Chinese
我是完全清净的智慧，是成办一切殊胜的根源，因为它是所有方便手印和甚深智慧的因。第二，关于观修方便形象的禅定，分为两部分：显现生圆次第本尊的禅定，以及宣说显有世间普贤王如来的手印。第一部分是：自心光明，显现为方便自性的字，从方便生出的光芒顶端出现字，而且无数次放射，所以方便是不可思议且无法估量的。从那完全转变而来，并非在意义上有其他差别，而是观想不同的形象，即器世界宫殿和有情本尊及本尊母的游舞。像这样观想的时候，内在自身显现为本尊和字的光芒聚散，以及内在的外在形象，即由心所生的宫殿净土，以及聚散之基，即被思维设定为佛和有情众生的坛城，观想为无数不可思议的光芒聚散，也是自显智慧所设定的游舞，心性本初清净，因此是佛的自性，对任何事物都没有恐惧，因为是以安住实相意义的普贤王如来手印之最胜所印封。生起次第也是在无自性的圆满次第中自然成就，因此安住于那个状态，并安住于无戏论的意义中。第二部分是：从光明的心性显现为字的方便中，生起自己的真如显现为境识的方便，并且显现为显有世间各种各样的方便，这些也是在意义上没有差别的。显现为各种各样的不同形象是：内在的心和内在的外在，显现为各种各样的白色红色等法的坛城，因为显现为不可思议的智慧游舞，所以称为无畏普贤王如来本初成佛的最胜手印所印封。再次，从方便字轮中，方便生出放射的字方便不可思议地放射，也不是与心有差别，而是以分别念将放射处和放射之境设定为不同的法，并且内在自己的心和内在的外在，即显现在心上的所有法，都转变为字的光芒聚散，从而自在的坛城不可思议
English
I am the perfectly pure wisdom, the source of accomplishing all perfections, because it is the cause of all skillful means mudras and profound wisdom. Second, regarding the samadhi of meditating on the form appearance of skillful means, there are two parts: showing the samadhi of the deity of the generation and completion stages, and explaining the mudra of Samantabhadra in all appearances and existences. The first part is: one's own mind essence, the clear light, appears as the letter of the nature of skillful means, and from the tip of the rays of light that arise from skillful means, letters emerge, and they radiate out immeasurably, so skillful means are inconceivable and immeasurable. From that complete transformation, there is no other difference in meaning, but one visualizes different forms, namely the vessel world palace and the enjoyment deities and the play of the goddesses. When meditating in this way, the inner self appears as the gathering and dispersing of light of the deity and letters, and the inner outer forms, namely the palace pure land created by the mind, and the basis of gathering and dispersing, namely the mandala of buddhas and sentient beings conceived by the mind, are visualized as countless immeasurable gatherings and dispersings of light, which are also the play of the arrangement of self-appearing wisdom. The nature of mind is primordially pure, therefore it is the nature of buddhahood, without fear of anything, because it is sealed with the supreme mudra of Samantabhadra, the meaning of the abiding reality. The generation stage is also spontaneously accomplished in the completion stage of no self-nature, therefore one abides in that state and abides in the meaning of non-elaboration. The second part is: from the skillful means of the mind essence of clear light appearing as letters, the skillful means of one's own suchness appearing as object-consciousness arise, and the skillful means of various appearances and existences arising immeasurably. These also have no difference in meaning. The various different forms that appear are: the inner mind and the inner outer, the mandalas of various white and red dharmas that appear, because they appear as the play of inconceivable wisdom, are called sealed by the supreme mudra of the fearless Samantabhadra, the primordially enlightened one. Again, from the skillful means letter wheel, the skillful means arise, and the skillful means of the letters that gather and disperse radiate out immeasurably. They are also not different from the mind, but with conceptual thought, the place of radiation and the object of radiation are designated as different dharmas, and the inner self and the inner outer, namely all the dharmas that appear to the mind, are transformed into the gathering and dispersing of light of letters, thereby the empowering mandala is inconceivable.
Chinese
由于了知诸蕴秘密，无明、我慢、贪欲、嫉妒四者，本自法界平等性，各自证悟成所作智而任运成就，故四方与嗔恚、虚空、识三者，安住于如镜之智，故被认为是中央。五大为五母，五蕴为五父，五毒安住于五智之体性的坛城，不可思议，轮回涅槃一切法，本自任运成就为自显现。此乃大圆满，证悟彼之瑜伽士，轮回涅槃之诸法，皆无取舍、无破立，于自生智慧之大坛城中行持。喇嘛荣巴云：证悟大圆满义之瑜伽士，一切被称为生起之法，皆于任运成就之大坛城中行持。二者分为二：三摩地之坛城真实义，及其成就果之坛城。初者分为二：所依宫殿之坛城，能依本尊之坛城。初者分为三：宫殿，庄严，座垫之解说。初者：为象征四智断除无明，四辐之轮，亦为象征远离戏论之智慧，故具白色圆形之边饰。其外，以象征四无量之四缺角装饰，象征智慧无边际且无偏颇的回廊周匝围绕。为象征广大功德增长之相，宫殿之形相皆为四方形，具象征四解脱之门饰。以此象征，具八解脱之八马蹬。二者：为象征三十七菩提分法等，伞盖与胜幢等各种乐器如云般密集。为美化彼者，以等同于天界处所之数量的各自座垫之四十二坛城庄严。三者：为象征四无畏等，以狮子、大象、马、琼鸟，以及虚空飞翔之自在者等抬起之大宝座上，
English
Due to knowing the secret of the aggregates, the four of ignorance, pride, desire, and jealousy, are spontaneously accomplished as the wisdom of accomplishing activities, from the very beginning, in the equality of the Dharmadhatu. Therefore, the four directions and the three of hatred, space, and consciousness, abide in the wisdom like a mirror, hence they are considered the center. The five elements are the five mothers, the five aggregates are the five fathers, and the five poisons abide as the essence of the five wisdoms in the inconceivable mandala. All phenomena of samsara and nirvana are spontaneously accomplished as self-manifestation from the very beginning. This is the Great Perfection, and the yogi who realizes it practices in the great mandala of self-arisen wisdom, without acceptance or rejection, without negation or affirmation, of all the phenomena of samsara and nirvana. Lama Rongpa said: The yogi who realizes the meaning of the Great Perfection practices all phenomena known as arising in the great mandala of spontaneous accomplishment. The second is divided into two: the actual mandala of samadhi, and the mandala of its accomplished result. The first is divided into two: the mandala of the supporting palace, and the mandala of the supported deities. The first is divided into three: the explanation of the palace, the ornaments, and the seat. The first: The four-spoked wheel, which symbolizes the cutting of ignorance by the four wisdoms, also has a white, round border to symbolize wisdom free from elaboration. Outside of that, it is adorned with four truncated corners symbolizing the four immeasurables, and the corridors that symbolize wisdom without limit or bias revolve in all directions. As a sign of the increase of great qualities, the shape of the palace is always square, with door frames symbolizing the four liberations. Symbolizing this, it has eight horse supports for the eight liberations. The second: To symbolize the thirty-seven factors of enlightenment, etc., umbrellas and victory banners, etc., various musical instruments are densely packed like clouds. To beautify it, it is adorned with forty-two mandalas of individual seats equal to the number of celestial abodes. The third: On the great throne supported by lions, elephants, horses, garudas, and the lords of the sky-soaring, as symbols of the four fearlessnesses, etc.,
Chinese
太阳的光芒和月亮的方便没有被瑕疵玷污，从那些莲花中产生所有愿望，因此被称为珍贵。其中，五部如来有五层，法界的普贤父母有四层，菩萨们有三层，六个能仁各自有一个莲花座，守门者们各自有一个太阳。第二，所依之神的坛城有六个部分，首先是如何产生的：在那些座垫上，普贤父母和五部如来父母是国王的姿态，因为两个目的自然成就，是圆满的坛城；菩萨父母以大臣的姿态被安置在周围，是菩萨坛城的姿态；守门者们以将军的姿态降伏邪魔和邪恶的引导者，所以面朝外，以勇士的姿态安住；能仁们显现为各自所化度众生的主尊形象，不以小国王的姿态安住，而是站立着。第二，什么神安住在哪里：中央的轮的中心和四个辐条是毗卢遮那佛等五部如来父和五部如来母。从主尊的右侧，即东、南开始，在四个辅辐条上，看到的是地藏菩萨、听闻的金刚手菩萨、嗅闻的虚空藏菩萨、体验的观世音菩萨，以及妃子的自性，包括嬉戏母、花鬘母、歌女和舞女等。东南等四个角上是见解的弥勒菩萨、听闻的除盖障菩萨、嗅闻的普贤菩萨、体验的文殊菩萨，以及妃子的自性，包括焚香母、花母、灯母和香水母等。在中间的走廊里是六个能仁等诸神。主尊的心间前后，以面朝向的方式，行者普贤是法界的光明显现者，以及所行之境普贤母是法界的光明显现之基础，这两者被指出安住于此，象征着从这两者中显现所有的坛城。在东等四个门廊上，降伏四魔的忿怒尊降阎魔敌、大力金刚、马头明王、甘露漩四位，具有妃子的自性，包括铁钩母、索母、铁链母、铃母四众。
English
The sun's rays and the moon's skillful means are unstained by flaws, and since all desires arise from those lotuses, they are called precious. Among them, the five families have five layers, the Samantabhadra parents of the expanse have four layers, the bodhisattvas have three layers, the six Thubpas each have a lotus seat, and the gatekeepers each have a single sun. Secondly, regarding the six parts of the mandala of the deities, the first is how they arise: On those seats, the Samantabhadra parents and the five family parents are in the manner of kings, because the two purposes are spontaneously accomplished, and it is a complete mandala; the bodhisattva parents are arranged around as ministers, in the manner of a bodhisattva mandala; the gatekeepers are in the manner of generals, subduing obstacles and evil guides, so they face outwards and reside in a heroic posture; the Thubpas appear as the main forms of their respective beings to be tamed, and they do not reside in the manner of petty kings, but stand. Secondly, which deity resides where: The center of the central wheel and the four spokes are Vairochana and the like, the five father kings and the five mother queens. Starting from the right side of the main deity, that is, east and south, on the four auxiliary spokes are seen Earth Essence, Hearing Vajrapani, Smelling Akashagarbha, Experiencing Avalokiteshvara, and the nature of consorts, including the Playful Mother, Garland Mother, Song Mother, and Dance Mother. On the four corners of the southeast and so on are Seeing Maitreya, Hearing Nivarana-Vishkambhin, Smelling Samantabhadra, Experiencing Manjushri, and the nature of consorts, including Incense Mother, Flower Mother, Lamp Mother, and Perfume Water Mother. In the intermediate courtyard are the six Thubpas and other deities. In front of and behind the heart of the main deity, facing each other, the actor Samantabhadra is the manifestor of the light of the expanse, and the object of action, Samantabhadri, is the basis for the manifestation of the light of the expanse. These two are shown to reside there, symbolizing that all mandalas arise from these two. On the four doorways of the east and so on, the four wrathful ones who destroy the four maras are Yamantaka, Mahabala, Hayagriva, and Amrita Kundalin, possessing the nature of consorts, including the four groups of Hook Mother, Lasso Mother, Chain Mother, and Bell Mother.
English
They abide in the play of nine kinds of dance. Third, what are the hand symbols they hold? As a symbol of the inseparability of mind's appearance, emptiness, and compassion, the first of the root right hands is the vajra and Akshobhya, symbolizing the cutting of the net of afflictions and the turning of the wheel of Dharma, with the wheel and Ratnasambhava fulfilling the hopes of beings and symbolizing the spontaneous accomplishment of qualities, with the jewel and Amitabha purifying desire into the realm of Dharma, and as a symbol of considering beings with individual discernment, with the lotus and Amoghasiddhi, with the four activities, symbolizing the cutting of the afflictions of beings, with the sword, and in the root left hands, holding a shining bell and embracing the consort. The hand symbols of the main deity are from the Vajra Mirror: Vajra, wheel, blazing sword, bell, lotus, jewel, are the order of holding the vajra. In any other place, know the vajra. The first is the mind, and the left is embracing. Thus it is said, so the four, including Akshobhya, should also be known. The consorts are the same as the father on the right and hold a bell on the left, embracing the father. Among them, the fathers have three faces and six arms, and the mothers have one face and two arms. The hand symbols of the bodhisattvas are utpala, naga tree, etc. Manjushri is the utpala who has abandoned afflictions. Maitreya is the naga tree that alleviates the heat of afflictions. Kshitigarbha is the jewel sprout that produces the sprout of wisdom. Vajrapani is the vajra that destroys suffering. Akashagarbha is the sword that cuts the stream of afflictions. Avalokiteshvara is the lotus that is not stained by the faults of wrongdoing. Sarvanivaranaviskambhin eliminates obstacles and teaches the Dharma to sentient beings, it is a jewel box. Samantabhadra is the jewel ear of grain that fulfills the hopes of sentient beings. The consorts of these hold pleasing objects in a beautiful manner. Vajra Lasya shows that all forms are the essence of Suchness, so she rests the vajra fist on her hip or holds a mirror. Mala represents the inseparability of method and wisdom, a jewel garland. Giti proclaims the sound of the Dharma with a lute. Nritya generates joy for those to be tamed by dancing, the dancing hand holds and shakes a vajra bell. Dhupa satisfies with the fragrance of ethics with an incense holder. Flowers.