English
Even if they are different, such as the Root Tantra of Magical Illusion and the Great Assembly of Sutras, it seems that this is how they are done, but it is said that this treatise is the oral instruction of the thirteenth chapter of the Root Tantra of Magical Illusion. In the thirteenth chapter, only the distinction of the four tantras is made, namely, "Taming the mind, the secret, and the meaning of the secret of self-nature." Regarding the teaching of the Great Perfection that is about to be explained, it is not explained in Maha Yoga, nor does an uncommon way of explanation appear in the treatise. If it does not appear in this way, but is added through fabrication, it will be endless. Generally speaking, the stages of the four branches of approach and accomplishment, the three samadhis, the six branches, the four yogas, and the five Abhisambodhis, etc., are all combined in each complete mandala wheel yoga, according to what is said in their respective treatises. This is the common practice of the accomplished masters of India. If we also combine them here, it will be in accordance with the words of the treatise. Therefore, do not divide the way of practice into three different ways. Let us do it this way for the time being. The third is, the way of the Great Perfection being extremely vast is: to contemplate all phenomena, both mundane defiled and supramundane undefiled, as being without distinction. Among them, the mundane is one's own five aggregates. The supramundane is the three vajras of the Tathagatas, namely, body, speech, and mind, which are inexhaustible. That these two are without distinction is as stated in the Gur Tantra: "Therefore, it is called the mandala wheel, it is the summary of the means of bliss, through the yoga of Buddha-pride, the Buddha himself does not change for a long time." As it is said, relying on the reality of the yoga of the complete awakening of the three realms without remainder in the play of pure vast wisdom, it is not in the manner of patching a pure Buddha image onto the ordinary appearance, but rather the pride of actually transferring the three, appearance, sound, and awareness, into the mandala of the Victorious Ones. Moreover, in many Vajra Secret Tantras, the stages of gathering the meaning-defined mind mandala are explained in detail, and furthermore, in the treatises of the accomplished masters, there are many cases where the name of what is to be purified is established on what purifies, and the name of what purifies is established on what is to be purified.
Chinese
显现是，通过与生、死、中阴三者形态相似的道来净化它们的垢染，为了成就基位时生、死、中阴三者之果——圆满清净的三身，需要修持与基、果二者相顺的生起次第和圆满次第，为了理解这一点而宣说的。因此，认识到自己的身语意三门是本自存在的三个坛城之自性后，修持为幻化网的轮涅。关于其方式，修持金刚身坛城，凭借加持脉、气、明点的殊胜之处，能迅速成就大乐之三摩地，有此必要。将坛城之王——至尊之三摩地，开展为主要和眷属的众多形象，是将佛地的决定圆满之轮涅作为道用。有些人还解释说，不仅如此，还能清净对有情世间处所的眷属和仆役兴盛等欲妙的执着习气。然而，此传承中不出现“三怙主”的说法。一般来说，将完全清净方面的究竟——无学道所摄的本师和眷属之形象作为道用，是密咒总体的行法，伟大的自在者、大伏藏师智慧足尊曾说：“身与刹土、眷属与事业，即是完全清净之智慧道。做与不做，密咒与波罗蜜。”先前所说也能理解。无上密咒的特点是，与基位的有情生、死、中阴三者形态相似地修持，也只需顺应那瑜伽的大概框架即可，不必一一顺应观想的细微之处，若那样要求，则会陷入无边无际的过失。如是说，不仅是印度大成就者的宗派，也是第二佛的甚深伏藏之大主们无垢的教言，我虽高声赞叹也无法穷尽。总之，因此，坛城的开展，即使不与轮回状态中子女众多增长，以及眷属种类繁多等相似的法相应之境相连，我认为也可以。如此顺便
English
Manifestation is, through purifying the stains of the three states of birth, death, and bardo with paths that resemble their forms, in order to accomplish the three kayas that are the fruit of the complete purification of the three states of birth, death, and bardo at the base stage, it is taught to understand that one must meditate on the generation stage and completion stage that are in accordance with the base and fruit. Therefore, having realized that one's own three doors of body, speech, and mind are inherently the nature of the three mandalas, one meditates on the wheel of the net of illusion. Regarding its manner, meditating on the mandala of the vajra body has the purpose of swiftly accomplishing the samadhi of great bliss through the special blessing of the channels, winds, and bindus. Expanding the samadhi of the supreme king of mandalas into the main and many forms of the retinue is to take the definitive and perfect wheel of the Buddha's ground as the path. Some also explain that, moreover, it also purifies the habitual tendencies of attachment to desirable qualities such as the flourishing of retinues and servants in the realms of existence. However, in this tradition, the term "three lords of refuge" does not appear. In general, taking the teacher and retinue, which are included in the ultimate state of complete purification—the state of no more learning—as the path is the general practice of mantra. The great master and great treasure revealer Prajñā's feet said: "Body and field, retinue and activity, are the very path of completely pure wisdom. Doing and not doing, mantra and pāramitā." What was said earlier can also be understood. The special characteristic of the unsurpassable mantra is that meditating in a manner similar to the three states of birth, death, and bardo of the base, it is sufficient to conform to the rough outline of that yoga, and it is not necessary to conform to each and every subtle detail of the visualization, because if that were required, it would lead to endless faults. Thus, it is said that not only is it the tradition of the great Indian siddhas, but it is also the flawless teaching of the great masters of the profound treasures of the Second Buddha, which I cannot exhaust even if I praise it with a loud voice. In short, therefore, the unfolding of the mandala, even if it is not connected with a similar dharma-related situation such as the increase of many sons and daughters and the multiplicity of retinue types in the state of samsara, I think it is permissible. Thus, incidentally
Chinese
略述少许，其要点是：关于以清净结合的方式来解释幻化轮，在根本续《秘密藏》中说：“金刚身之支分，被称为五圆满佛。诸蕴界处众多，实乃菩提萨埵之坛城。地水眼与玛玛吉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。火风白衣度母也，虚空界之自在母，三有本净极清净。”应如是理解。究竟而言，轮回与涅槃的一切法，皆被宣说为本初未生未现。如《六十正理论》所说：“轮回与涅槃，二者皆非有。”等等。名言上，在《宝积经》中说：“由分别之力量，世间被假立，执持概念者，区分凡愚。”因此，事物仅是分别的自力，无可否认地存在。而确立其存在的方式是：各自的事业能无欺地实现，如幻象般显现，无人能够阻挡。在此乘中，不仅是究竟上无自性的见解，而且将世俗的五蕴视为本尊。其见法是：将如来之名的十尊父母等修持之基，视为如钻木取火般本初就存在的方式。虽然之前也已提及类似内容，但此处所说是对前述语句的阐释，因此没有重复的过失。在这些时候，我们的上师们从多方面证实一切法皆为智慧自显。若以理证的方式广说，则无边无际，但若将所证之精要归纳为一句话，则“智慧”一词，并非指任何智慧，而是指本元之心。“自显”一词，并非指任何显现方式，而是指本元心性本初清净的自证内明，极其微细的智慧自显。因此，不必将柱子和瓶子等事物，像白黄红绿的本尊和本尊母一样，都观想成有手有脚。若无光明的心性，则轮回与涅槃的一切都不能作为容器，并且
English
To say a little, the main point is: Regarding explaining the illusory mandala through the method of pure union, the root tantra *Guhyagarbha Tantra* states: "The limbs of the Vajra Body are known as the five complete Buddhas. All the many aggregates, realms, and sources are the mandala of the Bodhisattvas. Earth, water, eyes, and Māmaki (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Fire, wind, white-clad Tara. The sovereign mother of the sphere of space. The three realms are primordially completely pure." It should be understood as it appears. Ultimately, all phenomena of samsara and nirvana are said to be unborn and unarisen from the beginning. As the *Sixty Stanzas of Reasoning* says: "Samsara and nirvana, these two do not exist." And so on. Conventionally, in the *Ratnakuta Sutra*: "Through the power of discrimination, the world is falsely imputed. By holding onto concepts, children are completely separated." Thus, things are said to exist undeniably as merely the self-power of discrimination. And what establishes their existence is that each of their functions can unerringly perform, and no one can prevent their appearance like illusions. In this vehicle, not only is there the view of selflessness in the ultimate sense, but the conventional five skandhas are viewed as deities. The way of viewing is to see the nature of the basis of accomplishment, such as the ten father-mother deities with the name of Sugata, as being primordially existent, like rubbing wood to produce fire. Although something similar has been mentioned before, what is said here is an explanation of the previous statement, so there is no fault of repetition. At these times, our lamas establish all phenomena as the self-appearance of wisdom in many ways. Although elaborating on this through reasoning would be endless, if the essence of what is to be established is condensed into one word, then the word "wisdom" does not refer to any wisdom, but to the innate mind. The word "self-appearance" does not refer to any way of appearing, but to the self-cognizant inner clarity of the innate mind, which is pure from the beginning, the very subtle self-appearance of wisdom. Therefore, it is not necessary to establish things like pillars and vases as having hands and feet, like white, yellow, red, and green deities and goddesses. If there is no mind of clear light, then all of samsara and nirvana cannot serve as a vessel, and
Chinese
因为存在，所以如果一切法都显现为它的嬉戏，那么仅凭这一点就彻底掌握了智慧自显的关键。达波纳瓦说：“心性是万物的唯一种子，对于它来说，轮回和涅槃是交替的，它是给予愿望果实的如意宝般的心，我向它顶礼。”引用这个作为依据，如全知无垢光尊者在《法界宝藏论》的注释中所广说的那样。这样讲解是因为这里有很多建立联系的方法等，所以没有写出来。这样，一切法自性涅槃，五大是五佛母的自性显现之界，如《根本续》第一品所说：坚固之界、亲密之界、温暖之界、运动之界。同样，五蕴是五部的佛陀，即识之王不动佛等。见闻等四种识是地藏等四位菩萨的自性。从色处到味处之间的四境是妩媚母等四位美妙天女的自性。眼识等的无共同增上缘有色四根是慈氏等四位身菩萨的自性。过去到不定的四时是香母等四位供养天女的自性。身根和身识以及所触处，以及由此产生的菩提心或其直接因缘意识等是胜乐等四位忿怒尊的自性。常断我相的四边是铁钩母等四位忿怒母的自性。意识是菩提心金刚，即第六部普贤王如来的自性。这里所说的意识和前面所说的意识二者的区别是，识界第六是这里所说的，根界第六是前面所说的。然而，在天尊和清净结合时，并不需要像安排每个对治法那样完全不同，色蕴是毗卢遮那佛，和
English
Because it exists, if all dharmas are realized to arise as its play, then by just that much, the key to the self-appearance of wisdom is thoroughly grasped. Dawa Nawa said, "The nature of mind is the sole seed of all things; for it, samsara and nirvana alternate. It is the wish-fulfilling jewel-like mind that grants the fruits of desires; I prostrate to it." Quoting this as a basis, as the all-knowing Vimalamitra extensively stated in the commentary on the Dharmadhatu Treasury. Such an explanation is not written out here because there are many ways to establish connections, etc., in this context. Thus, all dharmas are naturally nirvana. The five great elements are the nature of the five mothers, the sphere of appearance, as stated in the first chapter of the Root Tantra: the sphere of solidity, the sphere of intimacy, the sphere of warmth, the sphere of movement. Similarly, the five skandhas are the Buddhas of the five families, such as the King of Consciousness, Akshobhya, etc. The four consciousnesses, such as seeing and hearing, are the nature of the four Bodhisattvas, such as Kshitigarbha. The four objects from the form sense-sphere to the taste sense-sphere are the nature of the four beautiful goddesses, such as the Enchanting Mother. The four uncommon dominant conditions of eye consciousness, etc., the four material faculties, are the nature of the four body Bodhisattvas, such as Maitreya. The four times from past to uncertain are the nature of the four offering goddesses, such as Incense Mother. The body faculty, body consciousness, the tangible sense-sphere, and the bodhicitta arising from them, or the immediately preceding mental consciousness, etc., are the nature of the four wrathful deities, such as Vijaya. The four extremes of permanence, annihilation, self, and characteristics are said to be the nature of the four wrathful mothers, such as Hook Mother. The mind consciousness is the bodhicitta vajra, the nature of the sixth family, Samantabhadra. The difference between the mind consciousness mentioned here and the mental consciousness just mentioned is that the sixth consciousness realm is what is mentioned here, and the sixth faculty realm is what was just mentioned. However, during deity and pure union, it is not necessary for the objects of purification to be completely different, as if assigning a different leader for each one. The form aggregate is Vairochana, and