English
Subduing the Maras. In the state of non-duality, self-originated wisdom, without clinging to duality, and free from remedial methods, subduing the Mara of the son of the gods. Self-originated wisdom is free from causes and conditions, not abiding for a moment, hence without cessation, subduing the Mara of the Lord of Death. Then, as in the following text, without intentionally destroying them, they are naturally pure. Therefore, the four Maras are naturally pure. The nature of the ultimate, perfect fruit is: Manifestly complete in the ten directions and four times. And so on. Here, the fruit of this vehicle is: All phenomena of the three realms are perfected as self-originated wisdom, manifesting the nature of non-duality of samsara and nirvana. The ten directions and four times are the three kayas manifested as the fruit. Although the Dharmakaya has no characteristics of direction or time, it is only a term used to measure from the perspective of those to be tamed. What is closely held here is: The two form kayas abide in the ten directions, and all the Buddhas who depart in the four times, and the phenomena of samsara, whose places in the ten directions are endless, and the four times are endless, are inseparable. The fruit to be attained by both samsara and nirvana is self-awareness, the mind of enlightenment, spontaneously perfected, and even the term samsara is not perceived. This is the meaning of samsara being without remainder, perfected ultimately. At the time of perfection, samsara is not perceived, so there is freedom from clinging to the Buddha or purity as the fruit. The activity of the path is exhausted, hence it is called perfection. However, it is the view of the accomplished being who has completed the path, and although it is spontaneously accomplished without subject and object, it still depends on empowerment and great teachings. The object mentioned here is like the obscuration of knowledge abiding in the foot and toe. Like the non-duality of samsara and nirvana mentioned above, in which whatever activity manifests, the five bodies, five speech, five minds, five qualities, and five activities, the twenty-five wheels of adornment, are the Dharmakaya. The speech of the Dharmakaya and the mind of the Dharmadhatu are the nature of the Buddha, and the twenty-two are the aspects of those to be tamed, high and low. Seeing the face of the complete self-nature. Here, it is the appearance of the completion of the path, so it is not like some see and some do not see, or more or less, but the qualities of the fruit.
Chinese
那，所谓“无余即自性”，乃是道路圆满之士于觉性之面显现，即为初刹那之显现。而面见之方式为：“自性面见”。此言乃指，二十五种果位功德，行者自之觉性，于自显现之证悟状态中，远离能见所见，自明任运成就，故称自性面见。又或者，行者自之心性，不增不减，即是果位之体性，然为诸障所蔽，故未得见。然以道路之体性，见修行持圆满，故诸障净除，如水清则影现。心安住于自地，识自本面，回归自处，即称自面自见，此乃初刹那之显现。于第二刹那，获得十方诸佛之灌顶，五种任运成就之大预言，故自性秘密藏之义显现，与本尊、身语意无别，成为二十五之体性，此称之为“自在”，乃是果位显现之功用。而自在之体性，乃是体性身显现之自生智慧，无有能作所作、因果、清净显现、获得果位等，如经部道次第所言：“念尽之自明，即是自显现。”故为调伏所化众生，随所化众生之量而显现，即称之为自在。所谓“至上”，乃是成为普贤王如来之自性，果位究竟圆满，无有遗余。是为殊胜。所谓“圣妙”，乃是自觉性之明而无碍，三胜义显现，离于知说之境，如虚空一般，法界所遍及之量，即是彼性。若谓所化众生之轮回未被观察，所化众生之显现亦已止息，是否最终不会改变？答曰：所化众生与事业之事业亦将阐述。彼果位显示轮涅无别，即是“安住于坛城，即是坛城”。此处之第一坛城，乃是分别念自显现之坛城，乃是迷惑众生之体性，所调
English
Na, "completely being self-nature" means that the appearance manifested to the face of awareness by a person who has completed the path is the appearance of the first moment. Furthermore, the way of seeing the face is: "Seeing the face of self-nature." This means that the twenty-five qualities of the result, the practitioner's own awareness, in the state of realizing self-appearance, is spontaneously accomplished by self-illumination, free from the seen and the seer, so it is called seeing the face of self-nature. Alternatively, the practitioner's own mind-essence, without addition or subtraction, is the very nature of the result, but it is obscured by obscurations and therefore not seen. However, by practicing the essence of the path, seeing, meditating, and completing it, the obscurations are purified, just as an image is clear when the muddy water is clear. When the mind takes its own ground, knows its own face, and returns to its own place, it is called seeing one's own face with one's own eyes, which is the appearance of the first moment. In the second moment, one receives the empowerment of the Buddhas of the ten directions and the great prophecy of the five spontaneously accomplished speeches, so the meaning of the secret essence of self-nature is manifested, and one becomes inseparable from the lineage lord, body, speech, and mind, becoming the nature of twenty-five, which is called "controlling power," which is the manifestation of the power of the manifested result itself. Furthermore, the nature of controlling power is the self-born wisdom in which the nature body is manifested, and there is absolutely no such thing as action, agent, cause, effect, pure appearance, or attainment of result. As it says in the Stages of the Path Sutra: "The self-awareness in which consciousness is exhausted is the very occurrence of self-appearance." Therefore, for the sake of taming sentient beings, manifesting as much as the sentient beings to be tamed, is called controlling power. "Supreme itself" means becoming the self-nature of Samantabhadra, completely perfecting the result, without any remainder. It is sacred. "Holy" means that the clarity of self-awareness is unobstructed, the three supreme meanings are manifested, and it is like the sky, which is beyond the realm of knowledge and expression, and the extent pervaded by the Dharmadhatu is that very nature. If it is said that the sentient beings to be tamed are not observed in samsara, and the appearance of the sentient beings to be tamed has also ceased, will it not ultimately change? The answer is that the sentient beings to be tamed and the activities of the activities will also be explained. That result shows the inseparability of samsara and nirvana, which is: "Abiding in the mandala is the mandala itself." Here, the first mandala is the mandala of self-appearance of conceptual aggregates, which is the nature of deluded sentient beings, the tamed.
Chinese
从行境之处，以四种推理衡量此密咒，自性大圆满的等同之义，成为自明觉的现量，这是不舍弃基之错觉而成为见之体性，是道之见，智慧之坛城。以等持现证彼，是清净的坛城，即是超胜等持之坛城中，分别念聚合之显现。彼积聚资粮后与无漏结合，是超胜智慧坛城之首，即是生起次第之论典。此论中，见解乃至证悟相同，从圆满次第修持之时，三种特征，三种必要关联，四种近修和修持，是道之圆满次第坛城。安住于如是道之坛城，成为具能力者，究竟者，即是坛城本身。名为二十五自成，是普贤王如来之坛城本身。圆满坛城任运成就。所谓圆满，如前所说，三界一切坛城，如日出黑暗转为光明般，断除和剩余微尘许亦无，真实圆满成就为佛，是为圆满。坛城是二十五种庄严轮。任运成就，是远离所获得和能获得之勤作，成为自性，如大河融入大海，不可分别其味。以庄严遍布一切坛城。所谓超胜法身，从不灭之力量，基道果三者无别之义，不杂染圆满之意，十二坛城自显现，是为调伏高低一切众生，以满足希望作为庄严。所庄严和庄严者，基和有基，完全不成立。大悲之体性，圆满坛城共同结合等，显示所承诺之大悲和事业。圆满，是基之自性身，法界大平等之状态中，明觉自显现之轮涅，器情，自他。
English
From the field of action, this mantra is measured by four kinds of reasoning, and the meaning of the equality of the Great Perfection of Self-Nature becomes the direct perception of self-awareness. This is the essence of the view without abandoning the false conceptions of the base, and it is the view of the path, the mandala of wisdom. Manifesting it through samadhi is the pure mandala, which is the appearance of the accumulation of conceptual thoughts in the supreme mandala of samadhi. Accumulating the accumulations and joining them to the uncontaminated is the head of the supreme mandala of wisdom, which is the treatise on the generation stage. In this treatise, the view and understanding are the same up to realization. When practicing the completion stage, the three characteristics, the three necessary connections, and the four approaches and practices are the mandala of the complete stage of the path. Remaining in such a mandala of the path, becoming capable and powerful, the ultimate is the mandala itself. This is called the twenty-five self-accomplished, the mandala of Samantabhadra itself. The perfect mandala is spontaneously accomplished. Perfection, as mentioned above, is like the rising of the sun and the transformation of darkness into light in all the mandalas of the three realms. There is no cutting off or remaining even a tiny particle, and one is truly and completely accomplished as a Buddha. This is called perfection. The mandala is the twenty-five wheels of adornment. Spontaneously accomplished means being free from the effort of what is to be obtained and what can be obtained, becoming the nature itself, like a great river merging into the ocean, its taste indistinguishable. The mandala is completely adorned. The transcendent Dharmakaya itself, from the power of non-cessation, the meaning of the inseparability of the base, path, and fruit, the complete meaning of non-contamination, the twelve mandalas self-manifest, is to tame all beings, high and low, and to fulfill their hopes as adornment. The adorned and the adorner, the base and the based, are completely unestablished. The nature of great compassion, the perfect mandala combined, etc., shows the promised great compassion and activity. Perfection is the nature body of the base, in the state of the great equality of the Dharmadhatu, the self-manifestation of awareness, samsara and nirvana, vessel and essence, self and other.
Chinese
所有具有二元性的概念，都在心性本然状态中圆满，甚至连将觉性执着为自生智慧的细微概念也不存在。这清净的本体，即是与佛陀无二无别的意。坛城并非由任何实体构成，而是从任何事物都未成立的自显中，显现一切的轮。 "平等"一词意味着，如同水遍及轮回中的所有因果、器情万物，且无法脱离湿性一般，不分别的智慧遍及轮回的一切法，这被称为佛陀。因此，无有能遍及与所遍及，即是无二的慈悲。 远离一切执着之法，也被称为不分别的慈悲。本体即是身语意无二无别的层面，被称为大悲，无有能遍及与所遍及，自然安住。 "故"，意味着以所说的慈悲之理，事业无间断地显现，即是慈悲坛城的圆满生起。 "说"，意味着遍及的慈悲本身，从自显无间断的、如虚空般的体性中，下三慈悲显现为无有因缘的自生，故称为坛城。二身的利生事业，即是大悲本身，从无间断的妙力中显现，从而满足高低不同根器众生的需求。 也就是说，法界所遍及的调伏对象面前，不可思议的调伏者与调伏方法同时显现，从脱离一切智识之流中，不可思议的自证觉性显现一切，法身离戏的体性，作为意识的对境并未成立， 众生的相续是大悲的体性，因此调伏者与事业从自心显现，这与现在能所二取时，显现法与心是相同的。 "圆满生起"，意味着事业的利生显现，也是智慧先导，远离调伏之法与调伏之时。不具有对所化众生的摄受与化现、以及再化现等。 无论调伏者显现高低如何，都是从法身显现，而非摄受。