English
This is to show the difference of the symbolic door. What terms are used to represent these symbols? They are named with phonetic terms composed of multiple letters. From the collection of letters, names arise that only show the essence of things. Relying on the collection of these names, the characteristics of things are clearly shown, and these are words. From the collection of words, the body of each treatise is formed. They each fully symbolize the meaning to be expressed and exist. In particular, the nature of the symbol exists in the hearts of all sentient beings, but it is hidden because it is difficult to understand. The profound secret paths of the symbol are hidden because those without fortune cannot understand them. Like this, the one who reveals these two meanings of hiding and concealing is the Vajra Master, who definitely shows the lineage, because it exists in his heart, so he reveals it. From here to "is sacred," it is explained according to the path of liberation. That is, the mandala of self-awareness, self-nature, and purity, the supreme truth, is inseparable, pervading the state of samsara and nirvana without distinction, and this is the essence of the view. The mandala of reality is established by various arguments. For the mandala of the meaning of primordial purity, the nature of reality, meditate on the mandala of non-conceptual samadhi, the yoga of great emptiness. For the mandala of the ultimate nature of reality, its self-power is the mandala of wisdom illusion, the yoga of compassion. From the unobstructed union of these two, purify the mind from the naturally arising scattering and gathering of letters. These are also meditated upon as the essence of the mind, the mandala of Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), the subtle letter. And after this is completely transformed into Vajra, practice the deity body mandala, the samadhi of one mudra. Therefore, through it, all mandalas will be practiced, so it is supreme, because it is difficult to understand the deity body of union with a mind attached to differences. It is a bindu because it is the meaning of secret and is free from the proliferation of extremes. Like this, because the mandala with proliferation becomes the basis, it is the sphere of reality. The five elements are the nature of wisdom, the five mothers of the families. The great sound, the five aggregates, are the five Tathagatas of the families. Like this, because all conceptual thoughts are purified into the mind of enlightenment, the deity and awareness are inseparable, it is the assembly of Vajras. Like this
Chinese
如眼等诸根，色等诸境，过去等时，眼识等觉知。如是诸分别，以菩萨等清净为天，故为普贤之坛城。于二胜，观修如是多之支分天，为方便之天。彼等亦为自之幻化大自在，支分增上之。天心智慧萨埵各修一，为智慧。于四十方便天，各有身语意之天。于四十组四者，观瞻以五智慧为首饰之五天。观修乃有戏论。以清净精华之明点，升降之结合，以俱生智。境与有境二者无别平等结合，行持而不执着。以安乐智慧之乐音。以分别聚显明为智慧，以喜乐具足之天，于自性中，以自性嬉戏之方式，献供，乃积聚资粮。如是无漏智慧与福德之境地之果，见道光明之天身，与双运智慧幻化身中自显现之。清净乐音广大无边之天坛城显现，而于显空无二之胜义智慧入于心中，然彼难悟，离戏论秘密明点，即平等性之法界。双运即一切佛之自性或本体。于彼时，于十方四时之法界中，现证圆满成佛之诸佛之身语功德事业意，即果法等无余皆具于自身，以自之面见彼，而于轮回涅槃无二中自在之胜义，即已至学道之顶峰，故为道中之殊胜。二者，于方便道口诀之自在中宣说，其中，初者，与上门摄持之口诀结合。于心之中央，有八脉瓣之脉清净物，聚集为四。于彼等脉之管中，有白圆等四光。于彼之中，有净所净素等六者。能净种子嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）等三者。阿赖耶等诸识所住之心之坛城，具足四大脉者，于彼之中。五清净之坛城，自性而住之中央，有智慧心之坛城。
English
Such as the senses like eyes, objects like forms, times like the past, and cognitions like eye consciousness. Thus, all these discriminations are pure as deities like Bodhisattvas, hence it is the mandala of Samantabhadra. To the two Victors, meditating on so many branch deities is the deity of means. Those deities are also the great lords of their own emanations, exceeding the branches. Meditating on each deity's mind, wisdom, and sattva is wisdom. For the forty means deities, there is one deity each for body, speech, and mind. In the four sets of forty, one beholds and meditates on the five deities adorned with the five wisdoms, which is with elaboration. With the union of ascending and descending of the essence of pure essence, through innate wisdom. By uniting the object and the subject in non-duality and equality, one acts without attachment. With the music of blissful wisdom. By clarifying the collection of thoughts into wisdom, one offers worship in the manner of self-enjoyment to the joyful and complete deity, which is accumulating the accumulations. Thus, the result of the state of stainless wisdom and merit is the deity body of the clear light of the path of seeing, and the self-appearing in the illusory body of dual wisdom. The pure and vast music of the infinite mandala of deities appears, and the supreme wisdom of indivisible appearance and emptiness is comprehended in the mind, but that is difficult to realize, the secret bindu free from elaboration, which is the sphere of equality. Dual union is the nature or essence of all Buddhas. At that time, in the sphere of the ten directions and four times, the body, speech, qualities, activities, and mind of all the Buddhas who have manifestly attained perfect enlightenment, that is, all the results and dharmas, are completely possessed by oneself. By seeing that face of oneself, the supreme meaning of being sovereign in the non-duality of samsara and nirvana, that is, having reached the peak of the path of learning, therefore it is the most excellent among the paths. Secondly, explaining the empowerment of the instructions of the path of means, firstly, in conjunction with the instructions of the upper gate's grasping and subduing. In the center of the heart, there are eight petals of the pure essence of the channels, gathered into four. In the tubes of those channels, there are four lights such as white and round. In the midst of them, there are six to be purified, such as su. Three seeds to be purified, such as Oṃ（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）. The mandala of the heart where the consciousnesses such as the Alaya reside, possessing the four great channels, within that. In the center where the mandala of the five pure essences naturally resides, there is the mandala of the wisdom heart.
Chinese
如其本来安住那样，行者观修纤细而明晰的明点坛城。五精华为智慧精华，六为六智慧的坛城，于此自显现上专注而修，智慧精华坛城，即从明点光芒四射中生起的光身、语、意之文字，净化所净化的六字等，轮回于法性中解脱。五精华为智慧精华所摄，生起安乐之智慧。彼智慧之自性是无缘离边之心之坛城。此乃一切坛城中最为殊胜者。脐轮莲瓣中央，五佛母之明点以短阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）之形象安住，乃法界深奥。秘密智慧普贤佛母之自性，太阳之明点，乃一切坛城之生源，故为界。从彼明点生起，五大之精华微细分，无自性之界乃智慧，即五部佛母。执持伟大之体性之方便，即五部如来，亦即五佛父。如是，明点菩提心方便智慧无二无别即金刚。从彼生起之证悟聚，根、境、时，以及能个别了知诸境之识等，一切有情等皆于大乐智慧之行境中清净，故为普贤之坛城。彼等亦于界自生之智慧中圆满，故为大自在。彼与心间之轮相合，诸佛之殊胜密意，甚深之心空性之智慧显现如明镜等五者本自安住。由此从见之垢染向下，于脐间明点专注而修等，以方便大乐自证之智慧自生，以无能见所见之方式观修而修持，乃修持脐轮之口诀。喉间十六脉瓣中央，空行母怖畏母之文字昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：am，汉语字面意思：昂）之形象安住，于此聚集甘露精华，乃精华明点。彼以心间精华之热力融化之精华供养于心间。融入于顶轮明点，故风与觉
English
As it naturally abides, the practitioner meditates on the subtle and clear mandala of bindus. The five essences are the essence of wisdom, and the six are the mandala of the six wisdoms. Focusing on this self-arising appearance and meditating, the mandala of the essence of wisdom, that is, the light body, speech, and mind letters arising from the radiant bindu, purifies the six letters to be purified, etc., and liberation occurs in the nature of reality. The five essences are also gathered into the essence of wisdom, giving rise to the wisdom of bliss. The nature of that wisdom is the mandala of the mind, which is without object and free from extremes. This is the most supreme of all mandalas. In the center of the navel chakra petals, the bindu of the five mothers abides in the form of a short A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), which is the profound Dharmadhatu. The nature of Samantabhadri, the secret wisdom, is the solar bindu, which is the source of all mandalas, hence it is the realm. From that bindu arise the subtle parts of the essence of the five elements, the realm of no-self-nature is wisdom, that is, the five consorts of the families. The means of holding the nature of greatness, the Tathagatas of the families, are the five fathers. Thus, the bindu, the mind of enlightenment, the union of skillful means and wisdom, is the vajra. From that arise the collections of realization, the faculties, the objects, the times, and the consciousnesses that individually know the objects, etc. All sentient beings, etc., are purified in the realm of the great bliss wisdom, hence it is the mandala of Samantabhadra. These are also perfected in the self-arising wisdom of the realm, hence it is the great sovereign. That, in union with the heart chakra, the profound special intention of all the Buddhas, the appearances of the wisdom of the emptiness of the mind, such as the mirror, etc., are naturally present. From this, from the impurities of view downwards, focusing on the navel bindu and meditating, etc., by means of the great bliss, the self-aware wisdom arises, and one sees and practices in a way that there is no seer or seen, which is the oral instruction for meditating on the navel chakra. In the center of the sixteen petals of the throat channel, the letter Am (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: am, Literal Chinese meaning: Am) of the wrathful dakini abides, in which the essence of nectar is gathered, which is the essence bindu. That essence, melted by the heat of the essence of the heart, is offered to the heart. Absorbed into the crown bindu, hence wind and awareness.
Chinese
两个脉轮闭塞，同时结合二者之乐。如此结合，乐的自性音声，以五种不间断的智慧之乐，使暖气与三脉合一，于乐空无分别之智慧中，于不动摇的自明大乐中，在无二元对立的境界里作供养，这被称为喉轮的修持口诀。顶轮的脉轮中央，安住着普贤王如来月亮明点“吽”（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）。而且，之前喉轮明点的乐，是由于能所二取分别念已尽，是无漏之乐。以其不间断的福德力，明点本身无自性，显现为大乐智慧如幻。从中，生起无量乐音之坛城，这被称为殊胜。喉轮明点的光芒极难理解，秘密地撞击顶轮的明点，融化为光，那与法界同一味道，三界一切，都成为乐空无分别之智慧法身。那是三世诸佛的真实意，如此瑜伽士将大乐转为法身，在十方四时，所有已逝和安住的圆满佛陀，都与自身无别，于一瞬间见到佛身，从而能自在语，功德事业达到究竟，心意与胜义智慧成为一体，这是顶轮的修持口诀。༈ 下门三界嬉戏的口诀是：秘密菩提心之坛城，具足乐智慧之味，父母二者本自具有，为了证悟它，以坛城秘密的教证理证口诀三者来确定。在生起父母本尊坛城时，生起支分是观想肢分之神，父亲观想父亲，母亲观想母亲的坛城。观想空处秘密为金刚和莲花，以四种入定之手印来激发，父亲方便之坛城和母亲智慧之坛城，以四手印无二无别地嬉戏，由贪欲之因缘，风息运转，红色明点燃烧，以此使白