English
Moreover, each path has its own nature. Here, the nature of the path of this vehicle is: the dharani that has the characteristic of causing wisdom to enter, is called the one that ripens the fruit. The reason is that the view that has the characteristic of wisdom is that, having realized that all phenomena abide in a state of purity and equality, it manifests in four ways, and spontaneously accomplishes without subject and object, this is the ground. The nature of entering the path is: from that ground, in the state of the four samadhis, appearance and emptiness are inseparable, abiding in a state of equality; and, when it transforms into power and strength, even at the time of distinguishing appearances, everything clearly appears as awareness, being in a state of equality; at the time of accumulating the accumulations, the three, view, conduct, and meditation, equally abide in a state of equality. In this vehicle, the manifestation of view is the path of seeing. All stages below the equality of view and conduct of the accumulations are also considered to be the path of meditation. Then, at the time of the completion of practice, it is necessary for the path to transform into power, therefore, the complete path of self-born wisdom has the power of ability. All phenomena appear in the state of equality of awareness, being free from the terminology of clinging to sides, and even the subtlest addition and subtraction do not exist, this is called the manifestation of the meaning's scriptural authority, that is, all scriptural authorities are complete. All phenomena appear in awareness, is the complete empowerment, is its own nature, therefore it is called attainment. In the expression of words, it is called the path of liberation, because before that is the path, is the method of combining with the fruit. What is called wisdom is that the ability and power of the manifestation of scriptural authority and the attainment of empowerment are opened, thereby causing the all-illuminating to manifest. The suchness of all phenomena is free from elaboration, therefore it is wisdom. Moreover, just as it is said in the chapter on the great compassion of awareness itself, being universally present in all phenomena, it manifests here, therefore becoming the nature of all phenomena, this is called the all-illuminating. What is called the supreme method, the method is like the sky and clouds, self-appearing without interruption, is the other-benefit of the complete fruit. Within the scope pervaded by the dharmadhatu, the distinctions made to the faculties of those to be tamed, in accordance with the minds of each of those to be tamed, simultaneously appearing and accomplishing benefit, even if accomplishing benefit, there is not the slightest effort, and due to the power of the equality of intention, there is not the slightest defilement. Just as the lotus, although growing in the mud,
Chinese
如莲花般不被沾染，故为莲花眼。所谓“殊胜智慧”，由莲花眼所示。即智慧法身周遍常在。如是说，轮回涅槃一切法之真如，未修饰之心性自性，如水之湿性遍布一切，是诸法之自性，离一切相。彼为普光，普者，一切法也。此虽无事物，然为于一切无碍之自性。从初始以来，离因缘故，亦名自生智慧。虽无所照及能照，然如虚空般自明，亦名义之智慧。彼为无相，如一方之边际。此处为仅于名言上象征，若以明觉之智慧观法界，则法界于有无皆不成立，故亦不观为有之体性。自显不灭，故二边之概念亦全然不成立。远离二边之过失，是为莲花。所谓眼者，无所知及能知之明觉自明，亦名为眼。一切法于彼之中显现，故名为眼。其中，纯粹之智慧，如唯一无相之一方。殊胜者，眼未被二边之过失所染污。彼时，于莲花眼之状态中，以无果之见的方式而见，以离一切声之方式而听闻等等，皆任运成就。所谓“最胜者”，为字母轮大集之地。普光之地，远离二边之自性，自显不灭之力量，自显现三界之法不灭，仅是自显现，力量圆满为身与智慧，为所化之所需，不可思议，任运成就。自生之智慧，以自显现故，为字母轮大集。果之功德为：下方坛城皆善结合。如是见行修三者无别，平等性任运成就，亦为佛或一切坛城之自性，故结合为体验之体性。彼亦于平等结合中，一切佛
English
Like a lotus unstained, hence, Lotus Eye. The so-called "supreme wisdom" is shown by the Lotus Eye. That is, the wisdom Dharmakaya is omnipresent. As it is said, the suchness of all phenomena of samsara and nirvana, the unadulterated nature of mind, like the wetness of water pervading everything, is the self-nature of all phenomena, free from all characteristics. That is the All-Illuminating. "All" means all phenomena. This, though without substance, is the self-nature of being unobstructed in everything. From the very beginning, being free from causes and conditions, it is also called self-arisen wisdom. Although there is no object to be illuminated or illuminator, it is self-luminous like the sky, and is also called the wisdom of meaning. That is without characteristics, like the edge of one side. Here, it is only symbolized in name. If one looks at the Dharmadhatu with the wisdom of awareness, the Dharmadhatu is not established in either existence or non-existence, so it is not seen as the nature of existence either. Since self-appearance is unceasing, the concept of the two extremes is not established at all. Being free from the faults of the two extremes is called a lotus. The so-called eye is the self-luminous awareness without object or subject, which is also called the eye. All phenomena appear within it, hence it is called the eye. Among them, pure wisdom is like one side of the unique and uncharacteristic. The supreme is that the eye is not stained by the faults of the two extremes. At that time, in the state of the Lotus Eye, seeing in the manner of seeing without result, hearing in the manner of being free from all sounds, and so on, are all spontaneously accomplished. The so-called "most excellent" is the ground of the great assembly of the wheel of letters. The ground of All-Illuminating, the very nature of being free from the two extremes, the power of self-appearance being unceasing, the self-appearance of the phenomena of the three realms being unceasing, is merely self-appearance, the power is perfected as body and wisdom, for the needs of those to be tamed, inconceivable, spontaneously accomplished. Self-arisen wisdom, because of self-appearance, is the great assembly of the wheel of letters. The qualities of the fruit are: all the lower mandalas are well combined. Thus, the inseparability of view, conduct, and meditation, the spontaneous accomplishment of equality, is also the self-nature of Buddha or all mandalas, so combination is the nature of experience. That also, in equal combination, all Buddhas.
Chinese
与那相结合，将与诸佛平等。因与诸佛平等之故，一切佛皆得成就。此乃于究竟之时，与十方四时之坛城无别而成就。又，一切坛城乃寂怒坛城之广、中、略三者。结合乃修持之意。一切坛城皆得成就，意为广、中、略三者，十方坛城皆汇集于此，修持广、中、略三者，因果不虚，故体验其真实性。入于因者，意为特意提及如来。导师普贤如是说，乃为未至之如来开启智慧之眷属而特意宣说。入于果者，意为特意宣说等，乃为开启智慧之眷属而特意宣说，其举动与三摩地皆未成就，然显现为嬉戏，乃殊胜与共同之成就如云般，无间断地显现。从秘密心髓之真实性中，集轮之意，乃从念修四方面，展示寂怒二者之聚，广略之相。因此，此经守护，已宣说第十即第十一品。名称解释，集聚修持之意，乃展示大修持究竟之果，与诸佛一同，此乃第十二品之解说。 第十三品，极密口诀品，于三续中，宣说道之续，亦略示基。于十续之物中，宣说中等根器之见解，以及殊胜之三摩地坛城次第，并宣说菩提心之坛城。此前多为解脱道，故此品广说方便道与大圆满。若连接品之界限，则第三品之前如前。其下主要宣说解脱道，其中第四品展示天神坛城布置之种子，第五品由此门展示共同成就，第六品展示生起身之坛城，第七品则...
English
Through union with that, one becomes equal to all Buddhas. Because of being equal to all Buddhas, all Buddhas are accomplished. This means that at the time of completion, one will be accomplished without difference from the mandalas of the ten directions and four times. Alternatively, all mandalas are the three—extensive, intermediate, and concise—peaceful and wrathful mandalas. Union means to practice and cultivate. 'All mandalas will be accomplished' means that the extensive, intermediate, and concise, all the mandalas of the ten directions are gathered, and by practicing the extensive, intermediate, and concise, because cause and effect are not deceptive, one experiences that very reality. Entering into the cause means specifically mentioning the Tathagata. The teacher, Samantabhadra, spoke thus, specifically declaring it for the assembly that opens the wisdom of the Tathagatas who have not yet come. Entering into the fruit means specifically declaring, etc., specifically declaring for the assembly that opens wisdom, the movement and samadhi are not accomplished in any way, but appear as play, the supreme and common siddhis appear like clouds, continuously. From the certainty of the secret essence of reality, the meaning of the gathering wheel is to show the collection of the two peaceful and wrathful ones, the aspects of extensive and concise, from the perspective of the four approaches and accomplishments. Therefore, this scripture is protected, and the tenth, that is, the eleventh chapter, has been explained. Explanation of the name, the meaning of gathering and accomplishing, is to show the ultimate result of the great accomplishment, together with the Buddhas, this is the explanation of the twelfth chapter. The thirteenth chapter, the chapter of extremely secret instructions, among the three tantras, teaches the tantra of the path, and also briefly shows the basis. Among the ten objects of the tantra, it teaches the view of the intermediate faculty, and especially the mandala of samadhi with the stages of the path, and the mandala of bodhicitta. Before that, there were more paths of liberation, so this chapter extensively teaches the path of means and the Great Perfection. If the boundaries of the chapters are connected, then up to the third chapter is as before. Below that, it mainly teaches the path of liberation, of which the fourth chapter shows the seed of the arrangement of the mandala of deities, the fifth chapter shows the common accomplishment through that door, the sixth chapter shows the generation of the mandala of the body, and the seventh chapter...
Chinese
生起之缘咒语宣说。第八供养手印宣说。生起次第圆满之能力具足，为利他灌顶之坛城第九宣说。第十灌顶之真实自心相合次第灌顶宣说。得灌顶之士夫修积荟供，第十二品与第十一品和第二品宣说，果位持明与成佛等宣说。第十三品此解脱道之扼要，上下二方便道之差别修持，续之义坛城十二广大宣说，究竟之义大圆满道次第广大宣说。下部彼等究竟之果位宣说。现在进入文句，第十三品极密口诀品之历史意义是，之后如来十方四时等，之后，词之紧接着是第十二品之后。意义之紧接着是，之前解脱道次第之道圆满之中，十四品之赞颂也包含在内，极密口诀品此自性秘密之精要显现见之，为了此口诀等宣说。如来是自性任运成就果位显现者等，处十方而住，四时为自利之意显现，以大悲为利他而行者等之身不灭身之坛城，语不灭而自显现语之坛城，意不灭而明澈意之坛城一切。合一之后，此处续之义自性秘密之精要一时见之方法宣说故重要，意之意显现见之，为了合一聚集一般显现也非遮止，是所化之显现之故。然而如水一切湿润相同一般，此处意相同之体性，一切心之法性自显现之故。身语意之差别等自明智唯一不分离而表示之上为金刚也说，意义彼不执
English
The cause of arising, the mantra is taught. The eighth shows the offering mudra. The ninth mandala, which has the power to complete the generation stage wheel and is endowed with the power to empower others, is taught. The tenth shows the actual empowerment combined with the mind, and the gradual empowerment. The twelfth, eleventh, and second chapters show how the empowered person accomplishes the assembly, and show the results such as vidyadhara and Buddhahood. This thirteenth chapter summarizes the path of liberation, practices the differences between the upper and lower expedient paths, extensively teaches the meaning of the tantra, the twelve mandalas, and extensively teaches the ultimate meaning, the stages of the Great Perfection path. The lower part shows the ultimate result of these. Now entering the text, the meaning of the history of the thirteenth chapter, the chapter of extremely secret instructions, is: Then, the Tathagata of the ten directions and four times, and so on. Then, the immediate word is after the twelfth chapter. The immediate meaning is that the praise of the fourteenth chapter is also included in the completion of the path of gradual liberation above, and this chapter of extremely secret instructions teaches the instructions in order to manifest the essence of the secret nature. The Tathagatas are those who have manifested the spontaneously accomplished result of their own nature, etc., who dwell in the ten directions and manifest their own benefit in the four times, and whose bodies, which go for the benefit of others with compassion, are the unceasing mandala of the body, the unceasing speech is the self-appearing mandala of speech, and the unceasing mind is the clear mandala of mind. After all are united, it is important here because it teaches the method of seeing the essence of the secret nature of the tantra all at once. It is not forbidden to appear as a gathering in order to make the intention of the mind manifest, because it is the appearance of those to be tamed. However, just as all water is the same in being wet, here the nature of the same intention is that all is the self-appearance of the Dharma nature of the mind. The differences between body, speech, and mind are also expressed as vajra above, indicating that they are inseparable from self-awareness alone. The meaning of that is not to be grasped.