English
When distinguishing the appearances of the four grounds, the five elements are wisdom, because they are subtle, so contemplate them as the five mothers of the families; the five aggregates are skillful means, because they are coarse, so contemplate them as the five fathers of the families, and so on. The five faculties, the five objects, the four times, the five consciousnesses, and the touch of the three combinations, the four wrong views, all these conceptualizations are bodhisattvas, consorts, wrathful deities, wrathful goddesses, thus the deities and awareness are inseparable, which is called the assembly of vajras. Furthermore, in the mandala of the forty-two deities of superior samadhi, contemplate the nine deities of the (ཁ) branch mentioned above as complete, with the objects of mental interest (ཀ) completely purified, contemplate Samantabhadra and Samantabhadri along with the six Munis. Then, fifth, at the time of accumulating the accumulations, the five enjoyments such as Ali আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） and Kali, by enjoying the essence of desirable enjoyments with the means of not being attached to objects, it is called the union of bindus. When the wisdom of bliss arises in the body, the satisfying play, when the wisdom of joy arises in the mind, it is offering to the joy of the Great Lord. By acting in this way, whatever is done will not become a habit of self-clinging, because it abides in the stream of the wisdom free from defilements of the nature of reality and the two accumulations of merit, therefore, the cause is that sentient beings appear as the illusion of wisdom, the result is that becoming a Buddha is not different from self-appearance, therefore the mandala of play is infinitely supreme, on the thirteenth ground, the wheel of letters is complete, understanding the meaning of indivisibility of appearance and emptiness is very difficult, merging into non-duality, with the clear bindu, that sphere itself is the essence of all Buddhas, at the time of obtaining the body of union, the body, speech, mind, qualities, and activities of complete enlightenment in the ten directions and four times, all without exception, the face of the twenty-five natures, I have seen. Everything is empowered in the state of awareness, the Great Lord, the supreme is the ultimate, the ground is the mandala of self-nature, the path is the mandala of skillful means of liberation, and the result is the three mandalas of ultimate completion. Without exception, they appear simultaneously, therefore it is said to abide in the lower mandala, these three sentences are spoken. Not abandoning any disciple, at the time of the ground, the complete mandala is united, these five sentences are spoken.
Chinese
如是宣说。因不喜于声音，故不细致摧毁果实。之后，进入内在解脱道，因智慧迅速，圆满之义，下门因智慧迟缓而生起的次第，如秘密明点般宣说。为示四种“拉”之首，意普贤王如来明点之口诀故，具有坛城的坛城。如是等等所说。内心的心间脉之根本，心要坛城支分，如珍宝匣般的脉中血液的温度之孔的安乐之大精华，具足五种智慧之自显现，即是五部佛母：佛眼佛母、嘛嘛枳佛母、白衣佛母、度母、金刚界自在母，是五智慧身的坛城之自性，那五种精华，作为其所依，具有聚集、成熟、运行、开悟之作用的五种不同的身体或觉悟，显现为大乐，因此，声音的八处是体性、作用、意、来源、关联、四处和执着。如是，那是第二种作用的分类，或者声音所住之处是柱子。从那上面放置，柱子，如支撑栋梁的作用般，仅仅是表达，但那五者本身，不是如自主的因、根源、或者外道的常有论的作者般的自主，而是为了说明诸佛之身如无前后一般，显示眷属或者显现或者作用和作者二者都不超越的缘故，仅仅是在名言上，以表示的方式，作为作者本身也没有矛盾。坛城则观修坛城。如是，那五种精华本身是智慧心要的住所，是宫殿的自性，是坛城，因此，声音所住之处是住所的基础之词，如在树上筑巢般，或者如顶轮以嗡字（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）表示五种智慧般，智慧心要的明点，不从那上面移动，显现为五种，因此，一和多（藏文：གཅིག་དང་དུ་，梵文天城体：एक और अनेक，梵文罗马拟音：eka aura aneka，汉语字面意思：一和多）分离（藏文：བྲལ་，梵文天城体：वियुक्त，梵文罗马拟音：viyukta，汉语字面意思：分离）之方式的方法（藏文：ཐབས་，梵文天城体：उपाय，梵文罗马拟音：upāya，汉语字面意思：方法）是安乐的智慧和，般若（藏文：ཤེས་རབ་，梵文天城体：प्रज्ञा，梵文罗马拟音：prajñā，汉语字面意思：般若），空性二者无二无别。那智慧心要的明点之自性，如孔雀翎的光芒般，从光芒的各种颜色之故，在任何一个方向上都不确定，因此，在无任何方向上都显现，因此，无法以分别念来衡量
English
Thus it is taught. Because one does not delight in sound, the fruit is not meticulously destroyed. Then, entering the inner path of liberation, because of swift wisdom, the meaning of completion, the lower gate is explained like a secret bindu in the order of arising from dull wisdom. To show the first of the four 'Las,' the oral instruction of the bindu of the mind of Samantabhadra, the mandala with a mandala. Thus and so on it is said. The essence of the inner heart, the root of the channels, the heart essence mandala branches, like a precious casket, the warmth of the blood in the channels, the bliss of the pores, the great essence of the five wisdom elements, the self-manifestation is the five mothers: Buddha Eye, Mamaki, White Robe, Tara, Vajradhatvishvari, the nature of the mandala of the five wisdom bodies, those five essences, as their support, the five different bodies or realizations that have the function of gathering, ripening, moving, and opening, appear as great bliss, therefore, the eight places of sound are essence, function, intention, source, connection, four places, and attachment. Thus, that is the second classification of function, or the place where sound dwells is the pillar. Placed from that, the pillar, like the function of supporting the beam, is merely expressed, but those five themselves are not autonomous like the autonomous cause, source, or the author of the eternalist view of the heretics, but to explain that the bodies of the Buddhas are like having no front or back, the retinue or appearance or function and agent are both not transcended, therefore, merely in name, in the way of expression, there is no contradiction in being the agent itself. Meditate on the mandala as the mandala. Thus, those five essences themselves are the dwelling place of the wisdom essence, the nature of the palace, the mandala, therefore, the place where sound dwells is the word for the basis of the dwelling, like building a nest in a tree, or like the crown of the head representing the five wisdoms with the letter Om (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), the bindu of the wisdom essence, without moving from that, appears as five, therefore, one and many (Tibetan: གཅིག་དང་དུ་, Sanskrit Devanagari: एक और अनेक, Sanskrit Romanization: eka aura aneka, Chinese literal meaning: one and many) are separate (Tibetan: བྲལ་, Sanskrit Devanagari: वियुक्त, Sanskrit Romanization: viyukta, Chinese literal meaning: separate), the method (Tibetan: ཐབས་, Sanskrit Devanagari: उपाय, Sanskrit Romanization: upāya, Chinese literal meaning: method) of the way is blissful wisdom and, prajna (Tibetan: ཤེས་རབ་, Sanskrit Devanagari: प्रज्ञा, Sanskrit Romanization: prajñā, Chinese literal meaning: prajna), emptiness are non-dual. The nature of that bindu of the wisdom essence, like the light of a peacock feather, because of the various colors of the light, is not certain in any one direction, therefore, it appears in any direction without direction, therefore, it cannot be measured by conceptual thought.
Chinese
因此，自显光明在声位第三位，就像用“咔”字来比喻，敲击代表声音的木头一样。或者，如果在“རྩ”字上加上“བ”字，也会变成一切的根本。像这样，所修、能修、修持没有变成自己的三种实体，因为没有境和有境，自明是自证的现量，所以是修习坛城的殊胜之处。1那么，它的必要性是什么呢？经中说：“坛城从坛城中生起，心的坛城是殊胜的坛城。”意思是说，五种清净物是智慧的精华，这六者在五种智慧、自生智慧和六种坛城中，本来就存在于自显中。这是不变化的基，是圆满成就的所知坛城，如上所述，它不会颠倒，而是圆满成就的能知，各自显现。五种智慧不混合，圆满具足地显现为自生智慧。依靠六种智慧，通过它的光芒，策动法性功德的自性智慧的四根之中的精华，ༀ་（藏文，梵文：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）身，ཨཱཿ（藏文，梵文：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）语，ཧཱུྃ་（藏文，梵文：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）意的种子字三果。1这些光芒生起六道众生的种子སུཾ་（藏文，梵文天城体待查，梵文罗马拟音待查，汉语字面意思待查），ཏྲི་（藏文，梵文天城体待查，梵文罗马拟音待查，汉语字面意思待查），པྲེ་（藏文，梵文天城体待查，梵文罗马拟音待查，汉语字面意思待查），དུ་（藏文，梵文天城体待查，梵文罗马拟音待查，汉语字面意思待查），ཨ་（藏文，梵文天城体待查，梵文罗马拟音待查，汉语字面意思待查），ནྲི་（藏文，梵文天城体待查，梵文罗马拟音待查，汉语字面意思待查）六个，以及从心中生起的六种弯曲、睡眠的分别念，净化一切的心意五门识的第四种习气，智慧的光芒融入智慧精华的明点，五种清净元素也依次融入智慧精华，智慧精华的明点本身也无任何自性可执，远离有无的一切边，自明于心智慧ཧཱུྃ་（藏文，梵文：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）五种坛城中。因为没有比这更高的，所以是远离边际的安乐智慧坛城中最殊胜的。这些在声位第五位，就像从产生之源的树上结出果实一样，只是假立名言，但果实本来就没有因缘，只是自显的光明之缘而已。没有产生者和所生者的因果差别。为了开示第二个坛城，空行母明点的口诀，说了“秘密坛城明点界”等。
English
Therefore, self-illuminating clarity in the third sound position is like using the syllable "ka" as an example, striking the sound wood that represents sound. Or, if "ba" is added to the root syllable "ra," it also becomes the root of everything. Thus, the object of meditation, the meditator, and the meditation do not become three separate entities. Because there is no object and subject, self-illumination is the direct perception of self-awareness, making it the supreme practice of mandala meditation. 1 What is its necessity? It is said, "The mandala arises from the mandala; the mandala of the heart is the supreme mandala." This means that the five pure essences are the essence of wisdom, and these six reside primordially in self-illumination within the mandalas of the five wisdoms, self-arisen wisdom, and the six. This is the unchanging ground, the perfectly accomplished mandala of knowables. As explained above, it is the perfectly accomplished knower without inversion, each being self-luminous. The five wisdoms are unmixed and fully manifest as self-arisen wisdom. Relying on the six wisdoms, through its light, the essence within the four roots of the self-nature wisdom of the qualities of reality, the three seed-syllable fruits of ༀ་（Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om）body, ཨཱཿ（Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah）speech, ཧཱུྃ་（Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum）mind are activated. 1 These lights generate the seeds of the six realms of beings: སུཾ་ (Tibetan, Devanagari: TBD, Romanized Sanskrit: TBD, Literal Chinese meaning: TBD), ཏྲི་ (Tibetan, Devanagari: TBD, Romanized Sanskrit: TBD, Literal Chinese meaning: TBD), པྲེ་ (Tibetan, Devanagari: TBD, Romanized Sanskrit: TBD, Literal Chinese meaning: TBD), དུ་ (Tibetan, Devanagari: TBD, Romanized Sanskrit: TBD, Literal Chinese meaning: TBD), ཨ་ (Tibetan, Devanagari: TBD, Romanized Sanskrit: TBD, Literal Chinese meaning: TBD), ནྲི་ (Tibetan, Devanagari: TBD, Romanized Sanskrit: TBD, Literal Chinese meaning: TBD). Purifying the six crooked, sleepy thoughts that arise from the mind, the fourth habitual tendencies of the five consciousnesses of the heart, the essence of all, the light of wisdom merges into the bindu of the essence of wisdom. The five pure elements also gradually dissolve into the essence of wisdom, and the bindu of the essence of wisdom itself is not apprehended as anything in its essence, being free from all extremes of existence and non-existence, self-illuminating in the mandala of the five heart-wisdom ཧཱུྃ་（Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum）. Because there is nothing higher than this, it is the supreme mandala of bliss-wisdom, free from extremes. These, in the fifth sound position, are like fruits emerging from the tree of the source of arising, merely nominally designated, but the fruit has no cause or condition from the beginning, only the condition of self-illuminating clarity. There is no difference or transgression of cause and effect between the producer and the produced. To reveal the instructions on the bindu of the second mandala, Kunmo, it is said, "The secret mandala, the sphere of bindus," and so on.