English
Visualize being surrounded by the three deities of wisdom beings, body, speech, and mind, crowned by the five family deities, together with the nine attendant deities, visualizing the complete and indivisible mandala. Thus, these two, subtle and gross, are the samadhi of a single mudra. Because it enables the visualization of all mandalas, it is supreme. Thus, the Buddha's body, which is inseparable from emptiness and compassion, appears without inherent existence, which is difficult for ordinary people to understand, and is unified, so it is the secret bindu. It is the source of many deities of the mandala, so it is the sphere. Alternatively, in the stage of elaborate mudra, it is difficult to understand the meaning of the Buddhas and Buddha-mothers residing in the mandala in many conceptualizations, so it is a secret meaning, and many deities are also unified into one deity, so it is a bindu. The mandala of self-awareness is the source of many deities, so it is called the sphere. Among them, the five elements are subtle wisdom, namely the five mothers of the family. The great five aggregates are gross means, namely visualizing as the five Tathagata Buddhas. In addition, the four faculties, four objects, four times, four touches, namely the four consciousnesses, and the secret faculties, objects, and consciousnesses produced by power, namely the touch of the three combinations, and the conceptualizations of the four inversions, all appear as Bodhisattvas, Bodhisattva mothers, wrathful deities, and wrathful mothers. Thus, the deities and conceptualizations are inseparable, called Vajrasattva. Similarly, because the realm of activity of the conceptualizations of mind and Dharma is completely pure, the forty-two mandala deities, including Samantabhadra and Samantabhadri with the six Thubpas, are the root deities. Thus, in each root deity, there are twenty-four father deities for the father deity and eighteen mother deities for the mother deity, which are the forty expedient deities. Thus, in the hearts of these forty expedient deities, visualize each wisdom being as a symbol representing the self-existing wisdom of the great essence of all Dharmas, these are the forty wisdom deities. In each of the forty expedient deities, visualize additional deities, namely, in the places of body, speech, and mind, visualize deities with the appearance of Vairochana Buddha, Amitabha Buddha, and Akshobhya Buddha. Thus, for these four groups of forty deities,
Chinese
观想幼小智慧的显现为象征五种智慧的五部头饰之神。如此观想根本本尊、支分本尊以及其余所有两万四千尊本尊清晰显现，不被外境所夺，此即名为分辨显现之三摩地，是为有戏论之手印。以明点精华红白二色的降伏和升起之结合，与俱生智相结合，是为阿黎。以其象征，将五种用品融入能境与所境无二无别，在享用时无有执着，以安乐智慧的嬉戏，使念头自显于智慧坛城中，以喜悦的心情，以自身融入本尊的方式进行供养，将平等圆满大供献给本尊，是为荟供轮。第三是果的特征，即无漏等九支。也就是在荟供轮的时刻，对于五种用品不执着，因此是无漏的，是为智慧之聚。不间断地享用是为福德之聚。从二资粮圆满的力量中产生的暂时性果报，是获得见道持明、异熟持明和长寿自在中的任何一种。之后，证悟修道大手印，最终证悟任运成就持明。任运成就持明的装束，与智慧幻化五身任运成就的装束相符，是为自显现。心性本初不确定，因此显现各种各样的果，是为嬉戏。任运成就持明在入定时，其境界是所有显现和声音都显现为本尊和本母的坛城。由于具备无量功德，因此是超越有漏道的殊胜之道。以何种方式，从二资粮圆满的力量中产生的究竟果，即自性坛城显空无二无别，这不是凡夫的境界，并且远离戏论，因此称为秘密明点。将此意义以三种特征显现出来，即是法界完全清净的俱生法身。这完全清净的法身是过去、现在、未来一切诸佛的真实本体。获得法身之时，其功德方面是五身任运成就。
English
Visualizing the manifestation of youthful wisdom as the five headdress deities representing the five wisdoms. Thus, visualizing the root deity, branch deities, and all the remaining twenty-four thousand deities clearly, without being distracted by external objects, is called the Samadhi of Differentiating Appearances, which is the Mudra with elaboration. Combining the essence of white and red Bindus through the descending and ascending union, uniting with innate wisdom, is A-li. Symbolizing this, the five articles are integrated into the realm of subject and object without duality, enjoying them without attachment, and with the play of blissful wisdom, thoughts self-manifest in the mandala of wisdom, offering with a joyful heart, offering the Great Perfection of Equality to the deity in the manner of self-immersion, is the Tsog Offering Wheel. The third is the characteristic of the fruit, which is the nine branches such as non-leakage. That is, at the time of the Tsog Offering Wheel, there is no attachment to the five articles, therefore it is non-leaking, which is the accumulation of wisdom. Uninterrupted enjoyment is the accumulation of merit. From the power of the completion of the two accumulations, the temporary result is the attainment of either the Seeing Path Vidyadhara, the Maturation Vidyadhara, or the Longevity Empowerment. Thereafter, realizing the Meditation Path Mahamudra, and ultimately realizing the Spontaneous Accomplishment Vidyadhara. The attire of the Spontaneous Accomplishment Vidyadhara is in accordance with the attire of the Wisdom Illusory Five Bodies Spontaneously Accomplished, which is self-manifestation. The nature of mind is initially uncertain, therefore various fruits manifest, which is play. The contemplation of the Spontaneous Accomplishment Vidyadhara during meditation is that all appearances and sounds manifest as the mandala of deities and goddesses. Because it possesses infinite qualities, it is the supreme path that transcends the contaminated path. In what way, the ultimate fruit arising from the power of the completion of the two accumulations, which is the inseparability of appearance and emptiness of the nature mandala, is not the realm of ordinary beings, and is free from elaboration, therefore it is called the Secret Bindu. Manifesting this meaning with three characteristics is the coemergent Dharmakaya, the realm of complete purity. This completely pure Dharmakaya is the true essence of all Buddhas of the past, present, and future. When the Dharmakaya is attained, its quality aspect is the spontaneous accomplishment of the five bodies.
Chinese
十方和四时的所有胜者都将显现圆满。如此，所有胜者的五身、五语、五功德、五事业、五意，共二十五等全部获得，这被称为自己见到自己的面容。如此，将轮回涅槃的一切法自在地转变为无二的自性，这是最殊胜的。因为到达了学道的顶峰，所以在道中是最殊胜的。如此，就像是舍弃了口诀道次第，而讲述了次第解脱道一样。虽然前代的人们称此为生起次第，但这是相对于顿悟解脱道而言的说法。并非是分为二次第的生起次第。如果那样的话，仅仅学习它，通过行为的近取因——积资，就不可能将无漏见道结合起来。因此，在道次第中，当出现一座三生起和念诵的仪轨等时，也不能仅仅因此就变成生起次第。而是结合了通过圆满次第引导的明观本尊之法和座间所作的念诵等，是为了学习生起圆满双运而说的。然而，完全阻止像生起次第那样学习也不是绝对的。某些人获得了生起次第本尊的各种明观，通过积资的行为，成就共同的成就——空行，并通过真实和化身的方式利益众生。并且，必须认为，凭借此依处使诸佛欢喜的力量，进入圆满次第，从而成就双运身。第二，按照顿悟的方式讲述。分为教和释两部分。第一部分是：具有坛城等五句。轮回涅槃的一切法本来就是佛，自性清净。并非后来通过道新成就的果。虽然诸法的自性是如此，但仅仅是如此并无益处，因此必须通过道来现证如此的基。也就是说，通过了悟坛城本来就自然具备于一切有情之义，然后通过等持的坛城，了知本来就有的坛城是如此的道理。
English
All the Victors of the ten directions and four times will also manifestly become complete. Thus, obtaining all the five bodies, five speech, five qualities, five activities, and five minds of all the Victors, totaling twenty-five, is called seeing one's own face by oneself. Thus, it is the supreme state of freely transforming all phenomena of samsara and nirvana into the nature of non-duality. Because it has reached the peak of the path of learning, it is the most excellent among paths. Thus, it is taught as if abandoning the gradual path of pith instructions and following the gradual path of liberation. Although earlier generations called this the generation stage, it is spoken of in relation to the instantaneous path of liberation. It is not the generation stage divided into two stages. If it were, then merely learning that alone would make it impossible to connect the uncontaminated path of seeing through the accumulation of merit, which is the proximate cause of action. Therefore, in the stages of the path, even when there appear rituals for generating the three samadhis and methods of recitation, it does not become solely the generation stage. Rather, it combines the methods of learning the clear appearance of the deity led by the completion stage and the activities of the session break, such as recitation, and is taught for the purpose of learning the union of generation and completion. However, completely preventing learning like the generation stage is not entirely the case. Some individuals attain various clear appearances of the deity in the generation stage, and through the practice of accumulation, accomplish the common siddhis, such as Khechara, and benefit sentient beings through real and emanated forms. And it must be accepted that through the power of pleasing the Buddhas by means of that basis, they enter the completion stage and accomplish the unified body. Second, explaining according to the instantaneous approach. There are two parts: the teaching and the explanation. The first is: having the mandala, etc., five verses. All phenomena of samsara and nirvana are primordially enlightened and naturally pure. It is not that the result is newly accomplished later through the path. Although the nature of phenomena is such, merely being so is not beneficial, so it is necessary to realize such a basis manifestly through the path. That is, having realized the meaning that the mandala is naturally inherent in all sentient beings, then through the mandala of samadhi, one understands how the mandala that has been there from the beginning is such.
Chinese
通过地基在坛城中清晰显现并进行观修，从与自性坛城相结合的等持坛城中产生的是心觉智慧的坛城，这是所有坛城中最殊胜的果坛城。第二部分分为三点。第一点是展示坛城如何具备，即“五大”等一颂。五大细微部分是智慧族的五位佛母。粗大的五大是五蕴，即五部佛父。同样，眼等四根和色等四境，以及过去等四时，触是眼等四识，这些都是菩萨父母。秘密根的境，三识合一的觉性和四者是四门。常断四边是四门母。意和法是普贤父母。六烦恼是六能仁。念头和那些本尊是金刚的集合，无二无别。对于一切众生来说，本来就自然具备这些。第二点是如何观修自性坛城上的等持坛城，即“普贤”等三句。如此，轮涅的一切法本来就在普贤的坛城中成佛，对此，充分理解其意义的瑜伽士大自在者，对本来就存在的殊胜真谛无二无别的甚深密意，以心自生智慧，远离戏论之边，显现任何游舞，以五种智慧显现的方式进行观察和观修。第三点是如此观修会产生什么结果，即“心髓”等三颂。将一切法的精髓——唯一的明点与无二无别地结合，从觉性自生大乐智慧中，以各种显现的云彩，以智慧对智慧欢喜游舞的方式供养。如此，虽然有各种显现方式，但根本未曾动摇于实相，即以无漏的福德力所成就的如幻智慧，不间断地自显游舞的坛城，虽然幻化出无量变化，但最极秘密的明点实相，从未稍微动摇于法界。
English
Having clarified and meditated on the mandala on the ground, what arises from the samadhi mandala that unites with the nature mandala is called the mind-awareness wisdom mandala, which is the supreme fruit mandala of all mandalas. The second part has three points. The first point is to show how the mandala is endowed, which is "elements" etc., one verse. The five subtle parts of the elements are the five wisdom consorts of the wisdom family. The gross great elements are the five aggregates, which are the five fathers of the family. Similarly, the four faculties such as the eye and the four objects such as form, and the four times such as the past, and touch are the four consciousnesses such as the eye, all of which are the bodhisattva fathers and mothers. The object of the secret faculty, the awareness of the union of the three consciousnesses and the four are the four gates. The four extremes of permanence and annihilation are the four gatekeepers. Mind and phenomena are Samantabhadra fathers and mothers. The six afflictions are the six conquerors. Those thoughts and deities are the indivisible vajra assembly. All beings are inherently endowed with these from the beginning. The second point is how to meditate on the samadhi mandala on the nature mandala, which is "Samantabhadra" etc., three lines. Thus, all the phenomena of samsara and nirvana are enlightened from the beginning in the mandala of Samantabhadra. To this, the great yogi who fully understands its meaning, the profound intention of the supreme truth that has existed from the beginning, inseparable, from the mind's self-born wisdom, free from the extremes of elaboration, whatever play appears, should be viewed and meditated upon in the manner of the five wisdoms arising. The third point is what will result from meditating in this way, which is "essence" etc., three verses. By uniting the essence of all phenomena, the single bindu, without duality, from the self-born great bliss wisdom of awareness, with clouds of various appearances, offering is made in the manner of wisdom delighting in wisdom. Thus, although there are various ways of appearing, the root has not moved from the nature of reality, that is, the illusory wisdom accomplished by the power of uncontaminated merit, the uninterrupted self-appearing play mandala, although it may hallucinate into limitless transformations, the supremely secret bindu reality has not moved even slightly from the sphere of suchness.