English
All dualistic concepts are perfected in the natural state of mind, and even the subtle concept of grasping awareness as self-arisen wisdom does not exist. This pure essence is the mind of the Buddha, which is no different. The mandala is not composed of any entity, but from the self-manifestation where nothing is established, the wheel of all appearances arises. The word "equality" means that, just as water pervades all causes and effects, containers and contents in samsara, and cannot be separated from wetness, so does non-discriminating wisdom pervade all the dharmas of samsara, which is called Buddha. Therefore, the absence of that which pervades and that which is pervaded is non-dual compassion. Being free from all clinging to phenomena is also called non-discriminating compassion. Essence is the aspect of body, speech, and mind being inseparable, called great compassion, without that which pervades and that which is pervaded, naturally abiding. "Therefore," means that with the reasoning of the compassion that has been spoken, activities arise without interruption, which is the complete arising of the mandala of compassion. "Saying" means that the very compassion that pervades, from the self-manifesting, uninterrupted essence like space, the three lower compassions appear as self-arisen without cause or condition, hence it is called mandala. The activities of benefiting beings of the two kayas, which is great compassion itself, arise from uninterrupted power, thereby fulfilling the needs of beings with different high and low capacities. That is to say, in the presence of the beings to be tamed, which are pervaded by the dharmadhatu, the inconceivable tamer and methods of taming appear simultaneously, and from liberation from the stream of all knowledge, the inconceivable self-awareness manifests everything, and the essence of the dharmakaya, free from elaboration, is not established as an object of consciousness. The mind-streams of sentient beings are the essence of great compassion, therefore the tamer and activities appear from one's own mind, which is the same as the appearance of dharma and mind at the time of grasping and clinging. "Complete arising" means that the manifestation of the activities of benefiting beings is also preceded by wisdom, and is free from the methods and times of taming. It does not possess the gathering and manifestation, as well as re-manifestation, etc., of those to be tamed. No matter how high or low the tamer appears, it appears from the dharmakaya, and is not a gathering.
Chinese
无有分离。刺绣匠人也说，阳唐喇嘛的转世和娘宗喇嘛的转世是“卡果姆波”。犹如明镜，具备显现影像的自性，却随着观看者的意愿而显现。事业不间断的真实是：“调伏方时坛城的怙主。”意思是说，总括十方四时的所有应调伏的坛城。“调伏”，是指以下乘的调伏方法逐步引导，这是次第进入的途径。而以自身来调伏，其自性是通达清净平等的意义，修习至究竟，安住于调伏的自性之中。怙主，是指以色身二种差别的显现，引导应调伏者到达佛果之地。那么，事业的作为能使应调伏者从轮回中解脱，并引导至解脱，是否具有能被解脱者和解脱者的概念和特征呢？为了显示没有这些，所以说：“以幻化的坛城救度。”例如，魔术师变出幻化的水、船、被救度的人和救度者，看起来像救度了很多人一样，但在显现的时候，看起来就像是真实存在一样。然而，对于魔术师来说，连极微尘许的实有也不成立。同样，从像水一样的三界轮回中，借助像船一样的高低乘，像救度者一样的如来和上师，看起来像是将行者从三界中救度出来一样，但从法界的心性本性中，没有造作和执着，因此应调伏者是幻化的坛城。从像轮回一样的水中，没有能被救度和救度者，就像没有成立的例子一样。因此，“无有能作所作”，意思是说，从应调伏者的角度来看，如上所述，没有能被救度和救度者。但是，“行持坛城”，意思是说，从应调伏者的角度来看，从像轮回一样的水中，将应调伏的幻化众生从轮回中救度出来，并安置于解脱之中，这种行持不间断地显现。显示宫殿的自性是：“于圆满智慧的坛城中。”意思是说，一切法从原始以来就是清净的自性，圆满于自生智慧之中。如同无论在哪里都不成立，却能显现一切的如意宝珠一样，无有边际和中心。
English
Without separation. Even the embroidery craftsmen say that Yangtrul Lama's reincarnation and Nyangtrul Lama's reincarnation are "Kagompo." Like a clear mirror, it possesses the nature of reflecting images, yet it appears according to the viewer's will. The reality of uninterrupted activity is: "Protector who tames the mandala of directions and times." This means all the mandalas of beings to be tamed, encompassed by the ten directions and four times. "Taming" refers to gradually guiding through the lower taming methods, which is the path of gradual entry. And taming by oneself, its nature is to realize the meaning of purity and equality, to perfect the practice, and to abide in its own place as the nature of taming. Protector refers to guiding beings to be tamed to the state of Buddhahood through the appearances of the two kinds of form bodies. So, does the activity of the deeds liberate beings to be tamed from samsara and lead them to liberation, possessing the concepts and characteristics of those to be liberated and the liberator? To show that these are not present, it is said: "Liberating with the mandala of illusion." For example, a magician creates illusory water, boats, people to be saved, and a savior, appearing as if many people are being saved, but at the time of appearance, it seems as if that other appearance is the only reality. However, for the magician, not even a tiny particle of reality is established. Similarly, from the three realms of samsara, which are like water, by combining the higher and lower vehicles, which are like boats, the Thus-Gone Ones and gurus, who are like saviors, appear to liberate practitioners from the three realms, but from the nature of the mind of the dharmadhatu, there is no fabrication or clinging, so the beings to be tamed are the mandala of illusion. From the water-like samsara, there is no perception of those to be saved and the savior, just like the example of non-establishment. Therefore, "Without action or agent," means that from the perspective of the beings to be tamed, as mentioned above, there is no perception of those to be saved and the savior. But, "Acting in the mandala," means that from the perspective of the beings to be tamed, from the water-like samsara, the illusory beings to be tamed are liberated from samsara and placed in liberation, and this activity appears uninterruptedly. Showing the nature of the palace is: "In the mandala of perfect wisdom." This means that all dharmas are the nature of purity from the beginning, perfected in self-arisen wisdom. Like a wish-fulfilling jewel that is not established anywhere but can manifest everything, without beginning or end.
Chinese
由於無法測量，它與法界相同，是一切輪迴和涅槃的住所，無論大小都沒有任何限制，自生智慧是四種智慧的標誌，如同下方的輪，從一開始就自然成就於無上的壇城中，是宮殿的本質。所謂「睜開眼睛」是指，聽聞此方便乘的教義後，將三界一切法皆為自生智慧之義置於心中，如同進入大圓滿壇城並睜開眼睛一般，以聽聞之智慧觀看對象，將總義置於心中。以思維之智慧反覆思維聽聞之義，追隨名相，以聽聞名相之明燈，如在黑暗中找到黃金一般，思維之智慧達到極致。通達意義，確信不疑。見解進入心中，如同見到壇城一般。覺性確信不疑，如同進入壇城一般。所謂「以禪修之瑜伽」是指，安住於通達見解之狀態而不散亂，於三時中，以四種行持不離三摩地，習慣於通達之義，禪修即是自性瑜伽，如同進入壇城，使壇城之本尊與瑜伽士無二無別一般。不超越獲得成就，即是「自生任運成就」。意思是，進入禪修，道路達到終點，果顯現，自生智慧的狀態中，圓滿二十五種莊嚴輪，自利任運成就，以及利他任運成就同時發生，是十地菩薩也無法觸及的，故稱「一切」。利他方面也如前所述，不需要智慧先導，對應何者應調伏，就對其示現，名言上任運成就，名言上稱大成就任運成就。如此便是三世一切佛的本質，因此無論自利或利他，都不會超越其狀態，故稱「不超越」。不超越之因是自性誓言之最勝，例如天空的邊際與一切分離，雲和
English
Since it cannot be measured, it is the same as the Dharmadhatu, the dwelling place of all Samsara and Nirvana, without any limitation in size. Self-born wisdom is the sign of the four wisdoms, like the wheel below. From the beginning, it is naturally accomplished in the supreme mandala, which is the essence of the palace. "Opening the eyes" means that after hearing the teachings of this expedient vehicle, placing the meaning that all phenomena of the three realms are self-born wisdom in the mind is like entering the Great Perfection mandala and opening the eyes. With the wisdom of hearing, one sees the object, placing the general meaning in the mind. With the wisdom of thinking, one repeatedly contemplates the meaning of hearing, following the terms. With the lamp of hearing terms, like finding gold in the darkness, the wisdom of thinking reaches its peak. Understanding the meaning, one becomes certain. The view enters the mind, like seeing the mandala. Awareness becomes certain, like entering the mandala. "With the yoga of meditation" means remaining in the state of understanding the view without distraction. In the three times, with the four conducts, one does not deviate from Samadhi, becoming accustomed to the meaning of understanding. Meditation is the self-nature yoga, like entering the mandala, making the deity of the mandala and the yogi inseparable. Not exceeding the attainment of Siddhi is "Self-born, spontaneously accomplished." It means that entering meditation, the path reaches its end, the fruit manifests, and in the state of self-born wisdom, the twenty-five wheels of adornment are completed. Self-benefit is spontaneously accomplished, and the benefit of others is spontaneously accomplished at the same time, which even the tenth-level Bodhisattva cannot touch, hence it is called "everything." The benefit of others is also as mentioned above, without the need for wisdom to precede. To whomever should be tamed, it is shown to them. In terms of expression, it is spontaneously accomplished. In terms of expression, it is called the great Siddhi spontaneously accomplished. Such is the essence of all Buddhas of the three times. Therefore, whether it is self-benefit or the benefit of others, it does not go beyond its state, hence it is called "not exceeding." The cause of not exceeding is the supreme of the self-nature vow, just as the edge of the sky is separated from everything, clouds and
Chinese
就像蒸汽和彩虹都不会消失且无有分别一样，是任运成就的誓言。 殊胜法器所信奉的功德是：哪一个？ 这指的是所依的补特伽罗根器极佳。 “于此”指的是指示事物，即对于进入大圆满的方法，摩诃瑜伽自宗的圆满次第尚未现前，仅仅信奉的功德也有。 “佛陀坛城”从这里开始用八个偈颂来阐述，其字面意义如前所述。 为了表明这圆满次第是胜者的足迹，从“六道十方中”开始，用四个偈颂来阐述。 作为瑜伽士的道，从“过去和未来”等两个偈颂来阐述。 为了表明甚深意义难以获得，如同珍宝，从“这是大秘密的决定”开始，到“一切手印之王”之间，用六个偈颂来阐述。 殊胜法器是：对于听闻、思维、禅修精进修习的，从这里开始用四个偈颂来阐述。 恶劣的是：衡量时无论何时，从这里开始用四个偈颂来阐述。 那些的字面意义如前所述。 如果将这一品与十二坛城结合起来讲解，历史的意义是字面意义全部相同，如来全部汇集为一，是为了所化有情上等根器的缘故，宣说十二坛城的意义，其密意无有分别。 “任运成就誓言心要如云”：任运成就指的是一切法不杂乱且圆满的状态，十二坛城不离自显现，因此是誓言。 十二坛城难以证悟，因此是秘密。 轮回涅槃一切的自性是滋润的，因此是心要。 伟大的功德如云彩般，任运成就如云，为了调伏所化而平等进入一般。 简略的秘密真言诀窍是：为了开启智慧的眷属而宣说。 为了阐述将尚未证悟的瑜伽以下的所有内容，引导和端正到十二坛城的方法，从“尚未证悟”等开始。 其中，尚未证悟的是散乱和远投两种。 颠倒证悟的是顽固和外道两种。 稍微证悟的是声闻和缘觉和