English
Now, like a mustard seed, rising up from within the root channel, touching the bindu of the enjoyment wheel, descending like melting hail, therefore simultaneously experiencing the bliss of the throat and navel, thus the two bindus are united equally in essence. The so-called "wisdom of bliss," because there is no stinging of discursive thought, it is bliss, the sixteen letters of the throat dissolve into light, and the sixteen petals appear as wisdom. The so-called "with music," the bliss of wisdom satisfies the discursive thoughts of the throat, like a musical instrument. That is to say, wisdom is the bliss of the throat, joy is satisfaction with it, without the suffering of discursive thought. The so-called "offering," by experiencing in the continuum, the place is strengthened, and also free from attachment. The fourth is shown by five verses, here is the contemplation of the great bliss wheel of the head, and the reason for establishing it as vast and pervasive is: when the bindu of the great bliss of the crown melts, bliss arises pervading all existence of the body. What is that? The so-called "undefiled merit," is a transformation of words, from the bliss of the above navel-throat union arising sequentially, the uninterrupted bliss of the six tastes is merit. At that time, one does not cling to enjoyment, therefore it does not become a habit, so it is pure. The so-called "by," as a causative particle, transforms the above wisdom into six rays of light, rising up from the root channel, therefore in the center of the thirty-two petals of the great bliss wheel of the head, the light touches the bodhicitta bindu. Wisdom is the bliss that is revealed by it. Illusion is because it appears but has no self-nature. Self-appearance is one's own bliss appearing to oneself. The so-called "music," the wisdom of bliss satisfies the mind of the practitioner, because from an uncertain basis, various numbers of methods appear. That is to say, the form of the bodhicitta Hum syllable in the center of the crown of the head, which is to be meditated upon, is the center, and the nature of the bliss of the thirty-two petals is the wheel. How to meditate on it? From the Hum syllable, light radiates from the Brahma aperture, pervading the boundless realms of the Buddhas, urging the vows of the Buddhas, inviting them into the sky in front. Those also only hold the share of the five Buddha parents, the stream of union flows into one's own Brahma aperture
Chinese
等等的地方融入，因此将轮全部转变为智慧。为了使四十二种分别念显现为四十二位佛陀，所以称为殊胜。因为它不是普通的地方，所以是秘密。明点安住于大乐的自性之中。而且，因为上方之门的安乐的来源就是明点本身，所以称为法界。像这样，获得了上方之门的自在，因为能自在地驾驭心，所以从作用和自性上来说，就像体验到所有佛陀的智慧一样。如果达到究竟，那么显现的果是什么呢？与十方四时等等相关联。第三，关于秘密下方之门的自在的解说，分为三部分。第一部分用四句来表示。也就是，坛城是指秘密菩提心的坛城。它本身具有安乐的滋味，因为修行者父母双方自然具备。坛城是指通过秘密的口诀和窍诀来确定的。坛城是指将父母观想为本尊，是增上定的坛城。所谓“拉尼”，是因为它是生殖器和秘密处加持的基础。那是什么呢？所谓观修坛城，就是将支分本尊，父亲观想为父亲，母亲观想为母亲，这是加持生殖器。将二者的虚空观想为八瓣莲花，将方便观想为五股金刚杵，这是加持虚空秘密处。坛城坛城是指父母双方显现为本尊。所谓从……产生，是指从无二的嬉戏中产生安乐。那是如何产生的呢？通过父亲降下菩提心的方法降下，在金刚杵顶端显现的时候，用摄取的方法，将它显现为无二的智慧，不分别念是心的坛城。用方便智慧将它结合为智慧的坛城，所以称为殊胜。第二部分用八句来表示，所谓秘密明点，从它产生的安乐本身，因为被方便抓住和没有抓住，而成为轮回和涅槃，所以利害关系重大。坛城是菩提心的。它被方便抓住，是因为它是分别念集合显现为本尊的地方，所以是法界。显现为本尊是什么呢？
English
etc., are absorbed into the places, thus transforming all the wheels into wisdom. In order to make the forty-two conceptualizations appear as the forty-two Buddhas, it is called supreme. Because it is not an ordinary place, it is secret. The bindu abides in the nature of great bliss. Moreover, because the source of the bliss of the upper gate is the bindu itself, it is called the expanse. In this way, having obtained mastery over the upper gate, because one can freely control the mind, from the perspective of function and nature, it is like experiencing the wisdom of all the Buddhas. If it is perfected, then what is the actual manifested result? It is related to the ten directions, the four times, and so on. Third, regarding the explanation of the empowerment of the secret lower gate, there are three parts. The first part is shown by four lines. That is, the mandala refers to the mandala of the secret bodhicitta. It itself possesses the taste of bliss, because the practitioners, both father and mother, naturally possess it. "Mandala" means that it is determined by secret oral instructions and key points. "Mandala" means visualizing the father and mother as deities, which is the mandala of increasing samadhi. "La ni" means that it is the basis for blessing the genitals and secret place. What is that? "Meditating on the mandala" means visualizing the branch deities, the father as the father, and the mother as the mother, which is the blessing of the genitals. Visualizing the space of the two as an eight-petaled lotus, and visualizing the means as a five-pronged vajra, is the blessing of the secret place of space. "Mandala, mandala" means that the father and mother both appear as deities. "Arising from..." means that bliss arises from non-dual play. How does that arise? By the method of the father descending the bodhicitta, when it appears at the tip of the vajra, by the method of grasping, it is made clear as non-dual wisdom, and non-conceptualization is the mandala of the heart. By combining that method and wisdom into the mandala of wisdom, it is called supreme. The second part is shown by eight lines, the so-called secret bindu, the bliss itself arising from it, because it is grasped and not grasped by means, it becomes samsara and nirvana, so the stakes are high. The mandala is of bodhicitta. It is grasped by means, because it is the place where the collection of conceptualizations appears as deities, so it is the expanse. What is it that appears as deities?
Chinese
我等智慧族之母等，以四支生起，细分之母，粗显之父，以及感官和意识等勇识，以及门等，具有刹那间显现之能力。所谓“普贤坛城”，即是行境清净为安乐之自性。因此称为大自在，父与母之明点于金刚莲花之宝珠与雌蕊中生出之时，自性俱生智现前显现，除此之外无所缘故。以方便修持，故成殊胜。复次，安乐即是于无分别之五智中显现，乃是所有胜者之意之自性。因此，于显现安乐之时，以证悟无自性之见，能自在一切成就之田，故称智慧即是方便。三者，以八支开示，心髓即是明点，乃是父与母之脉处，聚集十三万之精华之故。此从何而来？复次，父与母交合，明点同时融合之时，彼乃无分别痛苦之安乐，彼乃俱生智，远离二边。彼于相续中体验之时，以上行气于上门串习，以舞姿大方便十六等方便回遮，譬如乐器般令脉处满足。俱生智乃是远离痛苦之故而欢喜，彼先前之母胎显现乃是供养，于彼无执着，安住于无漏之界中，乃是奉献。所谓无漏，以方便摄持故不系缚于轮回。福德，乃是享用真实贪欲之功德。所谓“以”，乃是获得之语。如何获得？事物俱生智，如幻化之譬喻般，自心显现为智慧。乐器，以彼等之安乐，令修行者心满意足。坛城，以彼令自心显现为身与智慧。无边，坛城亦非唯一决定，乃是所有坛城之自性。
English
I and others, the mother of the wisdom family, etc., arise from the four limbs, the subtle mother, the coarse father, and the heroes such as the senses and consciousness, and the gatekeepers, etc., possess the power to manifest in an instant. The so-called "Samantabhadra Mandala" is the purity of the realm of experience as the nature of bliss. Therefore, it is called the Great Self, when the father and mother's bindu emerge from the vajra lotus jewel and pistil, the coemergent wisdom of self-nature manifests, and there is no other object of focus. Because of practicing with skillful means, it becomes superior. Furthermore, bliss is manifested in the five non-conceptual wisdoms, which is the nature of the mind of all victors. Therefore, when bliss appears, with the view of realizing no self-nature, one can control all fields of accomplishment, hence it is said that wisdom is the means. Thirdly, it is shown by the eight limbs, the essence is the bindu, which is the pulse of the father and mother, gathering the essence of thirteen million. Where does this come from? Furthermore, when the father and mother unite, the bindu merges simultaneously, that is the bliss without the suffering of thought, that is the coemergent wisdom, free from the two extremes. When experiencing it in the continuum, by practicing the upward-moving air in the upper gate, reversing with means such as the sixteen great skillful dances, like a musical instrument satisfying the pulse points. The coemergent wisdom is joyful because it is free from pain, and the manifestation of the previous womb is an offering, without attachment to it, dwelling in the uncontaminated realm, which is dedication. The so-called uncontaminated, because it is held by skillful means, it is not bound to samsara. Merit is the virtue of enjoying true desire. The so-called "by" is the word of attainment. How to attain? The coemergent wisdom of things, like the metaphor of illusion, one's own mind appears as wisdom. Musical instruments, with the bliss of those, satisfy the practitioner's mind. Mandala, with that, makes one's own mind manifest as body and wisdom. Infinite, the mandala is also not uniquely determined, it is the nature of all mandalas.
Chinese
因此。 殊胜是指那样的广大功德，数量无法计算。 所谓秘密，是体验到的味道。 明点是体验者日月，从那里面生起俱生智，因为是法界，所以称为无二的方便智慧双运。 这样，通过方便使心性显明为智慧，并将它融入法界，这就是十方四时一切佛的自性，是普贤父母的真身。 因为能自在地驾驭自明觉，从而显现究竟的果位，所以与十方四时等等相关联。 如此，这些论典以心滴和秘密滴的意趣，显示了作为所依的贪欲者圆满道之顺缘。 第三，显现的果位是：通过那些道，获得从积累资粮开始所修之果位的方式。 也就是，成为道的果位——命自在，所谓“漏洞”，一般漏洞的概念是指庸常的执著意识及其习气。 如同《斯帕卡布》中所说：“如果这些存在于世间人身上，因为执著而成为漏洞。” 因此。 如果加以区分，有身体、界、生处的三种漏洞。 在这里，因为命自在远离那些，所以是没有的。 也就是，殊胜的福德资粮，通过用于五种受用而成就的身。 “ཀྱིས་”这个词显示了它的意趣，什么呢？ 智慧是指以前未曾见过的法性，显现见到自己的体性。 那就像幻觉一样，显现而无自性，是心性自显现。 那又像音乐一样，以无漏的安乐而心满意足。 那又是什么呢？ 自性坛城显现的意趣，因为超越了限量，所以是无边的。 那超越了有漏的等持，所以是殊胜的。 如此这般的命自在的意趣，因为深奥且难以衡量，所以是秘密。 因为远离戏论，所以是明点。 那本身成为一切功德的来源，所以是法界。 如此，见到法性自相，以相似和关联二者作为原因，所以称为一切佛的真身。 第二，广大是指翻译论典，即
English
Therefore. "Supreme" refers to such vast qualities that are beyond calculation. "Secret" means the taste of experience. Bindu is the experiencing sun and moon, from which innate wisdom arises, and because it is the sphere of reality, it is called the union of method and wisdom, which are inseparable. Thus, by means of method, the nature of mind is clarified as wisdom, and its union with the sphere of reality is the very essence of all Buddhas of the ten directions and four times, the actual body of Samantabhadra, father and mother. Because it masters self-awareness, it manifests the ultimate fruit, and is therefore related to the ten directions and four times, and so on. Thus, these texts, with the intention of Thug Thig and Sang Thig, show that the conditions for the path of a person with attachment are complete. The third, the manifested fruit, is the way in which the fruits of accumulating merit and so forth are attained through those paths. That is, the fruit of the path, Tshe Wang (Life Empowerment), is called "leakage," which generally refers to the ordinary consciousness of grasping, along with its habitual tendencies. As it is said in Spar Khab: "If these exist in worldly people, they become leakages because of grasping." Therefore. If divided, there are three leakages of body, realm, and place of birth. Here, because Tshe Wang is free from those, it is non-existent. That is, the special accumulation of merit is the body accomplished by applying the five objects of enjoyment. The word "kyis" indicates its intention. What is it? Wisdom is the Dharma nature that has not been seen before, the manifestation of seeing one's own characteristics. That example is like an illusion, appearing but without inherent existence, it is the self-appearance of mind. That is also like music, the mind is satisfied by the bliss without leakage. What is that itself? The intention of the manifested mandala of self-nature is limitless because it transcends measure. That is superior because it is distinguished from the Samadhi with leakage. Such an intention of Tshe Wang is secret because it is profound and difficult to fathom. Because it is free from elaboration, it is Bindu. That itself becomes the source of all qualities, so it is the sphere of reality. Thus, seeing the self-character of Dharma nature, with both similarity and connection as reasons, it is called the actual body of all Buddhas. Second, vast means translating the text, that is