English
The nature that has not passed even for a moment is the nature of all phenomena, and from the perspective of pervading everything, it is called the Dharmadhatu. It is called the realm of equality because it is free from the terms of grasping samsara and nirvana. Because all phenomena of samsara and nirvana appear from realization and non-realization, it is called the spontaneously accomplished realm. In short, the nature of the teacher Samantabhadra, with the suchness of all phenomena of samsara and nirvana, pervades all those who can be tamed, both equal and unequal, with its own nature. Therefore, it is taught that all phenomena of container and essence do not fall into extremes other than the realm of equality. Why is that so? "The mandala of all-illuminating wisdom is naturally radiant and without elaboration." This means that the nature of all phenomena of container and essence is originally untainted by remedies, not accomplished by paths, and free from causes and conditions. From the beginning, although the nature of mind is separate from all things, it is naturally self-illuminating and perfectly complete in the mandala of self-existing body and wisdom, because the ultimate nature is the perfectly complete Buddha. In the nature of Samantabhadra, which is non-dual and spontaneously accomplished, depending on the capacity of those to be tamed, from the self-appearance of the body and the mandala of wisdom, there is no arising and absorption, no channels and winds, and no expansion and contraction. Therefore, it is designated as "naturally radiant." "Without elaboration" means that the appearances of the mandala and the inconceivable distinctions of activities are like reflections in a mirror, like the viewing of the viewer's conditions. No matter how high or low the order of karma and faculties of those to be tamed appears, whether it is the continuum of consciousness, or what is to be known and what knows, or whether this appears in that, there is not even a subtle autonomous entity, as it is taught. "Ho" means to be pleased with such ultimate fruition activities. To summarize the actual text: In "object of focus," summarize "wisdom examines the four directions and the center." The mandala of suchness, all phenomena spontaneously accomplished as the five wisdoms, is self-illuminating, and although there is no object and subject, it is transformed into self-nature. In "focusing subject," summarize that its meaning is that this is the field of activity of the yogis who practice the Great Perfection. In "no focus," in the nature of intention, practice in the great mandala of all origins.
Chinese
总而言之，将所有器情世间万法，以等持的坛城五种智慧的自性来享用，是远离能所的。所谓“不可衡量，不可思议”，即是总集不可思议任运成就的坛城，从等持的坛城五种智慧的境界中，以心无法衡量，远离能思所思。所谓“自性明智坛城”，即是从“轮有四辐及轮圈”到“不可衡量任运成”之间进行归纳，殊胜等持的坛城下方地基的诸元素，宫殿坐垫主尊眷属，身色手印装饰品不可思议任运成就等，皆于自性明智自显的坛城中显现。所谓“种种不可说尽”，即是归纳“无边无际遍布”这两句词，智慧游舞自显现，殊胜等持的坛城，于所化种种众生前显现种种坛城，仅是显现之际，便显现为自生智慧大自在的坛城，因此所行境完全清净，一切法皆是不可思议任运成就的坛城。所谓“平等”，即是归纳到“身的殊胜手印”这三句词，五身任运成就普贤王如来的觉性，虽然未曾离开法身，然报身仅是清净显现的显现而已。所谓“不平等”，即是归纳“为了调伏所有众生”这两句词，从轮回六道众生的显现中，显现种种化身。所谓“周遍”，即是归纳“示现幻化不迁变”，未曾离开法身而如幻术魔术般无碍显现，虽因所化而显现，然未曾离开法身。所谓“不周遍”，即是归纳“体性本界未曾动”，身的体性无碍显现，然显现与空性无二无别，未成二体。所谓“周遍的界”，即是归纳“未动之中种种相”等五句词，虽未曾离开心性的境界，然以界之名，随着所化众生的业缘，身与事业无碍显现。所谓“本来普明”，即是归纳“无生无死的常恒身”等，三界之
English
In short, to enjoy all phenomena of the container and its contents with the nature of the five wisdoms of Samadhi Mandala is to be free from subject and object. What is called "immeasurable, inconceivable" is the collection of the spontaneously accomplished mandala, which is immeasurable by mind from the state of the five wisdoms of Samadhi Mandala, and is free from thinking and being thought. What is called "Self-Awareness Wisdom Mandala" is the induction from "wheel with four spokes and wheel rim" to "immeasurable spontaneously accomplished." The elements of the lower base of the extraordinary Samadhi Mandala are the palace seat, the main deity, and the retinue. The body color, handprints, ornaments, immeasurable spontaneously accomplished ones, etc., all appear in the self-aware, self-manifesting mandala of wisdom. What is called "various unspeakable" is the summary of the two sentences "unbounded and pervasive." Wisdom plays, self-manifestation, the extraordinary Samadhi Mandala, appears as various mandalas in the face of various disciples. Just at the moment of appearance, it appears as the self-born wisdom, the mandala of the great sovereign. Therefore, the object of action is completely pure, and all dharmas are the immeasurable spontaneously accomplished mandala. What is called "equal" is the summary of the three sentences up to "the supreme handprint of the body." Although the awareness of Samantabhadra, the five bodies spontaneously accomplished, has not moved from the Dharmakaya, the Sambhogakaya is only the appearance of pure appearance. What is called "unequal" is the summary of the two sentences "for the sake of taming all beings." From the appearance of the six realms of samsara, various Nirmanakayas appear. What is called "pervasive" is the summary of "showing illusion without moving." Without moving from the Dharmakaya, it appears unimpeded like illusion and magic. Although it appears because of what is to be tamed, it has never moved from the Dharmakaya. What is called "non-pervasive" is the summary of "the nature of reality has never moved from the sphere." The nature of the body appears unimpeded, but appearance and emptiness are inseparable and have not become two entities. What is called "pervasive sphere" is the summary of the five sentences such as "various aspects in the unmoved." Although it has not moved from the state of mind, by the name of the sphere, the body and activities appear unimpeded according to the karma of the disciples. What is called "originally completely clear" is the summary of "the eternal body without birth and death," etc., the three realms of
Chinese
所有诸法显现为五身任运成就。 所谓“坛城显现”，譬如镜中水月，乃至其他胜乘次第。 归纳而言，是引导众生的调伏者，以所调伏者的面目显现。 所谓“无戏论”，从奥明无上胜妙处，归纳三身之体性。 无论显现为所调伏者的受用身，还是究竟的三身，都未曾动摇于平等性之状态。 “金刚秘密之语”，意为如金刚般不可分割的一切法之真如自性，以显示秘密心要的言语，以宣说之加持力，为了使自显现本身能开启所调伏者的智慧。 从秘密心要之真如定解中，所谓“坛城戏论”，即是三种坛城：上部的四句是圆满大义的等持坛城；中部是四十二尊瑜伽士心识般的增上等持坛城；下部是自性任运成就的果位究竟身坛城之体性，以及所作事业，此为第六品之释。 第七品中，从三续而言：上部是道之续，下部是果位究竟语之续。 从续之十法而言：上部是增上等持语之坛城。 任何行者之行境，上部是直至一印之行境，下部是究竟道之行境。 若就十二坛城而言，是增上等持之坛城，以及语之坛城。 从续之十法而言，是明咒。 即是说，因为生起宫殿、生起本尊、迎请等次第，以及灌顶、加持、入坛等都需要明咒，故而宣说之。 若连接品之界限，则已宣说了连接第六品以上之界限。 第六品实际是，为了生起坛城之轮，而预先显示明咒之事业的理由。 因此而引出第七品。 在第七品此处，以旁述之方式解释密咒，是过失之
English
All phenomena are clearly manifested as the spontaneous accomplishment of the five bodies. The term "mandala manifestation" is like the moon in water in a mirror, and also includes the four stages of the supreme vehicle. In summary, it is the guide who tames beings, manifesting in the form of those to be tamed. The term "without elaboration" refers to the essence of the three bodies, gathered from the supreme and unsurpassed realm of Akanishta. Whether appearing as the enjoyment body for those to be tamed, or as the ultimate three bodies, they never waver from the state of equality. "The words of Vajra Secret" means the indivisible reality of all phenomena, like a vajra, the essence of the secret heart, shown by the words that reveal it. By the blessing of the teaching, it is for the sake of opening the minds of those to be tamed to their own self-manifestation. From the definitive understanding of the secret heart essence, the term "mandala elaboration" refers to the three mandalas: the four lines of the upper part are the samadhi mandala of the great perfection; the middle part is the increasing samadhi mandala of the forty-two yogis' minds; the lower part is the nature of the spontaneously accomplished, ultimate body mandala of the fruition, along with the activities performed, which is the explanation of the sixth chapter. In the seventh chapter, from the perspective of the three tantras: the upper part is the tantra of the path, the lower part is the tantra of the speech of the ultimate fruition. From the ten topics of the tantra: the upper part is the mandala of the speech of increasing samadhi. The field of practice for any practitioner, the upper part is the field of practice up to the single seal, the lower part is the field of practice of the ultimate path. If considered in terms of the twelve mandalas, it is the mandala of increasing samadhi, and also the mandala of speech. From the ten topics of the tantra, it is mantra. That is to say, because mantras are needed for generating the palace, generating the deity, the stages of inviting, etc., as well as empowerment, blessing, and entering the mandala, therefore it is taught. If connecting the boundaries of the chapters, the connection of the boundaries up to the sixth chapter has already been explained. The sixth chapter actually shows in advance the reasons for the activities of mantras for generating the wheel of the mandala. Therefore, the seventh chapter is extracted. In this context of the seventh chapter, explaining secret mantras in a roundabout way is a fault.
Chinese
宣说了八种过失，如果将密咒和名相混合宣说，就会偏离密咒特殊之义，成为堕落金刚乘之说；如果将内外瑜伽混合宣说，就会偏离亲近修持之义，成为游荡散乱之说；如果不了解不相符的词义组合，就会成为智慧盲目之说；如果不了解论理者的疑惑障碍之消除，就会成为智者口吃之说；如果不了解关联方式的两种形态，就会成为自以为是孤立之说；如果没有共同和特殊的必要，就会成为无意义的空谈之说，共有这八种过失。 不错误的宣说方式有三种：以要点扼要宣说，以多种誓言宣说，以事业仪轨组合宣说，共有这三种。 如果将此应用于文字，所说历史是：从“之后，如来与众眷属”等语，词的紧接是指第六品之后。义的紧接是：瑜伽自在获得灌顶，具有誓言，在修行上进入，一切事业都圆满后，如此进入。“如来一切众眷属”等语，是指圆满的开端，与普贤之智无别的所有佛父佛母。所有这些的身体如金刚，语如金刚，意如金刚，身语意不分离也如金刚，为了开启理解之义，从咒语自生中取出而说。 此外，首先以成办殊胜的角度而言，三种等持之因的字母，先是生起下基。生起住所宫殿的咒语是：“བྷྲ྄ཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེ་（藏文，भ्रूम् विश्व विशुद्धे，bhrūṃ viśva viśuddhe，勃隆 维湿瓦 维 சுத்த德）”。勃隆是生起的真实种子，也就是勃隆是顶髻转轮王的心髓，唯一的字母。佛陀最初在修道之时，最初进入道后，行持菩提行之时，暂时因住所匮乏而生起忧愁，发愿说：我何时现证圆满成佛之时，愿成为一切如来的宫殿，愿成为瑜伽士的坛城。如此发愿最终圆满，如愿显现。