English
It should be known that each individual has (these chakras) within themselves. The mandala of Bodhicitta, so-called "without separation," is the nature of mind, awareness, and self-arisen wisdom, clear and unobstructed. Emptiness and appearance, existence and non-existence, purity and impurity, samsara and nirvana, etc., the very nature of mind that cuts off these attachments is Bodhicitta. Just as sesame seeds are pervaded by sesame oil, all phenomena are pervaded by awareness Bodhicitta. Its mandala refers to focusing on the nature of mind, whereby the mind itself manifests, continuously surrounded by the wheel. The supreme mandala of Bodhicitta, so-called "qualities like a wish-fulfilling jewel," is the unborn nature of phenomena, the undying nature of mind, whereby Bodhicitta, the great bliss-emptiness wisdom, method and wisdom are inseparable. When the sixteen joys reach their culmination, when the essence of the seventy million kotis of channels reaches the vajra jewel peak, the intention of omniscient awareness itself, the very nature of all qualities, the manifestation of the twenty-five ornaments, although without conceptual thought, fulfills all needs and desires, like a wish-fulfilling jewel. The feast wheel, so-called "inexhaustible adorned wheel," is like a king's treasury, where all needs are fulfilled and never depleted; or like the king of precious mountains, which also possesses everything. The twenty-five ornaments are inexhaustibly and spontaneously accomplished. What is that? For those to be tamed, the stream of self-manifesting vehicles is continuous, hence it is a wheel. Cutting off the afflictions in the minds of those to be tamed, hence it is a wheel. The ornament of self-arisen wisdom, the undying twenty-five (qualities) manifest continuously, yet without moving from self-arisen wisdom, without cessation or attachment, the two are united as an ornament, one being more supreme, hence it is an ornament. This is because at the ultimate fruition, all qualities are gathered, hence it is called the feast wheel. The Dharmakaya is the center, and the twenty-four are the wheel. Alternatively, it is the actual mandala for accomplishing the feast, the so-called wheel of the mandala, practiced through the door of the six wrathful ones and the sixty-two deities. The view is inexhaustibly complete, realizing the suchness of all phenomena, free from attachment. Samadhi is inexhaustibly complete, obtaining mastery over the mandala.
Chinese
因此，智慧变得自由自在。然后，通过四种亲近和修持的方式进行修持，在修持的时候，具备用之不竭的行为。对于五种欲妙，观、修、行三者并重，如天人般享受天乐，以法性享受法性之乐的方式，完成伟大的修持。在成果圆满的时候，具备用之不竭的二十五种功德庄严之轮。此坛城在殊胜的禅定之时，也具备主尊和眷属，在成果圆满之时，也如前所述具备主尊和眷属。自然成就的坛城是金刚殊胜的处所。所谓坛城十一种，即基础、道、果三者。一切法皆是心性，是法身大本体，自性不变，一切法皆融入其中，以及界、智慧无二，三者合一，是为一切意义之最胜，故名为处所。所谓无造作、任运成就、无杂染、圆满具足、无可超越，犹如虚空不可超越虚空一般，对于此意义，也称为坛城，也称为曼荼罗。曼（ma）是精华，荼罗（dala）是获取，在圆满的时候，如同世间的对境和根识不可分割一般，成为获取精华的本体。在第一品总摄的这一品中，一些有分别念的人认为，是导师的自性普贤王如来说的吗？还是结集者金刚手说的？如果是导师和补特伽罗二者说的，那么未经请问就宣说续部是不合理的。如果未经请问就宣说续部是合理的，那么因为未经请问就宣说续部，会导致下文无需请问的过失。或者，即使不是导师和补特伽罗说的，也会导致不需要导师的过失。或者，如果是结集者的话语，是从导师那里听来的，还是没有听来的？如果从导师那里听来的，就会导致无需请问的过失。如果没有听来，就会导致结集者自己编造的过失。对此，拉杰·恰卡瓦说：这个总摄不是续部的意义，而是历史的总摄，所以即使是结集者说的，也不能算是宣说续部。如果这不是续部的意义，那么在这个续部中，如来藏
English
Thus, awareness became independent. Then, practicing accomplishment through the four approaches of approach and accomplishment, during the time of accomplishment, one possesses inexhaustible conduct. Regarding the five objects of desire, the three—view, meditation, and conduct—are balanced, and one enjoys divine pleasures like a god, and accomplishes great practice in the manner of enjoying the pleasure of dharmata in dharmata. At the time of perfect fruition, one possesses the twenty-five complete wheels of adornment that are inexhaustible. This mandala, even during the time of extraordinary samadhi, possesses the main deity and retinue, and at the time of perfect fruition, it also possesses the main deity and retinue as described. The spontaneously accomplished mandala is the very place of the supreme vajra. The so-called eleven mandalas, the three—basis, path, and fruit—are that all dharmas are mind itself, the very essence of the great dharmakaya, one's own unchanging essence, and that all dharmas are dissolved into that very nature, and that the three—space and indivisible wisdom—are united in nature, which is the supreme of all meanings, therefore it is called the place. The so-called uncreated, spontaneously accomplished, unmixed, completely perfect, and unsurpassable is like space not surpassing space, and that very meaning is also called mandala, and also called mandala. Ma (མ་) is the essence. Dala (ཌལ་) is taking, and at the time of perfection, just as worldly objects and faculties are indivisible, it becomes the very nature of taking the essence. In this condensed chapter of the first chapter, some with conceptual thoughts think, was it spoken by Samantabhadra, the very nature of the teacher? Or was it spoken by the compiler Vajrapani? If it was spoken by both the teacher and the individual, then it is unreasonable to speak the tantra without being asked. If it is reasonable to speak the tantra without being asked, then because the tantra is spoken without needing to be asked, there will be the fault of not needing to be asked in the following. Or, even if it was not spoken by the teacher and the individual, there will be the fault of not needing the teacher. Or, if it is the words of the compiler, was it heard from the teacher or not heard? If it was heard from the teacher, there will be the fault of not needing to be asked. If it was not heard, there will be the fault of the compiler's own fabrication. To this, Lhaje Chakkarwa says: This compilation is not the meaning of the tantra, but a compilation of history, so even if it is spoken by the compiler, it cannot be considered as speaking the tantra. If this is not the meaning of the tantra, then in this very tantra, the Tathagatagarbha
Chinese
那些与逝去者眷属无二无别的秘密坛城，是从您自己的秘密，即身语意功德事业金刚中产生的。这与（之前的说法）相矛盾。因此，拉杰·卓普巴和拉杰·切恰二位的口中应该这样理解：集结者秘密主在奥明净土聚集了话题，发起讨论并听闻了续部的意义。之后，在瑞玛拉山预言传承的时期，对五种圣族，以历史的方式讲述了广大的话题，并将广大的意义汇集为续部的意义，用语言表达出来的是集结者金刚手。因为在奥明净土听闻了这个意义，所以没有必要由导师来宣讲的过失。因为用语言集结者宣说了，所以没有必要发起讨论的过失。对此，上师善逝说：即使那样，也与正文相矛盾。因为在正文中说：是从所有如来佛的身语意中产生的。这与正文相矛盾。拉杰·嘉沃巴·祖琼·喜饶扎本人说：因为续部的自性混乱了，所以要重新提起讨论，然后讲述汇集的话题。那些都是听闻中部学派的疑惑。上师善逝说：对于这无与伦比的大乘续部心髓，这自性显现秘密的续部，那些疑惑都只是分别念的疑惑，遮蔽了自性秘密心髓的意义。这个眷属即使是九地菩萨也无法看见。在这个圆满具足话题的时刻，不是其他人，而是五部佛陀，以及具有特殊智慧的十地菩萨们。像这样圆满地开示的是自性秘密心髓，五身任运成就的意，五语任运成就的意，即使没有面露微笑，又怎么会转动舌头呢？眷属们的觉性中，自性秘密心髓显现的方式，就像清澈的水中显现月亮的影像，无来无去地显现一样。那些眷属们的觉性变成自性秘密心髓就是这样。因此，对于不是您自己的眷属来说，因为那样显现，所以开示是远离生灭的。
English
Those secret mandalas that are non-dual with the assembly of the departed consorts, arose from your own secret, namely the body, speech, mind, qualities, activity, and vajra. This contradicts (the previous statement). Therefore, it should be understood in this way from the mouths of Lhaje Dro Phukpa and Lhaje Checha: The compiler, Secret Lord, gathered the topics in Akanishta. Having initiated the discussion and heard the meaning of the tantra. Then, at the time of the prophecy transmission in Mount Rimala, to the five noble lineages, the extensive topics were narrated as history. The extensive meaning itself was condensed into the meaning of the tantra and spoken in words by the compiler, Vajrapani. Because this meaning was heard in Akanishta, there is no fault of not needing a teacher to explain it. Because the compiler spoke the words, there is no fault of not needing to initiate a discussion. To this, the Lama Dewar Shekpa said: Even so, it contradicts the actual text. Because in the text it says: It arose from the body, speech, and mind of all the Tathagatas. This contradicts the text. Lhaje Gyawopa Zur Chung Sherab Drak himself said: Because the nature of the tantra is confused, the discussion should be raised again, and then the condensed topic should be explained. Those are the doubts of the U-Tsang tradition. Lama Dewar Shekpa said: For this unique Great Vehicle, the heart essence of the tantra, this tantra that naturally reveals the secret, all those doubts are merely conceptual doubts, obscuring the meaning of the heart essence of the naturally secret. This retinue is not seen even by the ninth bhumi bodhisattvas. At the time when the complete topic is assembled, the retinue that is not other than yourself are the five victorious families, and the retinue of the tenth bhumi bodhisattvas with special wisdom. Thus, what is taught in completeness is the heart essence of the naturally secret, the intention of the five kayas spontaneously accomplished, the intention of the five speeches spontaneously accomplished, even without a smile on the face, how could the tongue move? The way in which the heart essence of the naturally secret arises in the awareness of the retinue is like the reflection of the moon appearing in clear water, appearing without coming or going. The awareness of those retinues becoming the heart essence of the naturally secret is like that. Therefore, for the retinue that is not your own, because it appears in that way, the teaching is free from arising and ceasing.
Chinese
拉夏若！具有特殊明智的眷属们，是为了以了知障细微部分而作灌顶，眷属灌顶和开示是共同的，如《楞伽经》所说：“十地菩萨们，仅以能力就能以灌顶到达佛地”，以灌顶清净了知障的细微部分，五种自成之语显现，自性秘密心髓显现，一刹那即一时。因此，上师与诸佛无别的普贤王如来，弟子是十地菩萨，在圆满了明智之力的显现中，不像以凡夫相续的刹那来衡量，开示之基础，聚集开示，开示相续之义显现等一时，是不可思议之时。现在是归纳开示之基础的真实开示，以“如是之法界”归纳了处所之自性，奥明境是，一切法自成于心性的法性，对于处所之义，没有增损之过失，故称如是，总的来说是大处所。无边无中者，三界中平等性之界，本来没有从那里移动，故称处所。所谓“灌顶”是，归纳了无有前后，具有三面的中间所显示的体性，也就是在如是性平等性之界中，能证悟作者自生之智慧普贤王如来而作灌顶。以“智慧坛城大悲中”归纳了导师之自性，所谓如来正等觉薄伽梵，以智慧证悟法界后，能作灌顶之明智本身，显现为五种智慧之差别，即是如来正等觉薄伽梵。十方诸佛与身语意无二无别，三时内外一切法周遍不断绝，自本体上法身自成，从所化众生的角度来说，是悲心无间断的相连，即是意。