English
Because it is said, "It is the very nature of the mandala of time." What is its essence like? It is the pure mind, not fixated on any extreme, unified in the realm of Dharma. As it is said, "From the mandala of the non-fixated mind." Thus, the mandala of wisdom abides unmoving in the state of Dharmakaya. Through Oṃ (藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ehyehi (藏文，梵文天城体：एह्येहि，梵文罗马拟音：ehyehi，汉语字面意思：来这里) etc., it arises in the form of Rupakaya. Moreover, of the two, it is definitely Sambhogakaya, and of the peaceful and wrathful aspects of Sambhogakaya, it is definitely the peaceful aspect. The form is like generating the mandala of increasing samadhi. In practice, through the tones and words of emptiness, extreme existence, and extreme non-existence, and through samaya. Inviting: Therefore, the victorious ones appear tirelessly, without abandoning the body, without abandoning the body or abandoning the body. As it is said, "Invite all the mandalas." Where? In the place of the mandala of increasing samadhi. In the mandala of self-appearance without separation. Therefore, here, through the four mudras Jaḥ (藏文，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：札), Hūṃ (藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦), Hoḥ (藏文，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍), it is like the flames spreading from a fire. In practice, through the hook of compassion etc., and Ehyehi (藏文，梵文天城体：एह्येहि，梵文罗马拟音：ehyehi，汉语字面意思：来这里). Throwing the flower of wisdom: Through Oṃ (藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Hūṃ (藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) etc., like reciting the ritual, abandon the thoughts of grasping the samaya and wisdom mandalas as good and bad, and different, like lord and subjects, and recognize them as inseparable. Urging accomplishment: Through Oṃ (藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), King of Wisdom etc., and Oṃ (藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) Vajra (藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) Samaya (藏文，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言) etc., request the bestowal of the accomplishment of the wisdom sattva. If someone asks, is there a repetition of the Chinese and Tibetan languages here? The first is to urge the definite meaning, and the second is to bring it down from the key point to urge, so it is not a repetition. Dissolving: In practice, on the precious lion throne etc., here, through Jaḥ (藏文，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：札), Hūṃ (藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), Vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦), Hoḥ (藏文，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍), the samaya being and the wisdom being are mixed without separation like water and water, oil and oil. The complete fruition of the nature is in the context of speech. The single mandala limb of speech is the speech of the Nirmanakaya, even a single one is called a mandala, and ultimately it is the mandala of speech. Its blessing is in the place of the six senses. In the great sutra, it is said: like Brahma, like cymbals, like song and dance, like Kalavinka, like the roar of a dragon, like an echo.
Chinese
例如等等，对于这六种类别中的每一种，重要的部分是：正如其中所说：“产生意识，区分，值得倾听，没有不一致，非常深刻，随之而来，无法被阻止，悦耳动听，不混乱，非常清晰。”因此，声音的音节会变成三百六十个部分。另外，有些人认为这和下面的一样。例如，就像麻木和清晰一样。因为化身的声音出现了两次，所以是重复和多余的。如果报身的声音没有出现，那就会缺失。首先，这不是重复，因为有些人说上面的词语较小，而下面的词语较大。还有些人说，上面的是用词语表达的，而下面的是用声音表达的。有些人说，经文清楚地表明上面的是意义，下面的是例子。宗喀巴大师说，上面的是每个词语代表一个意义，而下面的是一个词语代表多个意义。因此，就像麻木和清晰一样，讲述故事的人会讲述它的故事。那么，为什么报身的声音没有出现呢？那是因为第六品中已经说过：“同样，至上的声音不说话，身体显示衡量诸法。”这里也没有种子字就无法成立，那就是没有字母。这是《续义决择》中第七品的解释。第八品中，从证悟的角度来看，是供养的次第。共有十五个，逐一列举。首先，令人愉悦的敬礼和承诺就像实践一样。第三，象征着心解脱之门的印契是：一般来说，如果从“穆扎”这个词中引申出来，就叫做印契。因为难以超越、传达和美化，所以是印契。其中，第一个就像国王的印章一样，或者自性的印契是，因为自证显现地，一切法都无法超越方法和智慧的二元性。第二个就像商人手中的东西一样，是增上定印，因为金刚以金刚，轮以轮等等，传达了各自的类别。最后一个就像美丽的女子用臂钏来增加美丽一样，是扩展显现的印契，有两万四
English
For example, etc., for each of these six categories, the important parts are: As it says, "Generating awareness, distinguishing, worthy of listening, without contradiction, very profound, following, unable to be stopped, pleasing to the ear, not confused, very clear." Thus, the syllables of the voice become three hundred and sixty parts. Also, some say that this is the same as the following. For example, like numbness and clarity. Because the emanation body's voice appears twice, it is repetitive and excessive. If the enjoyment body's voice does not appear, it will be missing. First, it is not repetitive because some say that the upper words are smaller and the lower ones are larger. Others say that the upper ones are expressed in words, while the lower ones are expressed in sound. Some say that the scripture clearly states that the upper one is the meaning and the lower one is the example. Je Rinpoche said that the upper one represents one meaning for each word, while the lower one represents multiple meanings with one word. Therefore, like numbness and clarity, the storyteller will tell its story. So, why doesn't the enjoyment body's voice appear? That is because it has already been said in the sixth chapter: "Likewise, the supreme voice does not speak, the body shows the measure of all dharmas." Here, too, it cannot be established without seed syllables, that is, without letters. This is the explanation of the seventh chapter from the Tantra Meaning Determination. In the eighth chapter, from the perspective of realization, it is the order of offering from the perspective of combination. There are fifteen in total, listed one by one. First, the pleasing prostration and commitment are like practice. Third, the mudra symbolizing the door of mind liberation is: In general, if it is derived from the word "Mudra," it is called Mudra. Because it is difficult to surpass, communicate, and beautify, it is a Mudra. Among them, the first is like the king's seal, or the nature mudra is because, self-awareness manifestly, all dharmas cannot surpass the non-duality of method and wisdom. The second is like the hand of a merchant, it is the higher samadhi mudra, because the vajra communicates each category with vajra, the wheel with the wheel, and so on. The last is like a beautiful woman increasing beauty with arm ornaments, it is the expanding manifestation mudra, with twenty-four thousand
Chinese
显现为空性等是因其在法性中美丽。其中，自性手印是指“幻化网”，一般来说，所表达的显现、空性、无别这三者的表达方式被说成是幻、化、网这三者。如金刚经中所说：“以方便与智慧相联结，幻化宣说为四种。”因此有四种。第一种，从外在来看，幻是指被安立为分别念集合的那些，化是指那本身显现为本尊，网是指那二者无别地相联结。如上师所说：“坛城皆生幻化，多且相联是网之义。”因此这样说。第二种，从内在来看，幻是指四轮的脉，化是指安住在其上的明点，以修习的方便使脉和明点相联结就是网。如海中所说：“于处所之舞幻化中，虚空智慧显现任何，任何显现以觉性自性相联结，我说是网之义。”因此这样说。第三种，从秘密来看，幻是指空行母莲花，化是指方便的金刚杵，网是指父母以乐相联结。如其自身所说：“从智慧方便嬉戏幻化中，宣说自性大幻化，方便与方便生相联结，安住于一切之基。”因此这样说。第四种，就真如而言，作为基础的菩提心，空性的分别念是幻，因为显现却无实。显现的分别念是化，因为明明没有却显现。那二者无别的分别念是网，因为不成立为各异。如上师所说：“空寂之心性，从无种姓、颜色、形状中，从一无所有中显现一切，是不变大幻化。”以及，又是其自身所说：“心性是幻化网。”因此这样说。因此，应当如此了解所有经续开头和结尾所表达的“幻化网”。这样，从四种来看，此处最后一种，即不超出显空无别的意义，就是自性。
English
Manifesting as emptiness and so forth is because it is beautiful in the nature of reality. Among these, the self-nature mudra refers to "Illusion Network." Generally, the expressions of appearance, emptiness, and non-duality are spoken of as the three: illusion, emanation, and network. As it is said in the Vajra, "Through the connection of skillful means and wisdom, illusion is explained as fourfold." Therefore, there are four. First, from an external perspective, illusion refers to those that are designated as collections of thoughts; emanation is that which appears as the deity itself; and network is the inseparable connection of these two. As the Lama said, "The mandala arises from illusion, and the meaning of network is that it is multiple and connected." Therefore, it is said. Second, from an internal perspective, illusion refers to the channels of the four chakras; emanation refers to the bindus residing on them; and the connection of channels and bindus through the means of meditation is the network. As it is said in the Ocean, "In the dance of the basis of the place, in illusion, the wisdom of space manifests in any way. Whatever appears is connected by the nature of awareness. I explain it as the meaning of network." Therefore, it is said. Third, from a secret perspective, illusion refers to the dakini's lotus; emanation refers to the vajra of skillful means; and network refers to the union of father and mother through bliss. As it is said in that very text, "From the play of wisdom and skillful means, in illusion, the great illusion of self-nature is explained. The connection of skillful means and what arises from skillful means abides as the basis of all." Therefore, it is said. Fourth, from the perspective of suchness, the thought of emptiness, which is the mind of enlightenment as the basis, is illusion because it appears but is not established. The thought of appearance is emanation because it appears even though it does not exist. The thought that is the inseparability of these two is the network because it is not established as distinct. As the Lama said, "The nature of the empty and solitary mind, from which there is no lineage, color, or shape, from which anything appears from nothing, is the great unchanging illusion." And again, in that very text, it is said, "The nature of mind is the illusion network." Therefore, it is said. Therefore, all that is said about the "Illusion Network" expressing the beginning and end of the tantras should be understood in this way. Thus, from the four, in this context, the last one, which does not go beyond the meaning of the inseparability of appearance and emptiness, is self-nature.
Chinese
因为这是手印。因此，通过当下顿悟，自性能够完全证悟一切法。如同显现的一切法，清净、空性、觉悟、显现，这两者超越了差异，是无别的，不离其意义，故为手印。如此难以证悟，故为秘密，毫不错误地证悟其真实性，故为确定且不虚妄。其中汇集了意义的精华，故为精髓，因为是自性的手印，如同国王的印玺，难以违越。殊胜三摩地的手印之因是：从一开始，将蕴的分别念观想为明亮的本尊，身体的肢体，头部为天神，右手为金刚，左手为珍宝，右脚为业，左脚为莲花部等，要观想清楚。他的右手与不动佛，即金刚部相合，因为两者都很坚固。如此观想后，右手的五个指尖上，在如针尖般大小的太阳坛城上，安放父尊的五个种子字，即中指上是ཧཱུྃ་（藏文， हूं，hum，摧破），食指上是ཨཱོཾ་（藏文， ओं，om，圆满），拇指上是སྭཱ་（藏文，स्वा，svā，赐予），无名指上是ཨཱཾ་（藏文，आं，āṃ，钩召），小指上是ཧཱ་（藏文，हा，hā，喜悦）。左手与珍宝部相合，因为在那里积聚和获取受用。其五个指头上，在如上弦月般的月亮坛城上，安放母尊的五个种子字，即中指上是མཱུཾ་（藏文，मूं，mūṃ，愚痴），食指上是ལཱཾ་（藏文，लां，lāṃ，散漫），拇指上是མཱཾ་（藏文，मां，māṃ，我慢），无名指上是པྱཾ་（藏文，प्यां，pyaṃ，吝啬），小指上是ཏཱཾ་（藏文，तां，tāṃ，嫉妒）。如此，两组五个种子字相互交合，父尊与母尊结合，因此产生殊胜三摩地五部的印，故为因。五部总的誓言或授予秘密灌顶的手印是：将上述手指上安放了种子字的右手的食指上的ཨཱོཾ་（藏文， ओं，om，圆满）和左手中指上的མཱུཾ་（藏文，मूं，mūṃ，愚痴）的顶端相合，剩余的八个种子字相互交错，为了方便智慧结合，顶端相合，这被说是产生一切胜者大乐的手印。如《续》中所说：法界与智慧之主，ཨཱོཾ་（藏文， ओं，om，圆满）和མཱུཾ་（藏文，मूं，mūṃ，愚痴）中自性存在，角和花瓣的明点等，以各自的位置交错。