English
Why is it necessary to think like that? All higher and lower vehicles, and inverted thoughts, all accord with the immeasurable, and appear universally in accordance with each. It is said that all higher vehicles, such as secret mantras, and lower vehicles, such as characteristics, and all inverted thoughts, such as eternalism and nihilism of the heretics, are in accordance with the immeasurable. The various teachers of the greater and lesser vehicles, the gods, demons, rakshasas, and so on, all the peaceful and wrathful great assemblies, all accord with the immeasurable according to their respective objects of devotion, and appear universally, therefore they are not uniquely determined. In the Samputa Tantra, in all the fields of the three realms, everywhere, great Bodhisattvas perform miracles. What are they? At one moment, they manifest enlightenment, at another moment, they are conceived by their parents, at the moment of entering the womb, they are peaceful, at the moment of peace, they are fierce, at the moment of fierceness, at one moment, they create great demonic obstacles. Thus, the deeds are infinitely supreme. At one moment, they subdue all mountains, rivers, and beings. They are born through subduing. It is said. They strive specifically for the benefit of others, and the teacher's own nature is spontaneously accomplished, and the great power appears universally and performs the benefit of others. For example, like a dancer, the body does not move, but shows various dance postures. It is said. In order to show that the types of mudras are not fixed. In short, all mudras cannot be said to be unique, they can be divided into two or three, and so are arising and expanding. The essence of mudras, briefly summarized in words, is that all the mudras arising from the limbs of the body are the Samantabhadri mudra of the activity mother, and it cannot be determined that this is the only one. In terms of the limbs of the body, the two feet and the two hands and the head, a total of three, so each of the five limbs of the body can be transformed into the five families, the ten male and female deities, becoming the aspect of samadhi, and thus transforming into fifty mudras. Or, in terms of the limbs of thought that are separately expanded, the mudras can also be transformed into the forty deities of skillful means, possessing the three of body, speech, and mind, becoming one hundred and twenty, with the two of skillful means and wisdom, becoming one hundred deities, and skillful means, wisdom, and
Chinese
对于语、意、身的诸神，以顶饰智慧手印一千等，用“འི་”字音二十四千和自然成就的桑耶寺。通过种种光芒，如此生起身形，禅定喜悦诸神的数量，同样是不确定的。总而言之，一切的动静，都安住于大手印之中。安住本身即非安住，亦无安住者。如是语乃是至高者所说。所谓以如是数量来象征，手印是无法用言语穷尽的，若以言辞简要归纳，身体的动静一切，若能了悟安住于根本自性的手印，显现观视的手印，在以殊胜禅定手印清晰观修之时，身语所显现所做的一切，都不超出大自在天神的身语意，安住于大手印之中，仅此安住，心识无法执取，因此无有不安住与安住的言说，故称手印为自然成就所加持。如是语乃是行境完全清净的至尊普贤王如来所说。仅此而已。如是说。仅此之故，身体和思绪的一切支分，都加持于三手印的坛城中，故说支分手印的种种名相。第八品简略宣说完毕。为了在殊胜禅定的身语意坛城之后，进一步广说殊胜影像的坛城，因此说了“此后”等。所谓“如来大喜”，一般而言，有共同的喜悦、世间的喜悦、以及喜悦的喜悦等。这些次第的意义是，对于欲界的染着，亲近受用，以及色界的四禅和喜乐初地极喜地，为了这些而说。此处如来不可思议的意中所证悟的喜悦之喜，并非仅仅依赖前三者，而是于轮涅平等性中无有取舍地受用，因此自性也是伟大的。是普贤王如来名号意义的处所。
English
For the deities of speech, mind, and body, with a thousand crown ornament wisdom mudras and so on, with the sound "འི་" twenty-four thousand and the spontaneously accomplished Samye Monastery. Through various rays, thus generating the body, the number of deities of meditative joy is likewise uncertain. In short, all movements and actions abide within the Great Mudra. Abiding itself is non-abiding, and there is no abider. Such words are spoken by the Supreme One. That is to say, symbolizing with such numbers, the mudras are countless to express in words. If summarized concisely in words, all movements and actions of the body, if one realizes that the mudra of fundamental nature abides, manifesting the mudra of viewing, when clearly meditating with the supreme meditative mudra, all that appears and is done by body and speech does not go beyond the body, speech, and mind of the Great Lord, abiding within the Great Mudra. Even in just that abiding, the mind cannot grasp it, therefore there is no talk of non-abiding and abiding, hence it is said that the mudra is blessed as spontaneously accomplished. Such words are spoken by the Supreme King Samantabhadra, whose realm of activity is completely pure. Only that. Thus it is said. For that very reason, all the limbs of body and thought are blessed into the mandala of the three mudras, hence it is said that the various names of the limb mudras are elaborated. The eighth chapter is briefly explained. In order to further elaborate on the mandala of supreme images after the mandala of the body, speech, and mind of supreme meditative absorption, therefore it is said, "Thenceforth," and so on. The so-called "Tathagata Great Joy" generally includes common joy, worldly joy, and the joy of joy. The meaning of these sequences is that they are spoken for the sake of attachment to the desire realm, close enjoyment, and the four dhyanas of the form realm and the joy and bliss of the first ground, the very joyful ground. Here, the joy of joy realized in the inconceivable mind of the Tathagata is not merely dependent on the former three, but enjoys without acceptance or rejection in the equality of samsara and nirvana, therefore its nature is also great. It is the place of the meaning of the name of Samantabhadra.
Chinese
是基于此而命名的。《金刚秘密誓言安立》是指：自性任运成就的诸佛坛城的，身语意之手印全部任运成就为智慧金刚的体性，由于这并非庸常之辈心识的行境，所以象征着秘密之义，且不离于与果位的结合之誓言，即是１增上影像之坛城。对这些坛城的修持，以及殊胜之地的作业次第，以及坛城的尺度，以及自之体性，以及入于其中，以及安住处所生起之次第的修持，以及其果位的二者之间，都清晰地安立，作为示现之因，唯有安住于此。为了他利而示现灌顶和坛城的第九品，也如第五品一样，舍弃了冗长的续部次第，从混乱之处开始，应次第进入口诀金刚之作业次第。名为“极其微细之誓言殊胜”。下面说：示现的秘密坛城本身也是极其微细的坛城。或者下面（１１１页）：对于极其微细且已纯熟者，对于不可思议者也应如此行持。因为这样说。此句唯是双关之义。为了他利而作灌顶的阿阇黎，首先应修持的是，在三种三摩地中修习心，从广大之第二十二品中出现的微细文字手印身之坛城和三者，以手印相同的三摩地而熟习后，咒语的念诵，数量、时间、相之修持，无论哪一种都应圆满，不离于此，才是殊胜之誓言。如是说。此后，为了进行堪为良善的处所观察之仪轨，教导是基于续部混乱和不混乱两种情况，在土地极其平整之后，进行绘制之仪轨。如是说。寻找土地、抬高、控制、观察、净化、加持、守护等，都应如从现证金刚作业次第中出现的那样进行净化。此后，为了显示增上影像坛城广大中等简略三种的尺度。坛城以一肘为尺度。或者以自身为尺度。或者身体
English
It is named based on this. "Establishing the Vajra Secret Vows" means: The spontaneously accomplished mandala of the Buddhas, the mudras of body, speech, and mind, all spontaneously accomplished as the essence of wisdom vajra, since this is not the realm of ordinary beings' minds, it symbolizes the meaning of secrecy, and the vow not to deviate from the union with the fruition, which is 1. the mandala of increasing images. The practice of these mandalas, as well as the order of activities of the supreme place, and the measure of the mandala, and one's own essence, and entering into it, and the practice of the order of arising of the dwelling place, and the two between its fruition, are all clearly established, as the cause of manifestation, only abiding in this. The ninth chapter, which shows empowerment and mandala for the benefit of others, also like the fifth chapter, abandoning the lengthy order of the tantra, starting from the confused place, one should enter the oral instruction vajra's order of activities step by step. It is called "Extremely Subtle Supreme Vow." Below it says: The secret mandala that is shown is itself an extremely subtle mandala. Or below (page 111): For those who are extremely subtle and have become skilled, one should act in the same way for the inconceivable ones. Because it says so. This sentence has only a double meaning. The Acharya who performs the empowerment for the benefit of others should first practice, training the mind in the three samadhis, the subtle letter mudra body mandala and the three that appear from the vast twenty-second chapter, after becoming familiar with the samadhi with the same mudra, the recitation of mantras, the practice of number, time, and sign, whichever one should be completed, not deviating from this, is the supreme vow. Thus it is said. After that, in order to perform the ritual of examining the place to be suitable for goodness, the teaching is based on the two situations of the tantra being confused and not confused, after the ground is extremely level, the ritual of drawing is performed. Thus it is said. Searching for the land, raising it, controlling it, examining it, purifying it, blessing it, protecting it, etc., should all be purified as they appear from the order of activities of the manifest vajra. After that, in order to show the measure of the three types of increasing image mandala: vast, medium, and concise. The mandala is measured by one cubit. Or by one's own body. Or the body
Chinese
说的是三种量度。幻化网的十八尊本尊坛城，主尊是空父和慧母，周围有十六尊眷属。关于它的量度，每个坛城边长是一肘的量度，或者是一人身高的四肘。这两种量度是为了适应鲁班尺的制作。或者，中等坛城有四十二尊本尊，它的量度是三身高的量度，即每边十二肘。另外，或者每边十六肘，这是第二种说法。坛城每边二十肘或二十五肘，这是广大坛城的两种量度。说的是，从这些坛城内部，通过对禅定的不断练习，外在显现为点状的坛城，为了显示影像的量度。或者，五百弓箭的距离，相当于八由旬，或者虚空的界限是不可思议的。观想各种佛坛城。这样说的是，这三种坛城也有高低不同的需求，在幻化网金刚中说：上师最终是佛陀，接近或最终接近持明者，通过安住于息增怀诛和积资的道路上成为瑜伽士。坛城的量度是俱卢舍和由旬或者虚空界限等等。金刚线的量度只有一多罗，足以清晰地显现本尊身和手印的坛城。在各种坛城的量度中，这是最殊胜的。这样说的是，从广大坛城中推断出最殊胜的坛城，是为了让那些具有热忱和清净业障的弟子们能够显现。无论做广大、中等还是简略的坛城，都要将事业和行为结合起来，为了与守护地基相结合。五谷、五香、五宝，五种心髓和五种药，以及五甘露要充分混合，然后用智慧来绘制线条。这样说的是，为了消除障碍，为了获得五蕴清净的意义，为了获得五身，所以需要五谷，即青稞、豆、麦、稻、芝麻。另外，为了与此混合，为了获得五母或五根清净的五种事业，所以需要红白檀香、麝香、豆蔻等五香。为了五大种或
English
It speaks of three measurements. The mandala of the eighteen deities of the condensed illusion, the main deities being the empty father and the wise mother, surrounded by sixteen attendants. Regarding its measurement, each side of the mandala should be one cubit in length, or four cubits of one person's height. These two measurements are for adapting to the making of the Luban ruler. Alternatively, the medium mandala has forty-two deities, and its measurement is three body heights, i.e., twelve cubits on each side. Furthermore, or sixteen cubits on each side, which is the second saying. Each side of the mandala should be twenty or twenty-five cubits, which are the two measurements of the extensive mandala. It is said that from within these mandalas, through constant practice of samadhi, the external appears as a dot-like mandala, in order to show the measurement of the image. Alternatively, the distance of five hundred bows is equivalent to eight yojanas, or the realm of space is inconceivable. Meditate on various Buddha mandalas. It is said that these three mandalas also have different needs of high and low, as it says in the Vajra of Illusion: The ultimate teacher is the Buddha, near or ultimately near to the vidyadhara, the yogi who abides on the path of pacifying, increasing, magnetizing, and subjugating and accumulating merit. The measurement of the mandala is a krosha and a yojana or the realm of space, etc. The measurement of the vajra line is only one dora, enough to clearly manifest the mandala of the deity's body and mudras. Among the measurements of various mandalas, this is the most supreme. It is said that from the extensive mandala, it is inferred that the most supreme mandala is for the sake of the appearance of those disciples who have warmth and purified obscurations. Whether one makes an extensive, medium, or concise mandala, one must combine the action and the activity, in order to combine it with protecting the ground. Five grains, five incenses, five precious substances, five essences, five medicines, and five amritas should be thoroughly mixed, and then the lines should be drawn with wisdom. It is said that in order to eliminate obstacles, in order to obtain the meaning of purifying the five aggregates, in order to obtain the five bodies, one needs five grains, namely barley, beans, wheat, rice, and sesame. Furthermore, in order to mix with this, in order to obtain the five activities of purifying the five mothers or five senses, one needs five incenses such as red and white sandalwood, musk, and cardamom. For the five elements or