English
It is completed. Also, one should learn to write various scripts. Here, the main thing is to visualize Vajrasattva. The five limbs and the nature of consciousness itself, are extremely condensed into the letter HŪṂ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: 吽). The so-called dharma of the six things is manifested by discrimination, and its nature is self-illuminating. Therefore, that itself appearing as HŪṂ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: 吽) is the object of awareness. The condensation has been explained. The degree of habituation is, two "Nri" objects of focus are mentioned. It is the time for emission and absorption. Like "radiating many rays of light" and so on, the emission and absorption of HŪṂ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: 吽), one should make HŪṂ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: 吽) itself fully manifest and invisible. In order to show the generation of the seat, it has been explained, "From the dissolving and transforming Dharmadhatu, the white A syllable blazes," and so on. The so-called "visualizing the jewel-burning palace," from the cause of the seat, the five-colored jewels manifest as the self-illuminating nature in the palace. The sun and moon seat and the palace, visualize everything gathered and subtle. The so-called, abiding on the complete sequence, is the subtle container. In order to show the subtle three natures, that mandala letter HŪṂ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: 吽) abides, and so on. The three rituals, the samadhi of the complete body, the colors are complete, the decorations are complete, easy to understand, it has been explained. In order to show the definition of the single mudra, like "thus the non-dual manifests," these two, after showing the final Vajra ritual, from that transformation, visualize the blue body of Akshobhya, holding a vajra and bell. The so-called "transformed into suchness itself," is to become accustomed to that and then learn unrestrictedly. Or as said, there are two ways to do that, one can also visualize the gross from the beginning, which is generated from the ritual. Because of that reason, in order to learn the yoga with characteristics, the so-called "visualize the three faces and six arms themselves," at that time, the visualization itself is not a prohibition, learning the mandala with characteristics, and learning from the number of the families, and learning from the order of the heads and hands, here is learning with characteristics. That path reaches its limit, in the thousand mandalas, each of the forty-two possesses that itself, and possessing the three deities of the ornament wheel, and the number of the five wisdom, mind, and power deities, etc., appear like Mount Meru and sesame seeds. In order to show the discipline of the wrathful ones, the so-called "also visualize various wrathful subduers," according to that order
Chinese
通过所教的具有边饰的忿怒尊坛城，修习众多，这是从广续中阐明的，它显示了所有集合的数量。这些也显示了幻化的差别，五和五的结合也是，有时是四和四的结合，四和最终完成时的时间转移，禅定行持等等，显现和隐没，以及中间的名色圆满成佛，存在产生的次第，错误的念头其自性仅仅是名字，为了自然成就的胜利者的事业之基础，事业和学，见，修，最终完成，果最终完成的时间也是它。获得它，它也变成三时。中间的两者变成四种。那些被因缘切断道路的，是转移的意念本身吗？或者有时会分开。之后遇到道路，鬼不吃。之后符合行持等，具有变化获得，这样说很容易理解。为了显示分为两条道路的必要，从智慧的大小来说，说了两个。为了同时进入的教义，或者应该同时修习，等等。从不相同的次第中特别显示，以前做过的修习，对于这个，从一开始，刹那间坛城如大海般清澈，如星辰升起。修习是从一开始就进入具有边饰的。其他认为之后具有边饰的，用不相同的词语遮止是不合理的，因为这个的自性不是不想要。为了显示最终完成的道路，像那样习惯觉悟的殊胜种姓，等等。两条道路的见修最终完成的人，是为了在续中必定出现的缘故，八种姓的殊胜者，通过对集合作出承诺或讲述的修法，如意所愿成就，在虚空中行走和寿命持明者等成就。为了显示这条道路的威力和，神通的行持，逆转水流和风不动的十五个词语的解释，显示了神通的奇迹，也具有三种奇迹，很容易理解。为了显示时间，没有舍弃身体而获得持明者地，根本续中，通过十二，十四，十六，获得自在种姓的殊胜者。
English
Meditating on many wrathful deity mandalas with elaborate adornments as taught, this is clarified in the Extensive Tantra, showing all the numbers of the assemblies. These also show the distinctions of magical manifestations, also the combination of five and five, sometimes the combination of four and four, four and the time of final completion transitioning, meditative practices and so on, appearance and disappearance, and the intermediate name and form perfecting Buddhahood, the order of existence arising, mistaken thoughts, their nature is merely names, for the sake of the spontaneously accomplished Victorious One's activities, the basis, action and learning, seeing, meditation, final completion, the time of the final completion of the fruit is also that. Obtaining it, it also transforms into the three times. The intermediate two transform into four kinds. Those whose path is cut off by circumstances, is it the very thought of transference? Or perhaps it is sometimes divided. Afterwards, encountering the path, ghosts do not devour. Afterwards, conforming to conduct and so on, possessing change and attainment, it is said to be easily understood. In order to show the necessity of dividing into two paths, from the greatness of wisdom, two are spoken. For the teaching of entering simultaneously, or one should meditate simultaneously, and so on. Especially showing the distinction from dissimilar sequences, the practices done before, for this, from the beginning, in an instant, the mandala is clear like an ocean, like stars rising. Meditation is entering into the elaborate from the very beginning. Others who think of the elaborate afterwards, it is unreasonable to prevent with dissimilar words, because the nature of this is not unwanted. In order to show the path of final completion, thus, the excellent lineage of habituated realization, and so on. The person who has completed the seeing and meditation of the two paths, is because it will definitely arise in the continuum, the noble one of the eight lineages, through the practice of promising or teaching to the assembly, whatever is desired is accomplished, walking in the sky and the life-sustaining vidyadhara and so on are accomplished. In order to show the power and, the conduct of miraculous abilities of this path, the explanation of the fifteen words 'reversing the flow of water and the wind not moving', shows the miracles of magical power, also possessing three kinds of miracles, it is easy to understand. In order to show the time, the so-called vidyadhara ground without abandoning the body, in the root tantra, through twelve, fourteen, sixteen, the noble one of the sovereign lineage is accomplished.
Chinese
如是说。所有修道都到了尽头，是第一个道成就之时。为了显示究竟的果，以智慧福德受用故。如是等。任何行为没有不变成二资粮的，因此以聚集大资粮的行为，以功德获得十三地，是无二地奉献。以此做利益众生的方式是，以慈悲的化身加持故，也示现别解脱的道。如是等等。在学习和获得有相之时，有奇妙的行为和积聚资粮。在此，因为获得了究竟道，具有四神通，以各自的语言说法，各种事情都圆满，成为第六金刚持的总集之身，脱离了刹那的无常，是金刚身。分别名相和例子，因为不是共同的，以百倍增长，获得受用身。究竟成办无事。如是说。因为事情已经做完，获得无有差别的瑜伽士的最后之地。如果怀疑有什么要获得的，无修无断法界性，无去无来如是性。如是说。因为本来没有好坏差别，自然圆满，因为二取和二执着在本体上不存在，所以地在来和去的意义上，彼此没有去来，因为本来就是如此，因果有别。如果比智慧和精进还差，也要努力，因为不会被欺骗。如是修持而禅修的话。如是等等。以三种四种见解确定之后，逐渐禅修的话，即使今生没有显现果，也会如此转变，很容易理解。迅速获得成就。如是说。因为有精进的人不会完全依赖来世，所以在广大的续部中说，以身体和蕴界，获得持明者的寿命，以持明者的寿命，变成无上普贤王。如是说。第二十五章的眼睛的解释完毕。为了显示那条道的究竟果，第二十六章开始造作。从那以后，如来如是说。如是等。五种形象的坛城。
English
Thus he spoke. All paths of meditation have reached their end, it is the time when the first path is accomplished. In order to show the ultimate fruit, by means of wisdom, merit, and enjoyment. Thus, etc. There is no action that does not become the two accumulations, therefore, by acting to accumulate great accumulations, by the qualities of obtaining the thirteen grounds, it is offered without duality. The way of doing benefit to beings by this is, by the blessing of the compassionate incarnation, also showing the path of individual liberation. Thus, etc. At the time of learning and obtaining the conditioned, there are wonderful actions and accumulation of merit. Here, because the ultimate path is obtained, possessing the four magical powers, teaching the Dharma in their respective languages, all kinds of things are completed, becoming the general body of the sixth Vajradhara, free from the impermanence of the moment, is the Vajra body. Differentiating names and examples, because it is not common, increasing a hundredfold, obtaining the enjoyment body. Ultimately accomplishing nothing. Thus he said. Because the work has been done, obtaining the final ground of the yogi without difference. If there is doubt that there is something to be obtained, the nature of Dharma without cultivation or abandonment, the suchness without going or coming. Thus he said. Because there is originally no difference between good and bad, naturally complete, because the two graspers and two attachments do not exist in essence, therefore, in the meaning of coming and going of the ground, there is no mutual going and coming, because it is originally like this, cause and effect are different. If it is worse than wisdom and diligence, one should also strive, because one will not be deceived. If one cultivates and meditates in this way. Thus, etc. After determining with three or four kinds of views, if one gradually meditates, even if the fruit does not appear in this life, it will transform like this, it is easy to understand. Quickly obtain accomplishment. Thus he said. Because diligent people will not completely rely on the future, it is said in the vast tantra, with the body and aggregates, one obtains the life of a vidyadhara, with the life of a vidyadhara, one becomes the supreme Samantabhadra. Thus he said. The explanation of the eyes of the twenty-fifth chapter is completed. In order to show the ultimate fruit of that path, the twenty-sixth chapter begins to be composed. From then on, the Tathagata said thus. Thus, etc. The mandala of the five forms.
Chinese
为了向所化众生显现意义而作了近距离的展示。为了展示胜者的显现，从具有如是性之界中，从因和网相连转变等开始。身显现之因，即是使那如是性本身显现，从使解脱之方便的幻化网二者显现中，获得五身之果，不退转且不坏灭的显现，不是其他的，而是使自性本然显现的觉性自显现，为了利益有情，方便上与智慧的传承不混杂且本体一味。根本续中说：以方便稳固的智慧本身，就是在如是的状态中产生的。为了迷惑的教法，说了六因轮回之身显现二者，对于业不清净者来说，身显现也是如此。为了展示五身的数量，如是至高无垢之身，以及善逝五身作了归纳等。如是逝者的五身中，至高无垢的法身。归纳是四身和五身作了归纳而展示，四身是，薄伽梵圆满受用身。菩提是菩提之身。那是无上的色身化身和受用二者。金刚身和五身。那等等身不可思议。那是对过去的归纳，也展示了没有不是五身的。那些总的来说是道的法身，共同的身和界之法身，以及智慧之法身，和法身大身，以及智慧的圆满受用身和化身的圆满受用身，和秘密的圆满受用身，以及圆满受用大身。化身也是共同的化身，和随顺的化身之身，以及化身大身之称和秘密，和受用之化身等等是各不相同的。如果思考以身作利他事业的方式，十方四时示现身，以方便调伏有情而示现身等。为了大悲的加持如意宝珠一般。在所化众生的所有处境中，如调伏一般无有来去而自显现的缘故而示现，那是什么呢？殊胜菩提即是金刚身。