Chinese
将度母等圆满，消除罪过的方法，遣除业和烦恼的力量，自他利益的愿望，以及无分别等三种智慧结合起来。所有这些度母，都在同一时间圆满。不仅如此，进入秘密坛城，在基础阶段，菩提心的布施如大雨般降临。与父母的方便和智慧的度母同在，那些从轮回的因和果中解脱出来的因果，以巧妙的方法在同一时间结合起来。以征服烦恼的力量，安住于菩提之精华的愿望，轮回与涅槃无别的普贤王如来的智慧等等，从现在开始，因和果无别地结合在一起。从初地到十地，因和果一切都在同一时间自然成就和圆满。为什么呢？因为以大空性的智慧，将轮回和涅槃，以及因和果的一切法都结合为空性的法性。因此也说，十度圆满，十地次第安立，以平等智慧的金刚，将诸地结合为平等性。因为说了这样的话。不仅如此，佛陀所说的普光、莲花者和字母轮大集合的诸地，也都在瑜伽士的智慧中圆满。因此也说，方便和智慧是方便之最，智慧是殊胜中的殊胜，十地和三地的差别，因果的差别自然圆满。方便和智慧的地是普光地，十地圆满后，获得十一地普光法身，方便和智慧是完全清净的法界和智慧，法界和智慧是无二的法身。像这样，自身利益圆满的因和果的体性，也在瑜伽士的智慧中自然
English
Combining the perfections such as Tārā, the means of eliminating faults, the power of averting karma and afflictions, the aspiration for the benefit of oneself and others, and the three wisdoms such as non-discrimination. All those perfections are perfected at the same time. Moreover, entering the secret mandala, at the base stage, the great rain of the generosity of bodhicitta descends. Being present with the perfections of the father and mother's skillful means and wisdom, those causes and effects that are liberated from the cycle of samsara are skillfully combined at the same time. With the power of subduing afflictions, the aspiration to abide in the essence of enlightenment, the wisdom of Samantabhadra, which is inseparable from samsara and nirvana, and so on, from now on, the cause and effect are inseparably combined. From the first bhumi to the tenth bhumi, all causes and effects are spontaneously accomplished and perfected at the same time. Why? Because with the wisdom of great emptiness, all dharmas, including samsara and nirvana, and cause and effect, are combined into the nature of emptiness. Therefore, it is also said that the ten perfections are complete, the ten bhumis are established in order, and with the vajra of equal wisdom, the bhumis are combined into equality. Because such words were spoken. Moreover, the Buddha also said that the bhumis of Samantaprabha, Lotus, and the great assembly of the Wheel of Letters are also complete in the wisdom of the yogi. Therefore, it is also said that skillful means and wisdom are the best of skillful means, wisdom is the most excellent of the excellent, the difference between the ten bhumis and the three bhumis, the difference between cause and effect is naturally perfect. The bhumi of skillful means and wisdom is the Samantaprabha bhumi. When the ten bhumis are completed, the eleventh bhumi, the Dharmakaya of Samantaprabha, is attained. Skillful means and wisdom are the completely pure dharmadhatu and wisdom, and the dharmadhatu and wisdom are the non-dual dharmakaya. Like that, the nature of the cause and effect of the perfection of one's own benefit is also spontaneous in the wisdom of the yogi.
Chinese
即是成就和圆满。为什么叫普光呢？譬如在赡部洲太阳升起，不是转换国土才升起，而是像在赡部洲一起同时升起一样。十一个地在普光中，法身无相而同时显现，也是因为一切知识和所知如虚空界一般，同时显现，所以叫普光。所谓方便之最胜，是不染莲花地，即十一个地获得无相法身后，再次以智慧大悲心执持众生相续，安住于与莲花和法相合的形态。那些也都是瑜伽士的觉性智慧，因和果无别，同时自然成就和圆满。智慧之最胜中的最胜，是字母轮大集地，即第十二地的智慧大悲心相续中生出的，调伏众生的坛城自性清净的智慧坛城中，现证成佛的寂怒本尊坛城，因为字母象征的缘故。对此，第十三地的因和果，也与瑜伽士的觉性智慧无别，说是自然成就而圆满。因此，菩萨的十地和如来三地的因和果的众多差别，一切都与瑜伽士的觉性智慧坛城，因和果无别，自然成就和圆满。为什么呢？因为特别的是安住于地而转变。也就是说，瑜伽士安住于十地和三地等一切的总集精华，一切智慧的自性中。其他人说，菩萨的十地和佛的三地等的因和果的差别，全部聚集并能在此自然圆满吗？回答说：虚空清净界，日月，智慧王，权衡禅，一切胜者坛城，无余
English
That is accomplishment and completion. Why is it called "All-Illuminating"? For example, when the sun rises in Jambudvipa, it doesn't rise by transforming the country; rather, it's like rising simultaneously in Jambudvipa. Similarly, when the Dharmakaya without characteristics is manifestly seen in the All-Illuminating state of the eleventh bhumi, it is because all knowledge and knowable objects are seen simultaneously, like the expanse of space. Therefore, it is called "All-Illuminating." What is called the supreme of means is the Immaculate Lotus Ground, that is, after obtaining the Dharmakaya without characteristics on the eleventh bhumi, again, with the great compassion of wisdom, holding the continuum of beings and abiding in a manner that is in harmony with the lotus and the Dharma. Those too, in the yogi's awareness-wisdom, cause and effect are inseparable, and are spontaneously accomplished and completed simultaneously. That which is the supreme of wisdom is the Ground of the Great Assembly of the Wheel of Letters, that is, from the continuum of the great compassion of wisdom of the twelfth bhumi, from the mandala of wisdom that is the nature of the mandala of taming beings, which is completely pure, the peaceful and wrathful mandala of the Victorious Ones who have manifestly attained complete enlightenment, because of the letters that symbolize it. Regarding this, the cause and effect of the thirteenth bhumi are also inseparable from the yogi's awareness-wisdom, and it is said to be spontaneously accomplished and completed. Therefore, all the many differences between the cause and effect of the ten bhumis of a Bodhisattva and the three bhumis of a Tathagata are spontaneously accomplished and completed without separation of cause and effect in the mandala of the yogi's awareness-wisdom. Why? Because the special thing is that one abides on a bhumi and transforms. That is to say, the yogi abides in the essence of the collection of all the ten bhumis and the three bhumis, in the nature of all wisdom. Others say, can all the differences of cause and effect of the ten bhumis of a Bodhisattva and the three bhumis of a Buddha, etc., be gathered and spontaneously completed here? The answer is: In the clear expanse of space, the sun and moon, the king of wisdom, the balance of meditation, all the mandalas of the Victorious Ones, without exception,
Chinese
如是“身语意金刚坛城一切皆集于一”等。第十三，宣说了极密心髓口诀。总集十方与四时的一切如来之身语意金刚坛城，令其与吉祥普贤王如来之身语意金刚合一。譬如太阳或光芒，又如众水汇入玛垂大湖。从功德之名而言，名为“大乐”，远离痛苦的折磨，安住于法性菩提心之境，处于不动摇的禅定之中。从“乃”字而言，意为有余，何为有余？即一切法本自大圆满任运成就之极密心髓誓言，入于云布禅定后，宣说此特别之语。其中“一切法”是指轮回与涅槃无有分别的一切诸法。如何无有分别呢？即“本自大圆满任运成就”，意指法性菩提心坛城、自性大圆满坛城、智慧任运成就坛城三者无有分别而安住之义。又是如何无有分别呢？即从法性菩提心坛城中，生出自性大圆满坛城，而自性大圆满坛城与智慧任运成就坛城无有分别而安住。并非如唯识宗瑜伽行者一般，观想迎请任运成就坛城后才无有分别而安住。如是任运成就坛城，是彼等之誓言，故称誓言。法性菩提心坛城，难以从自性大圆满之门证悟，且因秘密菩提心坛城之门，而非寻思者的行境，故称极密。成为生起之因，以及智慧。
English
Thus, "all the body, speech, and mind vajra mandalas are gathered into one," and so on. Thirteenth, the extremely secret essence of the oral instruction is taught. All the body, speech, and mind vajra mandalas of all the Tathagatas gathered from the ten directions and four times, are made to unite into the body, speech, and mind vajra of glorious Samantabhadra. It is like the sun or its rays, or like all the rivers flowing and gathering into the great Anavatapta lake. From the perspective of the name of qualities, it is called "Great Bliss," free from the faults of the torment of suffering, abiding in the state of Dharmata Bodhicitta, and dwelling in unwavering samadhi. From the word "and," it means with remainder, what is the remainder? That is, all dharmas are primordially complete, the extremely secret essence of the spontaneously accomplished great perfection, having entered into the cloud-arrayed samadhi, this particular statement is spoken. Among them, "all dharmas" refers to all the dharmas of samsara and nirvana without distinction. How are they without distinction? That is, "primordially complete, spontaneously accomplished great perfection," meaning that the Dharmata Bodhicitta mandala, the Svabhavik great perfection mandala, and the Jnana spontaneously accomplished mandala abide without distinction. And how are they without distinction? That is, from the Dharmata Bodhicitta mandala, the Svabhavik great perfection mandala arises, and the Svabhavik great perfection mandala abides without distinction from the Jnana spontaneously accomplished mandala. It is not like the Mind-Only Yogis, who visualize and invite the spontaneously accomplished mandala and then abide without distinction. Such a spontaneously accomplished mandala is the samaya of those, therefore it is called samaya. The Dharmata Bodhicitta mandala is difficult to realize through the door of Svabhavik great perfection, and because of the door of the secret Bodhicitta mandala, it is not the object of thinkers, therefore it is called extremely secret. Becoming the cause of arising, and wisdom.
Chinese
被称为成为其自性的精华。从法性菩提心之门，说为秘密和精华，要知道这是此续部的总义。秘密是法性和有法，本来平等性，法界，那是产生一切胜者的虚空。如是说。那个秘密的精华是，本来平等性，秘密的虚空界，从那不异的智慧，称为精华。如是，在后续中也说：本来平等秘密的坛城界，从界不异的智慧明点之性。如是说。那也是从父续母续方便和智慧二无别而生。如是说，那么，此处的方便和智慧的意义应该如何看待呢？那是智慧父的体性和，界母的自性，即使做利益有情的事业，那也是以影像和幻化的方式做事业。大瑜伽的殊胜菩提心的日月，文字如何生起应该如何看待呢？那是任运成就的一切坛城是文字的体性。自性的时候，安住于根、境、方便和智慧，大瑜伽的秘密的时候，父续母续以方便和智慧的方式安住，法性菩提心的坛城的时候应该如何看待呢？什么方便就是智慧，什么智慧也是方便的体性，那二者无别平等安住，如是说。也如是说：界和智慧幻化影像之方式，做与不做之自性无有做与不做之状态，四十五大幻化是智慧之义，不可思议坛城一切任运成就，方便和智慧二无别平等安住。如是说。那些是极秘密的精华，在母的虚空中，精华明点的云彩排列。从自性大圆满的坛城，秘密坛城之门，说为秘密的母的虚空和精华菩提心二者，是显示一切法如虚空界般聚集，也如是说：一切是虚空的体性
English
It is called the essence that has become its very nature. Regarding the expression of secrecy and essence through the door of the Dharma-nature Bodhicitta, it should be understood as the general meaning of this tantra. Secrecy is the Dharma-nature and the Dharma-possessor, the very equality from the beginning, the Dharma-dhatu, which is the space from which all the Victorious Ones arise. Thus it is said. The essence of that secrecy is the wisdom that is non-other than the secret space of equality from the beginning, which is called the essence. Thus, it is also said in the subsequent tantra: "The mandala-sphere of secret equality from the beginning, the essence of wisdom-bindu, non-other than the sphere." Thus it is said. That also arises from the inseparability of father and mother, method and wisdom. If it is said thus, how should the meaning of method and wisdom here be viewed? That is, even if the essence of the wisdom-father and the nature of the sphere-mother perform the activity of benefiting beings, they do so in the manner of reflections and illusions. How should the arising of letters from the sun and moon of the supreme Bodhicitta of Maha Yoga be viewed? That is, all spontaneously accomplished mandalas are said to be the nature of letters. In the state of nature, it abides as faculties, objects, method, and wisdom. In the secret state of Maha Yoga, father and mother abide in the manner of method and wisdom. How should it be viewed in the state of the mandala of Dharma-nature Bodhicitta? Whatever method is wisdom, and whatever wisdom is also the nature of method. It is said that these two abide equally without separation. Thus it is also said: "The sphere and wisdom are like illusions and reflections. The very nature of doing and not doing is the state of not doing. The forty-five great transformations are the meaning of wisdom. All inconceivable mandalas are spontaneously accomplished, and method and wisdom abide equally without duality." Thus it is said. These are the arrangement of clouds of essence-bindus in the extremely secret essence, the space of the mother. From the door of the secret mandala of the naturally perfect great mandala, the expression of the secret mother's space and the essence-Bodhicitta as two, shows that all dharmas are gathered like the sphere of space. Thus it is also said: "All is the nature of space."