Chinese
也不存在于任何事物的位置。或者，它没有以任何形式存在吗？或者，显现是存在于内外的位置吗？它也显现于身语意三者中，而成立则是不成立为它们的自性。关于“无根之自性心”的澄清：这是大恐怖（ma hA'i gzhed pa）吗？还是普遍心之状态？如果是大恐怖，那么将心性空性展示为彻底的空无，类似于外道的断见。如果是普遍的形态，那么在没有修行和意愿的情况下，普遍的形态是没有必要的。如此认为：想要普遍心以那种形态存在，就必须确定普遍的形态是万物的因。因此，从了知无所执着中生出一切。了知此因，此即是自宗中通往方便智慧之路的虚空。如是，真如法界智慧（de bzhin nyid dbyings ye shes te），方便之手印皆由此生（thabs kyi phyag rgya kun gyi rgyu）。 真如法界智慧（de bzhin nyid dbyings ye shes te），那么这是什么呢？一切法的真如，法界，以及证悟法界的智慧，即是菩提心。方便之手印皆由此生（thabs kyi phyag rgya kun gyi rgyu），即是证悟法界，远离能取所取。显现为方便身语意之手印，是生起和成就它们的唯一原因。方便即是自心。从方便生起道路，证悟方便，以及方便之果，证悟方便之自性。不可思议！从方便身语意之手印中，生出方便身语意之手印。生起之手印是多种多样且不可思议的。或者，从证悟方便中，生起证悟方便之智慧。意之手印是不可思议的。方便与非方便的差别。虽然如此显现，但胜义中没有差别（佛与众生），世俗中（佛与众生）则有差别。内部和内部之外。内部是识、根和蕴。内部之外是元素和境，如色、声等。坛城不可思议，智慧嬉戏。一切皆已成为坛城。在不可思议的坛城中，不可思议本身即是智慧，因此智慧在智慧中嬉戏。如是，境与
English
It also does not exist as a substance in any place. Or, is it not established in any kind of nature? Or, is appearance in the inner and outer places? It also appears in the three of body, speech, and mind, but establishment is not established as their nature. Clarification on "Rootless Mind Itself": Is this the great terror (ma hA'i gzhed pa)? Or is it the state of the general mind? If it is the great terror, then showing the emptiness of mind as utter nothingness is similar to the nihilistic view of the heretics. If it is the general form, then without practice and intention, the general form is not necessary. It is thought like this: wanting the general form of mind to exist in that way, it must be determined that the general form is the cause of everything. Therefore, everything arises from knowing without grasping. Knowing this cause, this is the space in our own doctrine as the path of skillful means and wisdom. Thus, the Suchness-Dhatu Wisdom (de bzhin nyid dbyings ye shes te), the cause of all mudras of skillful means (thabs kyi phyag rgya kun gyi rgyu). Suchness-Dhatu Wisdom (de bzhin nyid dbyings ye shes te), then what is it like? The suchness of all dharmas, the element of dharma, and the wisdom of realizing the element, is the mind of enlightenment. The cause of all mudras of skillful means (thabs kyi phyag rgya kun gyi rgyu), that which is the realization of the element, free from grasping and being grasped. Appearing as the mudras of skillful means of body, speech, and mind, it is the only cause of generating and accomplishing them. Skillful means is one's own mind. From skillful means arises the path, the means of realization, and the result of skillful means, the nature of skillful means. Inconceivable! From the mudras of skillful means of body, speech, and mind, arise the mudras of skillful means of body, speech, and mind. That which arises is diverse and inconceivable. Or, from realizing skillful means, arises the wisdom of realizing skillful means. The mudra of mind is inconceivable. The difference between skillful means and non-skillful means. Although it appears so, in ultimate truth there is no difference (Buddhas and sentient beings), in conventional truth (Buddhas and sentient beings) there is a difference. Inner and outer of inner. Inner is consciousness, faculties, and aggregates. Outer of inner is elements and objects, such as form, sound, etc. Mandala inconceivable, wisdom plays. Everything has become a mandala. In the inconceivable mandala, the inconceivable itself is wisdom, therefore wisdom plays in wisdom. Thus, object and
Chinese
诸根和，蕴和，识和，由界所摄的一切法，没有一个不是成佛的，境坛，根神坛，识智慧坛，无畏普贤手印胜。因此，没有轮回和恶趣的怖畏，一切都是普贤的意智慧手印，具足伟大功德圆满的殊胜。何如醉象心，譬如畜生大象，本来愚笨和痴暗，暂时突然因葡萄美酒而心醉，就像这样，众生本来具有俱生无明，又因遍计的颠倒分别而突然迷乱。于等持中调伏之，譬如畜生大象，本来愚笨和痴暗，被葡萄美酒灌醉而难以调伏，驯象师精通调象之法，从鼻子上套上铁钩，耳朵里唱着美妙的歌曲，眼睛里竖起美丽的红幡，调伏大象，使之可以调伏，同样，众生的心就像醉象一样，任何其他方法都无法调伏，只有将心安住在法性中才能调伏。若善示真言及手印，如是，将心安住在法性中调伏后，如果开示真言和手印的意义，或者以真言和手印来调伏身语意三门，并恒常修持，便能成就大稀有悉地。如是说，就能获得四十二位圆满正等觉佛陀的身语意大稀有悉地。然后，如来以神变令其欢喜。如是，法性未曾动摇，却显现种种出生的神变，使天神欢喜。从秘密心髓决定真实义中，对于恶器，从不欺骗地决定开示秘密法的精髓，真实义。幻化成就三摩地品第五。
English
All phenomena gathered by the faculties, aggregates, consciousness, and elements, there is not one that is not enlightenment. The mandala of the land goddess, the mandala of the deity of the faculties, the mandala of the wisdom of consciousness, the supreme mudra of fearless Samantabhadra. Therefore, there is no fear of samsara and the lower realms. Everything is the mind-wisdom mudra of Samantabhadra, endowed with the supreme of great qualities and perfection. Whose mind is like a drunken elephant, for example, that animal elephant, is originally foolish and ignorant, and suddenly becomes intoxicated by grape wine, similarly, sentient beings are originally endowed with co-emergent ignorance, and are suddenly confused by the totally imputed, inverted thoughts. Having subdued it by placing it in equipoise, for example, that animal elephant, is originally foolish and ignorant, and is intoxicated by grape wine and cannot be tamed, the elephant trainer is skilled in the methods of taming elephants, he holds an iron hook in its nose, sings sweet songs in its ears, and raises a beautiful red banner in its eyes, taming the elephant, making it able to be tamed, similarly, the minds of sentient beings are like a drunken elephant, which cannot be tamed by any other means, only by placing the mind in equipoise with the nature of reality can it be tamed. If mantras and mudras are well shown, thus, after taming the mind by placing it in equipoise with the nature of reality, if the meaning of mantras and mudras is shown, or if the three doors of body, speech, and mind are shown by mantras and mudras and constantly meditated upon, then great wondrous siddhis will be attained. Thus it is said, one will attain the great wondrous siddhis of the body, speech, and mind of the forty-two fully enlightened Buddhas. Then, the Tathagata pleased him with miracles. Thus, the nature of reality has not moved, but the deity is pleased by the appearance of various miracles of birth. From the secret essence, the determination of reality, for evil vessels, from the non-deceptive determination of the essence of the secret Dharma, the true meaning. The fifth chapter, the Samadhi of Accomplishing Illusions.
Chinese
以各种幻化来成就，需要以三摩地来成就吗？或者是殊胜的成就法身，以及共同成就的各种篇章，这是第五品。之后是“如来的一切自性”，这是在显示了成就各种幻化的篇章之后，再显示布置坛城的篇章。五部等等的如来，或者如来的一切自性或自性是，导师普贤。以无一和多之自性的一切。说导师普贤是，如来的一切自性之故，无一和多的一切都安住于自性之故是自性，那一切都显现为体性之故，是一切。说在六道的一切十方，意为安住于六道的一切有情，以一切器情充满一切十方，思惟自身显现出广大的坛城，导师普贤自身的涅槃等等的广大，或者五部等等的广大功德，诸天坛城显现于六道，如此思惟，为了某种目的而说此偈颂。意为六道众生的心成佛的广大坛城在自身存在，为了向他人展示，为了六道众生的利益而说此偈颂。所示现的顿悟之道是，智慧四方中央所观察的，意为明了觉性之体性而无分别念是，东方如镜之智慧，是现喜刹土。一切显现为功德是南方，是具德之刹土。无明隐没之时是西方，是极乐世界。清净障碍是北方，是北方清净庄严刹土，是成所作智。中央菩提心是法界。坛城不可思议任运成就。意为众生观察之时，四方中央五者全部聚集，四方中央五者是五部佛的刹土，三千大千世界等等是众生所……
English
Accomplishing various illusions, is it necessary to accomplish with Samadhi? Or is it the supreme accomplishment Dharmakaya, and the various chapters of common accomplishments, this is the fifth chapter. Then, "The nature of all Tathagatas," after showing the chapter of accomplishing various illusions, then shows the chapter of arranging the mandala. The Tathagatas of the five families and so on, or the nature or self of all Tathagatas, is the teacher Samantabhadra. With the self of one and not many, all. Saying that the teacher Samantabhadra is, because it is the nature of all Tathagatas, the self because one and not many all abide in the self, because that all appears as the essence, it is all. Saying in all ten directions of the six realms, meaning residing in the six realms, with all containers and contents pervading all ten directions, thinking that one's own great mandala appears, the teacher Samantabhadra's own Nirvana and so on, or the great qualities of the five families and so on, the mandala of the gods appears in the six realms, thinking like this, for some purpose, this verse is spoken. Meaning the great mandala of the mind of the six realms becoming Buddha exists in oneself, in order to show it to others, for the benefit of the six realms beings, this verse is spoken. The shown path of sudden enlightenment is, the wisdom of the four directions and the center observed, meaning the nature of awareness is clear and without discrimination, is the mirror-like wisdom of the east, is the Abhirati pure land. Everything appearing as qualities is the south, is the glorious pure land. When ignorance disappears is the west, is the Sukhavati pure land. Purifying obscurations is the north, is the northern pure and adorned pure land, is the accomplishment wisdom. The central Bodhicitta is the Dharmadhatu. The mandala is inconceivable and spontaneously accomplished. Meaning when sentient beings observe, the four directions and the center five are all gathered, the four directions and the center five are the pure lands of the five Buddha families, the three thousand great thousand worlds and so on are what sentient beings...
Chinese
桑耶寺也从原始状态自然而然地成就为清净的佛土。大圆满觉悟的瑜伽士，行持于一切生起坛城之中。如是，一切法皆为清净，本自圆满于成佛之境。如是觉悟，则一切过失之相皆转为智慧。此乃大乘。如是之瑜伽士，其禅定之三摩地，即是将智慧本身行持于成佛之大乐之中。此下所说为次第道之修习：轮有四辐并具轮辋，意即坛城中央之核心为法界，轮之四辐为四智，中央与外围之轮辋为圆形，表示具有金刚墙。此等已于第一品中述说。四方角隅以“益”字为饰之殿堂，意即其外围有四座黄色角楼，装饰为四座智慧山，形如城堡。中间的殿堂是天衣，其颜色与方位一致。四面皆为方形，具有门楣，意即四面皆为方形的门楣是班杂拉嘎的墙壁。所谓“具有”，即具有四门和马道。乐器种类繁多，犹如云聚，意即受用之天女，具有各种各样的形象、声音、气味、味道、触觉和法。各种各样的形象，其数量之多，譬如天空中的云聚一般密集。以四十二坛城为庄严，意即主尊之庄严，如是之坛城中，有四十二尊佛安住，因宫殿之庄严故称为庄严。此乃因佛之伟大功德而有宫殿，宫殿又因佛而庄严。若问：为何天尊行于宫殿之中，作为宫殿之庄严是合理的？此乃是前后之考量，即先造宫殿，然后安住天尊，或因天尊使宫殿庄严，犹如将因之名称加于果上一般。狮子、大象、马和琼鸟，于大鹏之巨座上，意即坐垫是：中央以象征四无畏之狮子坐垫为金刚座。东方为
English
Samye also spontaneously became a pure Buddha-field from its original state. The yogi who realizes Dzogchen practices within the great mandala of all arising. Thus, all dharmas are pure, inherently perfected in the state of Buddhahood. When this is realized, all aspects of faults arise as wisdom. This is the Great Vehicle. The samadhi of such a yogi's meditation is to practice that very wisdom in the great bliss of Buddhahood. What follows is the teaching of the gradual path of meditation: A wheel with four spokes and a rim, meaning the core of the mandala's center is the Dharmadhatu, the four spokes of the wheel are the four wisdoms, and the circular rim of the center and outer layer indicates having a vajra wall. These have been described in the first chapter. Four corner pieces adorned with the letter "yi," meaning that on its outer layer are four yellow corner towers, adorned as four wisdom mounds, shaped like castles. The middle hall is the celestial cloth, its color consistent with the direction. All sides are square, with door frames, meaning the door frames that are square on all sides are the walls of Pancaraga. "Having" means having four doors and horse paths. Musical instruments of various kinds, like a gathering of clouds, meaning the goddesses of enjoyment, having various forms, sounds, smells, tastes, tactile sensations, and dharmas. The various forms, their quantity is as dense as a gathering of clouds in the sky. Adorned with forty-two mandalas, meaning the adornment of the main deity, in such a mandala, forty-two Buddhas reside, and it is called an adornment because the palace is beautiful. This is because the palace exists due to the great qualities of the Buddha, and the palace is adorned by the Buddha. If asked: Why is it reasonable for the deities to walk in the palace as an adornment of the palace? This is a consideration of before and after, that is, first creating the palace, and then dwelling the deities, or because the deities make the palace beautiful, just like attaching the name of the cause to the effect. Lions, elephants, horses, and garudas, on the great throne of the sky-soarer, meaning the seat is: in the center, the lion seat symbolizing the four fearlessnesses is the vajra seat. In the east is