Chinese
成为了方法。据说存在一个名为《大乐诀窍》的东西。据说，邬金比玛拉米扎（Vimalamitra）尊者曾宣讲过一个名为“临终口诀”的教法，它依赖于生命之气和脉，阐述了生起次第和圆满次第的三种形态。但在这里，为了与文字经典的意义相符，仅讲述大圆满的宗风。其中，“具备坛城”是指：通常所说的由蕴、界、处所包含的，轮回和涅槃的一切法，无差别地，本初就显现圆满成佛，成为身语意的坛城自性，而不是通过道来成就。虽然诸法的自性是如此，但仅仅是这样，对众生来说似乎没有利益。因此，通过四种觉悟之道的途径使之产生确信，以三种特征来穷尽其意义，通过亲近修持的四支使意义自然成就，从而显现出那样的状态。因此，才说：具备坛城的坛城，于坛城上观修坛城。也就是说，要以那具备坛城者，对于本初就存在的意义，以本初就存在的方式来认知，从而进行瑜伽观修。那么，这会变成什么呢？坛城从坛城中生出，乃是意之最胜坛城。这是说，从本初就存在的坛城，以及同样地从平等结合的坛城中生出的，就是无谬地证悟实相的觉性菩提心坛城。而这被宣说为一切坛城中最殊胜的。这样，虽然分为了基、道、果三者来宣说，但菩提心的自性，在本初就已成佛的意义上，却没有丝毫的动摇和改变，一切都消融于心的法界中。因此说：秘密的总持，坛城法界。现在，为了详细地阐释这些意义，首先，为了展示如何具备坛城，说道：五大是智慧种姓之母，伟大亦如是，菩提心是金刚之集合，诸根、对境、时间和觉性。这是说，像这样的自性本初就已成佛
English
It has become a method. It is said that there is something called the "Great Bliss Quintessence." It is said that the master Vimalamitra taught a teaching called the "Deathbed Instructions," which relies on the life-breath and channels, and explains the three aspects of the generation and completion stages. But here, in accordance with the meaning of the textual teachings, only the manner of Great Perfection will be discussed. Among these, "possessing the mandala" means that all phenomena of samsara and nirvana, which are commonly known to be included in the aggregates, elements, and sense bases, are inseparably and primordially manifest, perfectly enlightened as the nature of the mandala of body, speech, and mind, and are not accomplished through the path. Although the nature of phenomena is such, it does not seem to benefit beings merely by being so. Therefore, it is made believable through the path of four kinds of realization, its meaning is exhausted by three characteristics, and its meaning is spontaneously accomplished by the four limbs of approach and accomplishment, so that it appears in that way. Therefore, it is said: "With the mandala that possesses the mandala, meditate on the mandala upon the mandala." That is to say, one should meditate in yoga by recognizing the meaning that is primordially existent as primordially existent by that which possesses the mandala. What will that become? "The mandala arises from the mandala, is the supreme mandala of the mind." This means that what arises from the primordially existent mandala, and similarly from the mandala of equal union, is the mandala of awareness, bodhicitta, which realizes reality without error. And this is said to be the most supreme of all mandalas. Thus, although it is explained in terms of the three: base, path, and result, the nature of bodhicitta, in the sense of being primordially enlightened, has no movement or change whatsoever, and all is exhausted in the dharmadhatu of the mind. Therefore, it is said: "The secret totalities, the mandala dharmadhatu." Now, in order to explain these meanings in detail, first, in order to show how to possess the mandala, it is said: "The elements are the mother of the wisdom family, the great is likewise, bodhicitta is the collection of vajras, the faculties, objects, times, and awarenesses." This means that such a nature is primordially enlightened
Chinese
因此具有坛城。那么，像这样如何观修坛城中的坛城呢？“于普贤坛城中，以大自在者殊胜之，意之五智而观照。”如是说。因此，从一开始就在普贤坛城中成佛的意义是，如此觉性即是大自在者的智慧。虽然智慧无有单一和众多、边和中央等方位的差别，然而，仅在普贤的嬉戏和神变中，智慧显现为五种。如下：因为遮障从原始以来就是清净的，所以自性光明，是法界智。遮障清净的菩提心，虽无分别念，却以伟大的功德，如影像般自显，是如镜智。如是显现，然智慧无有自性，亦无其他功德可示，一切皆如虚空般了悟，是平等性智。如是无二，然无未化为智慧嬉戏之身和智慧坛城，或未见者，因为通达了意义的如是和如量，是妙观察智。从其状态中，伴随着慈悲而自然成就地生起，是成所作智。像这些一样，以这种方式觉知一切法，是伟大的禅修。因此，说以殊胜的意之五智而观照。那么，从一开始就存在的坛城和观修的坛城会变成什么呢？“心髓明点平等合，以乐之智慧妙音，供养智慧令欢喜。”如是说。此谓虽无心髓，然亦应知是于自生智慧中灌顶的心髓者，如是说。明点是法界，从无二地平等结合中，产生不错误地了悟意义的觉性，称为大乐之心。那也是一切坛城，并且对于坛城来说，也是所有供养中最殊胜的。因此，连接“以乐之智慧妙音，供养智慧令欢喜”。如是，基、道、果各种
English
Therefore, it possesses the mandala. So, how does one meditate on the mandala within the mandala in this way? "In the Samantabhadra mandala, with the superior great self, contemplate with the five wisdoms of the mind." Thus it is said. Therefore, the meaning of becoming enlightened in the Samantabhadra mandala from the beginning is that such awareness itself is the wisdom of the great self. Although wisdom has no distinction of one and many, ends and centers, etc., yet, merely in the play and miracles of Samantabhadra, wisdom is known as fivefold. Like this: because obscurations are pure from the beginning, it is naturally luminous, hence it is the wisdom of the Dharmadhatu. The Bodhicitta that purifies obscurations, though without conceptual thought, all the qualities of greatness appear as reflections, hence it is like the mirror-like wisdom. Although it is thus clear, wisdom has no self-nature and no other qualities to show, as all is realized like the center of the sky, hence it is the wisdom of equality. Although it is thus non-dual, there is none that has not become the body of wisdom's play and the mandala of wisdom, or has not seen, because the meaning of suchness and the extent of suchness are comprehended, hence it is the wisdom of discernment. From that state, compassion arises spontaneously and accomplishes, hence it is the wisdom of accomplishment. Like these, knowing all dharmas in this way is great meditation. Therefore, it is said to contemplate with the superior five wisdoms of the mind. So, what will become of the mandala that exists from the beginning and the mandala of meditation? "Essence bindu equally joined, with the music of bliss's wisdom, offer to the wisdom to delight." Thus it is said. This means that even though there is no essence, one should know that it is the essence of empowerment in self-born wisdom, as it is said. Bindu is the Dharmadhatu, from the equal union of non-duality, the awareness that realizes the meaning without error arises, which is called great bliss of mind. That is also all the mandalas, and for the mandala, it is also the best of all those offerings. Therefore, connect "with the music of bliss's wisdom, offer to the wisdom to delight." Thus, the basis, path, and fruit, various
Chinese
虽然显现为种种不同，但为了显示其根本未曾动摇菩提心的自性。以无漏的福德，智慧如幻显现的，无边殊胜的嬉戏坛城，即是秘密明点的体性。如是说，以无漏福德为助伴，智慧如幻显现的坛城。普贤王如来的嬉戏无论如何变化，其根本菩提心皆未曾动摇，故云：秘密明点之体性。现在宣说口诀和具有口诀者的功德。其中“此乃一切佛之实性”，是口诀的功德。口诀的意义是，心的自性如何，那即是一切佛的实性，故如是说。现在宣说具有口诀者的功德，即“十方四时圆满具”等。如此，具有此等口诀者，即是得见一切佛之容颜，获得自在掌控一切法，如是连结。又宣说其他功德。安住坛城即坛城本身，圆满正觉任运成，无余庄严坛城摄。如是说，其中坛城是指，此处指具有福德之人，具有得见诸佛容颜之机缘者的意识之流。安住于彼之坛城是，显现于彼之坛城，是福德与智慧资粮圆满，果证究竟的十方四时之诸佛。如是之坛城，亦于具有口诀者任运成就，因此，于一切时处皆以大坛城之庄严而行住。现在为了显示从大圆满的境界中，如何生起大悲的事业之理，故云：圆满坛城平等合，慈悲坛城全盘生，方时坛城调伏主，幻化坛城度脱者，无作无为坛城行。如是说，一切法本即平等安住于大圆满的境界中
English
Although shown in various ways, it is to show that the root has not moved from the nature of Bodhicitta. With uncontaminated merit, the mandala of wisdom appearing as an illusion, the supreme and infinite play, is the essence of the secret bindu. It is said, the mandala of wisdom appearing as an illusion, aided by uncontaminated merit. No matter how the play of Samantabhadra transforms, its root Bodhicitta has not moved, hence it is said: the essence of the secret bindu. Now, the qualities of the oral instruction and the one who possesses the oral instruction are taught. Among them, "This is the reality of all Buddhas" is the merit of the oral instruction. The meaning of the oral instruction is, as the nature of the mind is, that itself is the reality of all Buddhas, hence it is said as such. Now, the qualities of the one who possesses the oral instruction are taught, such as "Perfectly complete in the ten directions and four times." Thus, one who possesses such oral instructions is seeing the faces of all Buddhas, and has obtained the power to control all dharmas, thus connect. Also, other qualities are taught. Abiding in the mandala is the mandala itself, perfect enlightenment is spontaneously accomplished, all ornaments of the mandala are included. It is said, among them, mandala refers to, here it refers to the stream of consciousness of those who have merit, those who have the opportunity to see the faces of the Buddhas. The mandala abiding in that is, the mandala appearing in that, is the Buddhas of the ten directions and four times whose accumulation of merit and wisdom is complete and whose fruit is ultimately attained. Such mandalas are also spontaneously accomplished in the one who possesses the oral instruction, therefore, at all times and places, they go and abide with the adornment of the great mandala. Now, in order to show how the activity of great compassion arises from the state of the Great Perfection, it is said: The perfect mandala is equally united, the mandala of compassion is fully born, the lord who subdues the mandala of directions and times, the one who liberates the mandala of illusion, acts in the mandala without action or effort. It is said, all dharmas are originally equally abiding in the state of the Great Perfection
English
Kyi. Thus, for beings who have not realized this, the activity of great compassion arises spontaneously, without being sought. The way of benefiting beings is like this: for example, a magical person liberates many magical beings from the suffering of magic and places them in the bliss of magic, just as it appears to a magician when performing illusions. An emanation, like an illusion, liberates sentient beings, who are like illusions, from the illusory cycle of existence and places them in illusory enlightenment, which appears to the minds of deluded beings. In this way, merely the appearance of the path is called saving sentient beings with great compassion. As it is said in other texts: The mind is the nature of illusion; enlightenment is also like illusion. For example, some illusionists recite mantras over pebbles, and if they strike well-made images with practiced skill, images of four-legged beings and so on will appear in the clinging mind. Similarly, the mind blessed by the accumulation arising from merit and wisdom causes supreme enlightenment to appear in the minds of sentient beings. It is like that. So, what is the basis for the arising of compassion and activity? As stated above, some do not accept a basis. Some say that it appears to those to be trained by the power of non-conceptual wisdom. Some say that by the power of meditative equipoise itself, the six great superknowledges arise. Now, in order to show the means of entering the spontaneously accomplished mandala of the Great Perfection, in the mandala of complete wisdom, through the union of hearing, thinking, and meditation, self-arisen spontaneity is accomplished. This is the supreme samaya that all Buddhas do not transgress. Thus it is said. So, the way to enter the secret mandala is, from the general perspective of secret mantra, first, one must rely on the Vajra Master, and by entering the secret mandala shown by him, one should receive the outer, inner, and secret empowerments. At that time, one should properly receive and uphold the vows of the supreme secret samaya, making oneself a holder of the vows. Then, without receiving the instructions on how to accomplish the siddhi, one should make oneself a holder of the instructions. Thereafter, one should not slacken one's diligence.