Chinese
显现为三。因此，由于其卡瓦齐手印和功德文字的自性包含在念珠中而圆满。如此确定后，应以道次第恒常修习文字、语、手印的智慧。如此努力，便能获得恒常三摩地，这是功德。恒常不断绝，金刚虚空与日时，文字之集合生起圆满结合。像这样等等，这是恒常修习的方法：金刚乘的诸法，皆以自证智慧，虚空与太阳也是金刚。思彼等之时，观修文字之集合，从文字的开展而生起本尊，从文字的收摄而思圆满结合。如是迎请坛城，安住稳固，如陈设供品。因此，对于念诵、近修等事业也要如是努力。那么，如果文字也有生起本尊的开展和收摄的说法，那么，唯独此法有何差别呢？此处以文字为主，故不相违。其他则是以本尊为主，文字为支分之故。此乃真实义近道，舍弃圣法则会变异。此乃恒常之恒常集合。这些文字集合的坛城，是真实义果位特别的近道，若能精进于此，则能迅速成就其义。因此，以文字恒常三摩地，集合恒常不间断，以此努力，其果位胜于种姓持明，无疑能证得圆满正等觉之最究竟。此外，金刚网之界，此乃心之大秘密，秘密。因是金刚金刚故，因与金刚根基相连故。像这样等等，其他与前者不同之处在于，与金刚网之界相连的集合，功德与成就之界，生起之处，心之大秘密，秘密之意，解释其意涵，乃是从所说之义来解释。金刚之语，在此是秘密金刚，故以方便的秘密金刚之根基，与智慧秘密之莲花母无别。
English
Appears as three. Therefore, it is perfected because its Kāvāci mudrā and the qualities of the letters are contained within the rosary of its nature. Having thus ascertained, one should constantly meditate on the wisdom of letters, speech, and mudrā through the path. By striving in this way, one will attain constant samādhi, which is a quality. Constantly without interruption, the vajra sky and the time of day, the collection of letters arises, complete and combined. Like this and so on, this is the method for constantly practicing: all phenomena of the Vajrayāna tradition, with the self-aware wisdom, the sky and the sun are also vajra. Thinking of those times, meditating on the collection of letters, from the unfolding of letters, deities arise, and from the gathering of letters, one thinks of the complete combination. Thus, inviting the maṇḍala, abiding steadfastly, like arranging offerings. Therefore, one should also strive in the activities of recitation, approaching, and so on, as explained. Then, if there is also the explanation of the unfolding and gathering of letters for the arising of deities, then what is the difference that sets this apart? Here, it does not contradict because the letters are the main focus. Others focus on the deity, with the letters as a branch. This is the close path to the ultimate meaning, abandoning the sacred will cause it to change. This is the constant collection of the constant. These maṇḍalas of the collection of letters are the particularly close path to the ultimate meaning fruit, if one strives in this, one will quickly accomplish its meaning. Therefore, with the constant samādhi of letters, the collection is constant without interruption, by striving in this, the fruit surpasses even the lineage holder, and there is no doubt that one will attain the ultimate perfect enlightenment. Furthermore, the sphere of the vajra net, this is the great secret of the heart, secret. Because it is vajra vajra, because it is connected to the vajra basis. Like this and so on, other differences from the previous one are that the collection connected to the sphere of the vajra net, the sphere of qualities and accomplishments, the place of origin, the great secret of the heart, the meaning of the secret, explaining its meaning is explained from the meaning of what is said. The vajra speech, here is the secret vajra, therefore, with the basis of the secret vajra of skillful means, and the wisdom secret lotus mother are inseparable.
Chinese
转变即是网的意思。由此，共同殊胜的成就显现，所说的名字必定会成就。那些方法和智慧的本尊是什么呢？是莲花金刚母等二十五位佛母，金刚持心等二十五位佛父，如所说的方法和智慧相互交融而安住。像这样，在会供的时候，请真实地建立影像坛城，修持禅定坛城，按照次第迎请自性坛城。如果按照自己所想的业和成就，无论如何，随所喜好都会成就，比如如意宝或如意树一样，我的愿望都会实现，与本尊无别且功德增长，我也会转变，经中说会成就殊胜的果位。此外，凡是以关联，大秘密圣妙坛城，此一切法的自性，在相互以网关联上。等等，其他所说的意义，是为了显示不相符的差别。在任何地方，方法和智慧无二地关联的会供之义，无二秘密之妙坛城的自性，不可思议的显现为各种不同的法，都是圆满自性，如心一般的自性，一切的自性都是一体无别的自性。无有二边的空性是如虚空般的自性，成为一切的基础。显现无量无数的化身，虽然觉性是自显现，但没有不同的自性。法身大为一体，是方法和智慧无二无别的意义，譬如像网一样，以这样的方式切断关联。大瑜伽士的境界，具有能力之秘密门。等等，像这样的意义是瑜伽士具有殊胜智慧的行境。具有智慧能力的弟子进入秘密门，应该给予秘密口诀之义。给予有缘者的征兆是，在此秘密门中，领悟到决定种姓的不退转之子，具有大智慧和方便，具有口诀者。
English
Transformation is the meaning of the net. From this, common and supreme accomplishments arise, and the spoken name will surely be accomplished. What are those deities of method and wisdom? They are the twenty-five mothers, such as the Lotus Vajra Mother, and the twenty-five fathers, such as Vajradhara Mind. They dwell as described, with method and wisdom intertwined. Like this, during the gathering, please actually erect the mandala of images, meditate on the samadhi mandala, and invite the self-nature mandala in order. If you do as you wish with your own karma and accomplishments, then in whatever way, according to your liking, it will be accomplished. For example, like a wish-fulfilling jewel or a wish-fulfilling tree, all my desires will be fulfilled, being inseparable from the deity and increasing qualities, I will also be transformed, and the sutras say that the supreme state will be accomplished. Furthermore, wherever there is a connection, the great secret sacred mandala, this nature of all dharmas, is connected by a mutual net. And so on, the other meanings that are spoken are to show the differences that do not contradict. In any place, the meaning of the gathering where method and wisdom are inseparably connected, the essence of the non-dual secret supreme mandala, the various dharmas that appear as inconceivable are all the complete essence, the essence like the mind, the nature of all is one, the inseparable essence. The emptiness without two extremes is the nature like the sky, becoming the basis of all. Manifesting countless billions of emanations, although awareness is self-manifesting, there is no different essence. The Dharmakaya is greatly one, which is the meaning of the inseparability of method and wisdom, like a net, in this way the connection is severed. The realm of the great yogi, the secret door with ability. And so on, such meanings are the conduct of yogis with supreme wisdom. A disciple with the ability of wisdom enters the secret door, and should be given the meaning of the secret instructions. The sign of giving to the fortunate is that in this secret door, the non-returning sons who have realized the determined lineage, possessing great wisdom and skillful means, possess the instructions.
Chinese
之缘由。对于领受殊胜乘之甚深见行而不惊不怖，复生信敬与。生起欲乐之喜，于稀有生法获得堪忍。此大秘密之坛城。等等，谓依此所说，坛城之体性乃是至极秘密，此中要义是：主尊五部如来父母及十位佛母，皆以方便智慧交抱之姿安住。五部双运，主尊居右，佛母居左，父拥母抱，安住于交合之跏趺坐中。右乃菩提金刚。各自之标帜炽燃。等等，谓诸佛父之右为不动佛之本心标帜金刚杵。各自标帜，不空成就佛为轮宝，宝生佛为如意宝炽燃，无量光佛为莲花，不空成就佛为宝剑。左手皆持铃。诸佛母亦以标帜持铃，以本心自性之手印庄严其身，彼等身姿左倾右俯，以大乐之意动摇升腾之姿，金刚部为狮子座，如来部为象座，宝生部为马座，莲花部为鹏鸟座，事业部为妙音鸟座而安住。每个座垫皆为五层。有情之座垫亦是。菩萨众显现为下劣之身，谓以恭敬献出身躯。安住之姿势乃以圆满跏趺坐而安住。光芒颜色乃每一身皆燃五光，是为智慧无间断圆满之义。十三种服饰庄严等。谓以妙相好庄严之身，头饰等十三种庄严如前所说。以众多的“等”字表示，勇士与明妃，门父门母亦与庄严、交抱之姿、俯仰之态相符顺。次第抑或一时生起。于此处贪著欲界者。等等，谓生起之方式乃依自身地之高低，及先前习惯与否之刹那。
English
The reason for this. Regarding receiving the profound view and practice of the supreme vehicle without fear or trepidation, faith and respect are generated again. The joy of desire is born, and tolerance is obtained for the rare phenomena. This great secret mandala of secrets. Etc., it is said that according to this, the nature of the mandala is extremely secret, and the main point here is: the main five Buddha families, male and female Buddhas, and the ten Buddha mothers all abide in the posture of embracing with skillful means and wisdom. The five families are in union, the main deity is on the right, the Buddha mother is on the left, the father embraces the mother, and they abide in the vajra posture of union. The right is the Bodhi Vajra. Each of their emblems blazes. Etc., it is said that on the right of the Buddhas is the vajra, the heart emblem of Akshobhya. Each emblem, Amoghasiddhi is the wheel jewel, Ratnasambhava is the wish-fulfilling jewel ablaze, Amitabha is the lotus, and Amoghasiddhi is the sword. All hold bells in their left hands. The Buddha mothers also hold bells as emblems, adorning their bodies with hand gestures of their own heart nature. Those bodies lean to the left and bow to the right, with the intention of great bliss shaking and rising, the Vajra family sits on lion thrones, the Tathagata family on elephant thrones, the Ratna family on horse thrones, the Padma family on Garuda thrones, and the Karma family on Kalavinka thrones. Each seat is five-tiered. The seats of sentient beings are also. The Bodhisattvas appear in inferior bodies, which means offering their bodies with respect. The posture of abiding is to abide in the full lotus posture with dignity. The color of the light is that each body blazes with five lights, which means that wisdom is uninterrupted and complete. Thirteen kinds of ornaments and adornments, etc. It is said that the body is adorned with excellent marks and signs, and the thirteen kinds of ornaments such as head ornaments are as previously described. The many "etc." indicate that the heroes and heroines, the gatekeepers, male and female, also conform to the ornaments, the posture of embracing, and the state of bowing and inclining. Generated gradually or all at once. Those who are attached to the desire realm here. Etc., it is said that the way of generating depends on the height of one's own ground, and the moment of whether one is accustomed to it or not.
Chinese
以及在任何适当的层次上生起。其意图是，对于那些对所欲之界有贪执，对一般欲妙有贪欲且不舍得的人，将根识的层次与（本尊）结合，是为了调伏而开始结合。因此，为了色界和无色界的众生，不明显地示现了父母结合的坛城。右侧集会的眷属们，也以转变处所的自性，包括手印国王和王后，八二之数双运拥抱交合。等等，这些并非外瑜伽的境界，而是秘密集会坛城的本尊们，并非来自他处，并非自生，而是我等五蕴、十八界、十二处之自性未被玷污而宣说的本尊之体性，本来就存在，显现了此种自性，以本性手印清晰生起，即五种事物之主，国王、王后、父母，以及八对男女菩萨，也安住于方便与智慧双运交合之中，即地藏、虚空藏、观世音、金刚手、慈氏、除盖障、普贤、文殊八位菩萨。内在供养的嬉女、鬘女、歌女、舞女。外在供养的香女等四二得八位明妃以喜悦供养交合而修习，也应如是思维。降伏魔众的金刚门神大威力，以及阎魔敌、马头明王、甘露旋四位金刚门母喜悦交合，是秘密受用圆满的本尊众。这些瑜伽有缘之士，以受用富饶的供品大集会结合，进行广大的供养，为了生起身语意之喜悦，而精进修持，因此，应按顺序献上三种供养。以秘密进入的方式等，来成办秘密的意义。如是说，在这些集会之时，方便与智慧的
English
and arise at any appropriate level. The intention is that, for those who are attached to the desired realm, who are greedy for general sensual pleasures and unwilling to give them up, the levels of sense consciousness are combined with (the deity) in order to tame them, and the combination is initiated. Therefore, for the sake of beings in the form and formless realms, the mandala of the union of father and mother is shown without being explicitly stated. The retinue of the assembly on the right, too, by the nature of the transformed place, including the mudra king and queen, the eight pairs of two embracing and uniting. And so on, these are not the realm of outer yoga, but the deities of the secret assembly mandala, not from elsewhere, not self-generated, but the nature of our five aggregates, eighteen elements, and twelve sources, the nature of the deities that are said to be undefiled, which is inherently present, manifesting this nature, the nature of the mudra is clearly generated, that is, the lord of the five objects, the king, the queen, the father and mother, and the eight pairs of male and female bodhisattvas, also abide in the union of skillful means and wisdom, that is, Ksitigarbha, Akashagarbha, Avalokiteshvara, Vajrapani, Maitreya, Sarvanivaranaviskambhin, Samantabhadra, and Manjushri. The inner offering goddesses Lasya, Mala, Gita, and Nritya. The outer offering goddesses Dhupa and so on, the four times two, eight consorts, are joyfully offered in union, and should be meditated upon in the same way. The Vajra doorkeeper of subduing demons, Great Power, and Yamantaka, Hayagriva, and Amrita Kundali, the four Vajra doorkeepers joyfully united, are the secret enjoyment of the complete assembly of deities. These yogis, fortunate people, combine with a great assembly of rich offerings, make great offerings, in order to generate the joy of body, speech, and mind, and strive to practice, therefore, the three offerings should be offered in order. By means of secret entry, etc., the secret meaning is accomplished. Thus it is said that at the time of these assemblies, the skillful means and wisdom of