English
Even the subtlest of discursive thoughts do not stir, so it does not become manifest. The color of the body, face, hands and feet, coming and going, and the gathering and dispersing of light rays, etc., however one meditates, they will appear as such, there are four. These are also called clear appearances. By repeatedly familiarizing oneself in this way, the five experiences are perfected, and when the three realms become one, one attains accomplishment. So, what are the three realms becoming one? The Glorious Great One's Oral Instructions say: All the mudras of the wisdom deities, Initially, they appear clearly in the realm of mind. At the end of thoroughly training the mind itself, Their own nature appears clearly in the realm of the senses. Finally, the deities who have attained thorough training of body and mind, In the inseparability of the two truths, Appear manifestly in the realm of the body. As it says, initially, in the state where familiarity with the appearance as a deity has not yet arisen, merely by thinking with conceptual intellect or speaking with the mind, 'I am a deity, and the deity is such and such,' it appears clearly in the face of the intellect of conceptual discernment, therefore it is called appearing clearly in the realm of thought or appearing clearly in the realm of mind. Having become familiar in this way, having gained stability in the appearance as a deity, without needing to confirm with conceptual discernment that 'it is like this,' like looking at an object with flawless eyes, it appears clearly without mixing, in a state inseparable from the ground of non-conceptuality, this is called appearing clearly in the realm of sight or appearing clearly in the realm of the senses. Finally, when the generation stage becomes one, at the time of uniting with the Vidyadhara of the Ripening Result, the appearance aspect merges with the mandala of the deity, and impure appearances of ordinariness never arise in one's own perception, and the stage when the illusory body or the deity body of union manifests, is called appearing clearly in the realm of the body or appearing clearly in the realm of touch. Thus, initially, in the state of appearing clearly in the realm of mind, pure mindfulness is: not regarding the support, the pure realms and palaces, etc., as substantial entities in themselves, nor regarding the supported, the deities, etc., as persons in themselves, but rather regarding everything as the nature of a single wisdom, appearing as symbolic signs and mudras, that is, from the wheel of the lower foundation of the palace, appearing as a symbol of cutting off the five poisons with the five wisdoms, up to the purity between the vajra jewel top, and taking the main deity inside, with three faces, six arms, and four legs, as an example, symbolizing the three doors of liberation or the three bodies, and the five wisdoms, self-arisen wisdom, and six
Chinese
或者观想六度，四无量或者四神足等显现的征象，忆念所有主尊眷属的容颜手印和坐姿，装饰和服饰等的清净。稳固我慢是：无论生起任何本尊，都心想我是本尊，以本尊的我来观修本尊，而不是想本尊不是真实的，只是本尊的形象在我的意念中显现而已，而是在自明空性无二的自性中，与一切如来的智慧成为一体，本来就是法性意义上的本尊，并且其自力不间断地显现为能依和所依的轮涅，在这种状态中安住正念。清净忆念和稳固我慢这两者，在生起次第极度稳固时，不需要特意进行分别思索也会显现。这样，禅定本尊的钉橛，在下堕轮回的阶段，能够清净和净化四生之身的习气；在上成佛的阶段，不可思议的身之秘密，容颜手印超越相好，以及身之各种形象随所应化而显现的果，在基础阶段得以圆满；在中间道路的阶段，由于将所有脉络清净观想为本尊，从而敲击金刚身的要害，成为圆满次第的成熟因。第二，心咒的钉橛是：依靠一切如来语之甚深秘密心咒的念诵，使所有显现为声音的事物都显现为咒语的自性，并且在显现的同时就解脱为不可言说的空性之体性的要点。也就是在所有本尊的内心，各自安住着与自己相同的智慧勇识，他们舍弃了装饰和手印，在每个本尊的内心，禅定勇识的心髓以字形存在，从前方开始，以咒语链围绕，一心专注于此，将语念诵与数量时间标志相结合。特别是，通过了解呼气、吸气和三处（喉、心、脐）为咒语，从而努力进行金刚念诵。这样，在下堕轮回的阶段，能够清净言说声音自性众生的语之习气；在上清净成佛的
English
Or visualizing the signs of the six perfections, the four immeasurables, or the four miraculous feet, etc., remembering the purity of the faces, hand gestures, and postures of all the main deities and retinues, as well as their ornaments and attire. Stable pride is: No matter which deity is generated, thinking, "I am the deity, and I am meditating on that deity with the self of the deity." It is not like thinking, "That deity is not real, but only the appearance of that deity appears in my mind." Rather, in the self-nature of self-awareness, emptiness, and non-duality, it becomes one with the wisdom of all Tathagatas. Originally, it is the deity in the sense of Dharma-nature, and its self-power continuously appears as the wheel of support and supported. In this state, maintain mindfulness closely. When these two, pure mindfulness and stable pride, become extremely stable in the generation stage, they will appear without the need for special analytical thinking. Thus, the peg of the deity of meditation purifies and cleanses the habitual tendencies of the four types of birth in the state of falling into samsara. In the state of becoming a Buddha, the inconceivable secret of the body, the face and hand gestures that transcend signs and marks, and the fruit of the body appearing in various forms according to what needs to be tamed, are perfected at the base stage. In the intermediate stage, by purifying and visualizing all the networks of channels as deities, it strikes the vital points of the Vajra body, becoming the maturing cause of the completion stage. Second, the peg of the essence mantra is: Relying on the recitation of the profound secret essence mantra of the speech of all Tathagatas, all things that appear as sound appear as the nature of mantra, and at the very moment of appearance, they are liberated into the nature of emptiness, which is beyond expression. That is, in the heart of all the deities, each abides with a wisdom being similar to oneself, who has abandoned ornaments and hand gestures. In the heart of each deity, the heart essence of the meditation being exists in the form of a letter, surrounded by a mantra garland starting from the front, focusing on it with one-pointed mind, combining the verbal recitation with the number, time, and signs. In particular, by understanding exhalation, inhalation, and the three places (throat, heart, navel) as mantra, one strives to perform Vajra recitation. Thus, in the state of falling into samsara, it can purify the habitual tendencies of the speech of beings, which is the nature of expressing sound. In the state of pure Buddhahood,
Chinese
于彼时，语之秘密不可思议，超离言语表达，所有语之形态，于不可思议之乘显现之果，于地圆满。于其中，于修道之阶段，语风之自性，修习心髓咒语之嬉戏，依风而立之一切圆满次第，成为成熟之因。三者，不变之橛为：方便之分，一切显现声响，明观为本尊与咒语之自性，此亦为殊胜智慧，法性见解所摄持。如是，一切显现声响器情，明观为本尊咒语宫殿任运成就，此亦非造作心识所化现之庄严，而是胜义法性，清净平等大空性之自力，显现有寂四生之坛城，于彼处，无有丝毫执着于自他与誓言违犯，所修与能修，清净与不清净等二取之法，于无二大平等之界中，轮回涅槃本初成佛之坛城中，无有执着于自与本尊之差别，自之法性极清净，无别安住于本尊之自性，此义即为平等性金刚界之坛城，需于此修学，此之理以偈颂宣说：何者自性无二大乐，金刚萨埵如虚空之界，虚空不可诠释，诠释唯是名言，若悟此义轮回涅槃无二，本初成佛有寂唯名存，无生界中诸佛心金刚，无有聚散法性界清净，显现是本尊，不观本尊外之显现，声响是咒语，咒语外无有声音，本尊咒语非成立，清净平等法身中，自他执着实无有，空与非空此中有何物？超离心识乃胜乘王道，此与任何情况下不可离，离此所生本尊乃系缚因。如是。此令下堕轮回之时，心之习气安住于略为明晰之体性，且净化由此所生之一切分别念。向上成佛之时，心意之秘密不可思议，离于分别念之法性
English
At that time, the secret of speech is inconceivable, beyond words and expressions, and the fruit of all forms of speech appearing as inconceivable vehicles is perfected on the ground. In the meantime, during the stage of practicing the path, the essence of the nature of speech-wind is trained as the play of mantra, so that all the completion stages based on the wind become the cause of maturation. The third, the unchanging nail, is that all appearances and sounds, as aspects of skillful means, are clear as the nature of deities and mantras, which is also taken into account by the distinctive wisdom and the view of reality. Thus, all appearances, sounds, vessels, and essences are clearly and spontaneously established as the mandala of deities and mantras, which is not an arrangement created by compounded minds, but the self-power of the ultimate reality, the pure, equal, and great emptiness, which manifests as the mandala of the four existences. In that state, there is no clinging to self and other, vows and transgressions, what is to be accomplished and what accomplishes, purity and impurity, etc. In the realm of great non-duality and equality, in the mandala of samsara and nirvana being primordially enlightened, there is no clinging to the distinction between self and deity. The nature of self is completely pure, and it abides inseparably in the nature of the deity. This meaning is the mandala of the equality vajra realm, which is to be studied. This principle is explained in verses: Whose nature is non-dual great bliss, Vajrasattva, the realm like space, Space cannot be described, description is merely a term, If this meaning is realized, samsara and nirvana are non-dual, Primordially enlightened, existence is just a name, In the unborn realm, the vajra of the hearts of all victors, The pure realm of reality without gathering or scattering, Appearance is the deity, not seeing appearance apart from the deity, Sound is mantra, there is no sound apart from mantra, Deity and mantra are not established, in the state of pure and equal dharmakaya, The clinging to self and other does not exist, What is there in this, empty and not empty? Beyond the mind is the path of the king of vehicles, This should not be separated in any way, The deity that arises from separating this is the cause of bondage. Thus. This causes the habits of the mind to abide in the nature of slight clarity when falling into samsara, and purifies all the thoughts arising from it. When ascending to enlightenment, the secret of the mind is inconceivable, the reality free from conceptual elaboration.
Chinese
现在和所有诸佛的心，以不可思议的智慧果在基础上圆满。中间在修持的阶段，习惯于显空不二的法性，依靠世俗和胜义菩提心，修持乐明空性的圆满次第，成为成熟之因。第四，放射和收摄事业的钉：是指与神、咒语、法性三者相关联，成就殊胜和共同事业的差别。所有显现的器情世间，在天神的坛城中，都是从心法性的意念中不动摇。语，心咒的音声，转化为不可摧毁的六十支分之界。身，安住于寂静九姿和忿怒九舞的形象中。从心间的咒鬘中，放射出光和光芒的聚，白色闪耀，黄色油润，红色鲜亮，绿色黝黑，蓝色明亮，不可估量。三时和十方诸佛及其眷属，安住在坛城轮的形态中，无有供养者和所供养的差别，以幻化的喜悦供养，以乐空大智慧之味满足。自显智慧的显现中，轮回连名字也不可得，然而，在他显心识的显现中，境、义、身与阿结合的无有显现的幻化众生界，六道轮回的处所，有不可思议之多，全部以善巧方便的光芒触及，所有错觉无明的成分，刹那间清醒，所有身体成为本尊身，所有语言成为心咒，所有意念成为法身的意念，不改变地成佛，证悟连存在之名也不可得，这是主要成就殊胜悉地，自利利他任运成就的瑜伽士。此外，这些光芒的作用，暂时是白色息灾，黄色增益，红色怀爱，绿色降伏的事业。通过观想的放射和收摄，以及转变事业的箭头，成就共同的八成就等等。这在下堕轮回的阶段，净化和清净身语意的所有行为。在上，在清净成佛的阶段，身语意所有