English
For those, inviting and merging the mandala of wisdom, for the bodies of the consorts who have been stabilized, as explained, with equal offerings, offering in the manner of outer, inner, and secret, making them pleased, generating joy, etc., from the extensive text, like a collection of methods. Then, just as performing dance postures and dances with life, through chanting lyrics, etc., with offerings and joy, the vidyadharas' supreme yoginis should accomplish the deity. The giving of empowerment and instructions is in accordance with the method. Then, one might think, what is the need for those who are devoid of method and wisdom? These are for generating faith in the mandala of method, and for the empowerment of generating faith in the mandala of wisdom, and are spoken for the purpose of accomplishing male and female beings separately, and are intentional. However, in reality, it is not separated from the father and mother, because both are hidden in both cases. These are also suitable for the conduct of great accomplished complete yogis. For beginners, it should be combined with the capacity and guided. Third, the four-times-equal gathering has five: deciding by viewing the four times as equal, the method of contemplating the four times as goddesses, straightening the text of the activity, showing the differences in the method of contemplation, and explaining the fruit of accomplishment. First, it is explained from "Furthermore, the four times" to "the nature of equality." Furthermore, explaining the mandala of the four-times gathering, the four times that are explained as they are in the secret mantra, if one recognizes and realizes equality by viewing the four times as the nature of non-interruption and non-separation, then, since the four times are each free from verbal distinctions, how can one grasp what is called "times of different characteristics"? It is not possible. Therefore, if one fully knows the equality of the four times and realizes it as the non-dual reality of truth, then that itself is the nature of the equality of the four times, and only such a decision is certain as the characteristic of the nature of reality. Second, it is explained from "Vajra Goddess" to "entourage and sacred mandala." The four times are inseparable, the nature like a vajra, the assembly of wisdom time that has become four goddesses, for the face of beings, the past time of the nature of having already used cause, condition, and result, and the present time of using cause but not using result.
Chinese
已经发生的时期，以及不依赖于因缘和合或者不发生的时期是未来，虽然有因缘，但依赖于缘分而不确定是否发生的时期，在这些时间段中显现。而这些被自性智慧所掌控，作为大平等之自性的四时之王妃，即是天女དྷུཔྤེ་མ་（藏文，梵文天城体，dhūppe mā，焚香女），布施贝玛（藏文，梵文天城体，puṣpe mā，鲜花女），阿洛给（藏文，梵文天城体，āloke，光明女），根德（藏文，梵文天城体，gandhe，香气女）。因此，在众生的视角中，春天消逝，夏天生长，秋天成熟，冬天空虚，这四个季节依次显现为四位天女。金刚乘的不共之处在于，空性等四种解脱之门，守护四无量心的四门，以及内外之勇识，同样数量的明妃དྷུཔྤེ་等四位，以及在超越言语的平等法界自性中显现的拉西耶玛等四位，这八位天女是智慧之轮。圣洁坛城之部的本主，毗卢遮那佛等四部，即是十三尊。或者内外之明妃和四门，即十二位天女是智慧之轮，部的本主，或者大乐父母是圣洁坛城，即观想为十三尊。第三，从“如何次第”到“诸日”之间所阐述的内容，说明了这种坛城的观修方法，即如何依次进行仪轨的事务，进行金刚歌舞，以及通过总结的含义，以供品的物品和受用如法供养，以及进入坛城的方式，也如方便秘密会中所述，进行修法的行为部分，进入亲近修持，获得灌顶和誓言等，都不要超过各自场合出现的时间，良辰吉日，如星期三等吉祥的星宿，因为非常吉祥，所以是天神之日。根本续部中说：“吉祥天神之日，财富和良辰吉日等，是世间表相的分别，如果考察，就会出现吉祥的征兆。”这些都应该这样做。第四，大乐，从“是”，
English
The time that has already occurred, and the time that does not depend on the aggregation of causes and conditions or does not occur is the future. Although there are causes and conditions, the time when it is uncertain whether it will occur depending on the conditions, appears in these periods. And these are controlled by self-awareness, and the four queens of time, which appear as the nature of great equality, are the goddesses Dhūppe Mā (Tibetan, Devanagari, dhūppe mā, Incense Offering Woman), Puṣpe Mā (Tibetan, Devanagari, puṣpe mā, Flower Woman), Āloke (Tibetan, Devanagari, āloke, Light Woman), and Gandhe (Tibetan, Devanagari, gandhe, Scent Woman). Therefore, from the perspective of sentient beings, spring disappears, summer grows, autumn ripens, and winter becomes empty. These four seasons appear in sequence as the four goddesses. The uncommon aspect of Vajrayana is that the four doors of liberation such as emptiness, guarding the four doors of the four immeasurables, and the inner and outer heroes, and the same number of consorts such as Dhūppe and the four, and the four such as Lāsye Mā, which appear in the nature of the equal realm beyond words, these eight goddesses are the wheel of wisdom. The main lords of the sacred mandala family, the four families such as Vairocana, are the thirteen deities. Or the inner and outer consorts and the four doors, that is, the twelve goddesses are the wheel of wisdom, the main lord of the family, or the great bliss father and mother are the sacred mandala, that is, contemplate as the thirteen deities. Third, the content explained from "How to Sequence" to "The Days" explains the method of contemplation of this mandala, that is, how to sequentially conduct the affairs of the ritual, perform the Vajra song and dance, and through the meaning of summarizing, offer the items of offering and enjoyment in accordance with the Dharma, and the way to enter the mandala, also as described in the Convenient Secret Assembly, perform the activities of the practice part, enter into closeness and practice, obtain empowerment and vows, etc., do not exceed the time of occurrence in their respective occasions, auspicious days, such as Wednesday, etc., auspicious constellations, because they are very auspicious, so they are the days of the gods. The root tantra says: "Auspicious days of the gods, wealth and auspicious days, etc., are the distinctions of worldly appearances, if examined, auspicious signs will appear." These should be done like this. Fourth, great bliss, from "is"
Chinese
应当一一对应地结合起来。以上表明，以中央的大乐为主体等所包含的意义，观修四种姓和五蕴，或者瑜伽士观修所有手印本尊，或者每个瑜伽士观修一个身手印。在这里，有多少瑜伽士，就各自生起一个本尊，与本尊的数量相等地结合起来进行观修也是合理的，实际上是按照智慧的次第。第五是，从“对于已逝去的事物获得解脱”到“成为平等的国王”之间所表明的意义是：将过去时间的自性与创造四种解脱的集合结合起来进行阐述。现在发生的和不会发生的未来，依次与四无量心和心母拉西亚等四者结合起来，阐述了创造集合的果实。这是因为过去和解脱的自性是不可见的；现在和无量是行为和作用显现存在的缘故；未来和心母的意义是智慧的光明所无法测度的自性，所以应当依次结合起来。像这样谁能证悟，他就能成为平等的国王，成就伟大的法身。第四，关于日月轮的集合有五点：修持及其功德，阐述成就的方式，讲述智慧显现的方式，出现障碍时补救的方法，以及阐述修持的果实。第一点是，从“此外，瑜伽”到“时间的延续与集合相结合”之间所表明的意义是：为了信奉方便与智慧双运，为了阐述方便的道路，在四时集合之外，还有不相同的就是日月轮的坛城。那么，这是什么呢？安住于正确的道路上的瑜伽士，秘密菩提心的明点圆满成就为果位的殊胜之地，就像十六日月亮盈满的形态一样。这也是方便智慧的装备，方便的菩萨十六尊，智慧的心母十六尊圆满，就像满月的坛城一样。慈悲或大悲的智慧完全显现的十六尊，显现为十六尊菩萨，就像太阳升起在天空中的形态一样。
English
They should be combined one by one accordingly. This indicates that, with the great bliss of the center as the main body, etc., the meaning contained is to contemplate the four castes and five aggregates, or the yogis contemplate all the mudra deities, or each yogi contemplates one body mudra. Here, however many yogis there are, it is also reasonable to generate one deity for each and combine them equally with the number of deities to practice contemplation, which is actually according to the order of wisdom. The fifth is, from "For the past, liberation" to "Become the king of equality" indicates: Combining the nature of past time with the creation of the four liberations is explained. The present occurring and the non-occurring future are sequentially combined with the four immeasurables and the four mind-mothers, Lasya, etc., to explain the creation of the fruit of the collection. This is because the nature of the past and liberation is invisible; the present and immeasurable are because actions and functions are manifestly present; the meaning of the future and mind-mother is the nature that cannot be measured by the light of wisdom, so they should be combined sequentially. Whoever realizes this will become the king of equality, accomplishing the great Dharmakaya. Fourth, there are five points regarding the collection of sun and moon wheels: practice and its merits, explaining the manner of accomplishment, explaining the manner of wisdom arising, methods of remedy when obstacles arise, and explaining the fruit of practice. The first point is, from "Furthermore, yoga" to "The continuation of time is combined with the collection" indicates: For the sake of believing in the union of skillful means and wisdom, in order to explain the path of skillful means, in addition to the collection of the four times, there is also the different mandala of the sun and moon wheels. So, what is this? The yogi who abides on the correct path, the secret bodhicitta bindu is perfectly accomplished as the supreme place of the fruit, just like the form of the moon waxing on the sixteenth day. This is also the equipment of skillful means and wisdom, the sixteen bodhisattvas of skillful means, the sixteen mind-mothers of wisdom are perfectly complete, just like the full moon mandala. The sixteen wisdoms of compassion or great compassion that are fully manifest appear as sixteen bodhisattvas, just like the form of the sun rising in the sky.
Chinese
也做利益有情之事。或者，菩提心圆满，作为增长日月坛城的方法，将日月融入自身也显现。因此，两种菩提心在乐空法性无二的状态中圆满，达到大平等究竟的瑜伽士，是真实通达大秘密方便心髓，安住于殊胜佛地的修行者。为了使十三果位在字母轮坛城之地行进并到达，殊胜的方法是：如金刚般在四个时段中，不间断地安住于会众坛城，不离心性地观修而平等证悟；在行持上，不间断地行持四个时段的会供，并将其融入任运成就之中。第二，从“星宿中央”到“会供之圆满”之间所阐述的内容是：例如，在众多星宿的中央，满月的明点显现，如同十六日的月亮达到圆满，各个部分都圆满一样。第十三殊胜之地，字母轮坛城，也因地道的方法和精进的巨大力量圆满，从而在果地上任运成就并获得。为了通过观修十六对勇父勇母的坛城会供，圆满十六喜的自性，从而成就菩提心髓，美丽的月亮，智慧法界自性的殊胜明妃，十六位明母，在智慧日光明亮的自性中，十六勇士的身之手印各自显现，方便与智慧双运无二，相互以美妙庄严装饰，安住于交合的嬉戏大乐之中，那殊胜的安乐，也是通过十六尊本尊的会供达到究竟圆满，从而转变为佛果。第三，从“圆满之时”到“行持则日出”之间所阐述的内容是：像这样，即使会众坛城的果达到究竟圆满，但对于此，不执著于这样的体性，而是以不可思议、远离二取戏论的菩提心来指示。
English
Also, he performs the deeds of benefiting sentient beings. Alternatively, the perfection of Bodhicitta is seen as a method for expanding the mandala of the sun and moon, integrating the sun and moon into one's own nature. Therefore, the yogi who perfects the two aspects of Bodhicitta in the indivisible state of bliss and emptiness, and who attains the ultimate Great Equality, is the practitioner who truly understands the essence of the Great Secret Path and abides in the supreme Buddha-ground. The supreme method for traversing and reaching the thirteen fruits on the ground of the letter-wheel mandala is: like a vajra, without interruption in the four times, to abide in the mandala of the assembly, and to equally realize by viewing without separation from the nature of mind; in conduct, to engage without obstruction in the gatherings of the four times, and to integrate it into spontaneous accomplishment. Secondly, what is taught from "In the center of the stars" to "creates the perfection of the gathering" is: for example, in the center of a multitude of stars, the bindu of the full moon appears, just as the moon of the sixteenth day reaches its full measure and its parts are perfected. The thirteenth supreme ground, the letter-wheel great gathering itself, is also spontaneously accomplished and attained on the ground of fruition through the power of perfecting the methods of the ground and path and the great strength of diligence. In order to accomplish the essence of Bodhi by perfecting the nature of the sixteen joys through the gathering of meditating on the mandala of the sixteen pairs of heroes and heroines, the beautiful moon, the supreme consort who is the nature of the wisdom realm, the sixteen vidyādharīs, in the self-nature of the clear light of the sun of wisdom, the body mudras of the sixteen heroes are each clearly manifested, and the union of skillful means and wisdom is indivisible, adorning each other with beauty, dwelling well in the play of union, that supreme bliss is also perfected to the ultimate completion through the gathering of the sixteen deities, and thus transforms into the fruit of Buddhahood. Thirdly, what is taught from "In the perfection itself" to "If practiced, the sun will rise" is: in this way, even when the fruit of the gathering's mandala is perfected to the ultimate, one does not fixate on such a nature, but indicates it with a Bodhicitta that is inconceivable and free from the duality of conceptual elaboration.