English
To generate the mandala that is the basis for increasing wisdom, the symbol of the secret vajra is a five-pronged blue vajra, which the wise should make according to the ritual, about the size of a finger. Second, regarding the placement of signs: Starting with "nail-sized circles," etc., is one verse. On the lotus center and four petals of the two secret mandalas, place sun discs the size of fingernails; on the five prongs of the vajra, also place moon discs of the same size, and on each moon disc, place a lotus seat the size of a chana bean, and on the lotus seat, place letters the size of mustard seeds, placing the five seed syllables of the father on the lotus and the five seed syllables of the mother in the lotus, and then draw the mudras of the deities the size of sesame seeds, making them clear. Just as signs are placed on the symbol, so too should they be placed in the space and secret place of the union of the father and mother, which are symbolized, through the intermingling of skillful means and wisdom. Third, regarding practice, there are three aspects: the practitioner, the time of accomplishment, and the result of the practice. First, regarding the practitioner: Starting with "the five rituals," etc., is one verse. The five rituals, namely, great emptiness, compassionate illusion, the two subtle and coarse aspects of the single mudra, and the mudra with elaboration, should be completed beforehand, that is, stability should be attained. The five resources for practice, from the perspective of the common path, are the vows to be protected, the samadhi of meditation, the wisdom of realization, and the bodhicitta of compassion, both ultimate and conventional; from the perspective of the special path, they are the five amritas of the vow substances and their branches, the five meats. Here, the practitioner of the tsok, for the sake of enjoyment, needs dance, lyrics, food, clothing, ornaments, union, and liberation; these five material resources for practice should be fully possessed. In order to protect the mind and bestow blessings, it is necessary to recite mantras, that is, the key of the nine branch deities summarized by one crown-ornamented lineage lord, therefore counted as one, so there are five branch deities. Or, as stated in the Minor Commentary: "Meditate on the wisdom mind in the heart, visualize the sun and moon discs in the heart, place the vow mudra, and place the letters on top of it. When reciting, expand and contract, this is a branch of mantra." Therefore, the yogi should clearly visualize these, enter into practice without violating the root and branch vows, and after entering, should diligently practice, so that accomplishment will occur. Second, regarding time, there are two aspects: the time of accomplishment of the path of seeing and the time of accomplishment of the ultimate five kayas. The first is the time of accomplishment of the path of seeing.
Chinese
“ཞག་ནི་”等三句：如果观见和誓言不退失，安住于精进，那么以智慧和精进，最上等者三十六“ཞག་ནི་”，即六个月，或者，上等者十二个月，即一年；中等者十四个月，即一年零两个月；下等者也十六个月，即一年零四个月。如果根器迟钝，则获得异熟持明；如果根器敏锐，则成为掌握寿命的种姓殊胜者，即不舍弃身体，获得食精微食物，安乐方便，明灯风的寿命自在三种中的最殊胜者，圆满了殊胜道的寿命自在持明。第二，“དེ་ཚེ་”等两句：在见道上，从二者中获得能力，获得寿命自在持明的那时，如果一百年一百年地往后推延，十六次，即在十六百年之内，逐渐通过大手印和任运成就持明，最终与金刚持的果位结合。或者，顿超者从寿命自在到任运成就持明。如果智慧非常广大，则不通过其他道，获得最终的果位，五身任运成就的圆满佛陀。如何成就之理，将在后面讲述。第三，所修之果有二：成就之理和果位自身的体性。第一有二：成就之理显现为自现，以及通过比喻来显示。第一，“ཡེ་ཤེས་ཐིག་ལེ་”等以句子不足的三段：在道次第的方面，任运成就持明；在顿超的方面，寿命自在持明的意，安住于自证智慧离戏明点之中时，诸佛的意，显现为离戏智慧明点自现。如《ཐལ་རྒྱུད་》中说：“安乐超越智慧明点上，无边智慧自显现，不寻任运成就胜持明。”也就是说，寿命自在顿超者或任运成就持明的意之体性是不可思议的，超越了文字轮之地的功德描述，无边智慧任运成就的自性是所有持明中最殊胜的。那时，在十方和四时中完全圆满
English
“Zhak ni” etc., three lines: If the view and samaya are not lost, and one abides in diligence, then with wisdom and diligence, the best attains thirty-six “zhak ni,” which is six months, or, the best attains twelve months, which is one year; the intermediate attains fourteen months, which is one year and two months; even the lowest attains sixteen months, which is one year and four months. If the faculties are dull, then one attains the ripening vidyadhara; if the faculties are sharp, then one becomes the supreme of the lineage who controls life, that is, without abandoning the body, one obtains the essence-extracting food, the bliss-method, and the most excellent of the three life-empowerments of the lamp-wind, and the life-empowerment vidyadhara of the complete supreme path is accomplished. Second, “De tshe” etc., two lines: On the path of seeing, having obtained the ability from the two, at the time of obtaining the life-empowerment vidyadhara, if one postpones it by a hundred years, sixteen times, that is, within sixteen hundred years, one gradually connects to the fruit of Vajradhara through Mahamudra and spontaneous accomplishment vidyadhara. Or, the leap-overer goes from life-empowerment to spontaneous accomplishment vidyadhara. If one has very great intelligence, then without going through other paths, one attains the ultimate fruit, the complete Buddha with the five kayas spontaneously accomplished. How to accomplish it will be explained later. Third, the result of accomplishment has two aspects: the way of accomplishment and the nature of the fruit itself. The first has two aspects: the way of accomplishment is shown as self-appearance, and it is shown through example. First, “Yeshe thigle” etc., three stanzas with incomplete lines: In terms of the gradual path, spontaneous accomplishment vidyadhara; in terms of the leap-over, the meaning of the life-controlling vidyadhara, when one abides in the state of self-knowing wisdom, the non-conceptual bindu, the intention of the Buddhas, the non-conceptual wisdom bindu itself, appears as self-appearance. As it is said in the Thal Gyud: “On the bliss-transcending wisdom bindu, infinite wisdom self-appears, without seeking, the supreme spontaneous accomplishment vidyadhara.” That is, the nature of the intention of the life-empowerment leap-overer or the spontaneous accomplishment vidyadhara is inconceivable, surpassing the description of the qualities of the place of the wheel of letters, the self-nature of infinite wisdom spontaneously accomplished is the most supreme of all vidyadharas. At that time, it is completely perfected in the ten directions and four times.
Chinese
所有证悟的如来的清净刹土，功德不可思议且无边无际。觉性本身显现为自生智慧，因其无有边际，超越了心识的衡量。宫殿是超越思维的，四辐轮，带座垫，装饰和各种乐器，以及各种令人满意的欲妙天女充满其中。如此，所有殊胜的佛陀坛城的功德，无尽的庄严轮，所有不可思议的显现，都在第一刹那的等持观照中，自明觉性显现可见，并在第二刹那接近后得时被证得，因此获得了这些功德，并且自利得以成就。以同样的方式，利益他人的方式是，五种语也自然成就，从无间断的广大语的显现中，所有应调伏者的利益都自然而然地产生，这也是因为基、道、果的三种智慧融为一体，被称为相应的智慧。因此，没有在其他地方成就，而是觉性智慧的自显现。第二部分是《如意树》等两段偈颂。例如，在天界或声音不悦耳的地方，从如意树中产生所需的愿望；在天或龙的国度中，有权势的国王等如意宝珠；此外，还有天界的妙瓶，以及财神之子鼬鼠的腋下等，从中产生无尽的需求和愿望。所有这些显现方式看起来都像是事物真实存在，但实际上，它们没有丝毫的实体存在。例如，就像用火生的宝藏来交换未生怨的房子，它仍然像他自己的外表一样跟随。众生各自的心识显现，都是从福德相应的力量中产生的，因此，正如他们所期望和祈祷的那样，所有愿望都得以实现。与此类似，从显现基础法性中，自利得以成就，并且利益他人得以显现，这真是太神奇了。自己的本体法身，没有任何成就，也没有被阻碍为二色身的奇迹，果、法、功德二十五种等殊胜之处，真是太奇妙了。佛陀心中所领悟的那些法，不是从自己的心识之外寻找而新来的。
English
All the pure realms of the enlightened Tathagatas are endowed with inconceivable and boundless qualities. Awareness itself dawns as self-originated wisdom, and because it is free from limits, it surpasses the measurement of the mind. The palace is beyond thought, with a four-spoked wheel, including a seat cushion, decorations, and various musical instruments, and filled with various pleasing desire-realm goddesses. Thus, all the qualities of the great mandala of the victorious ones, the inexhaustible wheel of ornaments, all the inconceivable appearances, are seen manifestly by self-awareness in the first instant of meditative equipoise, and in the second instant, they are nearly attained in post-meditation, thus obtaining these qualities and accomplishing one's own benefit. In the same way, the manner of benefiting others is that the five voices are also spontaneously accomplished, and from the uninterrupted appearance of the vast voice, all the benefits for those to be tamed arise spontaneously, which is also because the three wisdoms of the ground, path, and fruition become one, and it is called corresponding wisdom. Therefore, there is no accomplishment elsewhere, but it is the self-appearance of the wisdom of awareness. The second part consists of two verses, such as the Wish-Fulfilling Tree. For example, in the realm of the gods or where the sound is unpleasant, the desired wishes arise from the Wish-Fulfilling Tree; in the realm of the gods or nagas, there are wish-fulfilling jewels such as the powerful king; furthermore, there is the good vase of the gods, and the weasel's armpit of the son of Vaishravana, etc., from which inexhaustible needs and desires arise. All these appearances seem as if objects are truly existent, but in reality, they do not have even a particle of substance. For example, just as exchanging the fire-born treasure for the house of Ajatashatru, it still follows like his own appearance. The appearances of each sentient being's mind are produced from the power of the corresponding merit, so as they aspire and pray, all desires are shown to be accomplished. Similarly, from manifesting the ground of reality, one's own benefit is accomplished, and benefiting others appears, which is wonderful. One's own essence, the Dharmakaya, is not accomplished in any way, and the miracles of the two form bodies not being obstructed, the twenty-five qualities of the fruition, dharma, and qualities, etc., are particularly excellent, which is wonderful. Those dharmas that are comprehended in the mind of the Buddha are not newly arrived by searching for them outside of one's own mind.
Chinese
哦！ 证得稳固方便道，显现解脱道智慧之法性，于如是状态中，果实无需寻觅，自然显现。第二，果实自性有三：宣说不生于因缘且具作用；宣说离一之义为自生智慧；以一切智智观视所化众生之方式。第一是：智慧界等二偈。如是成就之果实自性，并非由能获得之因缘所生，因为以了知正义之智慧，知晓所知法界皆清净，如来藏性本身，因已串习方便道之大手印，故一切显现执著之错乱皆已清净，果位之功德皆自明，故仅是离系果，而非由道新证，乃是于基础任运成就之智慧中，有不可思议之智慧嬉戏。若问：那么，果之显现不成为存在之相吗？答：于智慧中，智慧嬉戏本身亦未真实成立，如幻术般虚假不实。智慧如何，身亦如是。此外，诸佛之化身显现于世间，救度轮回痛苦，且从法身状态中，报身以自显之加持，以表相之方式说法，亦如前述，实则未真实成立，本体为空性。若问：那么，身与智慧不能作为譬喻和意义吗？答：于应调伏之境，能起作用之理由是，虽未离法身，然色身二者，身语意不灭，显现为庄严之轮，故以其光辉而作利生事业。如是，虽于所化前显现，然于如来却未成立有所作为，故如幻术。二者无别乃金刚，离敌对故坚固，较他者殊胜故为至上。第二是：一与多等一偈。诸佛以周遍之法身，未离周遍之一，然色身显现种种不同之事业，故。