English
When arranging the mandala, these special statements are spoken spontaneously, without the need for prompting or requesting. The second part has three points: generally speaking, it is about the samadhi of the gathering and its benefits; in detail, it is about the specific results of practicing the gathering; in summary, it is about the basis of the gathering, the meaning of the great all-encompassing mandala. The first part has two points: a brief explanation and a detailed explanation. First is: all dharmas are the play of wisdom, the nature of the illusory net, manifested perfectly through the union of the father and mother. Contemplating and becoming accustomed to abiding in the mandala of the deity and the consort, the power generated by this unwavering samadhi can accomplish supreme and common siddhis. The second part is divided into five categories, the first of which is about the samadhi of dance and its benefits, divided into two points: the samadhi is to visualize the five limbs of the body, such as the head, as the mandalas of the five families, and to visualize the earth as the vajra nature, the dwelling as a beautiful palace of the deity, a pure Buddha-field, and then with the dance of the feet and the gestures of the hands, with the manifestation of various mudras, to offer with the great mudra of the deity. The benefits are: being able to enter the earth, unimpeded by mountains and rocks, being able to freely command the handprint dragon goddesses of the underground. On the path above, being able to fly in the sky like a bird, being able to freely command gods and asuras, etc. The second is about the mudra of the dragon, also divided into two points: the samadhi is to place ཧྲཱིཿ (Tibetan: ཧྲཱིཿ, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: seed syllable) in one's secret place, and to offer to the deities of the mandala with the mudra of pleasant songs and praises, etc. The benefits are: being able to obtain the siddhi of the conch shell called "inexhaustible speech, understandable with one ornament wheel." The third is about the mudra of ornaments and clothes, also divided into two points: the samadhi is to visualize the headdress, etc., as jewels from ཏྲཱྂ་ (Tibetan: ཏྲཱྂ་, Devanagari: त्रां, Romanized Sanskrit: trāṃ, Literal meaning: seed syllable), and to visualize the clothes as celestial garments and peaceful and wrathful attire from ཨ་ (Tibetan: ཨ་, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: seed syllable), blessing the jewels and bone ornaments, etc., as well as the upper garments and lower skirts, etc., and to enjoy them with the mudra of offering. The benefits are: temporarily being able to obtain light and splendor, and to obtain strong armor and clothing that even the son of the non-greedy cannot destroy.
Chinese
无论变成什么，最终以相好之光照耀的转轮王菩萨们的国王，没有任何外敌能够战胜，成就佛陀之位。第四，关于饮食手印也有两种。三摩地是：从“康”（藏文，梵文天城体：खं，梵文罗马拟音：kham，汉语字面意思：空）中，加持食物和饮料成为甘露，用鱼和肉等食物以及茶和酒等饮料的手印来供养内外诸神。利益是：自己的身体可以随意变化，如同如意宝珠般的身体和声音，无论享用何种美味，都能变成具有百味的甘露。第五，关于双运解脱手印的三摩地是：在观想为父母本尊的空性秘密处，迎请坛城，以阿里的广阔大乐供养，并将田地和微田地的血肉转化为甘露来供养，以嘎丽解脱手印令其欢喜。利益是：通过双运获得无漏的三摩地等殊胜和共同的成就，通过解脱来降伏恶毒者，平息自性的损害。以及成就度化他众等一切伟大的事业。第二，详细讲述积累资粮的果报有三种：成就持明的原因，由此成就的暂时果报，以及最终的究竟果报。第一种又分为两种：真实的因是：以通达一切法皆以四种方式本来成佛的特征，在相续中获得圆满见解的境界之陀罗尼，是成熟四种持明果的因。以及了知后进入修持的特征，在生圆次第双运中获得的陀罗尼，是成熟四种持明果的缘。像这样，通过对因和缘的串习和熟悉，无论转变成何种特殊的能力，就像因是种子，地是肥沃的土壤，缘是水和肥料的滋养，从而使果实从幼苗到收获一样，从成熟到任运成就的持明之间也会出现。第二，由此成就的方式是：像这样的持明们，既是生养胜者的福田，也是十方诸佛
English
Whatever it may become, ultimately, the king of the bodhisattvas, the wheel-turning monarch blazing with the light of marks and signs, who cannot be overcome by any external enemy, attains the state of Buddhahood. Fourth, regarding the hand seal of food and drink, there are also two aspects. The samadhi is: From "Kham" (Tibetan: ཁཾ་, Sanskrit Devanagari: खं, Sanskrit Romanization: kham, Literal Meaning: space), bless the food and drink into nectar, and with the hand seals of food such as fish and meat, and drinks such as tea and alcohol, offer to the inner and outer deities. The benefit is: one's own body can transform into whatever is desired, like a wish-fulfilling jewel-like body and voice, and whatever excellent flavors are enjoyed, they will transform into nectar with a hundred tastes. Fifth, the samadhi of the union and liberation hand seal is: In the secret space of the father and mother deities visualized clearly, invite the mandala, and with the offering of the great bliss of Āli, and offering the flesh and blood of fields and small fields transformed into nectar, please them with the hand seal of Kālī liberation. The benefit is: through union, one obtains all supreme and common siddhis such as the uncontaminated samadhi, and through liberation, one subdues the malicious, pacifying the harm of one's own nature. And all the great activities such as liberating others will be accomplished. Second, explaining in detail the results of accumulating the accumulations, there are three: the cause for achieving vidyadhara, the temporary result of achieving that, and the ultimate result of that. The first has two aspects: The actual cause is: the dharani of attaining the state of perfect view with the characteristic of knowing that all dharmas are primordially enlightened in the manner of the four realizations, is the cause for ripening the four vidyadhara fruits. And the dharani attained in the union of the generation and completion stages, with the characteristic of knowing and then engaging in practice, is the condition for ripening the four vidyadhara fruits. Thus, by familiarizing and habituating oneself to the cause and condition, whatever becomes a special ability, just as the cause is the seed, the ground is fertile soil, and the condition is the nourishment of water and fertilizer, so that the fruit appears from seedling to harvest, likewise, it will appear from maturation to the spontaneously accomplished vidyadhara. Second, the way of achieving that is: such vidyadharas are both the field for generating the victorious ones, and the Buddhas of the ten directions
Chinese
在名为广大之刹土中，也能获得授记。 第二，以彼成就暂时之果，有二者。以何等有情所摄集耶？彼等持明者中，有些是四大部洲之人与欲天以及色界之梵天等之 处所，执持清净之生，然，尤其会安住于十地，因为于相续中获得圆满十度之故，如是宣说以因位所摄集之方式。若说以果位所摄集之方式，则彼任运成就者，以特殊性，会安住于十三金刚持位，因为是究竟果之成办者，圆满十度之因之故。如是宣说以不退转之特殊性而摄集地之方式，所有四持明者必定安住于果位持明，因此会安住于特殊之地，因为彼地即是成就之自性，是圆满成办因与果之度之次第，譬如以铁钩所钩之鱼被捞到旱地上一般。 第三，究竟之果是，十一普光地，乃以方便波罗蜜多，以种种幻化之化身与事业调伏有情，十一普光乃化身之位，以及智慧与方便之胜妙双运至极究竟者，十二无染莲花者，乃任运显现圆满稠密庄严之刹土之位，以及智慧胜妙之位，报身与化身二者于法身之基中，涅槃融入彼之界中，成为彼之基，乃成为殊胜之任运成就珍宝藏，法身乃远离一切戏论之刹土，原始普贤王如来也。如是，暂时与究竟之地之差别，极喜地等十地与普光地等三地乃以因与果之差别而区分，无须寻觅，自性任运圆满乃究竟之所获也。 第三，以总集之所依大圆满坛城而归纳要义，有三：宣说普贤王如来之生圆次第，以彼方式成就一切坛城，不为细微之过失所染污。第一者有二：真实之修习方式，以及安立彼之理。
English
In the realm known as Vast, one can also receive prophecies. Second, achieving temporary results through it has two aspects. What kind of beings are gathered? Among those Vidyadharas, some are beings from the four continents, desire realm gods, and Brahma of the form realm, etc., holding pure births in those realms. However, they especially abide in the ten Bhumis because they have fully attained the ten Paramitas in their continuum. This explains how they are gathered by the causal Bhumi. If we explain how they are gathered by the resultant Bhumi, then that spontaneously accomplished one, with its special qualities, will abide in the thirteenth Vajradhara position because it is the accomplisher of the ultimate result, having perfected the ten Paramitas of the cause. Thus, it is explained that by the special quality of non-regression, all four Vidyadharas are certain to abide in the resultant Vidyadhara, and therefore will abide in the special Bhumi, because that Bhumi itself is the nature of accomplishment, the order of completely accomplishing the Paramitas of cause and result, just like a fish caught by an iron hook being pulled onto dry land. Third, the ultimate result is the eleventh Samantaprabha Bhumi, which is the ultimate method, taming beings through various emanations and activities of the Nirmanakaya, the eleventh Samantaprabha is the Bhumi of the Nirmanakaya, and the ultimate union of wisdom and skillful means, the twelfth Immaculate Lotus, is the Bhumi of the spontaneously appearing realm of complete and dense adornment, and the supreme Bhumi of wisdom, the Sambhogakaya and Nirmanakaya both dissolve into the Dharmakaya basis in Nirvana, becoming the basis for that, becoming the supreme spontaneously accomplished jewel essence, the Dharmakaya is the realm free from all elaborations, the primordial Samantabhadra. Thus, the differences between temporary and ultimate Bhumis, the ten Bhumis such as Pramudita and the three Bhumis such as Samantaprabha, are distinguished by the differences of cause and result, and the self-perfected nature without seeking is the ultimate attainment. Third, summarizing the meaning through the great gathering mandala, the support of the assembly, there are three aspects: explaining the generation and completion stages of Samantabhadra, accomplishing all mandalas through that method, and not being stained by subtle faults. The first has two aspects: the actual method of meditation and establishing its validity.
Chinese
第一，通过先前进行的三摩地，在天空的中央，完全清澈的法界智慧宫殿，在光芒之中，于日月莲花座上。智慧之王普贤王如来，双运方便与智慧，以金刚跏趺坐的姿势安住，从其身放射出无量光芒，如此观想。如此观想，则能完全观想所有胜者的坛城。所有本尊的坛城，也因其身语意和法界自性清净而合一。第二，无论从过去等四时，还是从东方等十方，都不可能找到一个独立于心之外的圆满正等觉佛陀。心的自性如何安住，那即是圆满正等觉佛陀。因为佛陀与心的自性无二无别，所以不要在其他地方寻找本初佛母。第二，以这种方式，所有坛城都能成就，即通过将所有坛城与一个普贤王如来的生起和圆满次第相结合。由此，所有由此衍生的坛城都将成就，就像日月成就时，其所有光芒都将成就一样。第三，细微的过失不会沾染，因为了知一切皆是心的自性，没有取舍二元对立。如果证悟了这样的意义，就能自在圆满次第，即使在生起次第的细微仪轨中，有所增减，仪轨的支分有所缺失，也能清净仪轨支分缺失的过失，而没有障碍成就的过患。第三，总结本章的意义，如是，以清净自显的轮涅，特别宣说，以三摩地的乐音之云，令所有如来皆欢喜。以方便的嬉戏，最为秘密的心髓，显现与俱生之实相，从证悟中，修持道之福德与智慧资粮之品，第十二品。༈ 第二，进入心髓之义，圆满次第有三：意义的关联，词语的解释，总结本章的意义。第一，为了在宣说了道的生起次第之后，宣说圆满次第，如来十方四时之身语意金刚坛城一切