English
Therefore, the inherently present mandala, and the meaning of the bliss-emptiness wisdom of the bodhicitta mandala within the bindu, understanding it as the essence of the mandala, thereby generating the taste of bliss of the wisdom of the crown chakra above the four mandalas mentioned earlier, the mandala contemplation is as before. Then, the yogi father and mother, with skillful means and wisdom, the deity father and mother, with the two mandalas of body mudra, bless the realms and birthplaces, the space and the secret place. At the time of appearance, the heart clearly manifests as the mandala of the five wisdoms. The body's wisdom is unobstructed, and with the clear light of its own nature, with the three supreme meanings of the mandala, first knowing the means of clarifying wisdom, it is joined in the state of non-conceptual wisdom. At the time of union, the secret bindu mandala of the mother's sun-like bodhicitta, because all the essence bindus are gathered together. Because it becomes the cause of samsara and nirvana or all the mandalas of the gods, therefore, if it is seized by the skillful means of reversing the realm, by the wisdom of bliss, then what will happen in it? What happens is that the great mother of the wisdom lineage, the five aggregates, etc., are all the tathagatagarbha of the lineage, from "is the tathagatagarbha of the lineage" to "all vidyas," everything is spontaneously accomplished in the Samantabhadra mandala, which is the completely pure realm of activity, and has the power to bless, appearing at the tip of the lotus stamen. This is the second, non-conceptual wisdom is combined as a means, clearly manifested as the mandala of the gods. The taste of the father's moon-like bodhicitta is clearly manifested as the five wisdoms, without diminishing, and with the heart of self-increasing, viewing the essence of the five wisdoms, without changing the focus, abiding in samadhi, the heart essence bindu is mixed at the same time, joined equally, liberated from the two extremes of existence and non-existence, and obtaining the taste of the wisdom of bliss, with the joy of the illusory wheel of the body, such as the upper and lower winds, with the great skillful means of play, in the bindu of generating bliss, with the sixteen joys, the order returns to its own place, thereby realizing the mandala of the base nature itself, abiding in the wisdom that sees the mandala, rejoicing and offering.
Chinese
通过供奉，它如实显现，当逝世时，一切法也存在于错觉执着的显现和自性显现两种之中，错觉显现的分别念的漏失执着于一方而耗尽，无有无灭的乐空双运的唯一意义，从自性的显现中证悟，如安住于坛城之中，以结合的方便道之确定者确定地明晰，因此果显现为天神的坛城，不执着于福德资粮，在智慧资粮和二者的场合中，清净障碍，果和证悟二者同时变成智慧幻化自显现。父母的明点分别念在各自的乐的智慧中如音乐般享受的果，身和智慧的坛城显现为不可思议，故称为无边殊胜，那也是日月明点无二且双运的意义难以证悟，因无二而圆满，故明晰的明点未超出自身法界的味道之故。胜义空性和世俗乐或明之真谛二者不分的双运之义，是所有佛陀的意之本体，身光等五种任运成就，是十方四时显现圆满，故身语意功德事业无余诸法皆为自明之显现，以不见能见所见的方式自明，故称为自己以自己见到自己的面容。为了共同宣说以上生圆次第的三种道的功德。 权势自在胜妙是圣者。如是说，在以上外内密三种分别解说之后，对于四种事业和两种成就的一切都能自在地进行转变，是智慧之王获得自在故是殊胜圣者。安住于坛城，坛城本身。圆满的坛城任运成就。庄严的坛城无余通达。名为：以外生起次第的道，增上定之天神坛城。内秘密菩提心之坛城明点和乐之智慧三者以智慧依靠而安住故。
English
Through offering, it manifests as it is, and at the time of passing away, all dharmas also exist in the two appearances of delusional clinging and self-nature appearance. The leakage of delusional appearance's conceptualization, clinging to one side, is exhausted, and the sole meaning of the inseparable bliss and emptiness, is realized from the appearance of self-nature, such as abiding in the mandala. By the certainty of the means of union, it is certainly made clear, therefore the result appears as the mandala of the deities, not clinging to the accumulation of merit, in the context of the accumulation of wisdom and the two, obscurations are purified, and the result and enlightenment both simultaneously become wisdom illusory self-manifestation. The conceptualization of the bindus of the father and mother, the result of enjoying the bliss wisdom of each like music, the mandala of body and wisdom appears as inconceivable, therefore it is called boundless and supreme, that is also the meaning of the sun and moon bindus being non-dual and united is difficult to realize, because it is non-dual and complete, therefore the clear bindu does not exceed the taste of its own realm of reality. The meaning of the union of the ultimate emptiness and the conventional bliss or clear truth, which are inseparable, is the essence of the intention of all Buddhas, the five spontaneously accomplished, such as the body of light, are the complete manifestation of the ten directions and four times, therefore all the body, speech, mind, qualities, and activities are the manifestation of self-awareness, self-illuminating in a way that the object and subject are not seen, therefore it is called seeing one's own face with oneself. In order to commonly explain the merits of the above three stages of the generation and completion stages. The supreme power of control is the holy one. It is said that after the above external, internal, and secret three-fold explanations, one can freely transform all of the four activities and the two accomplishments, it is the king of wisdom who has obtained freedom, therefore he is the supreme holy one. Abiding in the mandala, the mandala itself. The complete mandala is spontaneously accomplished. The entire mandala is adorned and unobstructed. It is called: the path of the outer generation stage, the mandala of the deity of increasing concentration. The inner secret bodhicitta mandala, bindu, and the three wisdoms of bliss abide by relying on wisdom.
Chinese
因此，本体自性之轮涅槃，显现其自身，自性果位究竟任运成就之身与智慧之轮，显现为自身，故名圆满。七轮所摄之诸法，不杂于身与智慧之明分庄严，于法性中圆满显现。仅此而已。那么，在胜者的显现中，诸法皆显现为身之轮，故无有可调伏之有情众生之显现。因此，对于生不起大悲而止息之疑虑，以下列方式回答：以圆满之轮双运，大悲之轮将完全生起。如前所述，本体自性与果位圆满任运成就之轮二者，以自明之体性双运，所调伏之六道一切众生亦是胜者自身，因明了并非其他，故与大悲自性一体相连。因此，于所调伏之六道众生之过去、未来、现在，以及高低之处，所有如来之尽所有智之智慧之轮，不杂乱且以如所有智之智慧无离戏而完全圆满地了知并显现，故一切事业，如色身二者等，皆无有阻碍而完全生起。因此说：于一切方位于一切时调伏之主。意为：包含十方三世之胜者之轮，于报身、化身等一切之中，不舍弃任何可调伏之清净与不清净者而调伏，故救护痛苦，成为众生之怙主。如是。若于所调伏之众生之时处，皆明了不杂于诸佛而行利益，那么是否会生起对彼等行利益之分别念，或者执着于所调伏之分别念呢？对于此诘难，以下列方式回答：以幻化之轮度脱，无有能作所作而行持轮。譬如，幻术师以幻术之物、因缘所造之时，最初如何之历史
English
Therefore, the Dharmadhatu mandala of the very nature of the ground, manifesting itself, the spontaneously accomplished body and wisdom mandala of the ultimate natural fruit, appearing as itself, is called perfection. All the dharmas included in the seven mandalas appear clearly as the ornaments of the clarity of body and wisdom, unmixed, and completely perfected in the nature of reality. That's all. Now, in the appearance of the Victorious Ones, since all dharmas appear as the mandala of the body, there is no appearance of sentient beings to be tamed. Therefore, to dispel the doubt that compassion does not arise and ceases, it is answered in the following way: By the union of the perfect mandala, the mandala of compassion will arise completely. As explained above, the two mandalas of the ground nature and the spontaneously accomplished perfect fruit are united as the nature of self-awareness. Since all six types of beings to be tamed are also the Victorious Ones themselves, and it is clear that they are not different, they are connected as one with the nature of great compassion. Therefore, in all times, past, present, and future, and in all high and low places of the six types of beings to be tamed, the wisdom mandala of the Buddhas' knowledge of all things is unmixed, and it is known and clear that it is completely perfected without elaboration by the wisdom of knowing things as they are. Therefore, all activities, such as the two form bodies, arise completely without any obstruction. Therefore, it is said: "Lord of taming in all directions and times." This means that the mandala of the Victorious Ones, including the ten directions and three times, in all of the Sambhogakaya, Nirmanakaya, etc., tames without abandoning any of the pure and impure beings to be tamed, and therefore protects from suffering and becomes the protector of beings. Thus. If, at all times and places of the beings to be tamed, it is clear that they are not mixed with the Buddhas and they act for the benefit of beings, then will there be a conceptual thought of acting for their benefit, or a conceptual thought of attachment to the beings to be tamed? To this challenge, it is answered in the following way: "Liberating with the illusory mandala, one practices the mandala without action or agent." For example, a magician, at the time when he creates something with illusory substances, causes, and conditions, the history of how it was in the beginning
Chinese
因为了知这些幻化并非实有，如同不执着于真实的聚合一样，导师以智慧幻化的坛城，显现为二身，行着救度众生的事业或调伏。因为了知所有这些都是心性自显现，所以就像幻化的比喻一样。仅仅因为是这样，不执着于所作的境、能作的作者、所作的事物这三者，不作意地，化身的坛城为了他众利益的事业，一切都不阻碍地行持利益。为了显示自他的果不是造作的，所以说：在智慧圆满的坛城中。等等。基位自生智慧，果位佛陀的伟大功德一切任运成就圆满，是自性秘密藏，即大圆满的坛城。为了使基位本初佛陀，对于这些自有的有无颠倒的执着，能所二取的迷恋难以逆转。对治闻思修的结合。自生智慧的坛城，自证的现量一切自然任运成就。这样说道。以对治闻思修的三种智慧，对于上面所说的内外秘密的三种口诀的意义，心平等地结合而安住，当遮蔽的迷恋彻底逆转之时，基位自生智慧的坛城，在自证的现量中显现，对于轮涅的一切法都是自然，所以果位自性任运成就的坛城而命名，所以果不是从因缘聚合而产生的，总之是从显现的因缘中产生的。这是所有佛陀的，不超越的誓言最胜。这样说道。为了显示此乘的伟大功德。无论谁对此信奉，所有佛陀的坛城，从一切方时一切处，无余坛城亲近，视为近亲之子。
English
Because these illusions are known not to be real, just as there is no clinging to a real aggregation, the teacher, with the mandala of wisdom illusion, appears as two bodies, performing the deeds or taming of saving beings. Because all of these are known to be the self-manifestation of mind itself, it is like the example of illusion. Just because it is so, without clinging to the object to be done, the agent who can do it, and the things to be done, without conceptualization, the mandala of the form body, for the benefit of others, performs benefits without obstructing everything. In order to show that the results of oneself and others are not fabricated, it is said: In the mandala of perfect wisdom. And so on. The basis is self-born wisdom, and the result is that all the great qualities of the Buddha are spontaneously accomplished and perfected, which is the secret essence of self-nature, that is, the mandala of the Great Perfection. In order to make the basis of the original Buddha, the attachment of grasping and clinging to the inverted existence of these self-existent things is difficult to reverse. The antidote is the combination of hearing, thinking, and meditating. The mandala of self-born wisdom, the direct perception of self-awareness, is all naturally and spontaneously accomplished. It is said that by combining the three wisdoms of hearing, thinking, and meditating, the meaning of the three innermost secret instructions mentioned above, the mind is equally combined and dwells, and when the obscuring attachment is completely reversed, the mandala of the basic self-born wisdom appears in the direct perception of self-awareness, and all the dharmas of samsara and nirvana are natural, so the result is named the mandala of self-nature spontaneously accomplished, so the result is not produced from the aggregation of causes and conditions, in short, it is produced from the causes and conditions of manifestation. This is the supreme oath that all Buddhas do not transcend. It is said that in order to show the great qualities of this vehicle. Whoever has faith in this, all the mandalas of the Buddhas, from all directions and times, in all places, without remaining mandalas, are close to them, and are regarded as close sons.