Chinese
在此，关于此论著，有两种说法：一种是按照旧的传统说法，阐述生起次第的方面；另一种是阐述圆满次第的方面。《释疏·斯帕卡布》中说，有外生起次第、内圆满生起次第、秘密圆满圆满次第三种说法。《释疏小品·宾达尔塔》中说，有一种与十二坛城相结合的说法。至尊秘密主·卓普的观点认为，像幻化道次第一样，阐述了解脱道次第；像口诀·观鬘一样，阐述了解脱道顿悟；像方便道次第一样，阐述了上门；像方便道顿悟一样，阐述了下门；虽然说了四种说法都可以成立，但上师们的实践是，与《释疏·斯帕卡布》一致，采取三种说法，即与解脱道次第相结合，阐述外生起次第；与方便道上门相结合，阐述内圆满生起次第；与方便道下门相结合，阐述秘密圆满圆满次第。其中第一种，即与解脱道次第相结合，阐述外生起次第，有六个要点：具有了知自性坛城之见者，修持空性瑜伽三摩地坛城；修持大悲瑜伽影像坛城；修持唯一手印瑜伽殊胜三摩地坛城；修持具有戏论手印的瑜伽；显示积累资粮的果报为自现；以及显示如此修持的果报。第一，具有了知自性坛城之见者，修持空性瑜伽三摩地坛城，正如“具坛城者以坛城，于坛城中修坛城”所说。所谓“具坛城者”，是指自性本住的坛城，无别显现三谛，本来就已显现的自明智，遍布轮涅一切处，这是见解本身的体性。所谓“以坛城”，是指如此自性本
English
Here, regarding this treatise, there are two explanations: one is according to the old traditional explanation, which elucidates the aspect of the generation stage; the other is the explanation of the perfection stage. In the commentary Spar Khab, it is said that there are three explanations: outer generation stage, inner perfection generation stage, and secret perfection perfection stage. In the small commentary Pintartha, it is said that there is one explanation combined with the twelve mandalas. The view of the venerable secret lord Dro Phukpa is that, like the gradual path of illusion, it explains the gradual path of liberation; like the oral instruction Garland of Views, it explains the sudden path of liberation; like the gradual path of means, it explains the upper gate; like the sudden path of means, it explains the lower gate; although it is said that four explanations are acceptable, the practice of the previous lamas is consistent with the commentary Spar Khab, adopting three explanations, namely, combining with the gradual path of liberation, explaining the outer generation stage; combining with the upper gate of the path of means, explaining the inner perfection generation stage; and combining with the lower gate of the path of means, explaining the secret perfection perfection stage. Among these, the first, which is combined with the gradual path of liberation, explaining the outer generation stage, has six points: those who have the view of knowing the mandala of self-nature, meditate on the emptiness yoga samadhi mandala; meditate on the great compassion yoga image mandala; meditate on the unique mudra yoga superior samadhi mandala; meditate on the yoga with elaborations of mudras; show the result of accumulating merit as self-appearance; and show the result of such practice. First, those who have the view of knowing the mandala of self-nature, meditate on the emptiness yoga samadhi mandala, as it is said, "The one with the mandala, with the mandala, meditates on the mandala in the mandala." The so-called "one with the mandala" refers to the mandala of self-nature, the three truths appearing without distinction, the self-awareness that has always been manifest, pervading all of samsara and nirvana, which is the nature of the view itself. The so-called "with the mandala" refers to such self-nature
Chinese
“轮涅”的意思是： 像这样，空性和慈悲二者无别的佛身，显现而无自性，这是凡夫难以理解的，并且圆融为一，所以称为“秘密明点”。 这也成了坛城众多本尊的来源，所以称为“轮涅”。或者说，在有相的仪轨中，众多分别念安住在本尊和佛母的坛城中，这个道理难以理解，所以是秘密的意义。 众多本尊也圆融为一个本尊，所以是明点。 自性觉悟的坛城是众多本尊的来源，所以称为“轮涅”。 “五大是智慧种姓之母”的意思是： 也就是说，五大是细微的智慧，观想为五部种姓之母。 “大者种姓之如来”的意思是： 大者五蕴是粗大的方便，观想为五部种姓的如来。 “根境时识诸法”的意思是： 四根、四境、四时、四识，以及隐含的秘密根、境、识，三者聚合的触，还有四种颠倒之念。 “菩提心乃金刚众”的意思是： 显现为菩萨、佛母、怒尊和怒母。 这样，本尊和觉悟无二无别，称为金刚众。 “普贤王如来之坛城”的意思是： 因为清净了心和法的分别念的行境，所以普贤王如来和普贤王佛母，以及六能仁等四十二本尊是根本本尊。 这样，在每个根本本尊中，父尊有二十四位，母尊有十八位，这是方便的四十本尊。 这样，在四十位方便本尊的心间，“大自在”的意思是： 作为一切法的大自在，为了象征自生智慧，观想智慧勇识，和根本本尊一样，或者不一样，手印一样，或者不一样，不执著于装饰和服饰，这是智慧的四十本尊。 “增上的本尊”的意思是： 在四十位方便本尊中，每一位的身语意处，观想增上的本尊，毗卢遮那佛、无量光佛、不动佛。
English
"Wheel-Dhatu" means: Like this, the Buddha's body, which is inseparable from emptiness and compassion, appears without inherent existence. This is difficult for ordinary people to understand, and because it is unified, it is called the "Secret Bindu." This also becomes the source of many deities in the mandala, so it is called "Dhatu." Or, in the context of rituals with characteristics, many conceptual thoughts reside in the mandala of deities and consorts. This principle is difficult to understand, so it is the meaning of secret. Many deities also merge into one deity, so it is a bindu. The mandala of self-awareness is the source of many deities, so it is called "Dhatu." "The five elements are the mothers of the wisdom lineage" means: That is, the five elements are subtle wisdom, and they are visualized as the mothers of the five Buddha families. "The Great One is the Tathagata of the lineage" means: The Great Five Aggregates are the coarse means, and they are visualized as the Tathagatas of the five Buddha families. "The faculties, objects, times, and consciousnesses" means: The four faculties, four objects, four times, and four consciousnesses, as well as the implied secret faculties, objects, and consciousnesses, the touch of the three aggregates, and the four inverted thoughts. "The Bodhicitta is the Vajra Assembly" means: Manifesting as Bodhisattvas, consorts, wrathful deities, and wrathful consorts. In this way, the deity and enlightenment are inseparable, and it is called the Vajra Assembly. "In the mandala of Samantabhadra" means: Because the realm of activity of the conceptual thoughts of mind and dharma is purified, Samantabhadra and Samantabhadri, as well as the six Munis and other forty-two deities, are the root deities. In this way, in each root deity, there are twenty-four father deities and eighteen mother deities, which are the forty deities of means. In this way, in the hearts of the forty deities of means, "The Great Self" means: As the Great Self of all dharmas, in order to symbolize self-born wisdom, visualize the wisdom hero, the same as or different from the root deity, the mudra is the same or different, without clinging to decorations and attire, these are the forty deities of wisdom. "The additional deity" means: In the forty deities of means, in the place of body, speech, and mind of each one, visualize the additional deity, Vairochana, Amitabha, Akshobhya.
Chinese
观想具有各自姿态的本尊。观视意之五智。如是，对于四十大法本尊，以及彼等剩余的本尊身语意之诸本尊，一一观视心之觉性自生智慧的显现，象征五智的五部佛顶尊。如是，观想根本本尊、支分本尊以及剩余本尊等二万四千尊全部明晰，不被外境所夺，此称为分别显现之三摩地，此乃有相之手印。第五，指示积累资粮之果为自显现：心髓明点……无边胜。其中说道：心髓明点和合故。如是，成簇的积累资粮，此乃成为持明之因，故称心髓或积累资粮。以持明之因的心髓，见与禅定相辅相成，心性圆融为五种受用，故称明点。彼亦与修持之义相合。以安乐智慧之嬉戏。如是，于五种受用中行持，不执著的安乐智慧，以方便显现种种而满足之嬉戏。以智慧喜悦而供养。如是，明观诸念为身与智慧，乃是喜悦之最胜。虽行持受用，然不成为习气，故称彼为大自在之供养，即以本尊融入本尊而供养，或以法性于法性中嬉戏之方式而供养，乃是无有间断之道，成簇的积累资粮。彼等乃是因缘进入之相之三摩地。以无漏之福德。如是，积累资粮之时，对于五种受用不执著，故为无漏之故。智慧之资粮，以及无有阻碍的行持，乃是福德之资粮，从二资粮圆满之能力中产生的暂时之果，获得见道之持明异熟果，以及寿命自在二者中的任何一个。之后，将获得修道大手印，以及最终道任运成就之持明。智慧幻化为自显现。如是，任运成就持明之姿态，乃是与智慧幻化五身任运成就之姿态相符
English
Meditate on each deity with their respective postures. Contemplate the five wisdoms of the mind. Thus, for the forty Dharma deities of method, and for each of the remaining deities of body, speech, and mind, contemplate the appearance of the mind's awareness, the self-arisen wisdom, the five Buddha families of the crown, symbolizing the five wisdoms. Thus, meditate on all twenty-four thousand deities, including the root deity, branch deities, and remaining deities, clearly and without being distracted by external objects, which is called the Samadhi of distinguishing appearances. This is the mudra with elaboration. Fifth, the fruit of accumulating the gathering is shown as self-appearance: Heart essence bindu... Infinite supreme. It says there: Because the heart essence bindu is united. Thus, this cluster of accumulating the gathering becomes the cause of holding the lineage, so it is called heart essence or accumulating the gathering. Because the heart essence of the cause of holding the lineage, the view and the samadhi are complementary, and the mind itself is rounded into five uses, it is called bindu. It is also united with the meaning of practice. With the play of blissful wisdom. Thus, while using the five uses, the non-attached blissful wisdom itself appears in various ways through skillful means, and the play that satisfies. Offer to the delighted wisdom. Thus, clarifying the collection of thoughts as body and wisdom is the supreme of delight. Although using the uses, it does not become a habit, so it is called the offering of the great self, that is, offering by dissolving the deity into the deity, or offering in the manner of the Dharma nature playing in the Dharma nature, which is the uninterrupted path, the cluster of accumulating the gathering. These are the Samadhi of the characteristic of entering conditions. With uncontaminated merit. Thus, at the time of accumulating the gathering, there is no attachment to the five uses, so it is uncontaminated. The accumulation of wisdom, and the unobstructed practice, is the accumulation of merit. From the power of the completion of the two accumulations, the temporary fruit, the ripening of the lineage holder of the path of seeing, and one of the two, life and power, is obtained. Then, the Mahamudra of the path of meditation and the spontaneously accomplished lineage holder of the final path will be obtained. Wisdom appears as illusion. Thus, the posture of the spontaneously accomplished lineage holder is in accordance with the posture of the five spontaneously accomplished bodies of wisdom illusion.
Chinese
显现为本然自显。名为“无边妙乐轮”。因此，心性本初不确定，显现为各种果，即是嬉戏。那么，果是什么样的呢？任运成就持明者的等持状态中的境界，显现的所有声和光都成为本尊和佛母的坛城。因为具有无边的功德，所以是从有漏的道中最为殊胜的。第六，指示如此修习的果，即是“秘密……殊胜”。那里有这样的话。“秘密明点即是界”。因此，从圆满二资粮的威力中产生的究竟果，自性本然的坛城，空有不二，那不是凡夫的境界，因为远离戏论，所以称为秘密明点。那本身的意义，以三种特征来显现，即是清净的法界双运法身。那是诸佛的本体。因此说，清净的法身，是三世诸佛的本体或自性。十方四时现证圆满。因此，一旦获得法身，其功德方面，五身任运成就，十方和四时的所有胜者也都会现证圆满。身语功德事业意，无余本体面见之。因此，如此所有胜者的五身、五语、五功德、五事业、五意，二十五等等全部获得，就是以本体的面容见到本体。掌握自在供养殊胜。因此，如此显现法身，以自证的智慧，对轮回和涅槃的一切法都掌握自在，获得殊胜的文字轮大集之位。那些是究竟果的特征。第二种解说方式，是结合方便道和上门，按照内圆满的生起次第来解说，分为两种：真实的修习方法和其功德。第一，真实的修习方法有四种意义：普贤王如来的明点诀窍，观想心间为法轮的方法；普贤王佛母的明点诀窍，观想脐间为化身轮