English
Furthermore, regarding the generation of the deity and increasing power when necessary, it should be adjusted according to the abundance or scarcity of wealth. In detail, one should also offer the Mandala Novaka. To show that many activities can also be accomplished. Moreover, the saying, "The mandala is inconceivable, and the immeasurable mudras are vast," if there are differences, then by practicing many deity mandalas, this activity and the qualities of accomplishing the great Dharmakaya itself, body, speech, and mind are never interrupted. The saying, "Realms are equal to the number of dust particles," the accomplishment of the inexhaustible wheel of adornment, the measure of the qualities of arising, entering, and separation, is equal to the number of dust particles in the Buddha's activity and realms, which is immeasurable. The saying "Aho," from the state of non-attainment, manifests as if one has attained something, a great joy. "Receiving Accomplishments" is the title of the chapter, obtaining the number of accomplishments as their nature. The detailed explanation of the eyes of the twenty-first chapter is completed. In order to explain the path of means and the sixth mandala, the detailed explanation of the twenty-second chapter will be written. Then, from the King of the Tathagata Lineage, the Net of Illusions, etc., the order is reversed. The three outer tantras and the teachings, in the manner of stating the scriptures, explain the six objects, faculties, and consciousnesses as three sixes, eighteen. With two reasons for desiring life, it is explained as twenty-one, which is adding the three secret realms. So, why is it necessary to mainly explain only the three root realms here? The eighteen arising and the arising of statements are compatible, and it is said that in this path of means, the two are of the same nature, and it is unreasonable to show another kind by action. Therefore, in order to explain the Bodhicitta mandala, it is spoken for two necessary reasons. Therefore, the definition of the three is also perfected by action and nature. Regarding the meaning of empowerment, it is the definition of secret empowerment, and the greatness of the means is commonly explained. "Alas! From the beginning, it is the secret Dharma, all beings possess it by nature." Until "This is the essence of Bodhicitta," the practice of desire itself in the three realms is the excellence of means, but it is surprising not to see it, just like being surprised at a swindler committing adultery. The desire of
Chinese
虽然通过传承获得快乐的体验原本就是自有的，但因为没有方法，就像眼睛看不见眼睛一样。为什么呢？因为没有理解自性的理证中的三四和四五的含义，所以用自隐的方法切断了。为了自身能够清楚地看见，所谓的“惹哇”的词义是：显示了以非行用之境的意义和本体来把握“惹哇”的意义，成为了隐秘的基础，所以是开示的教言。因此，三界的指示是作为方法和结果的基础，所以是伟大的。三界的结合产生大乐，因为是本体和聚集者，啊 霍！说是秘密的词语。为了显示菩提心坛城的本体。根源在于感官、境、时都是隐秘的。菩提萨埵的坛城等。十八根本手印的功德，以及作为中间媒介的所依，是具事业的金刚，以及具有功德之聚的莲花，以及从风的方法融合而生的智慧，是从所依和能依的角度出发的内在和秘密的菩提心坛城，是事业的勇猛表达。从此，为了显示未被方法所摄持的显现分别念聚，成为寂静本尊的坛城。五蕴和五大，五部父佛母结合为十。等等。四十二种分别念，本体是觉性本身，因此本尊的本体本来就是无边无际的，揭示那些低劣之处，揭示“布日惹达”也没有过失。剩余部分是本体和解释，它由此而显现。为了显示三界的本体。一切生起金刚秘密的灌顶。等等。金刚能使已摄持和未摄持的事物都生起，词义已经说过了。因此，被区分开来作为灌顶之境的是事业和本体的智慧，八瓣圆满，成为一切功德之源。因此，从二者结合运行所生的智慧，是金刚五部的本体显现，以不动的业来命名。从那些业中，也可以将秘密的身语意安立其中。为了显示三界的伟大。一切生起的宝藏
English
Although experiencing happiness through lineage is inherently natural, it's like the eye not seeing itself due to the lack of method. Why is that? Because the meaning of three-four and four-five in the reasoning of self-nature is not understood, so it is cut off by the method of self-concealment. The definition of "Rawa" for seeing oneself clearly is: it shows that grasping the meaning and essence of the non-objective realm of practice becomes the basis of secrecy, so it is a clear instruction. Therefore, the indication of the three realms is great because it is the foundation of method and result. The union of the three realms gives rise to great bliss because it is the essence and the gatherer, Ah Ho! It is said to be a secret word. To show the essence of the Bodhicitta Mandala. The senses, objects, and times are all secret. The mandala of the Bodhisattva, etc. The eighteen root hand seals, the merits, and the support that acts as an intermediate medium, are the Vajra with activity, the Lotus with the collection of merits, and the wisdom born from the union of the wind's method, which is the inner and secret Bodhicitta Mandala from the perspective of the support and the supported, which is the courageous expression of activity. From this, in order to show the manifestation of conceptual aggregates that are not grasped by the method, as the mandala of peaceful deities. The five aggregates and the five elements, the five families of father and mother are combined into ten. And so on. The forty-two conceptualizations, the essence is awareness itself, therefore the essence of the deity is originally limitless, revealing those inferior aspects, and revealing "Prirata" is also without fault. The remainder is the essence and explanation, and it is manifested by this. To show the essence of the three realms. All arising, Vajra secret empowerment. And so on. Vajra causes both grasped and ungrasped things to arise, the definition has already been explained. Therefore, the object to be empowered by being distinguished is the wisdom of activity and essence, the eight petals are complete, and it becomes the source of all merits. Therefore, the wisdom born from the union and movement of the two is the manifestation of the essence of the five Vajras, and this name is given by unwavering karma. From those karmas, it is also reasonable to establish the secret body, speech, and mind. To show the greatness of the three realms. The treasure of all arising
Chinese
您和，一切众生的处所。从“一切悉地生起之处”来说，如果以怎样的方法来把握，那么不竭饰轮的悉地就会显现出无有穷尽增减，一切都成就的边际就是智慧。也是轮回之法的根本，因此三界有方便与无方便而产生业。是诸佛身语意手印文字轮的处所显现的圆满之因和显现之因。因此，日月二者是胜过三喜的大喜成就之资具，所以所依也胜过四者，而获得殊胜之名。因此，也是二物的因处，行者生起坛城和散布化身也由此差别而作。因为也是从莲花处生起上中下三者的生处。为了共同显示方便第四灌顶和第五灌顶。“权者金刚莲花具，无二菩提心流注。”等，解释为功德和具备。双月滴落，权者与境相合而交合，不落入歧途而到达二处是流注之时。彼之嬉戏是无分别的安乐，和大喜的受用，以及显现任何事物的化身三身圆满之故，不缘彼而享用。如是说。第五灌顶的意义是，在日月升起之时，权者和境相合，明点相合之时，欲求三身圆满，这是共同的四五次第显示，此处并非殊胜。身语意和五智慧，彼时三门和五蕴的精华被把握为处所，由此显现身语意和五智慧，仅仅是譬喻的安乐的象征。究竟而言，幻化网秘密续中说：“十二地平太阳升，身体四法合修持，明点翻转互相对，安置之力至彼处，三身不竭轮等等，不费力气自然生。处之四五之果亦，各异无因同时得，方便之中我言胜。”如是说。为了圆满显示八天女，秘密的
English
You and, the place of all beings. From the statement that "the place where all siddhis arise," if one grasps it with what kind of method, then the siddhis of the inexhaustible wheel of adornment will appear without end or increase, and the limit of all accomplishments is wisdom. It is also the root of the Dharma of Samsara, therefore the three realms produce karma with or without skillful means. It is the cause of the complete manifestation and the cause of manifestation of the body, speech, mind, mudra, letters, and wheel of all Buddhas. Therefore, the two, sun and moon, are the means to accomplish great joy that surpasses the three joys, so the support also surpasses the four, and obtains the name of excellence. Therefore, it is also the causal place of the two entities, and the generation of the mandala and the emanation of manifestations by the practitioner are also done according to this difference. Because it is also the place of origin from which the best, middle, and lower three arise from the lotus. In order to jointly show the fourth and fifth empowerments of skillful means. "The powerful one possesses vajra and lotus, the non-dual bodhicitta flows." etc., is explained as merit and being equipped. When the two moons drip, the powerful one unites with the object and copulates, and not falling into deviation, reaching the two places is the time of flowing. The play of that is the bliss without discrimination, and the enjoyment of great joy, and because the three bodies of manifestation that appear as anything are complete, one enjoys without focusing on that. It is said like that. The meaning of the fifth empowerment is that when the sun and moon rise, when the powerful one and the object unite, when the bindus unite, one desires the completion of the three bodies, this is the common four and five sequential display, this is not excellent. Body, speech, mind, and five wisdoms, at that time the essence of the three doors and the five aggregates are grasped as the place, from this the body, speech, mind, and five wisdoms appear, it is only a symbol of the bliss of metaphor. Ultimately, in the Secret Tantra of the Magical Net, it is said: "When the sun rises on the twelfth ground, the four dharmas of the body are combined and practiced, the bindus turn over and face each other, by the power of placement, one reaches that place, the three bodies, inexhaustible wheels, etc., arise effortlessly and naturally. The fruits of the four and five places are also obtained at the same time, different and without cause, in the midst of skillful means, I speak of excellence." It is said like that. In order to fully show the eight goddesses, the secret
Chinese
四位天女以及，圆满具足的四位供养天女。这将在广说中阐述，此处仅作简要说明。乐耶等四位是为了施与名声的供养，杜贝等四位是为了以外在供养使之欢喜，这些在此处是圆满具足的。它们的次第是什么呢？因为由五种心来显示。毁灭、安住、升起所愿，摇动、行动、进入和安乐安住。此处不是解脱道，而是秘密菩提心。我虽然不能阐述，但在幻化灰烬续中说：五四差别以装束策动，从安住中升起并安乐摇动，自己的道进入，念头止息，自己的光芒照耀处所，希望生起外人的安乐，通过习惯方法和风的力量再次生起，三处光明自身显现安乐，为了通过三界业获得，方法上功德全部圆满，字母地和智慧母也圆满。因此，说了三个“秘密的自在”。“从如是性之秘密中”，这些是此续说明三界的来源。“金刚秘密自在”等，本体和数量容易理解。为了显示承诺的广说，此时有这样的不同说法。毁灭等是广说，容易理解。“勾招和执持以及如是”，从“安乐音声十方宣”来说，四位门母也完整地阐述了。从幻化海中说：以智慧方便执持右侧，上下勾招是瑜伽，根门收摄拥抱是，大秘密的索套。上下极其束缚，不生不放是束缚之业，行动哈萨的安乐音声是命，普遍响亮并体验安乐“呵”。这是所说的。为了显示秘密天女，从“极其傲慢的光辉燃烧”到“容貌美丽，行动摇动十方”，是指外在以明妃装束二者来修饰，以及爱欲的渴望之链，以及以音声策动而生起失去意识的觉知，以及以部分和行动来降临的说法，此处认为是殊胜方便的安乐本身，在那里面，日