English
Just as a mirror is completely cleaned, the image is also completely clear. The diamond-like nature of reality does not cease, and gathering is the place where the five faculties, five objects, and five consciousnesses are pure. The five faculties, five objects, four times, the five consciousnesses called awareness, the four extremes called permanence and annihilation, self-appearance and mind-essence are inseparable. Without abandoning, transforming, or destroying thoughts, it is pure as heroes and heroines, emanations or sons, daughters, and siblings, naturally accomplished in the state of realizing aggregates and elements as above. Realms and sources are also self-purified, so from the perspective of basic realization, such numbers are spoken, but in the reality of realization, grasping at each individually is not established. The field of activity is purified and manifests as the five wisdoms, such as "In the mandala of Samantabhadra," etc. Samantabhadra is the meaning of the great perfection of self-nature. In the self-nature of the basic Samantabhadra, experiencing with the characteristic of causal wisdom, thoughts are naturally accomplished in equality in the meaning of primordial Buddhahood, and because there is no attachment to the object, it is nominally called Samantabhadra. Mandala refers to all phenomena, internal and external, naturally accomplished in that state, manifesting as five wisdoms, great self, refers to all phenomena of samsara and nirvana manifesting as self-born wisdom, without attachment to anything else, so it is great self. Supreme, refers to if distinguishing by the distinctions manifested in self-born wisdom, the suchness of all phenomena is the self-nature of all Buddhas, self-born wisdom is mind, five wisdoms, refers to self-born wisdom being empty of all boundaries, so it is emptiness wisdom. That itself manifests without ceasing, so it is like a mirror. The two wisdoms manifest anything, so it is individual realization. Fulfilling the needs of those to be tamed, so it is accomplishment of activity. Not moving from the state of emptiness is equality. Viewing, refers to not wavering in the three times on that. The nature of object and mind without outflows is, the union of essence and bindu, essence is awareness, self-born wisdom is imperishable, manifesting anything, like a fundamental seed, so it is essence, it is the part of skillful means. Bindu is the essence itself, separated from all characteristics of elaboration, so it is the part of wisdom. Equality is the essence of skillful means itself, the bindu of wisdom itself, skillful means not ceasing manifests in the essence, so it is individual.
Chinese
由于远离了分别的言说，所以是平等。结合是指对它的意义生起定解，瑜伽士成为它的自性。因此，这是个理由，即在那时，由于以平等结合的理由没有遮止境、心、因果、显现、空性、轮回、涅槃一切的自显，所以在幻化上显现为幻化，在幻化上享受幻化。没有能享受和所享受，没有能显现和所显现，自性任运成就。在那时，“以安乐的智慧妙音”，是指在没有境和有境的幻化上享受幻化，甚至连细微的执着痛苦也不存在的意境，平等性就是安乐。这不是由道来成就的，而是本来就有的意义，是了知因的特征。由缘分进入的特征而显现的就是智慧。妙音是指没有境和有境的幻化妙音宣说了五种。 “对智慧欢喜而供养”，智慧是指大成就的意义显现，自生的智慧。欢喜是指道的概念的粗大、细微和极细微的执着都清净，达到究竟而没有退转。供养是指，不间断地，以没有境和有境的幻化之流，自生的智慧明亮，没有供养者、所供养和供养的供养安住在处所。福德显现为自显是指，“以无漏的福德”，像那样自显的智慧在自己上自己享受的时候，漏洞就是我执，没有我执是指内外的一切法都明现在菩提心中，就像虚空不执着自己一样，我执清净的自证与虚空相同。福德是二资粮圆满的自性，明智自显是幻化的特征，在自己上自显，没有境和有境，任运成就而明亮的时候，因果无别不间断，不执着福德的积聚，智慧的积聚明亮为果。智慧自显的事业没有相，所以显现为一切是指，“智慧幻化自显现”。意思是说，达到究竟的自生智慧，就像千个太阳同时升起，黑暗从根本上清净一样。轮回和涅槃的一切法都明亮为自生的智慧，所以清净和不清净的差别
English
Because it is free from the terms of separation, it is equality. Union is when one has confidence in understanding its meaning, and the yogi becomes its very essence. Therefore, this is a reason, that at that time, since the reason of equal union does not block the self-appearance of all objects, mind, cause and effect, appearance and emptiness, samsara and nirvana, illusion appears as illusion, and one enjoys illusion as illusion. The nature of not having an enjoyer and an enjoyed, an appearance and an appearer, is spontaneously accomplished. At that time, "With the delightful music of wisdom," means that enjoying illusion as illusion in the absence of object and subject, the very state of equality, which does not even possess the subtle thorn of partiality, is bliss. This is not accomplished by the path, but the meaning that is primordially the case is the characteristic of knowing the cause. What is manifested by the characteristic of the entry of conditions is wisdom. Music is said to be the fivefold music of illusion in the absence of object and subject. "Offerings are made to the delighted wisdom," wisdom is the manifestation of the meaning of great accomplishment, self-arisen wisdom. Delight is the complete purification of the coarse, subtle, and extremely subtle grasping of the concepts of the path, without any degeneration. Offering means that, without interruption, the stream of illusion, without object and subject, illuminates self-arisen wisdom, and the offering without offerer, offering, and offered is established in its place. The manifestation of merit as self-appearance is, "With uncontaminated merit," in that way, when self-appearing wisdom enjoys itself, contamination is self-grasping. The absence of that is that all inner and outer phenomena are clear in the mind of enlightenment, just as the sky does not grasp itself. Self-awareness, in which self-grasping is purified, is like the sky. Merit is the nature of the completion of the two accumulations. When awareness, self-appearance, the characteristic of illusion, self-appears to itself, without object and subject, and is spontaneously clear, cause and effect are inseparable and uninterrupted. Not grasping the accumulation of merit, the accumulation of wisdom is clear as the very fruit. The activity of self-appearing wisdom is without characteristics, so it appears as anything, "Wisdom, illusion, self-appearance." It means that the self-arisen wisdom that has reached the ultimate, just as a thousand suns rising at once purify the darkness from its very basis. All the phenomena of samsara and nirvana are clear as self-arisen wisdom, so the difference between pure and impure
Chinese
总而言之，由于所有概念的执着完全清净，因此仅显现自生智慧。在没有任何二取之相的情况下，在任何事物的自性中也无法指定，如虚空般自然成就，这就是智慧的自性。为了利益他人而不会止息的方式是，如幻象般显现却非真实存在，不依赖因缘，在所化众生的面前自然显现，就像清澈的水中，观者的脸上自然显现水中的月亮一样，能显现与所显现分离。所谓的“乐器的坛城”，就像乐师的身体没有损坏，乐器如何显现并吸引观众一样。在这里，在智慧的境界中，没有生起和止息，而是像所化众生的心一样显现一切，从而满足需求。一般来说，一切都是所化众生的显现，但在这里，由于此续部的力量，所谓的“坛城”是指一切内外坛城。“无边”是指所化众生的心。“至高”是指不离法身。这种所化众生的显现方式是从果位上本来就具有任运成就的角度来描述的。真实的显现将在下文阐述。“秘密明点之界”，意思是说，上述果位任运成就的意义本身就是自性秘密的体性。由于远离一切戏论之相，所以是明点。因为不为他有，所以是“自”，也就是果位法身。它本身是一切功德的基础，所以被称为“界”。如此讲解的意义，是十方安住、四时逝去的成就果位的诸佛之真实本体。因此，道路的努力耗尽，成为证悟究竟的境界，因此，基础如是性达到究竟，所以称为果位自性任运成就的坛城。那么，所有乘的果位任运成就都是降伏四魔，但这里没有提到降伏四魔，果位如何任运成就呢？降伏四魔是名言者所重视的，但在这里也以暗示的方式成就，因为烦恼本身显现为自生智慧，所以降伏了烦恼魔。五蕴本身没有舍弃，而是在五部的体性中显现，所以是蕴魔。
English
In short, since all conceptual fixations are completely purified, only self-arisen wisdom manifests. Without any dualistic appearances, it cannot be specified in the nature of any object, and it is spontaneously accomplished like the great expanse of space, which is the nature of wisdom. The way of benefiting others without ceasing is that, like an illusion, it appears but is not truly existent, not relying on causes and conditions, it naturally appears in front of the beings to be tamed, just as the moon in the water naturally appears on the face of the viewer in clear water, the appearing and what appears are separate. The so-called "mandala of musical instruments" is like how the musician's body is not damaged, and how the musical instrument appears and attracts the audience. Here, in the state of wisdom, there is no arising or ceasing, but it manifests everything like the minds of the beings to be tamed, thereby fulfilling needs. In general, everything is the appearance of the beings to be tamed, but here, due to the power of this tantra, the so-called "mandala" refers to all outer and inner mandalas. "Limitless" refers to the minds of the beings to be tamed. "Supreme" refers to being inseparable from the Dharmakaya. This way of the appearance of the beings to be tamed is described from the perspective of the fruit being spontaneously present from the beginning. The actual appearance will be explained below. "The sphere of the secret bindu" means that the meaning of the aforementioned spontaneously accomplished fruit itself is the nature of the secret essence. Because it is free from all elaborations, it is a bindu. Because it is not possessed by others, it is "self," which is the fruit Dharmakaya. It itself is the basis of all qualities, so it is called "sphere." Such explained meaning is the actual essence of all Buddhas who abide in the ten directions and pass away in the four times, having realized the fruit. Therefore, the effort of the path is exhausted, becoming the state of ultimate realization, so the basis, suchness, reaches its ultimate completion, so it is called the mandala of the fruit's self-nature spontaneously accomplished. Then, the spontaneous accomplishment of the fruit in all vehicles is the subduing of the four maras, but here, since the subduing of the four maras is not mentioned, how is the fruit spontaneously accomplished? The subduing of the four maras is emphasized by the nominalists, but here it is also accomplished implicitly, because the afflictions themselves manifest as self-arisen wisdom, so the mara of afflictions is subdued. The five aggregates themselves are not abandoned, but manifest in the nature of the five families, so it is the mara of the aggregates.
Chinese
降伏魔众。在无二自生智慧的境界中，不执着二元对立，远离对治之法，降伏天子魔。自生智慧远离因缘，刹那不住，故无止息，降伏死主魔。然后如下文一样，无需特意摧毁，自然清净。因此，如是四魔自然清净。 究竟圆满之果的体性是：十方四时现证圆满。等等。此处此乘之果是：三界一切法圆满为自生智慧，显现轮涅无别的自性。所谓十方四时，是果显现的三身。法身虽无方时之相，然就所化众生衡量之角度而言，仅为衡量而设之名相而已。此处所摄持的是：二色身安住于十方，于四时示现的诸佛，以及轮回之法，其所处之十方无有穷尽，四时亦无有穷尽，此等无别地，轮涅二者所应证得之果，自证菩提心，任运圆满，甚至连轮回之名相亦不可得，此乃轮回无余，圆满究竟之义。于圆满之时，轮回不可得，故远离以佛或清净为果之执着，道之事业已尽，故名圆满。然彼乃观道究竟之士夫之意，虽无有能所，任运成就，然仍依赖于灌顶与大教言。此处所言之境，犹如所知障安住于足与趾。如前所说之轮涅无别，于彼中，无论显现何种事业，五身、五语、五意、五功德、五事业，即二十五种庄严轮，乃法身。法身之语与法界之意三者，乃佛之自性，而二十二者乃所化高低之相。无余自性现见尊颜。此处乃道究竟之显现，故非如或见或不见，或多或少之类，乃果之功德。