English
O! The indication of the shape of the place is that the place was previously a blessed sandalwood forest, and in front there is a flower island, which is a component of auspiciousness. These, as mentioned before, are places that yogis like and are auspicious, and immediately feel pleasant. This shows the essence of the place. In order to make that place belong to me, clearing the land is to give value to the visible and invisible things, to make it belong to me. If that place is too far away, material obstacles will occur; if distracted, enemy obstacles will occur; if gods and demons block the road, demonic obstacles will occur. Therefore, one should look for a place that is auspicious and pleasant, and without any internal or external obstacles, which shows the elimination of the defects of the place. Second, in the middle, there are three aspects to practicing samadhi: generating the mandala of samadhi, inviting the mandala of wisdom, and so on, and the final action. First, the mandala of samadhi has four aspects: generating the mind of enlightenment, practicing the three samadhis, practicing the actual mandala, and the greatness of practice. First, there are two aspects to generating the mind of enlightenment: making vows and transforming the mind into five wisdoms. The first is: I and infinite sentient beings, although we are originally Buddhas, but due to the control of delusion, we are in samsara, generating the supreme mind of enlightenment. That's it. Generally speaking, there are two types of generating the mind of enlightenment: generating the supreme mind of conventional enlightenment and generating the supreme mind of ultimate enlightenment. Generating the supreme mind of conventional enlightenment is: aspiring to generate the mind of enlightenment on the result, and entering to generate the mind of enlightenment on the cause. Generating the supreme mind of ultimate enlightenment is: abiding in the mind of enlightenment, firm mind of enlightenment, and ultimately generating the supreme mind of perfect enlightenment. Here, because the conventional is different from others, the supreme mind of enlightenment is generated. Because the ultimate is revealed below, the mind is transformed into five wisdoms. If someone says that these five show that the ultimate and conventional are inseparable, so they should be distinguished, then this is because the starting basis is different, so the things that are started are also different; for different expressions, different meanings are also shown. So, here, who generates the mind of enlightenment? It is the practitioner himself
Chinese
所有与自身及不可思议且无边无际的六道众生聚合的一切众生。他们从原始之初就已成佛为五身五智，虽然如此，或者说是自性任运成就的佛陀，却因未能证悟而不知自己是佛（藏文：བུདྡྷ，梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：佛）。那么，应如何发心呢？因未能证悟，执着于我和我所，在轮回中高低起伏，现在就应发心证悟五身五智。为何要发心呢？为了使自己从三界中解脱，并且在自己解脱后，也能使众生解脱，为了菩提，应发何种心呢？应发心证悟自己已成佛为五身五智。第二，五者之中，宣说于法身和空性智慧中发心：唉玛吙，稀有奇妙法！圆满诸佛之密藏。无生之中生一切，生时即是无生时。如是宣说。唉玛吙是惊叹之意，惊叹什么呢？惊叹一切法皆已成佛为五身五智之自性，而众生却未能证悟。奇妙之法是指从奇妙之语中显示出奇妙之义。此法由谁宣说呢？由圆满具足因福德与果智慧之资粮的圆满佛陀，五身五智任运成就者所宣说，且此亦是佛陀之意，故为秘密。空性智慧之自性，即一切法之体性为空且无我，从何因无生呢？如是，胜义谛中，无因而无生，但在世俗谛中，一切法似从因生。如是，在世俗谛中，似生之时，胜义谛中，未从无生之状态中移动，此即于空性智慧和法身中发心。第二，于如镜智和报身中发心：唉玛吙，稀有奇妙法！圆满诸佛之密藏。无灭之中灭一切，灭时即是无灭时。如是。唉玛吙
English
All beings, including oneself and the immeasurable and limitless sentient beings encompassed by the six realms. Although they have been enlightened as the five Kayas and five wisdoms from the very beginning, or rather, as the spontaneously accomplished Buddha, they do not realize this and do not know that they are Buddhas (藏文：བུདྡྷ，梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：Buddha). How should one generate the mind? Because of not realizing this, and due to clinging to self and what belongs to self, one wanders in the high and low realms of samsara. Now, one should generate the mind to become enlightened as the five Kayas and five wisdoms. Why should one generate the mind? In order to liberate oneself from the three realms, and after liberating oneself, to liberate all sentient beings. To what supreme Bodhi should one generate the essence? One should generate the mind to realize that one is enlightened as the five Kayas and five wisdoms. Second, among the five, the teaching on generating the mind in the Dharmakaya and the wisdom of emptiness: Emaho, wondrous and marvelous Dharma! The secret of all perfect Buddhas. From the unborn, all are born; in the very moment of birth, there is no birth. This is what is taught. Emaho is an expression of amazement. What is one amazed at? One is amazed and astonished that all phenomena are enlightened as the nature of the five Kayas and five wisdoms, but sentient beings do not realize this. "Marvelous Dharma" refers to showing the meaning of something wonderful from wonderful words. Who spoke this Dharma? The perfect Buddha, who has perfected the accumulation of merit as the cause and wisdom as the result, the spontaneously accomplished one of the five Kayas and five wisdoms, spoke it, and this is also the object of the Buddha's own mind, therefore it is secret. The nature of the wisdom of emptiness is that the essence of all phenomena is empty and without self, and from what cause is there no birth? Thus, in the ultimate truth, there is no birth from a cause, but in the relative truth, all phenomena appear as if born from a cause. Thus, at the very moment when they appear to be born in the relative truth, in the ultimate truth, not moving from the state of being unborn is generating the mind in the wisdom of emptiness and the Dharmakaya. Second, generating the mind in the mirror-like wisdom and the Sambhogakaya: Emaho, wondrous and marvelous Dharma! The secret of all perfect Buddhas. From the unceasing, all cease; in the very moment of ceasing, there is no ceasing. Thus it is. Emaho
Chinese
是炫耀和惊奇，惊奇的是什么呢？惊奇的是将自心空性、无生确立下来。这是什么教法呢？是殊胜的秘密大瑜伽之法。这是谁的教言呢？是圆满正等觉吉祥普贤王如来第六佛的教言，因为不是低劣智慧和下乘者的行境，所以是秘密。一切法是明clear而无分别，或明clear而无止息，不离此而显现为一切法的过患般的止息。如是于世俗中显现为止息之时，胜义中什么止息也没有。如是证悟是如镜般的智慧和圆满报身的生起次第。第三，于平等性智和现证菩提之身生起次第是：唉玛吙，稀有惊奇之法！圆满诸佛之密。无住而一切住，住即无住。唉玛吙是炫耀和惊奇，惊奇的是什么呢？惊奇的是自心显现为大平等性。这是什么教法呢？是殊胜的秘密幻化网之法。这是谁的教言呢？是圆满正等觉一切佛的秘密。法性于胜义中安住于无取无舍，于世俗中一切法显现为以取舍而安住，然而是显现。如是于世俗中显现为安住之时，胜义中无有安住，此即是平等性智和法身的生起次第。第四，于妙观察智和化身生起次第是：唉玛吙，稀有惊奇之法！圆满诸佛之密。无缘而一切缘，缘即无缘。如是说。唉玛吙是炫耀和惊奇，惊奇的是什么呢？惊奇的是自心证悟为智慧。这是什么教法呢？是大瑜伽之法。这是谁的教言呢？是圆满正等觉普贤王如来的教言。一切法了知自相和共相不杂，然自相和共相于胜义中无有执著。不离此而一切法
English
It is boasting and wonderful, what is wonderful? It is wonderful to establish one's own mind as emptiness, unborn. What Dharma is this? It is the wonderful secret Mahāyoga Dharma. Whose teaching is this? It is the teaching of the perfectly enlightened, glorious Samantabhadra, the sixth Buddha, because it is not the realm of inferior wisdom and lower vehicles, so it is secret. All dharmas are clear and without conceptualization, or clear and without cessation, without moving from this, cessation appears as a fault of all dharmas. Thus, at the very time when cessation appears in the relative, there is nothing that ceases in the ultimate. Such realization is the generation stage of mirror-like wisdom and the enjoyment body. Third, the generation stage of equalizing wisdom and manifest enlightenment body is: Emaho, wonderful and amazing Dharma! Secret of all perfect Buddhas. Everything abides from non-abiding. Abiding is non-abiding. So it is. Emaho is boasting and wonderful, what is wonderful? It is wonderful because it shows one's own mind as great equality. What Dharma is this? It is the wonderful secret illusory net Dharma. Whose teaching is this? It is the secret of all perfectly enlightened Buddhas. The nature of reality abides in the ultimate without grasping or rejecting, but in the relative, all dharmas appear to abide with grasping and rejecting, but it is appearance. Thus, at the very time when it appears to abide in the relative, there is no abiding in the ultimate, which is the generation stage of equalizing wisdom and the essence body. Fourth, the generation stage of discriminating wisdom and the emanation body is: Emaho, wonderful and amazing Dharma! Secret of all perfect Buddhas. Everything is objectified from non-objectification. Objectification is non-objectification. So it is said. Emaho is boasting and wonderful, what is wonderful? It is wonderful to realize one's own mind as wisdom. What Dharma is this? It is the Dharma of Mahāyoga. Whose teaching is this? It is the teaching of the perfectly enlightened Samantabhadra. All dharmas know the characteristics of self and generalities without mixing, but in the ultimate, there is no clinging to the characteristics of self and generalities. Without moving from this, all dharmas
Chinese
一切都以世俗的方式显现。 像这样，在以世俗的方式显现之时，不离于胜义谛的显现，这就是个别观察智和化身的生起次第。 第五，宣说生起事业成就智和金刚身次第。 唉玛吙，稀有奇妙法， 圆满佛陀众之密， 无去来中去与来， 去来之中无去来。 如是宣说。 唉玛吙是赞叹稀有，稀有的是什么呢？是自心觉悟为智慧。 这是秘密嘛哈瑜伽之法。 轮回涅槃圆满于心性，因此是圆满的见解，远离恶见的垢染，因此是清净的，智慧无边无际地增长，因此是增长，十方四时的佛陀都是它的主宰，因此是众生的，难以觉悟，因此是秘密。 事业成就智成就自他一切利益，虽然究竟圆满，但在胜义谛中，为了自他利益，化身没有去和来。 在世俗谛中，化身显现为去和来。 像这样，仅仅是觉悟，在胜义谛中没有去来，这就是事业精进智和金刚身的生起次第。 第二，三摩地有四种：以比喻说明三摩地的必要，以及如是性，普遍光明，和因的三摩地。 第一是： 修持之主乃三摩地， 此三摩地能成办， 如同炼金药与除暗， 调伏分别乃三摩地。 是故次第修三摩地。 如是说，共同的修持和不共同的修持中，无论主要做什么，没有三摩地就不会产生结果，因此主要赞叹三摩地。 因此，殊胜和共同的一切修法都由这个三摩地来成办，因此具备这个三摩地就能成就一切。 例如，铁涂上炼金药就会变成金子，毒药加入嘛吉达药就会变成药，黑暗中出现灯就会消除黑暗。
English
Everything appears as arising by way of relative appearance. Thus, at the very time of focusing on the relative, that which does not waver from the absence of focusing on the ultimate is the generation of the wisdom of individual analysis and the emanation body. Fifth, the teaching on generating the wisdom of accomplishing activities and the vajra body is: Emaho, wondrous and amazing dharma! Secret of all the complete Buddhas! From no going and coming, going and coming arise! In the very going and coming, there is no going and coming! This is what is taught. Emaho is praising and marveling; what is so marvelous? It is realizing one's own mind as wisdom. This is the secret dharma of Mahayoga. Because samsara and nirvana are complete in the mind itself, it is the complete view. Because it is free from the defilement of bad views, it is pure. Because wisdom expands without limit, it is expansive. Because it is the master of all the Buddhas of the ten directions and four times, it is for all beings. Because it is difficult to realize, it is secret. Although the wisdom of accomplishing activities accomplishes and perfects all the benefit of oneself and others, in ultimate truth, there is no emanation going and coming for the benefit of oneself and others. In relative truth, the emanation appears to go and come. Merely realizing it in this way, the absence of going and coming in ultimate truth is the generation of the wisdom of diligent activity and the vajra body. Second, there are four samadhis: showing the necessity of samadhi through examples, suchness, all-illuminating, and the samadhi of the cause. The first is: The main thing in accomplishment is samadhi. This samadhi will accomplish. Like the alchemy medicine and dispelling darkness, Samadhi is the subjugation of thought. Therefore, meditate on samadhi in stages. It is said that in common and uncommon accomplishments, whatever is done as the main thing, if there is no samadhi, the result will not arise. Therefore, only samadhi is praised as the main thing. Therefore, all the supreme and common methods of accomplishment are accomplished by this samadhi, so by possessing this samadhi, everything will be accomplished. For example, if iron is coated with alchemy medicine, the iron will turn into gold. If poison is mixed with the medicine Makita, the poison will turn into medicine. If a lamp appears in the darkness, the darkness will be dispelled.