English
I, like the surface of a mirror, smooth and clear, like the edge of a sword, cutting, like the tip of a spear, sharp, like the light of the sun, radiant, striking the "Hum" (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Hum) at the crown of the head. Like milking the sky, the lunar essence melts, and when it drips downwards, like the expansion of the lungs, it becomes empty. Like the rising of the sun, it becomes clear. Like the dawning of the day, it becomes clear. Like the essence of the sun, bright and non-conceptual, the body is filled with bliss. What is to be abandoned is the Dharma that returns from irrational appearances. The mind is free from all attachments, which is the nature of Dharma. Dharma and Dharmata become inseparable. Abandoning all clinging to ignorance, obtaining the appearances of the Rupakaya and wisdom to be obtained, and obtaining the Dharmakaya Mahasukha. At that time, experience manifests in experience and mind, thus experiencing in the Dharma. Habitual tendencies manifest in dreams, thus dreaming in the manifestation of Dharmata. Actions manifest in the body, thus actions become natural and relaxed. What is seen manifests in the environment, and this manifestation itself is seen as the pure land of the Dharmakaya. Seeing one's own face, fully manifested in the ten directions and four times. The so-called abiding in the ten directions, moving in the four times, fully enlightened Buddhas, the Tathagatas whose Rupakaya and wisdom have reached the ultimate, Rupakaya, speech, qualities, activities, and mind. The so-called Rupakaya is the lineage of Vairochana, speech is the lineage of Amoghasiddhi, qualities are the lineage of Ratnasambhava, activities are the lineage of Amoghasiddhi, mind is the lineage of Akshobhya, or the king of the five Kayas spontaneously accomplished. Seeing the face of the complete self-nature, the so-called seeing all Buddhas, is the self-nature of understanding the meaning of the channels, winds, bindus, and mantras. Obtaining the supreme and excellent empowerment, the so-called obtaining freedom over all Dharmas as desired at the time of such understanding, is the excellent self-nature endowed with qualities. Or, obtaining the Vidyadhara who controls the life of the lamp wind or the channels and winds, the body becomes young, the muscles develop, there is no white hair, thus pleasing to other beings, and it matures, the body strength increases, thus being able to display magical powers, and the marks and signs increase, thus the tongue enjoys the taste of nectar, and the unobstructed life is equal to the sun and moon, and clairvoyance arises, for the sake of obtaining supreme and excellent qualities.
Chinese
获得了对……的控制权。 另外，五身是：法身无垢，报身享受欲望，化身十二事业圆满，金刚身无分别，现证菩提之身智慧幻化。 五语是：法身不可言说之义语，报身意念表征之语，化身各种词句之语，金刚声空无分别之语，现证菩提觉性幻化之语。 五心是：法界智慧，明镜智慧，平等智慧，妙观察智慧，成所作智慧。 五事业是：息增怀诛任运成就。 如果有人问，果位和寿命灌顶同时进行是否矛盾？ 答：不矛盾。因为所说的身语意功德事业是真正的果位，而胜妙的控制是掌控寿命的持明者，也就是果位圆满者。通过掌控寿命的持明者，在无漏的见道中亲见本尊。 一切坛城显现于自身，即是安住于坛城，坛城本身。 如是果位圆满究竟的身语意坛城安住，我的觉性与自显现的一切法无二无别。 又或者说，果位圆满究竟的善逝身语意坛城，觉性安住于自显现之法，无有分别，故安住于坛城。如此显现也是自己的觉性自显现，觉性在自己的本性中清净，这才是心意智慧坛城的自性，故是坛城本身。 圆满的坛城任运成就。 如此显现，也是在自己的觉性中自显现，觉性的自性空性且在自性中清净，这才是自身圆满证悟的诸佛坛城无余任运成就之义。 又或者说，我的觉性证悟为心意智慧坛城的自性，对此而言，具足二资粮圆满的身语意坛城的一切佛陀，无勤任运成就而安住，故为任运成就。 作为庄严，坛城无余显现。 所谓心意
English
…obtained control over. Furthermore, the five bodies are: the Dharmakaya, without impurity; the Sambhogakaya, enjoying desires; the Nirmanakaya, with the twelve deeds perfected; the Vajrakaya, indivisible; and the body of manifest enlightenment, the illusory wisdom. The five voices are: the Dharmakaya, the inexpressible voice of meaning; the Sambhogakaya, the voice of symbolic intention; the Nirmanakaya, the voice of various words; the Vajra voice, the indivisible sound and emptiness; and the voice of manifest enlightenment, the illusory awareness. The five minds are: the Dharmadhatu wisdom, the mirror-like wisdom, the equanimity wisdom, the discriminating wisdom, and the accomplishing wisdom. The five activities are: pacifying, increasing, magnetizing, wrathful, and spontaneous accomplishment. If someone asks, is it contradictory for the fruition and the life empowerment to occur at the same time? It is not contradictory, because the mentioned body, speech, mind, qualities, and activities are the actual fruition, and the supreme control is the vidyadhara who has power over life, which is the very perfection of the fruition. Through the vidyadhara who has power over life, the face is seen in the path of seeing, which is without outflows. All mandalas arise within oneself, which is abiding in the mandala, the mandala itself. Thus, by abiding in the mandala of the body, speech, and mind, which is the complete and perfect fruition, my awareness is inseparable from all phenomena of self-appearance. Or again, the body, speech, and mind mandala of the Sugata, which is the complete and perfect fruition, and awareness abides in the phenomena of self-appearance, and is without separation, therefore it abides in the mandala. In this way, appearance is also the self-appearance of one's own awareness, and realizing that awareness is pure in its own nature, that alone is the nature of the mind and wisdom mandala, therefore it is the mandala itself. The complete mandala is spontaneously accomplished. Although it appears in this way, it is also self-appearance in one's own awareness, and realizing that the nature of awareness is empty and pure in its own place, that alone is the meaning of the spontaneous accomplishment of all the mandalas of the Buddhas that are completely perfected in oneself. Or again, realizing that my awareness is the nature of the mind and wisdom mandala, for that, all the Buddhas who possess the body, speech, and mind mandala of the complete two accumulations, abide in spontaneous accomplishment without effort, therefore it is spontaneous accomplishment. As an adornment, all mandalas appear without obstruction. The so-called mind
Chinese
对于智慧的坛城自性而言，由于身语意的坛城全部都以美丽庄严来装饰，因此，一切坛城都作为庄严品被接受。因此，我的觉性安住于与善逝的身语意坛城无二无别之中，我的觉性的庄严是，一切身语意的坛城都以美丽庄严来装饰而安住，或者，念头的集合自然而然地作为装饰。圆满的坛城共同结合，意思是说，自己的觉性证悟为意智慧的坛城，对于此，由于具备圆满的聚积的身语意坛城，因此与佛陀共同结合。轮回和涅槃的一切法，都是大圆满任运自成的自性，在身语意的坛城中，没有一个没有成为佛陀，因此是圆满的坛城。像那样用自己的智慧共同结合。慈悲生起是，慈悲的坛城完全生起。对此产生一个怀疑，如果一切法都是佛陀，那么一切法的范畴中也包括众生，众生也是佛陀，那么佛陀不做众生的利益吗？不是这样的，如来知道轮回和涅槃的一切法都是大圆满任运自成的自性，在身语意的坛城中无二无别地成佛，也用智慧证悟，也用禅定与成佛的自性平等一味地结合，知道一切众生都是佛陀的自性，众生没有这样证悟，知道在三界中轮回，也生起慈悲。生起慈悲之后，在慈悲的处所完全地，如调伏一般地，自然而然地也做利益，因此说慈悲的坛城完全生起。十方三世坛城调伏之主，像这样十方和过去现在未来所包含的一切法，没有不成为身语意的坛城的。凡是成佛的，都是善逝以慈悲来做利益，也是坛城用坛城来调伏。
English
For the nature of the mandala of wisdom, since all the mandalas of body, speech, and mind are beautifully adorned, therefore, all mandalas are taken as ornaments. Thus, since my awareness abides inseparably from the mandalas of body, speech, and mind of the Sugata, the ornament of my awareness is that all the mandalas of body, speech, and mind abide beautifully adorned, or the collection of thoughts is naturally adorned. The union of the perfect mandala means that one's own awareness is realized as the mandala of mind and wisdom, and for this, since it possesses the complete accumulation of the mandalas of body, speech, and mind, it is united equally with the Buddha. All phenomena of samsara and nirvana are the spontaneously accomplished nature of the Great Perfection. In the mandala of body, speech, and mind, there is not a single one that has not become a Buddha, therefore it is the perfect mandala. In this way, one unites equally with one's own mind. The arising of compassion is that the mandala of compassion arises completely. A doubt arises about this: if all phenomena are Buddhas, then beings are also understood within the category of all phenomena. Since beings are also Buddhas, does that mean that Buddhas do not benefit beings? That is not the case. The Tathagata knows that all phenomena of samsara and nirvana are the spontaneously accomplished nature of the Great Perfection, and that becoming a Buddha inseparably in the mandala of body, speech, and mind is also realized by wisdom, and also by samadhi, it is united inseparably with the nature of becoming a Buddha. Knowing that all beings are the nature of the Buddha, and that beings do not realize this and are wandering in the three realms, compassion also arises. Having arisen from compassion, in the place of compassion, completely, just as one tames, naturally and completely, one also does benefit, therefore it is said that the mandala of compassion arises completely. The lord who tames the mandala of directions and times, in this way, all phenomena included in the ten directions and the three times, there is nothing that has not become the mandala of body, speech, and mind. All those who have become Buddhas, the benefit that the Sugata does with compassion, is also the mandala taming the mandala.
Chinese
以坛城解脱坛城，是调伏坛城之主。如此说。《观修幻化坛城》，那么这是如何成办的呢？如幻术师在石子和木片上，从幻化之海的中央，将幻化的人和物放置在幻化的水池中，幻化的船夫稍微度过时，大海和船只水池，以及要度过的人和物，任何事物都没有真实成立，与之相似，从自然成就的坛城中，以众生烦恼自然成就的坛城，以大悲自然成就的坛城，度脱到寂灭自然成就的坛城中，稍微度脱之时，实际上如幻术和网一般，称为以幻化坛城度脱。无作而行坛城。意思是说，胜义谛中，所作和能作的事物没有真实成立，世俗谛中，如上师般的坛城行利益有情之事。或者仅仅是所作和能作之时，通过证悟无作的究竟，如上师般缓慢地行利益有情之事。于圆满智慧的坛城中。意思是说，在自然成就的坛城中，以何种智慧之花而生起呢？一切法都是福德和智慧二资粮圆满的自性，于身语意的坛城中，安住于成佛的自性中，以何种方式才能证悟其义，并生起智慧之花呢？不是在从原始以来就没有串习的庸俗者身上生起，通过闻思修的结合。那么以何种方式证悟呢？通过听闻的智慧，思维的智慧，修习的智慧，以三种智慧串习智慧之流，甚深且广大的真实智慧，瑜伽士们证悟，并且以坚定的证悟结合其义。自生一切自然成就。意思是说，对于证悟一切法自然成就的瑜伽士来说，自己的自性中自生，或者从串习自己的明觉中产生的，自生的诸佛也感到惊奇和稀有，自然地。
English
The lord who tames the mandala by liberating the mandala with the mandala. It is said. By meditating on the illusory mandala. Then how does it accomplish the purpose? Like a magician placing illusory people and objects in an illusory pool from the center of an illusory ocean on pebbles and pieces of wood, when the illusory boatman slightly crosses over, the ocean and the boat pool, and the people and objects to be crossed over, nothing is truly established, similarly, from the spontaneously accomplished mandala, with the spontaneously accomplished mandala of sentient beings' afflictions, with the spontaneously accomplished mandala of great compassion, liberating into the spontaneously accomplished mandala of nirvana, at the moment of liberation, in reality, like illusion and net, it is called liberating the illusory mandala. Acting the mandala without doing. It means that in the ultimate truth, the objects to be done and the doer are not truly established, in the conventional truth, the mandala like the guru acts for the benefit of beings. Or just at the time of doing and acting, through realizing the ultimate of non-action, like the guru, slowly acting for the benefit of beings. In the mandala of complete wisdom. It means that in the spontaneously accomplished mandala, with what kind of wisdom flower does it arise? All dharmas are the nature of the complete accumulation of the two accumulations of merit and wisdom, in the mandala of body, speech, and mind, abiding in the nature of becoming a Buddha, in what way can one realize its meaning and generate the flower of wisdom? It does not arise in ordinary people who have not been familiar with it since the beginning, through the combination of hearing, thinking, and meditating. Then in what way is it realized? Through the wisdom of hearing, the wisdom of thinking, the wisdom of meditation, with the three wisdoms familiarizing the stream of wisdom, the deep and vast true wisdom, the yogis realize, and combine its meaning with firm realization. Self-born all spontaneously accomplished. It means that for the yogi who realizes all dharmas as spontaneously accomplished, the self-born in his own nature, or arising from the familiarization of his own awareness, all the self-born Buddhas are also amazed and rare, naturally.