English
There is also no grasping. The so-called self-appearance is the self-mind appearing without an object. Although there is no grasping of what appears and what makes appear, the intention of self-clarity without grasping is spontaneously accomplished. That itself does not deviate from its state in the four conducts and the three times. The supreme, limitless mandala of musical instruments means that musical instruments can be transformed in any way from an uncertain basis, thus attracting the audience. This is the way the intention of Tshewang appears. The mandala is the intention of Tshewang, in the center of the realm of mind's equality, together with the wheel of unceasing self-appearance. Limitless is the intention of Tshewang, the self-born wisdom appearing in any way, and the miraculous manifestations of the deeds of the perfect Buddha. These two are inseparable in the nature of view, therefore they are supreme. The realm of the secret bindu itself means that the nature of Tshewang's intention is that from the collection of intentions, the third basis enters the nature of mantra. It means the beginning of the manifestation of the nature of Tshewang's mantra. The meaning of mantra is profound and difficult to understand, therefore it is secret. Bindu means that bindu is round, the intention of Tshewang, all the elaborations of extremes such as existence and non-existence are self-pacified. Or bindu is the only non-dual one. Similarly, intention is also free from all extremes of grasping. Realm means that among the three realms, here is the realm of equality. That is the reality of all Buddhas, meaning that the intention of all the meanings explained, the self-characteristic of Dharma nature manifests, the self-characteristic is the unmistakable nature of the intention of all Buddhas of the three times, for example, the boundless great ocean does not deviate from wetness, and a small drop of water does not deviate from wetness, although the two have differences in size, they are the same in wetness. Similarly, the intention of the perfect Buddha and the intention of Tshewang, although there is a great difference in terms of perfection or imperfection, there is no difference in the self-characteristic of Dharma nature, therefore it is called the reality of all Buddhas. In the realm of activity of Tshewang who possesses such intention, the ten directions and four times are perfectly manifested, and so on. Abiding in the ten directions and passing away in the four times.
Chinese
断除三有之法，于自性明现中圆满成佛，乃是究竟果位之体性。其五身、五语、五意、五功德、五事业，无余一切皆能亲见寿命自在之本尊。然非如庸常所见之能见与所见，所谓“亲见本尊”，即是寿命自在之自性明觉显现为果位之法，如自见自面。然此亦是偏重于见之分，故知或觉悟之觉性，仅带有一丝微细之念。 “胜妙自在即是圣”，意为无有能境所境，于自明中如何显现，如何受用，即是自在。于此，微细之二取亦不存住，乃是见法性自性之稳固。无论如何，于等性之意境中不移动摇，即是圣。此乃密咒之见道，寿命自在之持明。大手印之持明，如“安住于坛城，即是坛城”等等。以上所说寿命自在持明之始末，乃是生起次第圆满后，进行会供，再从寿命自在次第进入之事业仪轨。若以二种方便道而言，则会供与寿命自在持明等，已圆满于禅定之表里，故无需另行计算。大手印持明以下，须知是三道之共通。其中，寿命自在持明之意境，是安住于坛城之意境，而坛城之装束乃是天人之装束，其中又多以先前修行者之装束而住。因此，自显之本尊坛城，于他显则是天人。大手印之持明，是断除生起之身，禅定之身亦解脱为智慧之开端。所谓“安住于坛城”，即是说，先前所修之禅定智慧身之开端，已转变为分别显现之禅定，并成为其自性。于行住坐卧四威仪中，如虚空不离虚空般之禅定，其装束与意境皆是如此。于他处亦有见之机缘。
English
The Dharma that severs the three realms of existence, and is perfected into Buddhahood in the manifest awareness of self-cognition, is the essence of the ultimate fruition. All of its five bodies, five voices, five minds, five qualities, and five activities, without exception, allow one to see the face of the Lord of Life himself. However, it is not like the ordinary seeing of an object and the act of seeing; "seeing the face of oneself" means that the self-cognition of the Lord of Life itself appears as the Dharma of fruition, like seeing one's own face. Even so, it is still a part that is largely based on seeing, so the awareness of knowing or realizing it is accompanied by a subtle, fleeting thought. "The supreme master is the holy one," means that without object or subject, whatever arises in self-illumination, and however it is enjoyed, is called mastery. In that state, even subtle clinging to duality does not remain; it is called the stability of seeing the nature of Dharma itself. In any case, not wavering from the state of equanimity is called being holy. This is the path of seeing in Secret Mantra, the awareness-holder who has power over life. The awareness-holder of Mahamudra, such as "Abiding in the mandala is the mandala itself," and so on. All of the above explanations of the beginning and end of the Lord of Life awareness-holder are the work arrangement for completing the generation stage, then performing the accumulation, and then entering the stages in sequence from the Lord of Life. If considered in terms of the two skillful means, the accumulation and the Lord of Life awareness-holder are already perfected in the outer and inner aspects of samadhi, so there is no need to count them separately. It should be understood that the awareness-holder of Mahamudra and below are common to all three paths. In that, the intention of the Lord of Life awareness-holder is to abide in the intention of the mandala, and the attire of the mandala is the attire of gods and humans, and within that, they mostly abide in the attire of previous practitioners. Therefore, the self-appearing mandala of deities is gods and humans in the appearance to others. The awareness-holder of Mahamudra is the abandonment of the body of arising, and the body of samadhi is also the beginning of liberation into wisdom. "Abiding in the mandala" means that the beginning of the wisdom body of the samadhi previously meditated upon has transformed into the samadhi that distinguishes appearances, and has become its own nature. In the four postures of activity, the samadhi is like space not going beyond space, and both its attire and intention are the same. There is also the opportunity to see in other places.
Chinese
不具有与此相应的其他见解，这被称为安住于坛城。所谓坛城本身，即是具有如此之相的大手印持明。此处仅是略微展示道次第的纲要，其他如大手印持明的见解、事业、所证之地、所净之障、导师为何、调伏所化之方便等，在幻化道次第中有详细阐述，应于彼处了解。自生任运的自性是：圆满坛城任运成。意思是说，对于任运成就的持明者来说，究竟果位的圆满正等觉佛陀的一切功德都是任运成就的。一般来说，按照密宗的观点，有佛和圆满正等觉佛两种，而任运成就持明被称为佛，具有等持和后得两种状态。在等持状态时，与究竟的法身无别，但在后得位，则将清净世间的智慧视为幻化或梦境。具有微细的等持和后得，以及难以从等持中出定的状态，是具有微细的所知障，这是现在的瑜伽士的智慧所无法触及的。因此，通过调伏三千大千世界的众生，在调伏所化众生方面与化身佛相同。示现十二事业，能够宣说因乘的三藏。所调伏的众生也仅限于此。因此，圆满正等觉佛的坛城，其见解不杂乱且圆满任运成就，但由于等持和后得两种状态的缘故，并非究竟的圆满正等觉佛，而是见解与智慧真实相符的究竟见解得以显现。作为庄严，无余坛城皆能显现。意思是说，共同和不共同的相好都任运成就。共同的是手足法轮等三十二相和八十随好。不共同的是十六勇士和十六明妃等，应圆满了解以上所说。在任运成就持明的状态中，对于任运成就的究竟状态有所动摇。
English
There are no other views than the one that corresponds to this, which is called abiding in the mandala. The mandala itself is called the Mahamudra Vidyadhara who possesses such an aspect. Here, only a brief outline of the stages of the path is shown. Other aspects, such as the view of the Mahamudra Vidyadhara, the activities, the ground attained, the obscurations purified, who the teacher is, and the methods for taming those to be tamed, are explained in detail in the Magical Illusion Stages of the Path, and should be understood there. The nature of spontaneous accomplishment is: The complete mandala is spontaneously accomplished. This means that for the Vidyadhara of spontaneous accomplishment, all the qualities of the perfectly complete Buddha of the ultimate result are spontaneously accomplished. In general, according to the tantric tradition, there are two types of Buddhas: Buddhas and perfectly complete Buddhas. The spontaneously accomplished Vidyadhara is called a Buddha, possessing both equipoise and subsequent attainment. During the state of equipoise, it is inseparable from the ultimate Dharmakaya, but in the subsequent state, the pure worldly wisdom is seen as an illusion or a dream. Having subtle equipoise and subsequent attainment, and being difficult to arise from equipoise, is having subtle obscurations of knowledge, which cannot be touched by the wisdom of present-day yogis. Therefore, by taming the beings of the three thousand great thousand world realms, it is equal to the Nirmanakaya in taming those to be tamed. It shows the twelve deeds and can proclaim the three pitakas of the causal vehicle. Only that many beings are liberated. Therefore, the mandala of the perfectly complete Buddha, whose view is unmixed and completely spontaneously accomplished, is not the ultimate perfectly complete Buddha due to the two states of equipoise and subsequent attainment, but the ultimate view that truly corresponds to wisdom is manifested. As an adornment, all mandalas are manifested. This means that both common and uncommon marks and signs are spontaneously accomplished. The common ones are the thirty-two marks and eighty minor marks, such as the wheel on the hands and feet. The uncommon ones are the sixteen heroes and sixteen heroines, etc., which should be fully understood as explained above. In the state of the spontaneously accomplished Vidyadhara, there is a fluctuation in the ultimate state of spontaneous accomplishment.
Chinese
心的遍及范围在坛城中显现。第二个刹那获得，即虚空遍及范围显现。第三个刹那达到究竟，法界遍及范围，在身和智慧中显现，是圆满正等觉佛陀。对此，此处是任运成就持明的阶段，因此心的遍及范围圆满。此外，自性坛城等十二个坛城，其意不混淆且完全圆满。将果与道结合的实际方式是：在智慧圆满的坛城中。等等。任运成就持明将果与道结合的方式是：将轮回和涅槃的一切法，在自生智慧中圆满显现的普贤王如来体性，作为最终道路的人，通过闻思修的瑜伽。所谓闻慧、修慧、思慧三者，将果与究竟结合。最终道路的人，将轮回和涅槃无别的体性身，第六普贤王如来所宣说的圆满教法，自性甚深心髓，轮回和涅槃一切的真如宣说的方式是：五语任运成就之义，不闭口，如清水中显现日月影像，无来去，如虚空之月与水中之月同时显现一般。轮回的觉性中自明显现，是最终道路的闻思修三者的体性。在平等性的状态中，虽次第不成立，但第一个刹那是听闻，第二个是思维，第三个是修行的体性的果结合的实际方式。结合的方式是怎样的呢？导师的心与平等性，最终道路的心与平等性，与体性身从一开始就无别。道路达到究竟，到达心之外在的处所。心安住于自地，意思是：在无别见解的意义上，以见到本来如此的意义的力量，获得果的究竟，甚至连细微的名称也不存在，自明智慧与法界平等。那是：自生一切或任运成就。所谓法身自生智慧，法身的体性功德任运成就而安住。例如
English
The extent of mind's pervasion is clear in the mandala. The second instant is attained, that is, the extent of space's pervasion is clear. In the third instant, reaching the ultimate, the extent of the Dharmadhatu's pervasion is clear in the body and wisdom, is the perfectly complete Buddha. Here, this is the stage of spontaneously accomplished vidyadhara, so the extent of mind's pervasion is complete. Furthermore, the twelve mandalas, such as the self-existing mandala, are also without confusion in their intention and are completely perfect. The actual way to unite with the result is: In the mandala of complete wisdom. And so on. The way the spontaneously accomplished vidyadhara unites with the result is: all phenomena of samsara and nirvana are perfectly manifested as self-arisen wisdom, the ultimate path is the essence of Samantabhadra, who actualizes this, through the yoga of hearing, thinking, and meditating. The so-called wisdom of hearing, wisdom of meditation, and wisdom of thinking, unite the result with the ultimate. The person of the ultimate path, the essence body in which samsara and nirvana are inseparable, the sixth Samantabhadra, the perfect teaching that reveals it, the self-existing secret essence, the way to express the suchness of all samsara and nirvana is: the meaning of the five spontaneously accomplished speeches, without closing the mouth, like the reflection of the sun and moon appearing in clear water, without coming or going, like the moon in the sky and the moon in the water appearing at the same time. The self-luminous appearance in the awareness of samsara is the essence of the three meditations of the ultimate path. Although there is no gradual establishment in the state of equality, the actual way to unite the result of the essence of the first instant, hearing, the second, thinking, and the third, meditating. How is it united? The teacher's mind and equality, the ultimate path's mind and equality, are inseparable from the essence body from the beginning. The path reaches the ultimate, reaching the external place of the mind. The mind abides in its own ground, meaning: in the meaning of non-dual view, by the power of seeing the meaning of what is originally so, the ultimate of attaining the result, even the subtle term does not exist, self-luminous wisdom is equal to the Dharmadhatu. That is: self-born all or spontaneously accomplished. The Dharmakaya's self-born wisdom, the Dharmakaya's essence, qualities spontaneously accomplished and abiding. For example