Chinese
或者。无戏论瑜伽男女，主要依靠父母双运，或者极其无戏论，即父不变的大乐，与母一切具足的空性，以交合之行，趋入无漏之道。因此，首先从大空光明无分别的道开始，为了使诸佛身之显现，也显现为双运佛身大印。是现证道的圆满次第。金刚心要释中说：如柯札巴之种子，不会生出稻谷之果。由分别念之种子所生之果，将成为分别念。由无分别所生之果，将成为无分别。如是说。第二，如顿悟般宣说，有教说和释说两种。第一种是：具有坛城等五句。一切轮涅之法，本来即已成佛为身语意之坛城，自性清净，并非后来以道新证之果。诸法之自性虽然如此，但仅仅如此并无益处。必须以道现证此基。即是说，了悟本来一切众生皆自具自性坛城之义后，以三摩地之坛城，对于本来如是之坛城，以如是知之方式，于坛城中明观并修习，从与自性坛城结合之三摩地坛城中所生起者，名为意自性智慧之坛城。是一切坛城中最殊胜之果坛城。如是，虽然显现为基道果三者，但实际上秘密菩提心之自性，大明点之坛城，未曾动摇于离戏论之法界之外，仅此而已。第二有三，第一，指示如何具有坛城，即：诸大种等一颂。如前，五大种为五母等，一切分别念之集合，自性清净为本尊，因此一切有情本来即自具此。第二，对于自性之坛城，以三摩地
English
Or. Non-elaborate yoga, mainly relying on the union of male and female consorts, or extremely non-elaborate, which is the father's unchanging great bliss, and the mother's emptiness endowed with all perfections, through the practice of union, one enters the path of non-leakage. Therefore, beginning with the path of great emptiness and luminosity, which is non-conceptual, in order for the appearances of the deity's form to also appear as the Great Seal of the Union deity. This is the completion stage of the path of direct perception. In the Vajra Heart Commentary, it says: From the seed of the Koṭaraba, the grain of rice does not arise. The fruit that arises from the seed of conceptual thought will become conceptual thought. The fruit that arises from non-conceptual thought will become non-conceptual. Thus it is said. Second, explaining it as if it were sudden, there are two types: teachings and explanations. The first is: "Having the mandala," etc., five lines. All phenomena of samsara and nirvana are originally enlightened as the mandala of body, speech, and mind, and are naturally pure. It is not that the fruit is newly attained later by the path. Although the nature of all phenomena is such, merely being so is of no benefit. It is necessary to realize this basis through the path. That is, after realizing the meaning that all sentient beings inherently possess the mandala of their own nature, with the mandala of samadhi, for that mandala that is originally so, in the manner of knowing that it is so, one clarifies and meditates in the mandala, and what arises from the mandala of samadhi that unites with the mandala of one's own nature is called the mandala of mind's self-awareness and wisdom. It is the supreme fruit mandala of all mandalas. Thus, although it appears as the three: basis, path, and fruit, in reality, the nature of the secret bodhicitta, the mandala of the great bindu, has not moved from beyond the sphere of non-elaboration, and that is all. Second, there are three parts. First, indicating how the mandala is possessed: "The elements," etc., one verse. As before, the five elements are the five mothers, etc., and all collections of thoughts are naturally pure as deities, therefore all beings inherently possess this from the beginning. Second, for the mandala of one's own nature, with samadhi
Chinese
关于如何观想本尊坛城：普贤王如来等有三个偈颂。因此，一切法皆是普贤王如来的坛城，本自成佛。为了善解其义，伟大的瑜伽士以智慧证悟那本自成就之义，与其无二无别，这是超胜的甚深密意。从自生智慧的觉性中，远离一和多的边际，不间断地显现为五种智慧的方式来观察和修持。第三，如此修持会产生什么结果呢？心要等有三个偈颂。从与一切法的心要——法界明点无二无别地结合中，自生不颠倒证悟实义的觉性，即是大乐智慧的菩提心。以其自身显现为各种各样的云彩，以智慧令智慧欢喜受用之方式来供养，这被称为“供养”。如是宣说基、道、果三者，然其根本未曾动摇菩提心。以无漏福德之力所成就的幻化般的智慧，不间断地显现自现的游舞坛城，虽然幻化出无量变化，然最胜秘密的明点——菩提心，未曾从如是法性之界中动摇。那么，如是口诀和具有口诀者的功德是什么呢？法界即是诸佛之本体，是口诀之义。具有此口诀者，于十方四时，圆满二资粮，能以自身不异于诸佛之方式，亲见本尊之身，能自在宣说佛法，能圆满功德事业，成为最胜者，并成为不可欺诳、不可分离之皈依处。此外，以“安住坛城”等三个偈颂，说明如何获得此果位；以“圆满坛城结合”等五个偈颂，说明如何生起大悲之事业的功德。虽然有将这些内容连接起来的教规，但因文字繁多而省略。如是，对于此口诀，莲花生大师在《见解之鬘》中说：应以四种证悟之道生起信心，并以三种特征来理解其意义。
English
How to contemplate the mandala of the deity: Samantabhadra, etc., has three verses. Thus, all dharmas are the mandala of Samantabhadra, enlightened from the beginning. In order to understand its meaning well, the great yogi realizes that meaning which is self-accomplished from the beginning, inseparably with wisdom, which is the profound secret of transcendence. From the awareness of self-born wisdom, free from the extremes of one and many, one should observe and meditate in the manner of unceasingly appearing as the five wisdoms. Third, what will result from such meditation? Essence, etc., has three verses. From the union that is inseparable from the single bindu of the dharmadhatu, which has become the essence of all dharmas, the self-born awareness that realizes the meaning without inversion is the bodhicitta, the wisdom of great bliss. It is said that offering is made by offering in the manner of wisdom delighting in wisdom with clouds appearing in various ways from its own play. Thus, although the three, ground, path, and result, are taught, the root has not moved from bodhicitta. Although the mandala of self-appearing play, which is unceasingly manifested like an illusion of wisdom accomplished by the power of uncontaminated merit, transforms into infinite variations, the supreme secret bindu, the bodhicitta, has not moved from the realm of suchness. So, what are the qualities of such instructions and the one who possesses them? The dharmadhatu itself is the substance of all Buddhas, which is the meaning of the instructions. The one who possesses these instructions is the one who, in the ten directions and four times, perfects the two accumulations, sees the face of the deity in the manner that all Buddhas are not different from oneself, has power over the Dharma, perfects the qualities and activities, becomes the supreme one, and becomes the infallible refuge that cannot be separated. Furthermore, with the three verses beginning with "Abiding in the mandala," how to attain that result is explained, and with the five verses beginning with "The union of the perfected mandala," how the deeds of great compassion arise are explained. Although there is a tradition of connecting these contents here, it is omitted due to the fear of many words. Thus, for these instructions, the great teacher Padmasambhava said in The Garland of Views: One should generate faith through the path of four realizations, and understand the meaning through three characteristics.
Chinese
最终，通过修行和实修四支，事情自然而然地成就，并展示了进入自然成就坛城的方法。事情分为四种方式来说明，其中后面的将在下面解释，而前三种包含在之前所说的内容中，因此这里不再详细说明。第二，关于以方法道口诀的方式来说明，分为两种：以上门调伏口诀的方式来说明，以及以下门三界嬉戏口诀的方式来说明。第一种又分为四种：普贤、普贤母、结合清净和广大遍布的口诀。第一种是：具有坛城等一颂，在空心中央，有八条像串联着根脉的精华升起的脉，归纳为四条脉。前面的三条是法性脉，是无生自显的运作；右边的一条是智慧脉，是智慧显现的运作；左边的一条是功德脉，是神通和果法的显现的运作；后面的三条是自续脉，是使意识昏聩和毁灭的运作。在这些脉的管道中，有四种光，在其中，有待净化和能净化的种子与识蕴一起存在。对于法性脉，有白色的圆形光，待净化的是苏（藏文，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：苏）和赤（藏文，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：赤），能净化的是嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿赖耶识。对于智慧脉，有黄色的方形光，待净化的是阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和尼（藏文，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：尼），能净化的是吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），意识。对于功德脉，有红色的半月形光，待净化的是贝让度（藏文，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：贝让度），能净化的是阿（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），烦恼意。对于自续脉，有红黑色的三角形光，五根识与睡眠一起存在。这里将法性和智慧脉的光做成白色和黄色，是小册子自处的方式，而《秘密明点》中说，法性是黄色，智慧是深蓝色。这样，在具有四条大脉的心脏坛城中，五精滴的坛城自然存在的中央，住着智慧精华的明点，空明无碍，是大乐的自性。如《日月和合续》中所说：心之珍宝宫殿中，有寂静的四十四坛城。
English
Ultimately, things are spontaneously accomplished through the four branches of recitation and practice, and it demonstrates the method of entering the spontaneously accomplished mandala. Matters are explained by dividing them into four ways, of which the latter will be explained below, while the first three are included in what was said before, so they are not elaborated on here. Secondly, regarding the explanation in terms of the method path instructions, there are two: explaining according to the instructions of the upper gate taming, and explaining according to the instructions of the lower gate three realms' play. The first also has four: Samantabhadra, Samantabhadri, pure union, and the instructions of great pervasion. The first is: having a mandala, etc., one verse. In the center of the empty heart, there are eight veins like the essence of the veins strung together rising, which are gathered into four veins. The three in front are the nature veins, which are the function of unborn self-appearance; the one on the right is the wisdom vein, which is the function of the arising of wisdom; the one on the left is the quality vein, which is the function of the appearance of clairvoyance and the dharmas of fruition; the three in the back are the self-continuum veins, which are the function of making consciousness deluded and destroyed. In the tubes of these veins, there are four lights, and in them, the seeds to be purified and the purifiers, together with the consciousnesses, reside. For the nature vein, there is a white round light, the objects to be purified are su (Tibetan, Devanagari: सु, Romanized Sanskrit: su, Literal Chinese meaning: su) and tri (Tibetan, Devanagari: त्रि, Romanized Sanskrit: tri, Literal Chinese meaning: tri), the purifier is oṃ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: oṃ), the alaya consciousness. For the wisdom vein, there is a yellow square light, the objects to be purified are a (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: a) and nṛ (Tibetan, Devanagari: नृ, Romanized Sanskrit: nṛ, Literal Chinese meaning: nṛ), the purifier is hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: hūṃ), the mind consciousness. For the quality vein, there is a red crescent light, the objects to be purified are pre and ngang du (Tibetan, Devanagari: प्रे, Romanized Sanskrit: pre, Literal Chinese meaning: pre), the purifier is āḥ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: āḥ), the afflicted mind. For the self-continuum vein, there is a red-black triangular light, the five sense consciousnesses together with sleep reside. Here, the light of the nature and wisdom veins are made white and yellow, which is the way of the small book's own place, while in the Secret Bindu, it is said that the nature is yellow and the wisdom is dark blue. Thus, in the heart mandala with four great veins, in the center where the mandala of the five essences naturally resides, dwells the bindu of the essence of wisdom, empty and clear, unobstructed, the nature of great bliss. As it is said in the Tantra of Sun and Moon Union: In the precious palace of the mind, there are forty peaceful mandalas.