English
All Buddhas' perfect qualities, in order to be liberated from the extremes of one and many, the mandala of the ultimate result of self-nature will be completely accomplished. This is the ultimate result, combined with the teaching of the ultimate result of the ninth chapter of the Stages of the Path. Second, the detailed explanation: the three times, etc., are six lines. All phenomena of things manifest as body and wisdom, which is also the nature of all Buddhas of the three times, and also the meaning understood in the hearts of the Buddhas, and also the view of the yogis, and also the most supreme of all achievements, and the essence of the collection of those essences. Such merit or accomplishment has no end, like a wish-fulfilling jewel or a king's treasury, it increases when it appears and does not decrease when it does not appear, because it is constant due to its natural manifestation. So, is it a thing or an independently existing entity? If you ask, because it is not established in the ultimate sense, it is not established as a thing, but in the appearance of the beings to be tamed, it will appear as various forms of gods and mandalas, samadhi and accomplishments, etc., and can be transformed into altruistic activities that accomplish deeds, which is like rain falling from the clouds. This is the fruit of the temporary path, combined with the teaching of the ultimate path of the eighth chapter of the Stages of the Path. Gyalwa Yung and Kathogpa combine the eighth chapter with the previous summary, and the ninth chapter is combined with this to explain. In this regard, some people think that it can be decided whether it is a summary or a detailed explanation according to the amount of text, but here it is said that from becoming a Buddha for oneself to accomplishing the benefit of oneself and others, it is more extensive. Third, the merit of explaining the scriptures is: as it is said, etc. Thus, the order of practicing the net of illusion is also contained in the three characteristics of view, samadhi and result, and it is specifically declared that the Tathagatas of the retinue are pleased by the omnipresent and self-manifesting visions of various achievements in samadhi. The third is the name of the chapter: secret, etc. This tantra has twenty-two chapters, of which this chapter tells about the mandala of the net of illusion of the union of the father and mother deities.
Chinese
通过修持三摩地的力量，成就所有悉地的三摩地，此为第五品。༈ 现在开始讲解第六品。从法蕴的角度来说，对于殊胜智慧的法蕴，从基、道、果三者中，阐述道和果。从方便和解脱二者中，阐述二者。从四种显现中，阐述道和果的显现。从三种体性中，阐述三者。从次第和顿悟二者中，阐述二者。从中等的五法中，阐述续部的意义。其中，十者以整个正文阐述身坛城。如果将十者视为百者的自性，那么在坛城的基础上，稍微阐述一些见解。也阐述行、手印、三摩地和事业。在最后的十法中，稍微阐述一些自性见。总义的归纳，象征的例子，放血疗法消除障碍，交界处的引摄，以及其他的通过三种共同的方式来阐述。像这样阐述的这一品有三部分：历史、正文和名称。第一部分是：从那时起，如是等等。之前简要地阐述了三种方便，从那时起，如来的一切自性，既不是一也不是多，没有混杂，是完全圆满的自性，是所有佛的总集，为了调伏，观察所有应调伏的六道十方。为了调伏，示现者自身的伟大功德，想要显现五种智慧的坛城，为了眷属的缘故，宣说从下面出现的这些有意义的话语。这里有些人说：这六道的众生是示现者的眷属吗？如果像第一种说法那样，那么众生就不会是不清净的，因为是示现者的眷属。如果像第二种说法那样，那么就与正文相违背。因为不是真实的眷属，所以没有第一个过失。因为是通过传承的方式，所以与正文不相违背。第二部分正文有两部分：详细地解释和简略地阐述。第一部分有三部分：三摩地的坛城，殊胜三摩地身坛城，以及自性果究竟身坛城。第一部分是：智慧方面等等，一个偈颂。虽然自证智慧的自性没有建立任何偏袒，但是从功德的角度来说，
English
This is the fifth chapter on demonstrating the samadhi that accomplishes all siddhis through the power of practicing samadhi. ༈ Now, as we begin to explain the sixth chapter, from the perspective of the collection of teachings, for the collection of teachings of superior intellect, from the three—ground, path, and fruition—it demonstrates the path and fruition. From the two—means and liberation—it demonstrates both. From the four appearances, it demonstrates the appearances of the path and fruition. From the three characteristics, it demonstrates all three. From the two—gradual and simultaneous—it demonstrates both. From the middle five dharmas, it demonstrates the meaning of the tantra. Among these, the entire text demonstrates the mandala of the body through the ten. If the ten are made into the nature of a hundred, then alongside the mandala, it briefly demonstrates a view. It also demonstrates conduct, mudra, samadhi, and activity. In the final ten dharmas, it briefly demonstrates the view of nature. Summarizing the general meaning, symbolic examples, bloodletting to dispel obstacles, the intersection of attraction and repulsion, and also demonstrates through the three common ways. This chapter that demonstrates in this way has three parts: history, text, and name. The first is: From then on, thus, etc. Previously, the three means were briefly explained, from then on, the nature of all the Tathagatas, neither one nor many, unmixed, the great essence of complete perfection, the general form of all Buddhas, observing all the objects to be tamed, the ten directions of the six realms. In order to tame, the greatness of the teacher himself, intending to manifest the mandala of the five wisdoms, for the sake of the retinue, these meaningful words that will appear below are spoken. Here, some say: Are these beings of the six realms the retinue of the demonstrator or not? If it is like the first statement, then beings will not be impure, because they are the retinue of the demonstrator. If it is like the second statement, then it contradicts the text. Because it is not the actual retinue, there is no first fault. Because it is through the lineage, it does not contradict the text. The second part of the text has two parts: explaining in detail and briefly demonstrating. The first part has three parts: the mandala of samadhi, the superior samadhi body mandala, and the ultimate body mandala of nature and fruition. The first part is: Wisdom aspect, etc., one verse. Although the nature of self-awareness wisdom does not establish any partiality, from the perspective of the qualities,
Chinese
诸法皆明而无执，如镜一般。于等持中，有法之相种种，法性无相而平等。自性不杂，故能各别了知。自证具有功德，故能成办事业。如是四智，以东方等四方为象征。彼等不成一异等任何边，为表征空性，立名法界智为中央与五者。如是五智之坛城，乃是超越执方之分别心所能思、所能言之境，不需寻求，自然成就，遍及无边诸法，乃是自性秘密藏中本自圆满之大安立。如是通达摩诃见之瑜伽士，应以诸法生起之基——自性之大坛城，作为等持之境，为修习纯熟而行观修之事业。第二，分三：所依为宫殿，能依为本尊，以及宣说坛城之伟大。第一，轮等一颂。于此，若以观修殊胜等持之坛城而言，首先需以闻思之门通达总的见解之义，于修持之时，如第二品所说，生起五心。于第五品之三等持后，如第四品所说，于字母修心，从五大之种子字生起五大次第累积之须弥山等。于其上，如第七品所说，从（藏文：བྷྲཱུྃ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）生起下基无量之智慧轮，于其中心观想圆满智之珍宝宫殿。其意义乃是为象征五智，内基为四辐之轮，与中央之五者。其本身亦为表征远离戏论之法性，以金刚墙围绕，并具圆形之边饰。因此，为表征四谛或四无量，以四角形装饰庄严，为表征二谛无别，于外周环绕。为象征伟大功德之普遍增长，宫殿之形状
English
All phenomena are clear and without grasping, like a mirror. In equipoise, the characteristics of phenomena are various, and the nature of reality is without characteristics and equal. Since one's own nature is unmixed, one can know each separately. Since self-awareness is spontaneously accomplished with qualities, activities are accomplished. Thus, the four wisdoms are symbolized by the four directions, such as the east. Since they do not establish any extreme, such as one or different, they are symbols of emptiness. The term "dharmadhatu wisdom" is applied to the center and the five. Thus, the mandala of the five wisdoms is beyond the realm of thought and expression by the mind that grasps at directions, and spontaneously accomplished without seeking, pervading all limitless phenomena. It is the great establishment of original perfection in the secret essence of self-nature. Thus, a yogi who understands the view of Mahā should take the great mandala of self-nature, the basis of the arising of all phenomena, as the object of samadhi, and practice the activity of meditation in order to become familiar and integrated. Secondly, there are three parts: the support is the palace, the supported is the deity, and the greatness of the mandala is explained. First, one verse such as the wheel. Here, if we are talking about meditating on the mandala of special samadhi, first we need to understand the meaning of the general view through the door of hearing and thinking, and at the time of practice, as described in the second chapter, generate the five minds. After the three samadhis of the fifth chapter, as described in the fourth chapter, train the mind on the letters, and from the seed syllables of the five elements, generate the Mount Meru and so on, which are the five elements accumulated in sequence. On top of that, as described in the seventh chapter, from (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूम्, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: seed syllable) generate the wheel of limitless wisdom of the lower base, and in its center, meditate on the jewel palace of perfect wisdom. Its meaning is to symbolize the five wisdoms, the inner base is the four-spoked wheel, and the five in the center. Its very nature is also to symbolize the nature of reality that is free from elaboration, surrounded by a vajra wall with a circular border. Therefore, to symbolize the four truths or the four immeasurables, it is decorated with four corners, and to symbolize the inseparability of the two truths, it revolves around the outer circumference. To symbolize the universal increase of great qualities, the shape of the palace
Chinese
恒常变为四方形，具有象征四解脱之门的四门和门环，以十六种因果之马车装饰得美轮美奂，在五层相连的墙壁上，不间断地显现着无二智慧的妙用，悬挂着珍珠网，由狮子头顶托的珍宝屋顶，以及用布料制成的斗篷上装饰着珍宝网和半网，鸟翼上悬挂的流苏上点缀着花朵，此外，伞、幢、胜幢等各种装饰品遍布各处，不舍弃欲望而显现为装饰，手持色、金刚母等供品的女神如云般密集。为了象征法界智慧的无边无际，中央隆起如圆形宝瓶，顶端装饰着金刚杵。象征四种剩余智慧的四个凸起从角隅向外伸展。应观想这一切显现而无自性。第二部分分为教和释，首先是简略的教示：坛城等。宫殿本身由四十二位本尊坛城装饰，如同房屋由主人装饰一样。那么，是像第一品那样装饰本来就存在于下方的自性坛城，还是像这一品那样装饰生起增上定的坛城，还是像第九品那样装饰建造的增上影像坛城呢？《眼疏》中说：“因此，自性也如此安住，书写也完全如此，观修也是如此。”因此，三种都要装饰。一般来说，装饰分为本尊的装饰，即下面将要出现的四十二位本尊，外在的装饰是如意树等外在的装饰。本体的装饰是宫殿，它本身就具备美丽的本体。有些人认为，如果先生起本尊再装饰，那么在此之前就没有讲述生起次第，如果不生起本尊就装饰，那么第七品的生起咒语在这里就没有必要了。如同火花一样，四十二位本尊的装扮显现在第八个化身中。那么，如果这里本尊的装饰是四十二位本尊，那么现在还没有完成吗？自
English
Constantly transformed into a square, possessing four doors and doorframes symbolizing the entrance to the four liberations, adorned beautifully with sixteen causal chariots, upon the five connected walls, the uninterrupted display of the play of non-dual wisdom, a pearl net hanging, a precious roof supported by lion heads, and on the cloth of the canopy, a precious net and half-net. Adorned with flowers on the tassels hanging from the bird wings. Furthermore, umbrellas, banners, victory banners, and various other ornaments are densely arranged everywhere. Not abandoning desire, but appearing as ornaments, goddesses holding offerings such as form, Vajra Mother, etc., are densely packed like clouds. To symbolize the ultimate limitlessness of the Dharmadhatu wisdom, the center rises like a round vase, the top adorned with a vajra. Four protrusions representing the four remaining wisdoms extend outward from the corners. One should meditate on all these appearances as being without inherent existence. The second part is divided into teaching and explanation. First, the brief teaching: Mandala, etc. The palace itself is adorned with the mandala of forty-two deities, the ornaments of the owner, just as a house is adorned by its owner. So, is it adorned like the naturally existing mandala below, as in the first chapter, or is it adorned to generate the mandala of higher samadhi as in this chapter, or is it adorned to build the higher image mandala as in the ninth chapter? The commentary says, "Therefore, it abides in this way by nature, and the writing is also exactly like this, and the meditation is also the same." Therefore, all three are adorned. Generally, ornaments are divided into the ornaments of the owner, the forty-two deities that will appear below, and the external ornaments are external ornaments such as wish-fulfilling trees. The ornament of the essence is the palace, which is inherently beautiful. Some argue that if the deities are generated first and then adorned, there is no explanation of generation up to that point. If adorned without generating the deities, then the generation mantras of the seventh chapter are not necessary here. Like sparks, the appearances of the forty-two deities are manifested in the eighth emanation. So, if the ornament of the owner here is the forty-two deities, then is it not yet complete? Self-