English
That which is clear as the essence of body and wisdom is the essence of the intention of the Buddhas of the three times, and it is also the meaning realized by them. This is also the view of the yogis, and it is also the manifestation of the qualities of the essence of the attainment to be accomplished of the supreme accomplishment that is distinct from the common accomplishments, because the essence is permanent by its very nature. Because there is no time to be exhausted after obtaining it, it arises without the change of increase or decrease like a treasure of wish-fulfilling jewels. Ultimately, from the state of non-existence, various forms of accomplishments arise from the clouds that appear as real to the eyes of those to be tamed, and the activities of accomplishing purposes change in any way. In this way, when the phenomena that appear as real appear, there is not even a particle of reality established. The means of freely transforming the meaning of realization is samadhi. Whoever does not understand the meaning of mind itself being without focus anywhere does not understand the profound reality of the realm of phenomena. Therefore, those who view external and internal tenets as real, and those who hold to non-existence, realize that they are destroyed in the state of mind itself being free from extremes, and thus know that the nature of all phenomena is without focus, beyond thought and expression. Thus, it is taught. The original nature of mind itself, which has no basis of support and no root of generation, cannot be designated as anything. It is neither male nor female, nor is it hermaphrodite, nor is it asexual other than that. It is not a class of beings or a human race, etc. It is not a color such as white or red, nor is it a shape such as round. It is not established as a phenomenon of real or unreal, such as a place of support or a substance of support. In short, that which is not anything is the Dharma-nature, the realm of suchness, the spontaneously arisen wisdom. That itself is the path of the mudra of method that does not deviate from the basis that has manifested, and it is the basis or cause of all that appears as samsara and nirvana. Why is that? Because there is no phenomenon that is other than the Dharma-nature of mind. From the root method, self-awareness appears as letters, and the basic method arises as the mandala of support appears. Meditating on the deity based on that is called immeasurable method. That is first learning the gross deity body.
Chinese
哦！如此这般，具备三种方便的坛城，显现为自性智慧的神变，虽然并非成立为好坏各异，但从主要形相各异的眷属等，内依之本尊与内的外在所依之坛城，以及显现分别之等持坛城，寂静之坛城有聚莲等手印，以及广大无边的思议坛城，观修这些，因其显现为自性智慧之嬉戏，故无有轮回与资粮道之险处。因为一切行境皆清净，未曾不从普贤手印之胜妙中生起之故。任何修行者，若如未经调伏之大象，如饮酒般，心识迷乱，不应作为错乱觉受之业。如同驯象师以铁钩等方便调伏大象一般，以诀窍或智慧之力安住而调伏，则一切实执与名相执之错乱觉受皆寂灭，如实安住于基位，此即是调伏。于结手印之时，应修习具足五种明咒支分之本尊身，大手印之等持，于不为外缘所夺之明相上，极度稳固且串习，则将获得大稀有之成就。如是，修习幻化网之次第，亦汇集于通达究竟之三种特征中。如是特别宣说，眷属之如来以等持中各种成就无处不在，自明显现之景象而感到欢喜。从秘密藏之唯一确定中，以此双运幻化网之所有成就，皆是成办之方便，此为等持品第五品。总义：寂静之后，随顺调伏之所化之修习品，以及从十法中，从如实见中，成就之见解。于行之时，成就之行，以及于意义上，从成就中，宣说当成办之事，成就之各种类别。毗玛拉于现证文字彼性中云：等持嬉戏无边广大。如是说，于第四品中，一切法，文字之轮显现。
English
O! Thus, the mandalas endowed with the three methods appear as the magical display of self-awareness wisdom. Although they are not established as being different in good and bad, the retinue and so on, which are different from the main form, are the deity who relies internally and the mandala of the external support of the inner, and the samadhi mandala that distinguishes appearances, the peaceful mandala has mudras such as clusters and lotus, and the immeasurable mandala of vastness is meditated upon. Because these appear as the play of self-awareness wisdom, there is no fear of the dangers of samsara and the path of accumulation. Because all realms of activity are completely pure, and nothing has not arisen from the supreme Samantabhadra mudra. Any practitioner whose untamed elephant-like mind is intoxicated with delusion, like drinking alcohol, should not engage in the work of confused experiences. Just as a skilled elephant trainer tames an elephant with hooks and other methods, when tamed by abiding with the power of instructions or wisdom, all confused experiences of clinging to reality and names are pacified, and one abides in the base as it is, this is taming. At the time of forming a mudra, one should train in the deity's body, which possesses the five branches of mantra, and familiarize oneself with the samadhi of the great mudra. When one is extremely stable and accustomed to the clear appearance that is not stolen by conditions, one will obtain great and wonderful accomplishments. Thus, the sequence of accomplishing the net of illusion also converges on the three characteristics of complete understanding. Thus, by specially speaking, the Tathagatas of the retinue were pleased by the sight of various accomplishments arising from samadhi, being omnipresent and self-manifesting. From the single certainty of the secret essence, this is the means of accomplishing all the accomplishments of the union of the illusory net, this is the fifth chapter, the chapter on samadhi. General meaning: After pacification, the practice chapter of those to be tamed who follow, and from the ten dharmas, from seeing reality, the view of accomplishing siddhis. At the time of conduct, the conduct of accomplishing siddhis, and in terms of meaning, from accomplishment, the things to be accomplished, and the various categories of siddhis are taught. Vimala said in the direct realization of the letter of that nature: Samadhi's play is endlessly vast. Thus it is said, in the fourth chapter, all dharmas, the wheel of letters appears.
Chinese
在完整显示成佛的文字中，展示了无边无际的三摩地之舞。第六品分为三部分：历史、正文和标题。第一部分是从“那时，如是”到“说这个”。第二部分，正文分为两部分：广说和略说。第一部分分为三部分：三摩地的坛城、殊胜的三摩地身坛城，以及自性或果究竟身坛城。第一部分是：智慧方面等一颂。第二部分分为三部分：所依的宫殿、所依的本尊、以及讲述坛城的伟大之处。第一部分是：轮等一颂。第二部分分为教示和解释两部分。首先是略示：坛城等一句。广说分为四部分：以何种姿势坐在何种座垫上，所坐之处的差别，所持的法器，以及身色寂静的姿态和光芒。第一部分是：狮子等一颂。第二部分是：轮王等以少于一句的三颂。第三部分是：金刚等一颂。第四部分是：深蓝色等六句。第三部分，讲述坛城的伟大之处是：边和中心等两句。第三部分，自性果究竟身坛城分为四部分：身的特征、身的事业、获得果的方式、以及宣说此的功德。第一部分是：身的印等两颂。第二部分，身的事业分为两部分：身如何显现的方式，以及身的事业。第一部分是：那时不和等五句。第二部分，身的事业是：那时六道等十句。第三部分，获得果的方式分为两种：菩萨的获得方式和密咒的获得方式。第一部分分为两种：通过净化障碍而解脱的方式是：如镜所示等七句。第二，如此获得的果的自性是三身：法身等三句。第二，密咒的获得方式也分为两种：究竟地的差别是：相和好相等五句。第二，显示果为五身是：生吉祥等七句。第四，宣说的功德是：从“如是说”到“变得清晰”。第二部分
English
In the very text that shows complete enlightenment, it demonstrates the unfolding of limitless samadhi dances. The sixth chapter has three parts: history, text, and title. The first part is from "Then, thus" to "saying this." The second part, the text, has two parts: extensive explanation and concise explanation. The first part has three parts: the mandala of samadhi, the superior mandala of the samadhi body, and the nature or fruition ultimate body mandala. The first part is: wisdom aspect, etc., one verse. The second part has three parts: the supporting palace, the supported deity, and explaining the greatness of the mandala. The first part is: wheel, etc., one verse. The second part has two parts: teaching and explanation. First, the concise teaching is: mandala, etc., one line. The extensive explanation has four parts: how to sit on what seat, the distinction of the sitting place, the held implements, and the peaceful manner and light of the body color. The first part is: lion, etc., one verse. The second part is: wheel king, etc., three verses, less than one verse. The third part is: vajra, etc., one verse. The fourth part is: dark blue, etc., six lines. The third part, explaining the greatness of the mandala, is: edge and center, etc., two lines. The third part, the nature fruition ultimate body mandala, has four parts: the characteristics of the body, the activities of the body, how to obtain the fruit, and the merits of speaking it. The first part is: body mudra, etc., two verses. The second part, the activities of the body, has two parts: how the body appears, and the activities of the body. The first part is: at that time, discordant, etc., five lines. The second part, the activities of the body, is: at that time, six realms, etc., ten lines. The third part, how to obtain the fruit, has two parts: how bodhisattvas obtain it, and how mantras obtain it. The first part has two parts: how to be liberated by purifying obscurations is: like a mirror showing, etc., seven lines. Second, the nature of the fruit obtained in this way is the three bodies: dharmakaya, etc., three lines. Second, how mantras obtain it also has two parts: the distinction of the ultimate ground is: signs and marks, etc., five lines. Second, showing the fruit as the five bodies is: birth auspicious, etc., seven lines. The fourth, the merits of speaking it, is: from "saying thus" to "becoming clear." The second part
Chinese
总而言之，教义有三个方面：讲述历史，总结要点，以及象征秘密咒语的词语。第一方面是“此后”等，第二方面是“啊呼，目标”等，第三方面是“所谓金刚”等，以及“秘密”等。像这样讲解正文的实际内容是：首先简要地阐述三种方法，然后从基础和不可思议的两种方法中，为了详细地展示寂止胜观和果位自性身坛城，因此，所有如来佛的自性既非单一也非众多，是无杂圆满的大自在，所有佛陀的总体形象，为了调伏的对象，观察六道世界的所有十方。为了显现调伏者导师本身的伟大功德，五种智慧坛城的显现方式，为了眷属的缘故而宣说此语。虽然自证智慧的自性没有偏颇，但为了象征五种智慧，安立了四方和中央五者的名称。如此，五种智慧的坛城本身，是无所缘、超离思议言说，且是无边佛法的遍布者，多玛匝拉任运成就，是自性秘密藏中本来圆满的法性自性大坛城。为了让证悟此坛城的瑜伽士，将一切法生起之根本的自性大坛城作为禅定的对境，修习并融入其中，应当以修习的行为来行持。此后，观想珍宝宫殿，这也是为了象征五种智慧断除无明，内部的基础是四辐轮，加上中央的中心为五。它以远离戏论的法性而圆满，具有金刚栅栏的环绕。因此，装饰着象征四圣谛的四个门和四个角。象征二谛无别的中间走廊环绕，以及作为功德圆满增长的象征，四方形的形状，象征四解脱的四个门，具有门楣，具备因果的阶梯等装饰。五种智慧的妙力显现不间断的乐音，在五层墙壁之上是珍珠网等，此外，还以幢幡等各种宫殿的装饰品来庄严。此外，还有形象金刚母。
English
In summary, the teachings have three aspects: recounting history, summarizing key points, and words symbolizing secret mantras. The first aspect is "thereafter," etc., the second is "aho, object," etc., and the third is "so-called vajra," etc., and "secret," etc. Explaining the actual content of the text in this way is: first, briefly explaining the three methods, and then from the two methods of the base and the inconceivable, in order to show in detail the quiescence and insight and the fruition of the self-nature body mandala, therefore, the self-nature of all Tathagatas is neither single nor many, is the unmixed and complete great self, the overall image of all Buddhas, in order to tame the objects, observing all ten directions of the six realms. In order to manifest the great qualities of the tamer and teacher himself, the manifestation of the five wisdom mandalas, this is spoken for the sake of the retinue. Although the self-nature of self-awareness wisdom has no bias, in order to symbolize the five wisdoms, the names of the four directions and the five central ones are established. Thus, the mandala of the five wisdoms itself is without object, beyond thought and expression, and is the pervader of infinite dharmas, the spontaneously accomplished Doma Tsala, is the great mandala of the self-nature of the Dharma, which is originally complete in the secret essence of self-nature. In order for the yogi who realizes this mandala to take the great mandala of self-nature, which is the basis of the arising of all dharmas, as the object of meditation, and to practice and integrate into it, one should practice with the activity of meditation. Thereafter, contemplate the precious palace, which is also to symbolize the cutting of ignorance by the five wisdoms, the inner base is a four-spoked wheel, plus the central hub is five. It is perfected by the Dharma nature that is free from elaboration, with a surrounding vajra fence. Therefore, it is decorated with four doors and four corners symbolizing the four noble truths. The middle corridor symbolizing the non-duality of the two truths surrounds it, and as a symbol of the complete increase of qualities, the square shape, the four doors symbolizing the four liberations, with lintels, and decorated with steps of cause and effect. The uninterrupted music of the power of the five wisdoms appears, and above the five layers of walls are pearl nets, etc., and in addition, it is adorned with various palace decorations such as banners. In addition, there is the image of Vajra Mother.