Chinese
做了之后，将珍宝倒入模具中，在布上绘画，在石头和木头上雕刻，将棉毛纺成线，然后进行开光，或者对身之所依的佛像，语之所依的经书，意之所依的金刚铃杵等进行开光，就能次第获得解脱。因此，根据善恶之因的不同，解脱的方式也有次第。最终会获得果报。通过因来行事，就能圆满积累福德资粮。通过修习其无自性，就能圆满积累智慧资粮。如果通过清净的智慧来修习，那么，通过能取所取的清净智慧，将由习气所造成的恶劣障碍全部无相地修习，然后在禅定中观修本尊的坛城，是否能获得果报还用说吗？不用说，那就是果报本身。因此，当下就能获得果报。这也不是说因为之前种了因，所以才期望之后获得果报。而是说，将自明的觉性之王视为本尊，将自主权转变过来，那本身就是果报。十方时轮坛城大自在。意思是说，包含十方四时的所有诸法，不是通过道来成就果报，也不是通过对治来纠正。本来就是身语意的坛城，是普贤王如来成佛的自性，无二无别，没有差异，所以是大自在。从不可思议的心之坛城中。意思是说，如此大自在，无二无别，那么根本在哪里汇集呢？根本汇集在自己的心中，心的自性远离一和多，没有边和中心，没有基础和根源，无论如何都不可思议，不可思议即是法界，法界唯有与觉性相结合才是意智慧的坛城。迎请所有坛城。意思是说，如此所有诸法的根本，心性就是意智慧的坛城，凡是显现在心中的所有诸法的自性，没有不是身语意的坛城的，坛城的自性本来就是如此，将本来如此的自性毫无保留地安放在本来的位置上，如此用智慧来证悟，用禅定将形象转变为形象，将方便转变为方便。
English
After doing, pouring precious materials into molds, painting on cloth, carving on stone and wood, weaving cotton and wool into threads, and then consecrating them, or consecrating the supports of body such as Buddha images, supports of speech such as scriptures, and supports of mind such as vajras and bells, one will gradually attain liberation. Therefore, according to the nature of good and bad causes, there are different stages of liberation. Eventually, one will obtain the result. By acting through cause, one completes the accumulation of merit. By practicing its selflessness, one completes the accumulation of wisdom. If one practices with pure wisdom, then, through the pure wisdom of grasping and being grasped, all the bad obscurations caused by habits are practiced without characteristics. Then, if one meditates on the mandala of the deity in samadhi, is there any need to mention whether one will obtain the result? There is no need to mention, that itself is the result. Therefore, one obtains the result in the present moment. This is not to say that because one planted the cause before, one expects to obtain the result later. Rather, it means that considering the self-knowing king of awareness as the deity, transforming autonomy, that itself is the result. The great sovereign of the mandala of directions and times. It means that all phenomena included in the ten directions and four times are not accomplished by the path to achieve the result, nor are they corrected by antidotes. Originally, it is the nature of the body, speech, and mind mandala, the Buddha nature of Samantabhadra, inseparable and without difference, therefore it is the great sovereign. From the inconceivable mandala of the mind. It means that such a great sovereign, being inseparable, where does the root gather? The root gathers in one's own mind, and the nature of the mind is separate from one and many, without edge and center, without foundation and root, and is inconceivable in any way. Inconceivability is the Dharmadhatu, and only the Dharmadhatu combined with awareness is the mandala of mind wisdom. Inviting all mandalas. It means that the root of all phenomena is the mandala of mind wisdom, and the nature of all phenomena appearing in the mind is none other than the mandala of body, speech, and mind. The nature of the mandala is originally like this, and the nature that is originally like this is placed in its original place without any remainder. Thus, it is realized by wisdom, and by samadhi, form is transformed into form, and means is transformed into means.
Chinese
观想方便之王身语意的印契，即以坛城观想坛城，以坛城安立坛城，以坛城迎请并供养一切坛城，因此是迎请了一切坛城。自显无别坛城中，指果位圆满之佛陀，以及觉性自显之诸法无有差别。何处无别？果位圆满之如来意之真实智慧亦具身语意之坛城，觉性自显之此一切法之自性亦然，然以四种证悟之理安住于身语意之自性坛城中安住。如是，果位圆满之如来之境地中，显现身语意之坛城，亦是意之真实智慧自显，觉性自显之诸法亦以四种证悟之理，是身语意坛城之自性，亦是心之自显。心与智慧自显无别故，是无别之闲暇。以趣入之体性平等结合，如是诸法皆为身语意之坛城，或意智慧之自性，或是体性之义，以智慧亦能趣入证悟，以禅定亦能于证悟之义一心平等且无别地结合。于一切方时逝去者，又如前所证悟者，于十方四时一切逝去者，从无始劫以来亲近亲近修习修习者，果位圆满之善逝坛城之伟大功德亦于彼圆满，则极近之本尊之成就获得不退转且无可言说，故名殊胜誓言。若问成就何果？即成就此，安住于十方，于四时一切逝去者，亲近之坛城极圆满。言说亲近并修习成佛之善逝一切坛城，如前证悟并观修之彼，功德皆圆满
English
Meditating on the mudra of the body, speech, and mind of the King of Methods is to meditate on the mandala with the mandala, to establish the mandala with the mandala, to invite and offer to all mandalas with the mandala, therefore it is inviting all mandalas. In the self-appearing, undifferentiated mandala, it refers to the Buddha who has attained the ultimate fruit, and all phenomena of self-appearing awareness are undifferentiated. Where is there no difference? The ultimate fruit, the Tathagata's mind, the true wisdom, also possesses the mandala of body, speech, and mind, and the nature of all these phenomena of self-appearing awareness is also the same. However, the four reasons for realization abide in the nature of body, speech, and mind, and abide in the mandala. Thus, in the state of the Tathagata who has attained the ultimate fruit, the appearance of the mandala of body, speech, and mind is also the self-appearance of the true wisdom of the mind, and all phenomena of self-appearing awareness are also the nature of the mandala of body, speech, and mind through the four reasons for realization, which is also the self-appearance of the mind. Because the self-appearance of mind and wisdom are undifferentiated, it is the leisure of non-differentiation. By combining the characteristics of entering equally, thus all phenomena are the mandala of body, speech, and mind, or the nature of mind and wisdom, or the meaning of characteristics. Wisdom can also enter into realization, and samadhi can also combine equally and undifferentiatedly in the meaning of realization with one-pointedness. Those who have passed away from all directions and times, or like the previous realization, those who have passed away from all ten directions and four times, those who have been approaching and practicing since beginningless time, the great qualities of the mandala of the Sugata who has attained the ultimate fruit are also perfected in it. Then, the attainment of the siddhi of the very close Yidam deity is irreversible and unspeakable, therefore it is called the supreme samaya. If asked what fruit is achieved? This is achieved, abiding in the ten directions, those who have passed away from all four times, the mandala of approach is extremely perfect. Speaking of approaching and practicing all the mandalas of the Sugata who will become Buddha, that which was realized and meditated upon as before, all the qualities are complete.
Chinese
未怠慢而以力量完全圆满。何为圆满？乃是亲近的殊胜誓言。因此，十方一切善逝皆显现亲近之身，以亲近之语宣说佛法，以亲近之意了达，是不可逾越的殊胜誓言。或者说， 如意树与如意宝，珍宝及诸大种。如是说，在天界，如意树能生出所欲之物；转轮王拥有如意宝，能生出所欲之物；八大夜叉拥有贤瓶，能生出所欲之物；赡部洲之人等，对五大种皆能受用。这些并非实有，如是说，如意树和珍宝并非是实有的，并非在别处存在而能受用，而是自心福德稳固。如是说，那么是什么呢？从无数劫以来，自心积累了众多福德善根的习气，并且稳固，通过显现的力量，心性显现为如意树和如意宝。对此，业和习气一致的诸天共同受用。而人们对五大的受用，也是因为自心仅仅生为人，就积累了福德，或者说，善根的习气显现并稳固，心性显现为五大种，对此，业和习气一致的人们共同受用。彻底明晰。此处产生了三个果，是否是“玛达”呢？是“玛达”，因为上面已经展示了幻化网。如是说。这个果，是修持甚深方便道的力量所获得的果。而“如意树”的果，是建立并圆满安住本尊坛城的果。 “五种仪轨已经圆满”的果，是讲述了获得积累资粮之果的方式。稀有神变下品法。如是说，以上那些是譬喻和意义，但如果将意义的一个方面作为譬喻来展示意义，那么，如来之身、智慧、清净刹土，以及身语意的不可思议神变，都是稀有奇妙的。
English
Without negligence, it is completely perfected through power. What is perfection? It is the supreme close Samaya. Therefore, all Sugatas of the ten directions manifest their close bodies, expound the Dharma with close speech, and understand with close mind; it is the supreme Samaya that cannot be transgressed. Or, The wish-fulfilling tree and the wish-fulfilling jewel, Precious jewels and the elements. As it is said, in the realm of the gods, the wish-fulfilling tree produces desires; the wheel-turning king possesses the wish-fulfilling jewel, which produces desires; the eight great Yakshas possess the virtuous vase, which produces desires; and the people of Jambudvipa and others all enjoy the five elements. These are not truly existent, as it is said, the wish-fulfilling tree and the precious jewels are not truly established as existing separately to be enjoyed, but rather one's own mind is stable with merit. As it is said, then what is it? From countless lifetimes, the habit of accumulating many roots of merit and virtue in one's own mind is stable, and through the power of manifestation, the nature of mind appears as the wish-fulfilling tree and the wish-fulfilling jewel. To this, the gods whose karma and habits are in accord partake together. And the enjoyment of the five elements by humans is also because one's own mind, merely by being born as a human, has accumulated merit, or rather, the habit of virtuous roots manifests and is stable, and the nature of mind appears as the five great elements. To this, the people whose karma and habits are in accord partake together. Thoroughly clear. Here, three fruits have arisen; is it "Madha"? It is "Madha," because the net of illusion has already been shown above. As it is said. This fruit is the fruit obtained by practicing the power of the profound path of means. And the fruit of "wish-fulfilling tree" is the fruit of establishing and perfectly dwelling in the mandala of the deity. The fruit of "the five rituals have been completed" is the explanation of how to obtain the fruit of accumulating the gathering. The lower Dharma of wondrous miracles. As it is said, the above are examples and meanings, but if one aspect of the meaning is taken as an example to show the meaning, then the body, wisdom, pure realm of the Thus-Gone One, and the inconceivable miracles of body, speech, and mind are all rare and wonderful.
Chinese
是生起的法，不是从他处而来的。像这样，奇妙变化的那些功德，如果不是他者，就没有成立为实有的东西。那么，那是什么呢？是依于方便的智慧。意思是说，方便身语意的印记，有相和无相二者无别。智慧也能领悟，禅定也能不变地专注于一境，这就是智慧。像这样的状态中产生。像这样，从上面那样，各种奇妙的变化，自然而然地从生起功德的法的状态中产生。智慧法界的如是性，是方便印记的原因。意思是说，智慧远离戏论的意义，是法界如是性，是方便身语意印记的原因。或者说是智慧，具有法界智慧，智慧远离戏论，法界和智慧二者无别的如是性，是方便身语意印记的原因。对于智慧来说，就是智慧的嬉戏。智慧的嬉戏本身也是积累。意思是说，智慧印记的自显现就是智慧的嬉戏，智慧的嬉戏本身也是积累，是空性，没有从无相的状态中移动。什么是嬉戏呢？就是诸佛在世间显现成佛，救度众生脱离轮回和恶趣，以及示现身语意的加持或不可思议的变化，像这样示现本身就是积累智慧嬉戏的意义。诸佛先出现救度，意思是说，从轮回中解脱的佛陀，虽然没有从如是性无相的状态中移动，但先出现化身于世间，救度六道众生脱离轮回的痛苦，以及示现加持也是如此。意思是说，身的加持是十二行仪，语的加持是八万四千法门，意的加持是五种神通，功德的加持是身相和面容等不可思议，事业的加持
English
It is the dharma that arises, it does not come from elsewhere. Like this, those qualities of wonderful transformations, if it is not other, there is no established thing as real. So, what is that? It is the wisdom that relies on means. It means that the seals of the body, speech, and mind of means, the meaning of the inseparability of the two, with and without characteristics. Wisdom can also realize, and meditation can also focus on one point without changing, this is wisdom. It arises in such a state. Like this, from the above, various wonderful transformations arise naturally from the state of the dharma of arising qualities. The suchness of the wisdom realm is the cause of the means seal. It means that the meaning of wisdom being free from elaboration is the suchness of the dharma realm, which is the cause of the means body, speech, and mind seals. Or it is wisdom, possessing the wisdom of the dharma realm, wisdom is free from elaboration, the suchness of the inseparability of the dharma realm and wisdom, is the cause of the means body, speech, and mind seals. For wisdom, it is the play of wisdom. The play of wisdom itself is also accumulation. It means that the self-manifestation of the wisdom seal is the play of wisdom, and the play of wisdom itself is also accumulation, it is emptiness, it has not moved from the state of no characteristics. What is play? It is that the Buddhas manifest enlightenment in the world, save sentient beings from samsara and the lower realms, and show the blessings or inconceivable transformations of body, speech, and mind, like this showing itself is the meaning of accumulating the play of wisdom. The Buddhas appear first to save, it means that the Buddha who is liberated from samsara, although he has not moved from the state of suchness without characteristics, first appears as an emanation body in the world, saving the sentient beings of the six realms from the suffering of samsara, and showing blessings is also the same. It means that the blessing of the body is the twelve deeds, the blessing of speech is the eighty-four thousand dharma doors, the blessing of mind is the five kinds of clairvoyance, the blessing of qualities is the inconceivable body and face, etc., the blessing of activities