English
Because it is free from attachment, it is not attached to anything, and all wisdom appears spontaneously and effortlessly. For example, just as a lotus grows out of mud but is not stained by the impurities of the mud, similarly, everything is in a state of self-awareness, free from the three stains of attachment, clinging, and fondness, and thus also attains the twelfth stage of the lotus. The five aggregates and the forty-two kinds of conceptual thoughts are the mandala of the forty-two peaceful deities. From the perspective of manifesting this self-awareness, it is also said to have perfected the thirteenth stage of the Great Assembly of Letters. The body and wisdom themselves are free from causes and conditions, and therefore manifest as the clear light of self-born wisdom. From the perspective of manifesting this self-awareness, the fourteenth stage of Wisdom Guru is attained. Secondly, there are six ways in which the essence of intention is one. First, the way of going to Suchness is one way: When the three ultimates manifest, the unadulterated original ground of true meaning manifests as self-awareness. Thus, the ground meaning matures and passes away in Suchness. Similarly, although the minds of all sentient beings in the six realms and the continuums of the eight consciousness aggregates are different, because the nature of the great sovereign of awareness does not form a unified direction in terms of lineage, it passes away in a very unified way. Second, the way in which intention is not mixed, completely perfect, and free from the extremes of one and many is one: The one itself is such that all dharmas are not mixed and are completely perfect in nature. Therefore, although countless Buddhas of omniscient nature abide, they are completely perfect because self-awareness is integrated into the state of Suchness. Because the distinctions of the vast means of knowable dharmas are self-evident in the state of self-awareness itself, the intentions of all Buddhas are free from one and many, and their intention is one. Third, the way in which mind itself is free from extremes and spontaneously accomplished is manifested as one: In one's own mind, all the dharmas of samsara and nirvana are spontaneously accomplished and are free from the extremes of appearance and emptiness. This is not something new, but from the very beginning, it is free from the two parts of samsara and nirvana or appearance and emptiness. Because there is no separation, the essence of non-mixture and complete perfection is the same as the manifestation of self-awareness. Therefore, the intention of all Buddhas is free from extremes and spontaneously accomplished.
Chinese
完全不混杂，完全是一体的。第四，安住处坛城一体的方式是：过去、未来、现在、不确定的这四种时间，因为显现为心性觉性，所以四时前后远离自语相续的自性，在那之上，远离能取之境和所取之心，自显现无二的智慧是：如来的一切安住处，因为那个缘故，在上面的安住处，诸佛也都在四时平等性中，以一个意念安住。第五，宫殿坛城一体的方式是：自己的心性从原始以来就是法身，称为“大”，如此这般，实相的处所，那本身成为自证的现量，是具有广大功德不可思议的诸佛的安住处宫殿。在那宫殿里，诸佛的本尊眷属全部不混杂地排列的坛城座上，以一个意念安住。第六，转依的佛陀一体的方式，分为两点。第一，转依的佛陀一体的方式的真实意思是：像这样，所有的一切，对于不了解意念一体的真实意义，被猛烈业力牵引而投生为众生的时候，显现为天、非天、人以及地狱、饿鬼、畜生六道。在平等性的体性上，众生六道种姓，以及男女、非男非女的相，以及身体的形状、颜色和纹路等，内部不同的事物，没有成立为自性有，那也是体性上没有差别，因为那个缘故，在诸佛的意念传承中，四十二种念头转为四十二位佛，八识也各自转为五智，在分成派别和类别的部分上，怎么会有执取呢？没有的。第二，消除对于一体则转依是虚假的怀疑，分为两点。第一，产生怀疑的方式是：或者像上面所说的那样，不了解的人们认为诸佛的一切意念在空性中像水融入水中一样是一体的，如果是这样，那么所有经、律、论中，念头转为本尊，八识转为五智所说的一切都是虚假的
English
Completely unmixed, completely one. Fourth, the way the abode mandala is one is: the past, future, present, and uncertain four times, because they appear as mind-nature awareness, therefore the four times, before and after, are free from the self-utterance continuum, and on that, the self-appearing non-duality of wisdom, free from the object of grasping and the mind of grasping, is: the abode of all the Tathagatas, because of that reason, in the above abode, all the Buddhas also abide with one intention in the equality of the four times. Fifth, the way the palace mandala is one is: one's own mind-nature is the Dharmakaya from the beginning, called "Great," and in this way, the state of reality itself becomes the direct perception of self-awareness, which is the palace of the abode of the Buddhas with vast and immeasurable qualities. In that palace, the mandala seat where all the main deities and retinues of the Buddhas are arranged without being mixed, they abide with one intention. Sixth, the way the transformation of the basis of the Buddhas is one, is divided into two points. First, the true meaning of the way the transformation of the basis of the Buddhas is one is: like this, all of them, for those who do not understand the true meaning of the oneness of intention, when they are led by fierce karma and are born as sentient beings, they appear as gods, non-gods, humans, and the six realms of hell, hungry ghosts, and animals. In the nature of equality, the six classes of beings, lineages, and the signs of male, female, and hermaphrodite, and the shapes, colors, and patterns of the body, etc., the different things inside, there is no establishment of self-nature, and that is also because there is no difference in nature, because of that reason, in the lineage of the intention of the Buddhas, the forty-two thoughts transform into forty-two Buddhas, and the eight consciousnesses also transform into the five wisdoms separately, in the part that is divided into factions and categories, how can there be grasping? There is not. Second, eliminating the doubt that the transformation of the basis is false if it is one, is divided into two points. First, the way doubt arises is: or as mentioned above, those who do not understand think that all the intentions of the Buddhas are one in emptiness like water merging into water, if so, then all the sutras, vinaya, and shastras, where thoughts transform into deities, and the eight consciousnesses transform into the five wisdoms, are all false.
Chinese
由于担心会堕入空性一边的极端，并且变得像中观的果实一样，所以要消除这种疑虑，就像这样。第二，消除这种疑虑有三点。第一，虽然这个心显现为轮回和涅槃一切的基础，但要说明它没有偏向轮回和涅槃任何一边：根本意义是，作为一切基础的菩提心，从原始初始就远离因缘，在自生智慧中，轮回和涅槃的一切法都圆满具足地存在，但由于轮回和涅槃的显现空性各自的特征远离边，所以不能新地安立边，意思是轮回和涅槃的一切法的真实基础。因为它远离口中说出的词语和心中思考的智慧，所以不能像这样确定轮回涅槃显现空性的一边。第二，那转变为处所的五种智慧，也是安立为自生智慧的功德的部分的方式是：法界智，镜智，平等智，妙观察智，成所作智这五者，要知道也是从自生智慧的功德的作用的五个部分而安立五智之名，因为没有比这更分离或其他的五智，因此不会像中观一样堕入空性一边的宗派。第三，那里的处所转变的佛陀，即使在终道者或五部如来有差别，但在圆满正等觉第六佛上是任运成就而一体的方式是：自生智慧的自性的光明的第六佛，就像如意宝珠能生出所需所欲一样。由于普贤王如来是寂怒诸佛的总集之体，所以，第六佛的代表终道者，五部如来各自也任运成就主尊和眷属，所以有不同的差别。或者，第六佛的代表五部如来，在所化众生的显现前，有部族和身色面容手印不同的各种差别，但在圆满正等觉任运成就五部如来的第六佛上，没有那样的偏袒之分。第三，破斥其他观点有三点。第一，在佛的果位上，轮回和涅槃有差别是不合理的，因为那样任运成就的导师普贤王如来
English
Since there is a fear of falling into the extreme of one side of emptiness and becoming like the fruit of Madhyamaka, this doubt is to be dispelled, like this. Second, there are three points to dispel this doubt. First, although this mind appears as the basis of all of samsara and nirvana, it is to be shown that it does not fall into partiality towards either samsara or nirvana: The fundamental meaning is that the mind of bodhichitta, the basis of everything, is free from causes and conditions from the very beginning, and in the self-born wisdom, all the dharmas of samsara and nirvana are perfectly complete. However, since the characteristics of the appearance and emptiness of samsara and nirvana are free from extremes, it is not possible to newly establish extremes. The meaning is that it is the real basis of all the dharmas of samsara and nirvana. Because it is free from the words spoken by the mouth and the wisdom thought by the mind, it is not possible to identify one side of the appearance and emptiness of samsara and nirvana like this. Second, the way in which the five wisdoms that transform into places are also attributed to the qualities of self-born wisdom is as follows: The five wisdoms—dharmadhatu wisdom, mirror-like wisdom, equality wisdom, discriminating wisdom, and accomplishing wisdom—should also be understood as the names of the five wisdoms being attributed from the five aspects of the function of the qualities of self-born wisdom. Because there are no five wisdoms that are more separate or different than this, one will not fall into the one-sided tenet of emptiness like Madhyamaka. Third, the Buddhas who transform places there, even though there are differences in the final path or the five families, the way in which they are spontaneously accomplished in the sixth Buddha, the perfectly complete Buddha, is one: The sixth Buddha, the self-luminous one of self-born wisdom, is like a wish-fulfilling jewel that produces whatever is needed and desired. Since the Buddha Samantabhadra is the embodiment of all the peaceful and wrathful Buddhas, the representative of the sixth Buddha, the final path, also has spontaneously accomplished main deities and retinues in each of the five families, so there are different distinctions. Or, the representatives of the sixth Buddha, the five Buddhas, have various differences in the appearances of those to be tamed, with different families, body colors, faces, and hand gestures. However, in the sixth Buddha, the perfectly complete Buddha who spontaneously accomplishes the five families, there is no such partiality. Third, there are three points to refute other views. First, it is unreasonable for samsara and nirvana to be different in the state of Buddhahood, because the spontaneously accomplished teacher Samantabhadra
Chinese
因此，十方诸佛以及过去、未来、现在三时的一切轮回之法，都自然成就为智慧大本体。为了所有诸佛，它是共同的形象。因为在它的意念中，轮回和涅槃的两个部分，不可能被任何人认为是具有自性的。如果存在差异，那么说一切轮回和涅槃的大本体自然成就就是虚假的。第二，驳斥存在未混合的清净智慧。唯识宗和外续三部的究竟果位的观点是，例如像未混合阳光的太阳或木柴的火焰一样，三时的一切佛陀，在意的本体上都是相同的，但清净智慧的传承是未混合而各自存在的。如果意念的智慧是不同的，那么佛陀的化身显现为对一个调伏对象是相同的，那么对所有调伏对象的显现也都会变得相同。那么，菩萨大士的显现和普通人的调伏对象的显现，也会变得没有差别。如果智慧的本尊传承是不同的，那么有缘者在迎请本尊时，寂静时会降临寂静的本尊众，不会降临忿怒本尊众；忿怒时不会降临寂静本尊等过失会产生。并且，存在基础、其他、目的之间的阻碍。注释：这与意义的本体无别的续部、教证、理证、诀窍的论典全部相违背。并且，除了与清净的慈悲相关的调伏对象之外，不会为了其他调伏对象而转变，因此，会变成断绝传承的过失等等。第三，因为那是权宜之佛，所以阐述那不是究竟之佛。因为存在过失，所以无论唯识宗或外续的任何人，在成佛时，都像木柴的火焰一样，在意的本体上是相同的，但清净智慧未混合地显现，那是引导到权宜之义，并且是引导到究竟之义的方法之佛，因此，可以这样说。在此密宗中所安立的佛陀才是真实的。