English
Just as steam and rainbows do not disappear and are indistinguishable, it is the spontaneously accomplished samaya. The qualities of faith in a good vessel are: Which one? This refers to the individual with excellent faculties as the basis. "Here" refers to indicating the object, that is, even the qualities of merely having faith in the method of entering the Great Perfection, the Dzogchen of the Mahāyoga's own tradition, without the actualization of the stages of completion. "Buddha Mandala" is explained from here with eight verses, and its literal meaning is as previously explained. To show that this stage of completion is the footprint of the Victorious Ones, it is explained with four verses starting from "In the ten directions of the six realms." That it is the path of a yogi is explained with two verses such as "past and future." To show that the definitive meaning is difficult to find, like a jewel, it is explained with six verses from "This is the definitive great secret" to "the supreme of all mudrās." A good vessel is: one who has thoroughly trained in hearing, thinking, and meditating, which is explained with four verses from here. A bad one is: never at any time when measuring, which is explained with four verses from here. The literal meanings of those are as before. If this chapter is explained in conjunction with the twelve mandalas, the meaning of the history is that all the literal meanings are the same, and all the Tathāgatas are gathered into one, for the sake of the superior faculties of the beings to be tamed, the meaning of the twelve mandalas is explained, and its intention becomes inseparable. "The spontaneously accomplished samaya essence, cloud arrangement": Spontaneously accomplished refers to the state where all dharmas are unmixed and complete, and the twelve mandalas do not deviate from self-appearance, therefore it is samaya. The twelve mandalas are difficult to realize, therefore they are secret. The nature of all saṃsāra and nirvāṇa is lubricating, therefore it is the essence. The great qualities are like a cloud arrangement, spontaneously accomplished like a cloud, entering equally for the sake of taming beings. The concise secret mantra instructions are: spoken for the sake of the retinue that opens wisdom. To explain the method of guiding and straightening all that is below the yoga that has not been realized into the twelve mandalas, it starts from "not realized" and so on. Among them, not realized are the two: scattering and throwing far. Perverted realization are the two: stubbornness and heretics. Realizing only a part are the śrāvakas and pratyekabuddhas and
Chinese
菩提萨埵和，调伏克里亚和，兼带而来的邬波和，以意念禅定为主的瑜伽。为了让一切智者通达甚深秘密真言的意义，这是作为方法的道路次第，犹如梯子的横木。自性秘密之义隐藏，所示由金刚阿阇梨开显。导师普贤所说的秘密真言嘛哈瑜伽的身语意功德事业五续等，一切法中隐藏的自性秘密心髓十二之义，由种姓之主开显的能诠之语等，一切智者的慈悲所隐藏的那些名言词组，依靠续部的正文的词句来充分表示，一切智者的慈悲以意念的力量，意义隐藏和隐蔽的那些，此续中隐藏的意义，由精通一切乘的金刚阿阇梨开显，此续为了显示一切乘的意义。因此，即使从续部本身来说，秘密的心髓就是那个。这样说过。又说：确立生处。又说：宣说种种，讲述重大意义。简要地显示十二坛城是：坛城具有，由此显示真如的坛城。坛城，由此显示自性的坛城。坛城上，由此显示影像和增上的两个影像。坛城修习，由此显示禅定和增上的两个禅定。坛城，由此显示会众的坛城。坛城所生，由此显示调伏的坛城。意之坛城，由此显示菩提心和增上的两个菩提心。殊胜坛城，这是任运成就的坛城。显示了续部的首尾全部都包含在十二坛城中。为了显示那个，所以第十三品被称为极其秘密的口诀。其中十二坛城中，真如是一切法的自性，真实的意义是万法的根本，一切法虽然是自显现，但本体是远离戏论的轮回涅槃一切的自性。自性
English
Bodhisattvas and, subduing Kriya and, incidentally arising Upa and, contemplation Samadhi mainly doing Yoga. In order for all-knowing ones to understand the meaning of the profound secret mantra, this is the order of the path as a method, like the rungs of a ladder. The meaning of the secret of nature is hidden, and it is shown to be revealed by the Vajra Acharya. The tantras of the five bodies, speech, mind, qualities, and activities of the secret mantra Mahayoga spoken by the teacher Samantabhadra, etc., the meaning of the twelve essences of the secret of nature hidden in all dharmas, the expressions of the lord of the lineage, etc., those names and words hidden by the compassion of the all-knowing ones, are fully expressed by the words based on the text of the tantra. The meaning hidden and concealed by the power of the intention of the compassion of the all-knowing ones, the meaning hidden in this tantra, is revealed by the Vajra Acharya who is proficient in all vehicles, because this tantra shows the meaning of all vehicles. Therefore, even from the tantra itself, the secret essence is that alone. Thus it was said. It is also said: Establish the place of origin. It is also said: Speaking of various things, speaking of great meanings. Briefly showing the twelve mandalas is: Having a mandala, this shows the mandala of Suchness. By the mandala, this shows the mandala of nature. On the mandala, this shows the image and the two additional images. Meditating on the mandala, this shows the Samadhi and the two additional Samadhis. Mandala, this shows the mandala of the assembly. Born from the mandala, this shows the mandala of subduing. Mandala of the mind, this shows the Bodhicitta and the two additional Bodhicittas. Supreme Mandala, this is the spontaneously accomplished mandala. It shows that the entire beginning and end of the tantra are contained in the twelve mandalas. In order to show that, this thirteenth chapter is called the extremely secret instruction. Among the twelve mandalas, Suchness is the nature of all dharmas, the true meaning is the basis of all dharmas, although all dharmas are self-manifesting, the essence is the nature of all samsara and nirvana, which is free from elaboration. Nature
Chinese
那的坛城是：内外一切法，四十二种分别念，无须断除，明现为身与智慧，犹如果坛城。形象有两种：法界形象和智慧形象。其中，法界形象是从法界无灭之力的五大，以及五大所变的器情世间一切。因为这是法界无灭之力，所以是形象；依靠它来象征证悟法界，所以是形象，即器情世间之法。智慧形象是：作为象征自生智慧唯一的标志，有六部之主；作为象征五种智慧的标志，有五部；作为象征五种智慧各自显现为四种的标志，每个部有四位菩萨围绕等等。增上的形象是通过修法的行为而增上的，即身语意的形象，彩绘的、铸造的、浮雕的，以及增上的彩沙坛城等。菩提心是心的自性，明现为五种智慧的体性。增上的菩提心是：从方便与智慧交合而生的世俗菩提心，包括所依和能依。增上的三摩地是心的体性，显空无别，远离一切执着，即如是性。增上的三摩地是寂怒坛城广略的差别等。大悲坛城是：为了调伏所化众生，显现不灭，即从无二的大悲中具有三者。调伏的坛城是：以身调伏，以语调伏，以意调伏，以及以身语意不可思议的方式调伏。会供轮坛城是：为了以有漏成就无漏，以三界的受用，通过无二的意念，享受无漏的受用。任运成就的坛城是：在这十一个坛城中，没有不包含轮涅之法的，因此，这一切都未曾动摇于法界大平等性，并且显空无别，这就是任运成就的坛城。广说。
English
That mandala is: all inner and outer phenomena, the forty-two conceptual thoughts, without needing to be eliminated, clearly appear as body and wisdom, like the fruition mandala. There are two kinds of images: the image of the dharmadhatu and the image of wisdom. Among them, the image of the dharmadhatu is all the outer and inner world that arises from the unceasing power of the dharmadhatu's five elements and what is transformed from the five elements. Because it is the unceasing power of the dharmadhatu, it is an image; relying on it to symbolize the realization of the dharmadhatu, it is an image, that is, the phenomena of the outer and inner world. The image of wisdom is: as a symbol representing the sole self-arisen wisdom, there are the lords of the six families; as a symbol representing the five wisdoms, there are the five families; as a symbol representing each of the five wisdoms appearing as four, each of the five families is surrounded by four bodhisattvas, and so on. The additional image is what is increased through the actions of practice, that is, the images of body, speech, and mind, painted, cast, embossed, and the additional sand mandala, etc. Bodhicitta is the nature of mind, clearly appearing as the essence of the five wisdoms. The additional bodhicitta is: the conventional bodhicitta arising from the union of skillful means and wisdom, including what is relied upon and what relies. The additional samadhi is the characteristic of mind, appearance and emptiness are inseparable, free from all clinging, that is, suchness. The additional samadhi is the differences of the peaceful and wrathful mandalas, expanded and contracted, etc. The mandala of compassion is: for the sake of taming sentient beings, appearance is unceasing, that is, possessing the three from non-dual compassion. The mandala of taming is: taming through body, taming through speech, taming through mind, and taming through the inconceivable ways of body, speech, and mind. The tsok khorlo mandala is: in order to accomplish the uncontaminated through the contaminated, all the enjoyments of the three realms, through the non-dual intention, are enjoyed as uncontaminated enjoyments. The spontaneously accomplished mandala is: within these eleven mandalas, there is nothing that does not include the phenomena of samsara and nirvana, therefore, all of these have never moved from the great equality of the dharmadhatu, and appearance and emptiness are inseparable, this is the spontaneously accomplished mandala. Expanded.
Chinese
甚深如是之坛城者，秘密明点之坛城界。如是说，轮涅一切法之自性，真实义之根本是，不灭之妙力自显现，证悟与未证悟，轮涅一切法虽显现，然自之体性难证悟故名秘密。轮回一切法，彼不灭之妙力虽自显现，然俱生之无明所蔽，丝毫亦未见之三界轮回，乃八识聚。虽是诸佛之体性，然非于境而缘取，是自之自性，故名秘密。彼自之体性上，轮回一切法虽显现，然无显现所显现，或因与果之执着，且自之体性如虚空，无小或不明显，故离戏论自清净，且是寂灭一切法之自性，然无如清净与光明及大之执着，且离于执取方分之戏论，故说为明点。彼轮涅一切法，安住于自显现之体性中，故名界，离一切执取方分之分别，且遍于一切法，且显现任何亦不灭之自性而安住，寻之不可得，然以遍于一切事物之故，词义成立。由此乃十二坛城之根本，以自显现故名坛城界。自性之坛城者，生起智慧种姓之母。如是等，生起者，虚空是一切法不灭之基，故从彼显现为四大，乃显现器情一切法故为生起。是故五大本身，若以二十五小生起而分析，则无自性，离戏论之边是智慧，大种姓即是如是。如是说，五大粗显自显现，五蕴之体性是不灭，乃方便五父之体性。彼等一一对应者是智慧。彼等父与母之身不灭者是身。仅于显现身之时，即于心性中明了者，是离一切显空之概念，乃自生之智慧，身与耶
English
The mandala of suchness that is very profound is the sphere of the secret bindu mandala. As it says, the true nature of all phenomena of samsara and nirvana, the basis of the ultimate meaning, is the unceasing power of self-appearance. Whether realized or not, all phenomena of samsara and nirvana appear, but because one's own essence is difficult to realize, it is called secret. Although all phenomena of samsara, that unceasing power, appear as self-appearance, they are obscured by co-emergent ignorance, so the three realms of samsara, the eight aggregates of consciousness, do not see even a corner of it. Although it is the essence of all Buddhas, it is not focused on an object, but is one's own nature, so it is called secret. Although all phenomena of samsara appear in that very essence of oneself, there is no object of appearance or subject of appearance, or attachment to cause and effect, and one's own essence is like the sky, without smallness or obscurity, so it is self-purifying from elaboration. And although it is the nature of all phenomena of transcendence, there is no attachment to purity, clarity, or greatness, and it is free from the elaboration of grasping at sides, so it is called bindu. That very thing abides in the essence of self-appearance of all phenomena of samsara and nirvana, so it is called sphere, free from all conceptualizations of grasping at sides, and pervading all phenomena, and abiding as the nature of appearing in any way and not ceasing. If sought, it cannot be found in parts, but because it pervades all things, the definition is established. Therefore, it is the root of the twelve mandalas, and because it is self-appearing, it is called the mandala sphere. The mandala of self-nature is the mother of the family of arising wisdom. And so on, arising is the basis of the sky, the unceasing of all phenomena, so the appearance of the four elements from it is the arising because all phenomena of container and contents appear. Therefore, if the five great elements themselves are analyzed by the twenty-five minor elements, they have no self-nature. The absence of the extremes of elaboration is wisdom. The great family is thus. As it says, the five great coarse self-appearances, the nature of the five aggregates, are unceasing, the nature of the five father-methods. The one-to-one correspondence of these is wisdom. The non-cessation of these father-mother forms is form. The clarity of mind itself at the mere appearance of form is self-arisen wisdom, free from all concepts of appearance and emptiness, form and ye