English
"Meditate on the deities of a single mandala." Thus, like this, with one principal deity having made a single mandala, during the practice period, write down the assembly of eighteen deities of the single mandala, and during the close practice period, meditate, connecting the two. Some say, "Here also appear the three mandalas of extensive, intermediate, and concise. And below it also says, 'In the Vajra family, all mandalas.' etc., the method of accomplishing the three mandalas appears, so isn't it redundant?" There is no fault, because the former is written during the practice period and meditated upon during the close practice period, connecting the two. The latter is actual accomplishment, so it is not redundant. Second, the common explanation of close practice and accomplishment is twofold: the yogi meditating on the general deities or individually, and the explanation of the method of accomplishing the three mandalas. First, the explanation of the yogi meditating on the general deities or individually: "Yogi... clearly distinct." That is there. "With yogic means and wisdom." Thus, the yogi, the father of means and the mother of wisdom, in order. "Meditate as Tathagata and Mother." Thus, the father deities meditate as the five Tathagata fathers of the families, and the mother deities meditate as the mothers of the families. "Meditate as Bodhisattva and Bodhisattva Mother." Thus, the retinue father deities meditate as the Bodhisattva father of the minor family, and the mother deities meditate as the Bodhisattva Mother of the minor family. "Each clear mantra and mudra, Samadhi also well, each clear." Thus, the mantras of each deity and the mudras and Samadhi of each deity, without mixing, truly and clearly meditate distinctly. Second, the explanation of the method of accomplishing the three mandalas is threefold: the explanation of the method of accomplishing the single mandala, the explanation of the method of accomplishing the three mandalas, and the explanation of the method of accomplishing the five mandalas. First, the explanation of the method of accomplishing the single mandala: "Vajra... great mudra." That is there. "In the Vajra family, all mandalas." Thus, in the Vajra family, because all four families are gathered, therefore the mandala of the Vajra family, that is, the single mandala, the way to meditate on it is: "Light radiating, blazing, greatly meditate." Thus, the eighteen root deities of the single mandala and the additional branch deities
Chinese
应当观想具有光芒和光辉的莲花等放射光芒，光辉炽盛。关于使用物品的方法：以无执着的方式融入。如是说，稍微使用五种物品时，由于没有所用、能用、用者三者的执着，以无碍无执着的方式，远离概念，无所作为地使用，这叫做融入。它的结果是：变为无二而得大印。如是说，观与行变为无二，从而成就大手印持明。而且在《斯帕卡》中说：四种物品观行无二，因此获得身大手印持明。第五种物品日月无二，因此获得方便与智慧大手印的成就，即成就任运成就持明。也是这么说的。第二，关于第三组的修持方法：或者……生处。那里有这样的话。或者，如是说，从第一组中分离出来，因为显示修持第三组的方法，所以说是或者。身语意自性，如是说，轮回与涅槃的一切法都汇集于身语意中，一切无余身语意。如是说，所有剩余的胜者都汇集于身的组、语的组和意的组这三者之中。如是观想身语意三组的方式是：定 روشن 闪耀，光芒四射。如是说，应当观想第三组的根本四十六尊本尊坛城，连同支分剩余的九尊本尊，定 روشن 清晰闪耀的光芒向十方放射。关于使用物品的方法：融入无二法界之中。如是说，第五种物品所用能用无二，在平等性法界无执着的境界中融入而使用。它的结果是：获得持明成就之最胜。如是说，在四种持明之中，也获得成就之最胜，将获得任运成就持明，而且，该持明的功德是：坛城无余炽燃成就。如是说，从任运成就持明的意或者从相续中，胜者的坛
English
One should contemplate the lotuses and so forth, radiating light and blazing with glory. The method of using implements is to blend them with a non-attached attitude. As it says, as soon as one uses the five implements, since there is no grasping of the three—what is used, who uses, and the act of using—one uses them in a way that is unobstructed and without attachment, free from concepts, and without the nature of being made; this is called blending. Its result is: having become non-dual, one attains the Great Seal. As it says, view and conduct become non-dual, and thus the Mahamudra Vidyadhara is accomplished. Moreover, in the Sparkhab it says: Because the four implements are non-dual in view and conduct, one obtains the Kaya Mahamudra Vidyadhara. Because the fifth implement, the sun and moon, are non-dual, one obtains the siddhi of the Mahamudra of skillful means and wisdom, that is, the spontaneously accomplished Vidyadhara is accomplished. So it is also said. Second, the method of accomplishing the third group is shown: Or... the place of birth. That is there. Or, as it says, it is separated from the first group, and because it shows the method of accomplishing the third group, it is called "or." The nature of body, speech, and mind, as it says, all the dharmas of samsara and nirvana are gathered into body, speech, and mind; all without exception are body, speech, and mind. As it says, all the remaining victorious ones are gathered into the group of body, the group of speech, and the group of mind, these three. The way to contemplate these three groups of body, speech, and mind is: Samadhi is clear, blazing, radiating light. As it says, one should contemplate the mandala of the forty-six root deities of the third group, together with the nine additional branch deities, the samadhi being clear and blazing, the light radiating in the ten directions. The method of using implements is: dissolving into the state of non-dual space. As it says, the fifth implement, what is used and who uses being non-dual, is used by dissolving into the state of equanimity, the sphere of non-grasping. Its result is: one will obtain the supreme Vidyadhara siddhi. As it says, among the four Vidyadharas, one also obtains the supreme of siddhis, one will obtain the spontaneously accomplished Vidyadhara, and the qualities of that Vidyadhara are: the entire mandala is accomplished, blazing. As it says, from the intention of that spontaneously accomplished Vidyadhara, or from the continuum, the mandala of the victorious ones
Chinese
剩余的轮涅全部在字母轮大集之地圆满，因此，成就那样的功德光芒。明觉持明者利益他众的方式是：遣除烦恼痛苦。意思是说，遣除所化众生相续中存在的因——五种烦恼和果——八种或十一种痛苦。于金刚部中出生的处所。意思是说，诸佛的身语意全部汇集且无有分别，仅仅是于金刚部中出生的处所。对此，密宗教法的法主大妙音曾说：此持明不被其他道所隔断，是诸部主尊大金刚持部的出生之处，如果加上此句则更恰当。第三，第五品中开示了修持的方法。咒持……心要成就。那里有这样的话。咒持真实成就。意思是说，咒是救护意，即于本尊坛城中明观。那以瑜伽的现量而持咒，获得真实成就的方法是：以一切方便与智慧。意思是说，瑜伽士以三十五方便父和三十五智慧母全部观修第五品的本尊的方式是：观修五坛城和忿怒尊鬘。意思是说，中央观修五分坛城的五十尊父母本尊，边缘观修二十尊忿怒尊的鬘。七十尊父母本尊由七十位男女瑜伽士观修。以无执著的方式。放射众多光芒。意思是说，如是观修第五品的根本七十尊本尊，对于有相执著和无执著的方式的支分剩余本尊等，观修放射众多光芒。使用物品的方法是：无二融入。意思是说，对于五种物品，在无有能用所用的执著中融入，即使用。其果是：成就殊胜悉地心要。意思是说，成就殊胜悉地，自然成就持明者的所修心要，究竟成就五身。
English
The remaining samsara and nirvana are all perfected in the place of the great gathering of the wheel of letters, therefore, accomplishing such qualities that blaze with merit. The way in which the vidyadhara benefits others is: He eliminates afflictions and suffering. This means that he eliminates the cause, the five afflictions, and the result, the eight or eleven sufferings, that exist in the minds of those to be tamed. The place of birth in the Vajra family. This means that all the body, speech, and mind of the Buddhas are gathered together and are indivisible, and it is only the place of birth in the Vajra family. Regarding this, the great Manjushri, the lord of the teachings of the Secret Mantra, once said: This vidyadhara is not interrupted by other paths, and is the place of birth of the lord of all families, the great Vajradhara family, and it would be more appropriate to add this sentence. Third, the fifth chapter shows the method of accomplishment. Mantra holder... the essence is accomplished. There are such words there. The mantra holder is truly accomplished. This means that mantra is the protection of the mind, that is, it is clear in the mandala of the deity. The method of holding the mantra with the direct perception of yoga and obtaining true accomplishment is: with all means and wisdom. This means that the yogi contemplates the deities of the fifth chapter with all thirty-five skillful fathers and thirty-five wise mothers in the following way: contemplate the five mandalas and the wrathful garland. This means that in the center, contemplate the fifty father and mother deities of the five-part mandala, and on the periphery, contemplate the garland of twenty wrathful deities. The seventy father and mother deities are contemplated by seventy male and female yogis. In a way that is without attachment. Radiate many rays of light. This means that in this way, contemplate the seventy root deities of the fifth chapter, and the remaining deities of the branches of the way of having characteristics and without attachment, etc., radiating many rays of light. The method of using objects is: merge without duality. This means that for the five objects, merge without grasping the user and the used as two, that is, use them. The result of this is: the essence of supreme siddhi is accomplished. This means that the supreme siddhi, the spontaneously accomplished vidyadhara, the essence of what is to be accomplished, ultimately accomplishes the five kayas of the victorious ones.
Chinese
转变吧！那么，从聚合为一的时候起，“变为无二而大手印”。这样说来，从果位大手印持明和第三个起，“持明获得殊胜成就”。这样说来，任运成就持明和第五个起，“成就殊胜成就之精华”。这样说来，既然说果位是获得佛果，那么是否如所说的那样获得呢？如果获得，那么从积聚修行中会产生顿超。立宗已承诺，周遍成立。如果承认，那么，道次第中说：“殊胜道的分界点是一样的”。这样说来，既然说无漏道的聚集和分界点是见道，那就清楚了。如果不获得，那么与所说的获得之教证相违，如果这样说。总的来说，顿超的产生之处有一，理解有二，产生的理由有三。第一，顿超的产生之处是：在有漏道的时候，从一个手印和有戏论二者产生是不可能的。在无漏道的时候，从见道寿命自在持明和修道大手印持明二者产生是不可能的。第二，顿超的理解是：从道中遗失，然后与数量的下者、意义的上者相结合。第三，顿超产生的理由是：任何道次第的行者，从道中遗失为一，自然智慧广大为二，修习空性和慈悲无别的道者为三，这三者聚集在一个基础上才会产生，除此之外不会产生。因为这个理由，修习大空性的瑜伽士和修习慈悲幻化的瑜伽士二者都是自然智慧广大的，即使从道一个手印、有戏论聚合修行和三者之间遗失，但因为不是修习空性和慈悲无别的道者，所以不会产生顿超。有漏无间道的聚合修行者是最有智慧的，无漏道最终任运成就的持明者是最有智慧的，二者也是自然智慧广大的，也是修习空性和慈悲无别的道者，但因为没有从道中遗失，所以不会产生顿超。异熟持明是空性和慈悲无别