English
One should understand the distinctions between these categories. In particular, placing the Kuntuzangpo parents in the position of the parents where all the roots have become deities is the same for all. Having ascertained this, for the Buddhas of the four families and the supreme Kuntuzangpo parents, that is, the five pairs, also calculate according to the previous arrangement, there are five thousand. The eight bodhisattvas and the four gatekeepers, that is, the twelve pairs of parents, have twelve thousand. The six Thubpas do not have consorts, so on the right side there are twenty-three father Buddhas, and on the left side there are seventeen mother Buddhas, who are placed in front and behind the deity positions of the limbs, and the outer and inner bodhisattva parents are placed outside and inside the channels. With this certainty, each of the six Thubpas has a complete thousand deities, so there are six thousand. Some say that the consorts of the five main deities and the Kuntuzangpo consort are counted as six borrowed ones. Some say that the symbolic consort is a lotus seat, so place it there. It is also said that in the place of contemplation, it is permissible to meditate on the union of the parents. Then, when placing the father Buddha, one counts the Thubpa himself, but when placing the eighteen mother Buddhas, who is not counted? The lamas said that the Kuntuzangmo is not counted. On top of these, there is one thousand deities of the immovable main deity. In short, meditating on all twenty-four thousand of these deities radiating light and blazing with glory is to train in the mandala of twenty-four thousand. The third is, like that and so on, inconceivable. That is to say, like that and so on, by means of the samadhi of distinguishing appearances, all appearances are clearly seen as the vast and inconceivable mandala of body and wisdom, which is to train in the spontaneously accomplished mandala. These are in terms of the gradual path, training in the practice of the elaborate mudra. There are also cases where the individual who is the basis of the path of transcendence is applied to the path of seeing without the need to accumulate merit. Some also say that the former says, "Unmoving, unmoving, everything is." and the latter says, "In short, moving, moving, everything is." These two are contradictory. There is no fault, the former is spoken from the perspective of the great-minded, with the view as the main thing, and the latter is spoken from the perspective of the small-minded, with the practice as the main thing, the lamas said so. Second, the way it functions.
Chinese
是。关于十方等二颂：所要利益的对境，在十方和四时所包括的无边无际的世间里，以如此开展调伏的坛城，如其所愿地以各种调伏方法来教导所化众生，并满足他们的希望。不仅如此，对于高乘的密咒和低乘的特征等一切乘，以及外道等颠倒执着者，也与他们各自无边的想法相符，作为调伏他们的对治。各自的导师、天神、魔鬼和罗刹等寂静和忿怒的大众，都按照各自的想法，显现各种不同的身相，并非固定不变，但所有这些都不是努力而为的。因为导师自身圆满具足功德，如所化众生的意愿，在一切时处显现并成办利益。譬如如同舞蹈的导师一般，身体不移动而展现各种舞蹈的姿态。第五，归纳手印的种类：简而言之，手印等二颂：简而言之，身体和思维支分的所有手印，都不能说就是这种形式，或者数量是固定的。如何呢？就身体支分而言，将二和三合一，五个支分中的每一个都扩展为五种姓的父母十对，因此有五十种手印。就思维支分而言，有方便智慧二者的八十位本尊，以及加持为金刚三者的本尊一百二十位，并且从这些本尊中也扩展出八百位头饰本尊，即千佛坛城等。因此，身体支分的生起和思维支分的开展，都应学习不超出如是之性。简而言之，如果将支分动摇和身体运动的一切，都如实地证悟和习惯，就不会从本尊身大手印的状态中动摇。即使安住于此状态，也因为没有执着，所以也不是不安住，也不是安住。因为是远离一切戏论边际的法性，所以如是说道，行为处所完全清净的胜
English
is. Regarding the two verses such as the ten directions: The objects to be benefited, in the boundless worlds included in the ten directions and four times, by expanding the mandala of taming in this way, teach the beings to be tamed with various methods of taming as they wish, and fulfill their hopes. Moreover, for all vehicles such as the high vehicle of secret mantra and the low vehicle of characteristics, and for those who cling to perverted views such as heretics, also in accordance with their respective boundless thoughts, as an antidote to taming them. The great masses of peaceful and wrathful beings such as their respective teachers, gods, demons and rakshas, all appear in various different forms according to their respective thoughts, and are not fixed, but all of these are not done by effort. Because the teacher himself is perfectly endowed with qualities, he appears and accomplishes benefits at all times and places according to the wishes of the beings to be tamed. For example, like a dance master, he shows various dance postures without moving his body. Fifth, to summarize the types of mudras: In short, the two verses such as mudras: In short, all the mudras of the body and mind branches cannot be said to be only this form, or the number is fixed. How is it? In terms of the body branches, combining two and three into one, each of the five branches is expanded into ten pairs of parents of the five families, so there are fifty mudras. In terms of the mind branches, there are eighty deities of the two methods of wisdom, and one hundred and twenty deities who are blessed as the three vajras, and from these deities are also expanded eight hundred headdress deities, namely the mandala of the thousand Buddhas and so on. Therefore, the arising of the body branches and the development of the mind branches should be learned without exceeding suchness. In short, if all the movements of the branches and the movements of the body are truly realized and accustomed, they will not be shaken from the state of the deity's body, the great mudra. Even if you abide in this state, because there is no clinging, it is neither not abiding, nor abiding. Because it is the nature of the Dharma that is free from all extremes of elaboration, it is said that the behavior is completely pure.
Chinese
是喜悦于诸法无别、离取舍、无漏安乐之智慧。彼胜过前三喜悦，故为大。于彼受用之自性，为获得普贤之身语意智慧金刚三密，不离其方便之誓言坛城灌顶修法，安立为事业之次第三者。为示彼之意，入于等持，而说此特别之语。二者，论有三：坛城、灌顶、修法。初者有二：先阿阇黎作念诵，与坛城之事业次第真实。初者为：极细之誓言胜。谓为利他之阿阇黎，于合意之处，首先以三等持作加持，从文字与手印与本尊身，即由金刚三之手印，以修习极细之等持之门，作昼夜数三者任何一者之念诵圆满，此乃寻求他利之阿阇黎，必须不可逾越之誓言之胜者，是故应努力。二者有二：示寂静之坛城，及由此表示忿怒与胜乐之坛城。初者中，于金刚次第中，地基平整与尺度线，颜料与绘画形相与，加持护摩于坛城中，入与入之功德也。如是十义中，初者亦有二：总说地基平整，与别说放宝瓶。初者为：又或地基极平整。谓具缘应引入之坛城，与续部尺度相合之四者中，于自性智慧与，增上等持与，觉性验相之坛城三者不能引入之补特伽罗等。除彼之外，又增上建立影像之坛城，于彼作引入之灌顶时，首先为使地与地持之分别融入平等之界中，应以地之仪轨极平整地基。如是亦于金刚次第中，地基与自相生起灌顶与，清净加持守护与执持是，最初之精华
English
It is enjoying the wisdom of all dharmas being inseparable, free from acceptance and rejection, and stainless bliss. It surpasses the previous three joys, hence it is great. In its nature of enjoyment, to attain the three secrets of body, speech, mind, and wisdom vajra of Samantabhadra, the vow mandala empowerment practice that does not deviate from its means is established as the three stages of activity. To show its intention, entering into samadhi, this special speech is spoken. Secondly, the treatise has three parts: mandala, empowerment, and practice. The first has two parts: first, the Acharya performs recitation, and the actual sequence of activities for the mandala. The first is: The supreme vow that is extremely subtle. That is, for the Acharya who benefits others, in a suitable place, first blessing with the three samadhis, from the letters, hand gestures, and deity bodies, that is, from the hand gestures of the three vajras, through the gate of meditating on the extremely subtle samadhi, completing the recitation of any of the three: day, time, or number. This is the supreme vow that the Acharya who seeks the benefit of others must not transgress, so effort should be made. The second has two parts: showing the peaceful mandala, and showing that it represents the wrathful and supreme mandalas. In the first part, in the Vajra Sequence: "The ground is level, and the measurements are precise, the colors and the painted forms, the consecration and homa in the mandala, the qualities of entering and being entered." Among these ten meanings, the first also has two parts: generally explaining the level ground, and specifically explaining the placement of the vase. The first is: Or the ground is extremely level. That is, among the four mandalas that should be introduced to the fortunate, combined with the measure of the tantra, those individuals who cannot enter into the three mandalas of self-nature wisdom, superior samadhi, and experiential signs of awareness. Other than that, additionally establishing the image mandala, when giving empowerment to enter there, first, in order to merge the distinctions of earth and earth-holder into the realm of equality, the ground should be made extremely level with the rituals of earth. Likewise, in the Vajra Sequence: "The ground and its own characteristics, arising empowerment, purification, blessing, protection, and holding, are the essence of the first."
Chinese
如是宣说。 所谓以八义宣说者，应于他处了知。 那些是初夜的工作。 第二是，五谷等三句： 五蕴清净为五身之五谷，即： 青稞、 豆、 小麦、 米、 白芝麻。 五根清净为五事业之五香，即： 藏红花、 麝香、 白檀、 红檀、 肉豆蔻。 五境清净为五功德之五宝，即： 珊瑚、 珍珠、 金、 银、 第一珍宝海螺。 五识清净为五智之五精，即： 水之精盐、 花之精蜂蜜、 果之精红糖、 树之精酥油、 谷之精阿梨果。 五欲清净为五密之五药，即： 虎刺、 狮刺、 阿魏、 权杖手、 蔓菁。 五界清净为五部之五甘露，即： 白菩提心、 红菩提心、 尿、 大便、 大肉。 如是三十种物，以极细之糊，涂于坛城之基上，厚薄如牛皮，并丢弃残余。 这些若依经文之次第，虽可归于线之范畴，然依金刚次第，此处则归于以事业与行为净治之范畴。 若坛城如旧屋，则与线相连亦佳。 第二，关于尺度有二，殊胜者，为影像坛城之尺度： 坛城一肘等三句，又或肘者等二句。 也就是说，若住所狭窄，弟子资财少，则坛城有二种简略之尺度： 坛城每边为一肘之尺度，或为一身之尺度，即坛城每边有四肘。 又若作为中等坛城之尺度，则坛城每边为十二肘，即为三身之尺度。 又若比那更大，则每边具有十六肘，即为四身之尺度。 又若作为殊胜坛城之尺度，则广大之坛城每边为二十肘。 又若比那更大，则每边为二十五肘。 此后，殊胜坛城，更殊胜者，为三摩地之尺度： 又或一由旬等偈
English
As explained. Those who explain with eight meanings should be understood elsewhere. Those are the works of the first watch of the night. Second, there are three lines such as the five grains: The five aggregates are purified into the five bodies by the five grains, namely: barley, beans, wheat, rice, and white sesame. The five senses are purified into the five activities by the five incense, namely: saffron, musk, white and red sandalwood, and nutmeg. The five objects are purified into the five qualities by the five jewels, namely: coral, pearl, gold, silver, and the first jewel, conch shell. The five consciousnesses are purified into the five wisdoms by the five essences, namely: the essence of water is salt, the essence of flowers is honey, the essence of fruits is molasses, the essence of plants is butter, and the essence of grains is myrobalan. The five desires are purified into the five secrets by the five medicines, namely: tiger thorn, lion thorn, asafoetida, power hand, and turnip. The five elements are purified into the five families by the five nectars, namely: white and red bodhicitta, urine, feces, and great flesh. Thus, those thirty substances should be mixed thoroughly into a paste and applied to the base of the mandala, as thick or thin as a cowhide, and any remaining paste should be discarded. Although these can be included in the category of lines according to the order of the scriptures, according to the Vajra order, here they are classified into the category of purification by actions and deeds. If the mandala is like an old house, it is good to connect it with lines. Second, regarding the two types of measurements, the superior one is the measurement of the image mandala: Three lines such as a cubit for the mandala, or two lines such as a cubit. That is, if the dwelling is narrow and the disciple's wealth is small, then there are two reduced measurements for the mandala: The measurement of each side of the mandala is one cubit, or the measurement of one body, that is, each side of the mandala is four cubits. Also, if it is made into a medium-sized mandala, then each side of the mandala is twelve cubits, that is, the measurement of three bodies. Also, if it is made larger than that, then each side has sixteen cubits, that is, the measurement of four bodies. Also, if it is made into a superior mandala, then each side of the extensive mandala is twenty cubits. Also, if it is made larger than that, then each side is twenty-five cubits. Then, the superior mandala, the more superior one, is the measurement of samadhi: Or a yojana, etc.