English
By means of those who have made use of the five aggregates of objects, enjoying without duality of cause and effect, that is, appearance and emptiness, it is clear that they are playing with the ornaments of great adornment, so the offering that is without duality of offering substance and offering place, abiding in the three wheels of purity, saying, "The ground has become faulty," only this remains. That is all. This is called the chapter of gathering the assembly. The assembly has already been explained in the eleventh chapter. "Sgrub pa" (accomplishment) is, according to the lower schools, merely the effort to strive for whatever result is desired by whatever causes of the path. Here, in the extensive tantra of our own tradition, the cause is sentient beings and the result is the Buddha, which are primordially inseparable, and since they are not different in time, the result becomes the path, and cause and result are joined together simultaneously. As it is said, because the condition arises, the path is practiced only by means of samadhi, therefore it is nominally called "sgrub pa" (accomplishment). Therefore, the ground, path, and result are designated as three characteristics. That is all, the chapter, that is, the twelfth, is briefly explained. Then, the body of that kha pa, the ten directions, the four times, the speech and mind, the vajra mandala, all gathered together at once. That is to say, the body, speech, and mind mandalas of all the deities of the pure tantra gathered by the ten directions and four times, the five and three are gathered together, it is the nature of reality, hey, because the nature of mind is self-appearing at that time. Since they are inseparable from self-awareness, vajra is the crown of the name, that is, the vow. That itself is called the gathering of all into one. These are the symbols that are explicitly shown in this chapter, showing that meaning, in order to perfect the intention of all the Victorious Ones, hence the great joy, that is, from below: In the mandala of all the Victorious Ones, there is no secret definitive meaning other than this. For that reason, to say that many Victorious Ones gather into one, although meaningless, all the Victorious Ones do not move from self-awareness, so because of the great essence, the mere sound of gathering into one is not contradictory. In order to closely show that intention of gathering into one, it is said that all phenomena are primordially complete, the extremely secret essence of great perfection spontaneously accomplished, the cloud arrangement. The two realities of samsara and nirvana
Chinese
所摄之法，从本初即是洁白自净。唯是自性觉知，故其一切皆不间断，是为身。非由他生，而是语之自性显现。如是意即是身、语、意。除此之外别无他物，此乃大圆满。执着于此自性觉知的遍计者，虽说刹那之因缘，然此意乃是自生之智慧，无有因缘，唯是自显。不可超越，故为不越。是为任运成就之誓言。此义乃是基之自性，甚深秘密之精要。何以故？因自生智慧非凡夫之意识所能及。于《广大续》中云：此乃如来之行境。若然，道岂非无义？瑜伽士，密咒之士，具足智慧之聪颖者，乃能证悟。于此，轮回与涅槃之二名相所表之门，以及内外密三之体验之方便，与义之究竟及果之显现之功德，从众多中如天空之云般略作开显而示现，或陈设，意近于三摩地，如地平般安住，乃是所化之显现。第三，为示彼之首义，即为示义之门。所谓“未证悟与颠倒证悟”，即是对业果等，以及外道与佛教之二乘之见解皆未证悟者，乃是世间凡夫，是为远离者。错乱之基乃是显现与自性之显现者，是远离者。虽说未远离，然因执着自续而称之为远离。于此自性之显现，外道之常断二见，乃是对世俗谛与胜义谛之颠倒证悟。此亦是远离显现之边。常边之见，以及远离空边之断见，为轮回中拔出之休息者，或为示道之阶梯之乘。所谓“边证悟，未证悟真实”，即是声闻缘觉，仅证悟有实之无我，是为内道之一分。唯识心识者，则认为显现之明分是心。
English
All the dharmas gathered are pure and immaculate from the very beginning. Since it is only self-awareness, it is uninterrupted in all ways, which is the body. It is not born from another, but the essence of speech is manifested. Thus, mind is only body, speech, and mind. There is nothing other than that, which is the Great Perfection. Those who have conceptual constructs based on this self-awareness, although they speak of momentary causes and conditions, the mind itself is self-born wisdom, so without causes and conditions, it is self-manifesting. It cannot be transcended, hence it is non-transcending. It is said to be the spontaneously accomplished samaya. This meaning is the very essence of the ground's nature, which is extremely secret. Why? Because self-born wisdom is not the object of ordinary minds. In the Extensive Tantra, it says: 'This is the realm of the Tathagata.' If so, is the path meaningless? The yogi, the secret mantra practitioner, the intelligent one with wisdom, will realize it. Here, the door that represents the two terms of samsara and nirvana, and the means to experience the three outer, inner, and secret, and the qualities of the ultimate meaning and the manifested fruit, are shown from many as if opening up like clouds in the sky, or arranged, the mind seems close to samadhi, abiding as level as the ground, which is the appearance for those to be tamed. Thirdly, to show the door that represents the meaning, it is said: 'Non-realization and wrong realization.' That is, those who have not realized the views of karma and its effects, and the two vehicles of non-Buddhists and Buddhists, are ordinary worldly people, who are far away. The basis of confusion is the appearance and the manifester of self-nature, who are far away. Although it is said not to be far away, it is called far away because of clinging to self-continuity. In this manifestation of self-nature, the two views of eternalism and nihilism of non-Buddhists are the wrong realizations of conventional truth and ultimate truth. This is also far from the side of appearance. The view of eternalism, and the view of nihilism that is far from the side of emptiness, are the relaxers who pull out from samsara, or the vehicle of the ladder of the path is shown. It is said: 'Partial realization, non-realization of the truth.' The Hearers and Solitary Realizers only realize the part of the non-self of what is substantial, which is one part of the inner path. The Mind-Only Consciousness believes that the clear aspect of appearance is mind.
Chinese
一是智慧。中观派是，所有世俗有法的物体，都安住于法性的真如义界和智慧与果位胜义三者的体性之中，像这样世俗胜义二谛无别，却未证悟密咒的意义，而将二谛分为他体。仅仅是不证悟真实性而已。《调伏意秘密》和《自性秘密》的意义是：虽然已正确地显示了决定性的意义，即二谛无别，但以沐浴和洁净的行为来调伏身语意的三门，是克里亚瑜伽；以外在身语的行为为主，内在的瑜伽意念以三摩地为主，是瑜伽瑜伽；以不共于凡夫的见解，即智慧大自在，以及安住于无取舍的行为，是秘密，即内部的玛哈和阿努二者；以及有法物体的自性，虽然法性以果位的身和智慧的体性而安住，但由于对境颠倒地普遍分别的现观执着次第，以烦恼所知二取的微细粗大各种遮蔽来秘密地显示意义，是阿底瑜伽。那些乘，为了以名言的象征之门来显示名、词、文字的集合，因此说：依赖于文字的声所诠释的名词集合，能很好地表示词的意义。因为一切显现的文字都来自于阿里的那它字母，所以阿里的光芒之声所标示的字母是三十四个卡利。从阿本身的声音中，产生了弯曲等分别的元音字母，阿啊，伊伊，乌乌，诶艾，哦奥，昂啊，共十二个。从那两者显现的是瑞瑞，利利，中性的四个字母。从声音字母和元音字母的集合中产生了名称。依赖于名称而产生的词的集合，如大海般的经函的意义，都很好地表示出来，而显现出其他八个乘，仅仅是道路、因缘、文字的续部而已。从心中（藏文：ཀ，罗马音：ka，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：卡）隐藏（藏文：ཁ，罗马音：kha，梵文天城体：ख，梵文罗马拟音：kha，汉语字面意思：卡）秘密的意义（藏文：ང，罗马音：nga，梵文天城体：ङ，梵文罗马拟音：nga，汉语字面意思：昂）中取出，显示（藏文：ག，罗马音：ga，梵文天城体：ग，梵文罗马拟音：ga，汉语字面意思：嘎）者（藏文：ཆ，罗马音：cha，梵文天城体：च，梵文罗马拟音：ca，汉语字面意思：恰）安住于金刚的意（藏文：༢，此处原文为数字2，应为ཐུགས，罗马音：thugs，梵文天城体：，梵文罗马拟音：，汉语字面意思：意）中。这是说，此续部的基础是所知。一，自性秘密的精髓，从心中（藏文：ཁོང，罗马音：khong，梵文天城体：，梵文罗马拟音：，汉语字面意思：心中）不真正了解真如，由于心识错乱而安立的
English
One is wisdom. The Madhyamaka school is that all phenomena of conventional reality abide in the essence of the suchness of dharmata, and in the nature of the three ultimate realities of wisdom and fruition. Thus, the two truths of conventional and ultimate are inseparable, but without realizing the meaning of the secret mantra, they differentiate the two truths as distinct entities. It is merely not realizing the true nature. The meaning of "Discipline, Intent, Secret" and "Nature's Secret" is: Although it has been correctly shown that the definitive meaning is the inseparability of the two truths, disciplining the three doors of body, speech, and mind through the practice of bathing and purification is Kriya Yoga; with inner yoga intent focusing on samadhi rather than external actions of body and speech is Yoga Yoga; with a view uncommon to ordinary people, namely the great lord of wisdom, and abiding in action without acceptance or rejection, it is secret, namely the inner Maha and Anu; and although the nature of phenomena abides in the nature of dharmata as the essence of the body and wisdom of fruition, due to the stages of manifest attachment of constantly discriminating objects in a reversed manner, the meaning is secretly shown by various subtle and gross obscurations of grasping and fixation on afflictions and knowable objects, it is Ati Yoga. Those vehicles, in order to show the collection of names, words, and letters through the symbolic door of terminology, therefore say: Relying on the collection of names expressed by the sound of letters, the meaning of words is well represented. Because all appearing letters come from the letter A of Aina-ta, the letters marked by the sound of the light of A are thirty-four Kali. From the sound of A itself, the vowel letters that distinguish curves and extensions, such as A, Ā, I, Ī, U, Ū, E, AI, O, AU, Aṃ, Āḥ, are twelve. What appears from both of those are Ṛ, Ṝ, Ḷ, Ḹ, the four neuter letters. From the collection of sound letters and vowel letters, names arise. Relying on the collection of words that arise from names, the meaning of scriptures as vast as the ocean is well represented, and the appearance of the other eight vehicles is merely the continuum of the path, conditions, and letters. From the heart (Tibetan: ཀ, Roman: ka, Sanskrit Devanagari: क, Sanskrit Roman: ka, Literal Meaning: ka) hiding (Tibetan: ཁ, Roman: kha, Sanskrit Devanagari: ख, Sanskrit Roman: kha, Literal Meaning: kha) the secret meaning (Tibetan: ང, Roman: nga, Sanskrit Devanagari: ङ, Sanskrit Roman: nga, Literal Meaning: nga) is taken out, the one who shows (Tibetan: ག, Roman: ga, Sanskrit Devanagari: ग, Sanskrit Roman: ga, Literal Meaning: ga) (Tibetan: ཆ, Roman: cha, Sanskrit Devanagari: च, Sanskrit Roman: ca, Literal Meaning: ca) abides in the vajra mind (Tibetan: ༢, here the original text is the number 2, should be ཐུགས, Roman: thugs, Sanskrit Devanagari:, Sanskrit Roman:, Literal Meaning: mind). This is to say that the basis of this tantra is what is to be known. One, the essence of the secret of nature, from the heart (Tibetan: ཁོང, Roman: khong, Sanskrit Devanagari:, Sanskrit Roman:, Literal Meaning: heart) not truly understanding suchness, due to the delusion of mind, the established
Chinese
当区分四地之显现时，五大是智慧，因其微细，故观想为五部之母；五蕴是方便，因其粗大，故观想为五部之父，如是等等。五根、五境、四时、五识以及三合之触，四种邪见，所有这些之分别念，即是菩萨、佛母、怒尊、怒母，如是诸尊与觉性无别，称为金刚之会。此外，于殊胜三摩地之四十二尊坛城中，观想先前所说之（ཁ）支分之九尊圆满，以意乐（ཀ）所行之境完全清净，观想普贤菩萨与普贤佛母及六能仁。之后，第五，于积聚资粮之时，阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里、嘎迦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里等五种受用，以不执著于欲妙之方便而享用，称为明点和合。身上生起安乐之智慧，满足之嬉戏，心中生起喜悦之智慧，即是大自在天之喜悦，是为供养。如是行持，无论做什么都不会变成自业之习气，因为安住于法性无漏之智慧与福德二资粮之流中，故因是众生显现为智慧幻化，果是成佛不异于自显，因此嬉戏之坛城是无边殊胜，于十三地，文字轮圆满，通达显空不二之义甚难，于无二中融合，以明亮之明点，彼法界即是诸佛之本体，于获得双运之身时，十方四时圆满正觉之身语意功德事业一切无余，二十五自性之面容，我亲眼所见。一切皆于觉性大自在之状态中自在，至高无上甚深微妙，基位自性之坛城，道位方便解脱之坛城，果位究竟之坛城三者，无余同时自显，因此说安住于下之坛城，此三句如是说。不舍任何所化，于地之时，圆满之坛城和合，此五句如是说。