Chinese
因此，通过将如是性在未被改变的状态中净化，四时或一切法平等显现，成为周遍空性大光明，一切事物皆以理证悟法界离戏之义，圆满成法身，成就大菩提之体性。如此之基，轮回之苦与大菩提之乐亦不可寻觅，是无二之体性。若欲证悟并成就此义，当于大乘殊胜秘密之义生起菩提心，于无二之境明晰于心，并如法修持方便与智慧之行道大业。由此，当俱生智慧之少分显现之觉受暖相生起并增长时，若与内在菩提心之证悟无二修持，最终自生大智慧之日将自性中显现。第四，从“此时常时”至“行大业”之间所说，是为了指出未接受的过失。因此，必须不间断地进行荟供轮，如果在常时中断，仅凭念诵和近念诵难以挽回，无法圆满。因此，必须进行修持。如果因懒惰和因缘而中断，则应重新开始弥补和恢复的大业，这是弥补的殊胜之法。譬如，如同天空中的满月，光明圆满，光芒四射，在地上，以方便智慧和二资粮以及众多手印，成就悉地的瑜伽士父母圆满修持。若有人想在此处使瑜伽士圆满，则应积累巨大的福德力量，并将广大的善行与众生共同分享，以大回向之方便，成就无上菩提之业，并具足无所缘。第五，从“因此日月”至“十三地成就”之间所说，如此修持如何获得果位？首先，获得骑乘日月而行的持明者，方便智慧
English
Therefore, by purifying Suchness in its unaltered state, the four times or all dharmas arise equally, becoming clear as the great all-encompassing emptiness. All things are realized through reasoning to be the meaning of the sphere free from elaboration, perfecting into the Dharmakaya and attaining the essence of great enlightenment. In such a ground, neither the suffering of samsara nor the happiness of great enlightenment can be found, for it is the very nature of non-duality. If one wishes to realize and accomplish this meaning, one should generate the mind of enlightenment in the meaning of the great and wondrous secret of the Mahayana, clarifying non-duality in the mind. One should properly practice the great path of action of skillful means and wisdom. From this, when the warmth of experience arises from even a small part of the co-emergent wisdom and grows, if one practices non-dually with the inner realization of the Bodhi-mind, then ultimately the sun of great self-arisen wisdom will arise from within oneself. Fourth, from "This time constantly" to "Perform great deeds" is stated to point out the fault of not accepting. Therefore, this gathering circle must be performed continuously without interruption. If it is interrupted during the constant time, it is difficult to reverse with just recitation and close recitation, and it cannot be fulfilled. Therefore, one must engage in practice. If interruption occurs due to laziness or circumstances, then the great action of replenishing and restoring should be undertaken, which is the supreme method of replenishing. For example, like the full moon in the sky, bright and complete, radiating light, on the earth, the yogi father and mother, who accomplish siddhis through skillful means, wisdom, the two accumulations, and many mudras, practice completely. If one wishes to make the yogi complete here, one should generate a great force of merit, share vast virtue with beings, and through the means of great dedication, accomplish the actions that lead to unsurpassed enlightenment, and possess non-objectification. Fifth, from "Therefore, sun and moon" to "Thirteen grounds accomplished" is stated. How does one obtain the result from such practice? First, one obtains the lineage holder who rides the sun and moon, skillful means and wisdom.
Chinese
获得自在后，将安住于获得大手印之地。从那以后，最终成就第十三大乐，自然成就文字轮大集会之地，必定成佛。第五，文字之集有三：宣说功德、匡正事业之轨、修持之果。第一是，从“其他，恒常”至“恒常得三摩地”之间所说，宣说不同于日月之集，文字之集的坛城。那也是不间断地在四个时段恒常修持的殊胜方法是什么呢？蕴、界、处等一切二取之法的体性，本来就是胜者身语意的自性而证悟成佛。佛的体性，三十二尊勇识父母，八尊门神父母，十尊主尊父母，即五十尊佛的坛城显现为身语意。因此，被安立为彼身语意的印的功德，圆满于文字鬘自身的自性中。如此确定之后，元音辅音的文字语印之智慧，瑜伽士行者应在四个时段恒常不断地修持。如此努力，就能恒常获得三摩地，这是修持的功德。第二是，从“恒常的恒常”至“连同，如是”之间所说，此即不间断地恒常修持之方法。金刚乘极密心髓的宗义是，一切事物皆为自明之智慧，显现为白天和夜晚的时间也是金刚。因此，以思维彼等之时，从修持文字之集生起本尊，并依靠文字的收放，也如是思维而于义中圆满，不离于自性而连结。如是，将坛城思维引入并融入，为了稳固，连同供养、念诵、近修等连结，努力于事业，也应如所说之方法，匡正集会事业之轨。那么，从文字生起本尊
English
Having attained mastery, one will abide in the state of having attained the Mahamudra. From then on, one will ultimately achieve the thirteenth great bliss, and spontaneously accomplish the supreme state of the great assembly of the wheel of letters, and will definitely become a Buddha. Fifth, the collection of letters has three aspects: explaining the qualities, rectifying the conduct of activities, and the result of practice. The first is, from "Furthermore, constantly," to "Constantly attain Samadhi," which explains the mandala of the collection of letters, which is different from the collection of the sun and moon. What is the supreme method of constantly practicing without interruption in the four periods? The essence of all dualistic phenomena such as aggregates, elements, and sense bases is inherently enlightened as the nature of the body, speech, and mind of the Victorious Ones. The essence of the Buddhas, the thirty-two male and female Bodhisattvas, the eight male and female gatekeepers, and the ten principal male and female deities, that is, the fifty deities of the mandala of the Victorious Ones, appear as body, speech, and mind. Therefore, the qualities of the mudras designated as their body, speech, and mind are perfected in the very nature of the garland of letters. Having thus ascertained, the wisdom of the vowels and consonants, the letters, speech, and mudras, should be constantly and continuously meditated upon by the yogi practitioner in the four periods. By such effort, one will constantly attain Samadhi, which is the merit of meditation. The second is, from "Constant of constant," to "Together, likewise," which shows the method of constantly practicing without interruption. The essential meaning of the Vajrayana's most secret essence is that all phenomena are self-aware wisdom. The time that appears as day and night is also Vajra. Therefore, by contemplating those times, one generates the deity from the practice of the collection of letters, and relying on the contraction and expansion of the letters, one also contemplates and perfects the meaning, connecting without straying from the nature. Thus, introducing and integrating the mandala into contemplation, connecting offerings, recitations, approaching, and so forth for stability, and striving in activities, one should also rectify the conduct of the assembly's activities in accordance with the method described. So, generating the deity from the letters
Chinese
如果说在解释其他方面也有（类似之处），那么为什么要特别强调这个呢？因为在这里，文字是主要的，所以没有冲突。而其他的是以神为主，文字为辅。第三是，从“这是意义”到“成为神圣”之间所表达的意义是：文字集合的坛城是与究竟果位特别接近的神圣之道，因此努力于此，就能迅速成就果位。因为在所有道中，这个最接近果位，所以能迅速成就。因此，在这里，以文字相续的禅定，持续不断地努力于集合的坛城，甚至超越了果位的持明，成为神圣中的神圣，毫无疑问地会成为圆满正等觉的至高无上究竟的佛地。因此，也说这个是用文字的念珠来成就寿命。六种金刚网相连的集合有三种：解释其词义，端正事业的仪轨，以及解释成就的果位。第一是，从“另外金刚”到“因生处而称为界”之间所表达的意义是：另外，与前者不同，方便和智慧金刚网相连的集合，是功德和成就的生处，以意之密意所摄持的甚深秘密之义，这个解释是从所说的意义本身来解释的。金刚的宣说是指这里的秘密金刚，因此，方便的金刚秘密的根和智慧的莲花秘密的处所二者无别，与大乐的自性相连，这就是网的意义。从那之中，所有共同和殊胜的成就都产生和显现，因此也成就了称为“界”的名称的词义。第二是，从“金刚持母”到“依次结合”之间所表达的意义是：那么，这些方便和智慧的本尊究竟是什么呢？是二十五位佛母，如金刚持母、界自在母等，以及二十五位佛父，如金刚持菩萨等，与文字集合的本尊数量一样，父佛和母佛，方便和智慧双运
English
If there are also (similarities) in explaining other aspects, then why emphasize this one in particular? Because here, the letters are primary, so there is no conflict. Others are deity-focused, with letters as secondary. The third is, from "This is meaning" to "becomes sacred," it indicates that this mandala of letter assembly is a sacred path particularly close to the ultimate fruit. Therefore, striving in this will quickly accomplish the fruit. Because among all paths, this is the closest to the fruit, it will be quickly accomplished. Therefore, here, with the continuous samadhi of letters, constantly striving in the assembly's mandala without interruption, it even surpasses the vidyadhara of fruition, becoming the holiest of the holy, and undoubtedly will become the supreme and ultimate Buddha-land of perfect and complete enlightenment. Therefore, it is also said that this is accomplishing life with a rosary of letters. The six Vajra-net connected assemblies have three aspects: explaining their etymology, rectifying the ritual of action, and explaining the fruit of accomplishment. The first is, from "Also Vajra" to "Because it arises, it is called realm," it indicates that, different from the previous one, the assembly connected to the realm of the Vajra-net of skillful means and wisdom is the source of qualities and siddhis, holding the profound secret meaning contemplated by the mind's intention. This explanation is explained from the meaning of what is said itself. The proclamation of Vajra refers to the secret Vajra here, therefore, the Vajra of skillful means, the secret root, and the lotus of wisdom, the secret place, are inseparable, connected with the nature of great bliss, which is the meaning of the net. From that, all common and supreme siddhis arise and manifest, therefore, the etymology of the name called "realm" is also accomplished. The second is, from "Vajra-holder Mother" to "gradually combined," it indicates that what are these deities of skillful means and wisdom? They are the twenty-five mothers, such as Vajra-holder Mother, Realm-Mistress, etc., and the twenty-five fathers, such as Vajra-holder Bodhisattva, etc., like the number of deities in the letter assembly, the father and mother Buddhas, skillful means and wisdom united
Chinese
也如前述，安住于意义平等的状态中。像这样，在会众集会之时，应实际绘制坛城的影像，并祈请诸佛降临。清晰地观想禅定的坛城。从法界处迎请自性坛城并融入自身等，应按照会众所见之仪轨，依次第进行修持，如此定能获得果报。第三部分，从“如所愿”至“如界平等宣说”之间，阐述了：如此修持，能如自己所愿，达成事业与成就，以及随心所欲的修行方式。譬如如意宝珠，或如欲界天神般，能实现我的一切愿望，与诸神平等，并能如佛陀一般获得功德，最终成就至高无上的境界，此乃佛陀亲口所说，真实不虚。第七，方便与智慧相结合的会众有五种：令具缘者生起欢喜，建立坛城，为调伏何种众生而设，坛城的体性及其次第，成就灌顶与悉地。第一，从“此外，何处”至“生起欢喜之奇妙”之间，阐述了：此外，为了阐述所说之义的不同之处，即在何处，方便与智慧二者无别，以何种方式关联的会众之义，如以观察而决断般，大秘密、至上秘密、神圣坛城的体性，是不可思议的，也是显现为各异诸法之体性的心性如是之自性，在此自性中是唯一的。如以佛父佛母双运作为象征，在意义的体性上，以相互交织的网络相连，在无有分别的平等性之体性中，因无有二边，故空性即是虚空法界的自性，乃是万物之基础，从中显现出无数种化现，虽然显现为各种各样的智慧，但在体性上却是无有差别的，在法身大之中是唯一的，即方便与智慧无二无别，以平等的方式相连，是无有差别的意义。譬如以网络般的形态相连，以此方式而确定。
English
It is also said that they abide in a state of equality of meaning, as mentioned before. Like this, at the time of a gathering of assemblies, one should actually draw the image of the mandala and request the Buddhas to descend. Clearly meditate on the mandala of samadhi. Inviting the self-nature mandala from the realm of space and dissolving it into oneself, etc., one should practice according to the order of actions as described in the scriptures seen by all the assemblies, and one will definitely obtain the result. The third part, from "As desired" to "Said to be equal to the realm," explains that by practicing in this way, one can achieve one's desired activities and accomplishments, and practice in whatever way one pleases. For example, like a wish-fulfilling jewel or like the gods of the desire realm, one can fulfill all one's wishes, be equal to the gods, and obtain merits like the Buddha, ultimately achieving the supreme state. This is what the Buddha himself said, and it is true and without error. Seventh, the assembly that combines skillful means and wisdom has five aspects: generating joy in the fortunate ones, establishing the mandala, for what purpose the being to be tamed appears, the nature of the mandala with its order, and accomplishing empowerment and siddhi. The first, from "Furthermore, where" to "A wondrous joy arises," explains that furthermore, in order to explain the different aspects of the meaning that has been explained, that is, in what place, the skillful means and wisdom are inseparable, and in what way the meaning of the assembly is related, as if determined by observation, the nature of the great secret, the supreme secret, the sacred mandala, is inconceivable, and it is also the nature of mind as it is, which is the nature of all the various phenomena that appear different. In this nature, it is one. As the union of the father and mother Buddhas is used as a symbol, in the nature of meaning, they are connected by a mutually intertwined network, and in the nature of equality without distinction, because there are no two extremes, emptiness is the nature of the realm of space, which is the basis of all things, from which countless kinds of manifestations appear, although wisdom appears in various ways, in nature they are without difference, and in the great Dharmakaya they are one, that is, skillful means and wisdom are inseparable, connected in an equal way, and are without distinction. For example, they are connected in a network-like form, and in this way it is determined.