Chinese
，以自性吉祥普贤王如来之心，如明镜般的智慧等五者观察，如是说。又为了福德资粮之自性菩提心大供养，以精要明点和合故，以安乐智慧之乐音，供养智慧之游舞。如是说，精要菩提心，日月轮之明点，以方便与智慧和合故，安乐智慧嬉戏，从彼所生之彼性，不转为轮回之因，且转为无尽之福德资粮故，我父尊母尊之身坛城，以及十方三世诸佛，于贪欲之喜乐欢喜彼等作供养。如是则显现为胜义谛之智慧，然于世俗不显现故，是为智慧如幻显现，是因智慧即是如幻显现之故。因有情无边故，自性大圆满之坛城，乃从方便与智慧之无边嬉戏所生。秘密明点彼者，乃是生起及产生一切坛城之因故，亦显现为界之因之义，且因一切万有之自性故，秘密明点彼者亦是诸佛之本体。亦宣说了彼之其他功德，于十方四时现证圆满，身语功德事业意，无余自性面见，乃是自在胜者圣者。如是说，于十方世界之界及四时先后而行，真实为了他人之义，现证圆满成佛之薄伽梵五部大坛城等一切自性，面见且灌顶者亦是，薄伽梵吉祥普贤王如来之殊胜坛城，秘密殊胜坛城您是也。如是解释了秘密与精要之义后，现在解释彼性之义。于坛城而住即坛城，圆满坛城任运成，庄严坛城无余持。如是说，法身自性法性菩提心之坛城上，法身
English
, it is said to observe with the five, such as the wisdom like a mirror of the heart of the self-nature, glorious Samantabhadra. Also, for the great offering of Bodhicitta, the self-nature of the accumulation of merit, by combining the essence bindu, with the music of blissful wisdom, offer the wisdom's dance. It is said, the essence Bodhicitta, the bindu of the mandala of the sun and moon, by combining skillful means and wisdom, the play of blissful wisdom, the very nature arising from it, does not turn into the cause of samsara, and because it turns into an inexhaustible accumulation of merit, I offer to the mandala of the body of the father and mother, and to the joy and delight of the desire of the Buddhas of the ten directions and three times. Thus, it appears as the wisdom of the ultimate truth, but because it does not appear in the conventional, it is said to be the appearance of wisdom as illusion, because wisdom itself appears as illusion. Because sentient beings are infinite, the mandala of the Great Perfection of self-nature arises from the infinite play of skillful means and wisdom. That secret bindu is the cause of generating and producing all mandalas, so it also appears as the meaning of the cause of the realm, and because it is the self-nature of all things, that secret bindu is also the essence of all Buddhas. Other qualities of it are also proclaimed, manifesting perfect enlightenment in the ten directions and four times, body, speech, qualities, activities, and mind, seeing the face of the self-nature without remainder, is the supreme sovereign, the holy one. It is said, going to the realms of the ten directions and the four times in sequence, truly for the sake of others, the self-nature of all the Bhagavan five great mandalas, etc., who manifest perfect enlightenment, also empower the face-seeing, the supreme mandala of the glorious Samantabhadra, you are the secret supreme mandala. Having explained the meaning of secret and essence in this way, now explain the meaning of that very nature. Abiding in the mandala is the mandala itself, the perfect mandala is spontaneously accomplished, adorning the mandala holds all without remainder. It is said, on the mandala of the Dharmakaya self-nature, the Dharmakaya
Chinese
吉祥普贤安住！如是说。彼自性光明之体性，乃是圆满坛城任运成就之体性安住，如是说。不像唯识宗的瑜伽士那样，迎请智慧勇识安住，而是本来五蕴、十二处、十八界等，皆安住于自性大圆满坛城任运成就之体性中，如是说。又因以智慧宝头饰庄严之故，故说：以饰坛城无余遮。如是说。彼《毗玛拉大光续》中也说：以第六之装束，具有五佛冠。如是说。如是自性大圆满坛城中，为了生起秘密菩提心坛城之故，圆满坛城双运故，大悲坛城完全生。如是说。父母双运方便与智慧，以自性大圆满坛城作为手印结合之加持力，以昔日之愿力与大悲之力量，为了使自之刹土成熟之故，胜过大悲之菩提心坛城，以缘起幻化之方式，完全生起。如是说。又为了思索以彼能成办何种事业之故，故说：方时坛城聚集之主，以幻化坛城度脱故。如是说。十方与四时之自性大圆满坛城一切，为了以四种调伏来调伏之故，作为怙主、救护与助伴，对于极难调伏之猛厉大尊等，一切具有幻化坛城者，皆令度脱，如是说。又将二取之幻化者等，以大悲度脱，如是说。彼等如是度脱，然具大悲心之如来，乃是已获得幻化神通自在者，远离身语之造作，为了成办调伏有情之事业之故，无有造作而行坛城。如是说。犹如如意宝珠一般，虽无分别念，然能满足所需
English
Glorious Samantabhadra abides! Thus it is said. That very nature of self-existing luminosity is said to abide as the nature of the spontaneously accomplished, perfect mandala. It is not like the yogis of the Mind-Only school, who invite wisdom beings and request them to abide. Rather, from the very beginning, the aggregates, elements, and sense bases abide as the nature of the spontaneously accomplished mandala of the Great Perfection. Furthermore, because it is adorned with the diadem of precious wisdom, it is said: 'Adorned, the entire mandala is unobstructed.' Thus it is said. The Tantra of Vimala Mahajvala also says: 'With the sixth adornment, possessing the five crowns.' Thus it is said. Thus, from the mandala of the Great Perfection of self-existence, in order to arise the secret mandala of bodhicitta, it is said: 'Through the union of the perfect mandala, the mandala of compassion completely arises.' Thus it is said. The father and mother, endowed with skillful means and wisdom, through the blessing of uniting the mandala of the Great Perfection of self-existence as a mudra, by the power of past aspirations and great compassion, in order to ripen their own field, the mandala of bodhicitta, which is superior to great compassion, completely arises in the manner of interdependent illusion. Thus it is said. Furthermore, thinking about what kind of activity is accomplished by that, it is said: 'Lord of the assembled mandala of directions and times, through liberating the illusory mandala.' Thus it is said. All of the mandala of the Great Perfection of self-existence of the ten directions and four times, in order to tame through the four means of taming, acts as protector, refuge, and ally. All those possessing illusory mandalas, such as the extremely difficult-to-tame wrathful great ones, are liberated. Thus it is said. Furthermore, those who go to duality, like illusions, are liberated by great compassion. Thus it is said. Even though they are liberated in this way, the Tathagata, who possesses great love, is one who has mastered the magical displays of illusion. Being free from the actions of body and speech, in order to accomplish the activity of taming beings, one enjoys the mandala without action. Thus it is said. Like a wish-fulfilling jewel, although without conceptual thought, it fulfills needs.
Chinese
满足愿望如意，如幻术师般，化现无自性，坛城上运用坛城。如是说。现在对于极秘密的坛城，哪些瑜伽士以三种智慧之门，乐于接受的功德是怎样的呢？又为了这个目的，智慧圆满的坛城上，闻思修的瑜伽士，自生普胜任运成就。如是说。如容器世界般，并非不具忆念之心，因为是智慧自证的坛城。称为智慧。如是，智慧自证的坛城种种，不可胜数。如是说。如是之智慧即是圆满的坛城，是智慧圆满的坛城，是自性圆满大坛城。所谓“ལ་”是作者之词，于何者？于智慧圆满的坛城上。如是说。何者？闻思修的瑜伽士。如是说。以三种智慧遣除三种过失，具足三种功德的瑜伽士，乐于接受的果是什么得以成办呢？自生普胜任运成就。如是说。自在等，因为远离他续的作者，所以称为自生。调伏世间和出世间一切骄慢者，成为主要，所以称为普胜。如明镜净除垢染般，自面自己任运成就，因为见到坛城，所以称为任运成就。如是所说，那些又是为了什么呢？为了消除是否仅仅是委婉之词的疑惑。此乃一切佛之，不违越誓言殊胜。如是说。如是以上述三种智慧乐于接受智慧圆满坛城的功德，此果是从自续中产生，与世间和世间所有，胜妙且稀有的任运成就坛城显现，不违越即是誓言。此义即是其他功德。
English
Fulfilling desires as wished, like a magician, manifesting without inherent existence, utilizing the mandala on the mandala. Thus it is said. Now, regarding the extremely secret mandala, what kind of merits do those yogis who, through the three doors of wisdom, willingly accept? And also for this purpose, On the wisdom-perfected mandala, The yogi of hearing, thinking, and meditating, Self-arisen, all-victorious, spontaneously accomplished. Thus it is said. Like the container-world, it is not without the mind of recollection, because it is the mandala of wisdom's self-awareness. It is called wisdom. Thus, the various mandalas of wisdom's self-awareness are countless. Thus it is said. Such wisdom itself is the perfected mandala, it is the wisdom-perfected mandala, it is the great mandala of perfect nature. The word "la" is the word of the agent, to whom? On the wisdom-perfected mandala. Thus it is said. What is it? The yogi of hearing, thinking, and meditating. Thus it is said. By the three wisdoms, eliminating the three faults, the yogi endowed with the three qualities, what fruit of acceptance is accomplished? Self-arisen, all-victorious, spontaneously accomplished. Thus it is said. Such as the powerful one, etc., because it is free from the agent of other continuums, it is called self-arisen. Subduing all arrogant beings of the world and beyond, becoming the chief, it is called all-victorious. Like a mirror cleansed of dirt, one's own face is spontaneously accomplished by oneself, because one sees the mandala, it is called spontaneously accomplished. Those words spoken thus, what are they for? To dispel the doubt of whether they are merely euphemistic words. This is of all the Buddhas, The supreme oath not to transgress. Thus it is said. Thus, as above, with the three wisdoms, willingly accepting the merit of the wisdom-perfected mandala, the fruit of this arises from one's own continuum, and with all that is in the world and the world, the wondrous and rare spontaneously accomplished mandala manifests, not transgressing is the oath. This meaning is other merits.
Chinese
又为了成就，凡是对此信奉者，所有佛陀坛城，从一切方时的一切处，修持所有坛城，将成为亲近之子。如是说。任何瑜伽士如果对自性秘密之义非常信奉，从十方和四时的一切处，所有胜者的坛城都会认为他是亲近之子。如是说。为什么呢？如果信奉自性秘密之精义，那么所有方时的所有坛城，都会修持并恒常成办，因此，在他们的儿子中，也被认为是亲近之子。如是说。它的第四个功德，与其他不同，经部和作密部，在如劫数大地微尘数的长时间里，彻底串习并安住，修持所有坛城的果实就是这大秘密。如是说。以经部的法类等方式，在如劫数大地微尘数的长时间里，身语意的菩提心彻底串习并安住的果实，就是这大秘密殊胜续部的意义。以作密和瑜伽续部，修持和成办所有坛城的果实，也是这大秘密殊胜续部的意义。如是说。又为了宣说第五个功德，那个“彼”的剩余部分，为什么显现为剩余呢？六道世界的十方中，过去和现在所出现的，所有胜者的坛城，修持后五身自然圆满，未来和尚未出现的一切，都将由此自然成就。如是说。又是第六个功德，这是大秘密决定的，果实成为道。如是说。因为不是引导之义，对于决定的意义，因为不是从因的角度，是果的意义。第七个功德，为了显示为究竟的道，所有胜者的坛城，没有比这更秘密的决定之义，即使寻找，胜者也无法找到。如是说。如是，对于所有胜者的坛城，没有比这更秘密的决定之义，为什么呢？
English
Also, for the sake of accomplishment, whoever has faith in this, all the mandalas of the Buddhas, from all directions and times, in all places, practicing all the mandalas, will be regarded as a close son. Thus it is said. Any yogi who has great faith in the meaning of the secret of self-nature, from all directions and four times, all the mandalas of the Victorious Ones will regard him as a close son. Thus it is said. Why is that? If one has faith in the essence of the secret of self-nature, then all the mandalas of all directions and times will also practice and constantly accomplish it. Therefore, among their sons, he is also regarded as a close son. Thus it is said. Its fourth merit, which is different from the Sutra Pitaka and Kriya Yoga, is that for as many kalpas as there are dust particles in the fields, one thoroughly trains and abides, and the fruit of practicing all the mandalas is this great secret. Thus it is said. In the manner of the Sutra Pitaka and other teachings, for as many kalpas as there are dust particles in the fields, the fruit of thoroughly training and abiding in the Bodhicitta of body, speech, and mind is this meaning of the great secret supreme tantra. The fruit of practicing and accomplishing all the mandalas through the Kriya and Yoga tantras is also this meaning of the great secret supreme tantra. Thus it is said. Furthermore, in order to mention the fifth merit, the remainder of "that," why does it appear as a remainder? In the ten directions of the six realms, all the mandalas of the Victorious Ones that have appeared in the past and present, having practiced, the five bodies are naturally perfected, and all that will come and has not yet come will be naturally accomplished by this. Thus it is said. Again, the sixth merit is that this is the definite great secret, the fruit becomes the path. Thus it is said. Because it is not the meaning of guidance, for the definite meaning, because it is not from the perspective of cause, it is the meaning of fruit. The seventh merit, in order to show the ultimate path, for all the mandalas of the Victorious Ones, there is no more secret definite meaning than this, even if one searches, the Victorious Ones will not find it. Thus it is said. Thus, for all the mandalas of the Victorious Ones, there is no more secret definite meaning than this, why is that?