala that is extremely subtle, the main deity is the mind, possessing lineage, its form is also explained in the chapter on sequence. Thus it is said. Second, to place the signs of seat, body, speech, and mind there: Write it about the size of a fingernail. It is there. That is, in the center of the lotus of the four-finger mandala, and on the petals of the directions, draw the sun. On the central vajra of the thumb-width mandala's vajra spokes and on the spokes of the directions, draw the moon. The measure of their size is: On the sun and moon the size of a fingernail. Thus it says. On the sun and moon mandalas the size of a fingernail. On a lotus seat the size of a chana bean. Thus it says. On top of a lotus seat the size of a chana bean. From a letter the size of a mustard seed. Thus it says. Write a letter the size of a mustard seed. That is, on the lotuses on the sun of the four-finger mandala, place the five seed syllables of the mother. On the lotuses on the moon of the thumb-width mandala, place the five seed syllables of the father. From the complete transformation of the ten seed syllables of the father and mother, draw a mudra the size of a sesame seed. Thus it says, draw the great body mudra of the five families of father and mother the size of a sesame seed, or, in the commentary "Umbrella Handle" it says: The letter is the size of a mustard seed, the body is the size of a bean, the letter is the size of a sesame seed, the body is the size of a mustard seed. Thus it is said. Thus, in the two mandalas of symbolic representation, just as the signs of seat, body, speech, and mind are placed, before the union of father and mother, the signs of seat, body, speech, and mind should also be placed on the two secret spaces, the father on the mother and the mother on the father. The third general meaning, the practice of wisdom vajra, has three aspects: the characteristics of the assembly practitioner, the time to accomplish the fruit of the vidyadhara, and the way to attain buddhahood, the ultimate fruit of such accomplishment. First, the characteristics of the assembly practitioner are: The five rituals, etc., diligently strive. It is there. The five rituals are completed.
Chinese
仪轨和普照仪轨以及手印相同，有细微的字母修习仪轨和粗大的本尊身像修习仪轨，以及具有手印开展的仪轨。五种仪轨是先前圆满完成的，这是上师们所说的。解释《斯帕卡布》中说：‘那定、昆定和手印相同，具有身语意三种仪轨。’与此相符，解释《小释》中也说：‘第一是空性的菩提心，第二是慈悲。第三是字母，第四是誓言手印。第五是形圆满，具有本尊身像。’这样说的。五种用品是圆满具备的。’因此，舞蹈嬉戏的用品，歌词声音的用品，装饰和穿着的用品，食物和饮料的用品，阿黎嘎黎的用品这五种，是在会供修法之前圆满完成的。在具备处所、坛城、内外中间三者的地方，通过圆满五种明咒支分。’因此，明咒是，斯帕卡布中说：‘为了守护心意和加持，所以是明咒，即是本尊。’因此，身语意的三本尊和智慧勇识四者，以及五部佛冠本尊合为一体，具有五五种明咒支分，这是上师们所说的。解释《斯帕卡布》中说：‘将彼之身体支分，头部等处，如广续中所说，布置五十手印，以及将分别的支分，蕴等显现为四十二坛城进行辨别，并且在一个支分上也完整安放这些，以及对这些也修持三金刚和灌顶支分等五者圆满，通过获得辨别显现的灌顶。’这样说，与前面所说稍有不同。解释《小释》中也说：‘于心间修持智慧心，于心间修持日月轮。安放誓言手印，其上安放字母。念诵时，开展收摄念诵是支分。’这样说的。因此，通过对这五种支分圆满明晰的瑜伽士，不退转地精进修持。’因此，对于以上三种五蕴的见解和根本誓言五种，以及支分的十种等不退转，而进入会供修法的等持和行为中，修
English
The ritual and the ritual of all-illuminating, and the mudra being the same, there are the ritual of learning the subtle letters, the ritual of learning the coarse deity body, and the ritual with the expanded mudra. The five rituals are completed beforehand, as the previous lamas said. The commentary "Sparkhab" says: 'That Ting, Kunting, and the mudra being the same, it possesses the three rituals of body, speech, and mind.' In accordance with this, the smaller commentary also says: 'The first is the bodhicitta of emptiness, the second is compassion. The third is the letter, the fourth is the samaya mudra. The fifth is the form complete, possessing the deity body.' Thus it is said. 'The five implements are completely possessed.' Therefore, the implements of dance and merriment, the implements of song lyrics and sound, the implements of ornaments and clothing, the implements of food and drink, and the five implements of Āli Kāli are completed before the gathering practice. In a place possessing the three of location, mandala, outer, inner, and intermediate, by completing the five limbs of mantra. Therefore, the mantra is, as Sparkhab says: 'For protecting the mind and blessing, it is mantra, that is, the deity.' Therefore, the three deities of body, speech, and mind, and the four wisdom heroes, and the one deity of the five-family crown are made into one, possessing five five mantra limbs, as the previous lamas said. The commentary "Sparkhab" says: 'Arranging the limbs of that very body, the head and so on, with the fifty mudras as in the extensive tantra, and distinguishing the limbs of discrimination, the aggregates and so on, appearing as forty-two mandalas, and also placing these completely on one limb, and also meditating on the three vajras on these, and completing the five of the empowerment limb and so on, by obtaining empowerment in distinguishing appearances.' Thus it is said, which is slightly different from what was said before. The smaller commentary also says: 'Meditating on the wisdom mind in the heart, meditating on the sun and moon disc in the heart. Placing the samaya mudra, placing the letter on top of that. When reciting, expanding and contracting recitation is a limb.' Thus it is said. Therefore, by the yogi who clearly illuminates these five limbs completely, diligently striving to engage without degeneration.' Therefore, without degenerating the view of the above three sets of five, and the five root samayas, and the ten limbs and so on, entering into the samadhi and conduct of the gathering practice, practicing
Chinese
如果努力修持，修行者就能成就顺缘。第二，显示成就果位持明的时间是：三十日等，成就殊胜。那里是这样说的。或者说三十六日。意思是，如果见解和誓言不退失，安住于精进，以智慧和精进，三十六日，也就是六个月，或者十二、十四、十六个月。意思是，中等是十二个月，也就是一年，或者十四个月，也就是一年零两个月，最下等也是十六个月，也就是一年零四个月。成就自在种姓的殊胜。意思是，如果根器迟钝，成就异熟持明，如果根器敏锐，在寿命自在持明中，殊胜者，也就是最殊胜的，不舍弃身体，圆满究竟道的寿命自在持明就会成就。对此，密宗教法的法主，大妙音天说道，成就果位的时间有两种，即成就寿命自在持明的时间和成就究竟五身的时间。第一种是上面所说的上中下三种时间。第二种是，那时以十六种方式减少，五身自然圆满。意思是，在获得见道寿命自在持明的时候，一百年的十六倍，也就是一千六百年之内，通过缩短和修持，最终在道生起的力量下，修行道大手印和最终道任运成就持明二者，与最终结合。在道顿超的力量下，由寿命自在本身，究竟的果位五身自然成就，显现圆满。广大续部中说，寿命以十六，百百中缩短而住，不舍弃身体而成佛。第三，显示如此修持最终获得佛果的方式，分为两种：获得果位的方式和果位的体性。第一，获得果位的方式分为两种：自显成就的方式和以比喻的方式自显如此成就的时间。第一，自显成就的方式是：
English
If one strives diligently in practice, the practitioner will accomplish the accumulations, it is said. Secondly, the time for accomplishing the fruition, the Vidyadhara, is shown as: 'Thirty days, etc., the excellent one is accomplished.' It is said there. Or, 'Thirty-six days?' This means that if one abides in diligence without degenerating the view and samaya, with wisdom and diligence, in thirty-six days, that is, six months, or twelve, fourteen, or sixteen months. That is, the intermediate is twelve months, that is, one year, or fourteen months, that is, one year and two months, and even the lowest is sixteen months, that is, one year and four months. 'The excellent one of the powerful lineage is accomplished.' This means that if the faculties are dull, the ripening Vidyadhara is accomplished, or if the faculties are sharp, among the Vidyadharas who have power over life, the excellent one, that is, the most excellent, without abandoning the body, the Vidyadhara who has power over the life of the supreme path, completely perfected, will be accomplished. Regarding this, the lord of the teachings of Secret Mantra, the great Manjushri, said that there are two times for accomplishing the fruit: the time for accomplishing the Vidyadhara who has power over life and the time for accomplishing the ultimate five bodies. The first is the three times, best, intermediate, and lowest, mentioned above. The second is: 'At that time, by reducing sixteen ways, the five bodies are spontaneously perfected.' This means that at the time of obtaining the Vidyadhara who has power over life on the path of seeing, by shortening and practicing within sixteen hundred years, that is, sixteen times one hundred years, ultimately, by the power of the path arising, the path of meditation, Mahamudra, and the ultimate path, the two spontaneously accomplished Vidyadharas, are traversed and joined to the ultimate. By the power of the path of Tögal, the ultimate fruit, the five bodies, are spontaneously accomplished and manifested perfectly by the life-power itself. In the Extensive Tantra it is said: 'Life is sixteen, reduced and abiding in hundreds of hundreds, without abandoning the body, one becomes a Buddha.' Thirdly, showing the way to attain Buddhahood, the ultimate fruit of such practice, there are two aspects: the way to attain the fruit and the nature of the fruit. First, the way to attain the fruit has two aspects: showing the way of accomplishment as self-appearance, and showing the time of such accomplishment as self-appearance through examples. First, the way of accomplishment as self-appearance is: