English
mandala. The image and the superior image are jointly taught as: "Perfect in the ten directions and four times." This means that all the phenomena of mistaken thoughts and self-appearances, which are encompassed by the ten directions and four times, realize the self-nature mandala. In the state of spontaneous accomplishment, the self-nature fruit reaches the ultimate mandala, which is unmixed and completely perfect. The five bodies, five speech, five minds, five qualities, and five activities, all without exception, are directly seen by oneself in the self-cognizant present moment. It is also without object and subject, one's own face is seen by oneself. This is: awareness is free from appearance and emptiness, and has power over self-appearance. The essence of non-existence is manifested, reaching the ultimate, and is free from all grasping. In this, both the image and the superior image are complete. Awareness, the mind of enlightenment, from its own appearance, all the thoughts of inner and outer appear, is the image of the sphere of reality, symbolizing that the sphere of reality itself is indestructible. Relying on these to symbolize the sphere of reality, therefore it is an image. The image of wisdom is awareness itself, arising from the indestructible power. However the aggregates, elements, and sense bases appear, the five families, fathers and mothers, heroes and heroines, are all clear. Just as when the mandala of the sun rises, darkness is eliminated from the root, even subtle mistaken thoughts do not remain. This is the image of wisdom. The superior image is the image of body, speech, and mind that is intentionally created. The bodies of the five families, fathers and mothers, heroes and heroines, from different causes created by superior activities and actions, various bodies of different shapes are created. These are also mandalas of colored powders, etc., to symbolize the five wisdoms, so they are five colors. The spontaneously accomplished mandala is: "Abiding in the mandala is the mandala itself." And so on, appearance and emptiness are inseparable. Abiding in the forty-two or the mandalas that distinguish appearances, and becoming manifest, without meditator and meditation, from gaining certainty until the ultimate, "The mandala itself." This means that for this individual, all the Sugatas of the ten directions and four times are spontaneously accomplished, so it is called "itself." To this: "The perfect mandala is spontaneously accomplished." This refers to the realm of
Chinese
三界的一切法，于自身清净，于圆满正等觉佛之坛城中任运成就，除了究竟之外，轮回和道之法，连名言也不存在。庄严为坛城，无余遮止。此谓于证悟之觉性面前，身无尽庄严之轮，语无尽庄严之轮，意无尽庄严之轮，三界一切法于自身清净而显现，乃大坛城之自性，以远离因果之方式，自显而无余遮止，称为十二坛城也于此中圆满。三界之法于自身清净，甚至超越佛陀，任运成就为圆满正等觉佛，是为任运成就之坛城。若谓成为仅有寂灭之边，因轮回未成立而无有悲悯之境而断绝耶？所示悲悯之坛城为：圆满之坛城，结合平等性。此谓三界一切法不杂染而圆满，是为殊胜之大法身。于平等性之状态中结合，虽于自性中未见轮回，然平等结合，从法身之状态中，未证悟之轮回，从法身之体性中，以自之证悟而显现为错乱，譬如明镜清净，从中显现影像，虽未从明镜中移动，然影像清晰。亦是大悲之关联。所化有情本身不异于结合，即所化有情未从法身中移动，所化有情之相续，从能知所知之分别中解脱，称为如所有性智。虽次第宣说二智，然一时圆满，是为无分别智。悲悯之坛城完全生起。此谓无二之悲悯，于一切有情普遍存在之基础上，于所化有情前，三悲亦圆满，完全生起。如是根本远离一切事物，从中无漏无尽生起，且无有先导后随而自显现，且显现为远离一切概念。调伏之坛城为：十方四时调伏之主。如是
English
All phenomena of the three realms are purified in their own place, and spontaneously accomplished in the mandala of the perfectly complete Buddha. Apart from the ultimate, even the mere term for the phenomena of samsara and the path does not exist. Adornment is the mandala, completely unobstructed. This means that in the face of the enlightened mind, the inexhaustible body is the wheel of adornment, the inexhaustible speech is the wheel of adornment, and the inexhaustible mind is the wheel of adornment. All phenomena of the three realms are purified in their own place and manifest. The nature of the great mandala is self-manifestation in a way that is free from cause and effect, and it is called completely unobstructed. The twelve mandalas are also complete in this state. The phenomena of the three realms are purified in their own place and even transcend Buddhahood. Spontaneously accomplishing as a perfectly complete Buddha is the spontaneously accomplished mandala. If it is said that it has become merely the end of nirvana, and because samsara is not established, there is no object of compassion and it ceases, then the mandala of compassion is shown as: The perfect mandala, combined with equality. This means that all the phenomena of the three realms are unmixed and complete, which is the great Dharmakaya. Combining in the state of equality, although samsara is not seen in its own nature, the equal combination, from the state of Dharmakaya, the samsara that is not realized, from the essence of Dharmakaya, appears as confusion through one's own realization, just as when an image appears from a clear mirror, although it does not move from the mirror, the image is clear. It is also the connection of great compassion. The being to be tamed itself is not different from the union, that is, the being to be tamed does not move from the Dharmakaya, and the continuum of the being to be tamed is liberated from the conceptualization of the knower and the known, which is called knowing as it is. Although the two wisdoms are mentioned in order, they are complete at once, which is knowing without separation. The mandala of compassion arises completely. This means that the non-dual compassion, on the basis of being universally present in all sentient beings, the three compassions are also complete in front of the beings to be tamed, and arise completely. Thus, the root is separated from all things, and from it arises without leakage and without end, and it is self-manifesting without prior or subsequent, and it appears as being free from all concepts. The mandala of taming is: The lord of taming in the ten directions and four times. Like that
Chinese
从（诸佛）的层面来说，为了调伏十方四时所摄的六道众生的邪见和自现的一切坛城，所有佛的化身坛城调伏邪见和能取所取，成为众生的怙主。所有如是的色身都是所化众生的幻化。幻化譬如，术士以石子、咒语和幻药，在观众面前显现出牛、马和女人的景象，但这些并非由术士所成。同样，在此，六道众生的相续中，俱生无明和遍计二者，与因缘业和烦恼相结合，果如幻化般显现为六道，但并非真实存在。调伏者以幻化调伏各种邪见的坛城，这是遍知一切的殊胜方便，身和意的坛城。身语意不可思议，以四种方便，无作无为。如前在慈悲的章节中所说，对于所化众生，不执著于像自己之外的他人一样有所作所为，而是以调伏所化众生坛城的方法来对待自现，这被称为行，这就是调伏的坛城。信解功德的合理性是：在圆满智慧的坛城中。这是说，阿赖耶识普贤王如来被意普贤所证悟后，意与阿赖耶识无别的自生智慧，在不间断的状态中，轮回和涅槃的一切法不混杂且圆满，为了调伏具上等智慧的所化众生，意之密意显现为十二坛城。《秘密藏续》中说：以闻思修的瑜伽。这是说，以听闻之慧、思惟之慧、修习之慧这三种智慧，遣除器之四过，如大圆满中所说的那样，将十二坛城的意义平等结合的瑜伽。自生十二坛城的意义显现并达到究竟后，一切，这是赞叹密意的体性，并且圆满具足，十二坛城的意义不混杂且圆满任运成就的这个，是一切佛的体性，也是胜者普贤王如来。
English
From the perspective of (all Buddhas), in order to subdue all the mandalas of wrong views and self-appearances of the six types of beings gathered by the ten directions and four times, all the emanation mandalas of the Buddhas subdue wrong views and grasping, and become the protectors of beings. All such form bodies are the illusion of those to be tamed. Illusion is like, for example, a magician using pebbles, mantras, and illusory substances to show the audience the appearance of oxen, horses, and groups of women, but these are not made by the magician. Similarly, here, in the continuum of the six types of beings, the co-emergent ignorance and the two types of conceptualization, combined with causes, karma, and afflictions, the result appears as the six realms like an illusion, but they are not truly existent. The subduer uses illusion to liberate various mandalas of wrong views, which is the special method of knowing everything, the mandala of body and mind. Body, speech, and mind are inconceivable, using the four methods, without action or agent. As mentioned earlier in the chapter on compassion, for those to be tamed, without clinging to the idea of doing and acting like someone other than oneself, but rather treating the self-appearance as a method of taming the mandala of those to be tamed, this is called conduct, and that is the mandala of taming. The reasonableness of the qualities of faith is: in the mandala of complete wisdom. This means that the Ālaya, Samantabhadrī, is realized by the mind, Samantabhadra, and from the uninterrupted state of the self-born wisdom in which mind and Ālaya are inseparable, all the dharmas of samsara and nirvana are unmixed and complete, and for the sake of the supreme intelligence of those to be tamed, the intention of the mind is revealed as twelve mandalas. In the Guhyagarbha Tantra, it says: Through the yoga of hearing, thinking, and meditating. This means that by abandoning the four faults of the vessel with the three wisdoms of hearing, thinking, and meditating, as explained in the context of Dzogchen, the yoga of equally combining the meaning of the twelve mandalas. After the meaning of the self-born twelve mandalas is manifested and reaches its culmination, everything, this is praising the essence of intention, and it is perfectly complete, this spontaneously accomplished state where the meaning of the twelve mandalas is unmixed and complete, is the essence of all Buddhas, and also the Victorious Samantabhadra.
Chinese
由于它的自性，所以不会超越。为什么呢？就像虚空不会超越虚空一样，这是最高的誓言。功德的真实是：凡是对这个产生信仰的，等等。任何一个通过学习和积累达到卓越的士夫，对于十二义坛城和作为表达的词语秘密心髓产生信仰的士夫，十方安住、四时行走的诸佛坛城的一切，从十方四时一切处，完全地，所有胜者的坛城都进行亲近，因此，会被认为是亲近的儿子。这是从因的伟大的乘法中，会被认为是亲近的、一生中成佛的殊胜之子。难以获得的理由是：在劫如田地微尘数中，等等，用四个偈颂来显示。词义已经在前面显示过了。难以获得的道理是：在六道世界的十方中，从那里开始，直到即使寻找也无法被胜者找到。显示到这里。获得之后，指的是十二坛城的意义。通过这个将会自然成就。意思是，通过这个十二坛城的意义。这个十二坛城的意义被称为大秘密决定。除了这个十二坛城的意义之外，没有其他的秘密决定。这就是了。交付这个的法器的良好特征是：一切手印中的最胜者，从那里开始用六个偈颂来显示，词义已经在前面显示过了。章节的结尾意义是：如来本身，指的是所有佛陀无别的第六胜者。对于如来本身，指的是开启智慧的眷属，为了未来出现的如来本身，为了在道路上修行并与果实结合而说。从秘密心髓的如实决定中，名为极秘密口诀的章节。由于密续的意义，这五个口诀在瑜伽之后不再是实践的领域，所以是秘密的。即使进入玛哈瑜伽，也是根器上等者的实践领域，所以也是极秘密的。即使密续的文本中完整地存在意义，如果不依靠具有证悟经验的上师，也无法理解，所以也是极秘密的。口诀就像小蜜蜂一样，意义重大。意义到达顶点并与果实结合。