English
If the distinctions of cause and effect are naturally complete, then liberation is attained effortlessly. But that is not the case. Here, there are two paths: the gradual path and the sudden path. This refers to the sudden path. For example, from the original abiding state, the nature of the ground is completely pure. It transcends the other shore of cause and effect, possesses the skillful wisdom of cause and effect, possesses the three grounds of cause and effect, and all the distinctions of cause and effect of the higher and lower vehicles are complete. If these are not complete, the path is not attained. If the path is not attained, then the sudden path is not possible, so there is no contradiction. The sun and moon in the clear sphere of space. It is taught that by meditating on one deity, the yogi meditates on all the mandalas of wisdom. Space itself is free from things and the limits of signs, so it is the center. Because its essence is pure, it is the nature of the completely pure realm of phenomena. There, on the seat, the sun is skillful means, and the moon is wisdom. On top of the mandala where the two are stacked. Meditate on the wisdom king in posture. Because he knows that the deity has always existed, it is wisdom. Because he has conquered the two limits of signs, he is the king. Posture is the father, and measure is the mother. Whichever deity is meditated upon, meditate and practice in conjunction with the meaning of the father and mother—bodhicitta. All the mandalas of the victorious ones. The benefit of meditating on it is that all the mandalas of the Buddhas of the ten directions and four times are meditated upon. All the deities are non-dual in the nature of one deity. All the deities are unified in the meaning of bodhicitta. Therefore, possessing the realization of bodhicitta, all the bodies of the yidam deities are meditated upon at once. Completely meditate. If meditating on one deity leads to meditating on all, why is that? Because all the deities arise from the nature of one deity. From whichever of the four times and ten directions. The past, present, future, and uncertain future, as well as the four directions, four intermediate directions, and the two above and below, from the ten directions. The perfect Buddha cannot be found. The truly victorious one who has completed the two accumulations, searching with footsteps, calling with words, thinking with the mind, whenever hoping to find, even with effort, cannot meet on the path. If one realizes one's own mind, one becomes a Buddha. So where does one look?
Chinese
那么，仅仅是证悟自心本性，就是二资圆满的佛陀吗？说是证悟自心本性就是佛陀。不要在别处寻找佛陀！虽然如此，如果未从自心本性中证悟佛陀，就不要在心外别处寻找佛陀！如是，在《秘密幻化金刚经》中也说：自性安住故，不从他处来，执着返还故，自面自能见。如是说。坛城皆悉平等结合故。意思是将所有坛城都与本尊的身语意手印结合，众多本尊众也清楚地与自己的身语意三门结合，所有坛城都会成就。如是，所有善逝的坛城的身语意都会成就，胜义和世俗两种成就都会成就，四种事业也会成就。༈。关于明确地断除争论：如果仪轨有增减，看起来会更好吗？并非如此，如果知道自心是佛，即使观修众多本尊，也知道如同星辰显现在湖面上一样。即使观修不了解的，也能将觉性融入风中，并特别安住。在那里，因为知道自心即是本尊，无明的过患自然清净，所有增减都会在法性中自解脱，因此不会有过失。仪轨有增有缺，过患自净无过失。这是特别的陈述。如是，观修一位佛陀，是否知道观修了所有胜者？是否知道在自心之外没有佛陀？将所有坛城与自己的身语意三门结合，为什么所有成就都会成就呢？因为在那样的证悟状态中，仪轨次第有增多，或者不完整，过患自然清净，连微尘般的过失也没有。为什么呢？因为一切都证悟为心。乐器的云朵令人欢喜。乐器是从不确定的基础上显现各种各样，因此能使一切满足。在此，如果知道五种受用等一切都是觉性的自显现，并对之进行各种享用，那就是智慧的游舞。那些轮回和涅槃没有二
English
Then, is it only the realization of one's own mind-essence that is the Buddha who has perfected the two accumulations? It is said that realizing one's own mind-essence is the Buddha. Do not seek the Buddha elsewhere! However, if the Buddha is not realized from one's own mind-essence, do not seek the Buddha separately outside of the mind! Thus, in the Secret Illusion Vajra Tantra, it is also said: Because of the nature abiding, it does not come from elsewhere; because attachment is reversed, one sees one's own face. Thus it is said. By equally combining all mandalas. It means combining all mandalas with the body, speech, and mind mudras of the yidam deity, and also clearly combining the many deity assemblies with one's own body, speech, and mind. All mandalas will be accomplished. Thus, the body, speech, and mind of all the Sugatas' mandalas will be accomplished, both supreme and common siddhis will be accomplished, and the four activities will also be accomplished. ༈. Regarding clearly cutting off disputes: If there are additions or omissions in the ritual, will it appear better? That is not so. If one knows one's own mind is the Buddha, even if one meditates on many deities, one knows how to meditate like stars appearing on a lake. Even if one meditates without understanding, one can dissolve awareness into the wind and especially abide. There, because one knows one's own mind is the deity, the fault of ignorance is naturally purified, and all additions and omissions will self-liberate in the nature of reality, so there will be no fault. Even if the ritual has additions or is incomplete, the fault is purified and there is no fault. This is a special statement. Thus, by meditating on one Buddha, does one know that one has meditated on all the Victorious Ones? Does one know that there is no Buddha other than one's own mind? By combining all mandalas with one's own body, speech, and mind, why will all siddhis be accomplished? Because in that state of realization, whether the ritual sequence has additions or is incomplete, the fault is naturally purified, and there is not even a particle of fault. Why? Because everything is realized as mind. The clouds of music are pleasing. Music appears in various ways from an uncertain basis, so it makes everything satisfied. Here, if one knows that all the five objects of enjoyment, etc., are the self-appearance of awareness, and enjoys them in various ways, that is the play of wisdom. Those samsara and nirvana are not two.
Chinese
地云。以供养令二资粮圆满而欢喜。如是说。秘密之精髓，即是彼性之决定。秘密是对于恶器，精髓是秘密咒语的精华，彼性是所有法之彼性。决定是，非如相状般正直之义，乃是果秘密咒语决定之义的示现者。如是之大因中，集会修持之品，即第十二品。集会的解释是：具缘之人的集会是，金刚阿阇黎以根识之境显现的所有法，以及自身和眷属以及内外的一切资具，能加持为天众坛城，以及金刚的代理，金刚阿阇黎，与意无别的平等，以及业之星，不迷惑于事业的一切差别，以及能加持一般的眷属为自生本尊，具足四者则称为集会。具有财富资具的集会是，在做集会供养之时，世间欲妙五者，凡是应有的没有不齐全的，是为圆满的集会。明晰意之集会是，对于五种欲妙，以见而了悟，以智慧而通达，以禅定而解脱，由此福德和智慧二资粮圆满，故为集会。亲密聚集之集会。瑜伽士是，意欲赐予成就，如教奉行而意欲成为佛成就之宝藏。此二者和合亲密，故为亲密聚集之集会。之后如来十方四时之身语意金刚坛城一切成为一体。如是第十二品修集会后，第十三品修圆满次第，由此之后。如来是，于十方安住，于四时逝去，身语意如金刚般无别而具有。如是善逝的一切坛城，为了开示和宣说此秘密口诀，聚集于一处。或者，具有十方四时之身语意金刚坛城的一切善逝的自性，普贤王如来，为了开示此秘密口诀，心之意
English
Ground Cloud. By making offerings, the two accumulations are perfected and pleased. Thus it is said. The essence of secrecy is the certainty of that very nature. Secrecy is for a bad vessel, essence is the quintessence of secret mantras, that very nature is the very nature of all dharmas. Certainty is not the meaning of being straight like a characteristic, but the one who shows only the meaning of the certainty of the fruit, the secret mantra. From such a great cause, the chapter on accomplishing the gathering, that is, the twelfth chapter. The definition of gathering is: The gathering of fortunate people is when the Vajra Master can bless all phenomena appearing as objects of the senses, as well as oneself, retinue, and all outer and inner resources, into the mandala of deities; and the Vajra Regent, the Vajra Master, and the mind are equal without difference; and not being confused about all the distinctions of karmic stars and activities; and being able to bless ordinary retinues as self-deities; having these four qualities is called a gathering. The gathering of wealthy resources is: at the time of making the gathering offering, the five worldly desirable enjoyments, whatever should be there is complete without anything lacking, that is a perfect gathering. The gathering of clear intention is: for the five desirable qualities, understanding through seeing, comprehending through wisdom, liberating through samadhi, thereby perfecting the two accumulations of merit and wisdom, hence it is a gathering. The gathering of intimate assembly. The yogi is: intending to bestow accomplishments, intending to be a treasure of Buddha accomplishments by practicing according to the teachings. These two are harmonious and intimate, hence it is the gathering of intimate assembly. Then, all the body, speech, and mind Vajra mandalas of the Tathagatas of the ten directions and four times become one. Thus, after accomplishing the gathering in the twelfth chapter, from then on, the thirteenth chapter meditates on the completion stage. The Tathagata is: abiding in the ten directions, departing in the four times, possessing body, speech, and mind inseparable like a vajra. All the mandalas of such Sugatas, for the sake of revealing and explaining this secret instruction, are gathered in one place. Or, the nature of all the Sugatas possessing the body, speech, and mind Vajra mandalas of the ten directions and four times, Samantabhadra, for the sake of revealing this secret instruction, the intention of the mind.
Chinese
其意义也是指成为一个顶峰。以大喜乐，一切法本自圆满大圆满任运成就之誓言。如是宣说之普贤王如来，于世间之受用而喜悦，于出世间之无漏亦喜悦，了知二者无别故为大。轮回与涅槃之一切法，不立即以道而修，不以对治而调伏，本自于身语意智慧之坛城中圆满，成佛故为大。于无别离、无勤作之自性中任运成就，不离其自性，或不离如是觉悟之境，故为誓言。进入甚深秘密心髓云布之等持，如是大圆满任运成就之义为：以甚深特殊之自性觉悟而宣说，是为自性之秘密。安住于身之脉，成就为明咒，所依为明点，动摇为风息。因不堪为恶器所显，故为不示于他之秘密。是为一切功德之根本或因，故为因之精髓。脉为化身，字为报身，明点为法身，风息为自性身安住，故为果之精髓。如云般宣说诸法之体性众多。安住为脉，从彼成就之字，及依于彼之界，甘露之明点，及彼等成就之精髓风息等，进入于不杂乱陈设之等持中。如是宣说。为令诸行者成佛之故，此甚深秘密之口诀，是为具有必要与目的而宣说。未觉悟与法性本自未觉悟等，以邪见者，不了知业之善恶，以木而于一切中愚昧无知故为未觉悟。颠倒错乱觉悟。于法性颠倒错乱觉悟，外道执着断见，及自在外道执着我为不变，及边执者执着边见等，彼等乃世间之见。彼三者是颠倒错乱觉悟。于片面觉悟中，声闻虽觉悟法无我，然未能觉悟补特伽罗无我。自佛
English
Its meaning is also to become a single peak. With great joy, the commitment of all dharmas being spontaneously accomplished as the Great Perfection from the beginning. Thus, the teacher Samantabhadra rejoices in the enjoyments of the world and also rejoices in the uncontaminated beyond the world. Knowing these two as inseparable, he is great. All the dharmas of samsara and nirvana are not immediately accomplished through the path, nor subdued by antidotes. From the beginning, they are complete in the mandala of body, speech, mind, and wisdom. Being enlightened, he is great. Spontaneously accomplished in a nature that is inseparable and free from effort, not deviating from that nature, or not deviating from the state of such realization, hence it is a commitment. Entering into the samadhi of the extremely secret essence cloud arrangement, the meaning of the spontaneously accomplished Great Perfection is: because it is taught to be realized through the extremely special nature, it is the secret of nature. The channels that reside in the body, the accomplished mantras, the bindus that rely on them, and the moving winds. Since it is not appropriate to show them to a bad vessel, it is a secret not shown to others. It is the root or cause of all qualities, hence it is the essence of the cause. The channels are the nirmanakaya, the letters are the sambhogakaya, the bindus are the dharmakaya, and the winds are the svabhavikakaya residing, hence it is the essence of the result. Like a cloud, it shows many aspects of the nature of all dharmas. The residing channels, the letters accomplished from them, the elements that rely on them, the nectar bindus, and the essence winds accomplished from them, enter into the samadhi of being arranged without mixing. Thus it is taught. For the sake of sentient beings becoming Buddhas, this extremely secret instruction is taught with necessity and purpose. Not understanding and the nature of reality not understood from the beginning, etc., by those with wrong views, they do not know the good and bad of karma, and being ignorant and deluded in everything like wood, hence they are not understood. Erroneously understanding. Erroneously understanding the nature of reality, the nihilists hold the view of a single lifetime, and the tirthikas hold the view that the self will not change, and the eternalists hold the view of extremes, etc., these are worldly views. These three are erroneous understandings. In partial understanding, the shravakas realize the selflessness of phenomena, but they do not realize the selflessness of the individual. Pratyekabuddha.