English
Naturally accomplished, like an emanation. Brother and sister are what appear in that very state, and again revolve around what is needed. Among these, first, explaining the fulfillment of needs: the assembly of emanations, the four consciousnesses are the father, the four realms are the mother, and so on, as explained. From that perspective, they are inseparable, fulfill needs, and offer delight, hence they are also called father and mother. Here, the aggregates and elements appear from the state of spontaneous accomplishment in the mind of enlightenment, just as all colors of water do not move away from water. Although they appear as father and mother from the perspective of karma, they arise simultaneously in the state of spontaneous accomplishment in the mind of enlightenment, hence they are referred to as brother and sister. Transformation is the essence of inseparable method and wisdom. "Self-nature" means that it is not like the union of grasping onto objects as in Maha Yoga, but like the sky, it is naturally its self-nature from the beginning. In the tantra, it says: "In the mandala of Samantabhadra, contemplate the five wisdoms of the heart of the great self-existing one." The meaning of what was just said is: the mandala of Samantabhadra is called that because it is unceasing, non-objective, and undifferentiated, these three. Body, speech, and mind are spontaneously accomplished in the essence of Samantabhadra. The mandala is pervaded by the expanse of dharma, and it is pervaded by that. The great self is all, and in that, there are no many or parts. "Superior" means that from the perspective of representing that, the five wisdoms are also spontaneously accomplished. The very meaning of the inseparability of body, speech, and mind, free from all grasping of characteristics, is the Dharmadhatu wisdom. Clear and unceasing is the Mirror-like wisdom. Whatever appears of the aggregates, elements, and sense bases, is the wisdom of individual discernment. The wisdom that does not move from the Dharmadhatu wisdom is the Equality wisdom. All unceasing activities are performed, and the essence does not move from the Dharmadhatu, is the Accomplishing wisdom. Such as that, it is not transformed by the path, it does not abide at the extreme of things from the beginning, hence it is Buddha. The meaning of awareness being free from partiality, spontaneously accomplished, is realized in the sense of vastness, in a way that is unseen. The way such a meaning is experienced in the mind of a practitioner is: playing illusion from illusion. In the tantra, it says: "By the union of the essence bindu." Thus, the two, essence and bindu, are the aggregates and elements, or consciousness and objects, or faculties and the three times, method and
Chinese
智慧，它们无论如何显现，以不灭、不执、无别的方式，示现为任运成就的菩提心。如幻，如同显现却无自性，因此没有执着。在名言的层面，所说的对境之法，是从法界不灭的妙力中显现。即使想要各自的作为，但在自性上没有成立，因此在法界中任运成就，是为对境。或者，在如幻的法性中，根或者智慧如幻般地嬉戏，在不灭、不执、无别的状态中。《大乐至上幻化之流》，是指体验道之见解的自性。经中说：“以安乐之智慧乐音，供养智慧之喜悦。” 这指不灭、不执、无别，远离一切偏执的安乐智慧，以任何方式显现都如乐音般体验其见解。因为没有丝毫二取之弱点，所以称为智慧喜悦。那不间断地使之欢喜的殊胜，即是大乐。不灭是不杂染的安乐，不执是圆满的安乐。那是二种受用，不遮止故称为安乐。那自证的菩提心，唯一且远离一切执着，故为殊胜。幻化之流，是指所有迷惑、邪念、幻化的法，不改变、不修正，虚空与空性无别，任运成就于智慧幻化之流中。如同一刹那和自性之流般如虚空。安乐之时，经中说：“以无漏之福德。” 因为说到了，有漏之流，能取所取净化为自生智慧，因此那不灭地显现。自性之流也是不灭，是不灭是福德资粮，不执着是智慧资粮。安乐，指二资粮使轮回涅槃的二种安乐无别，在大自在的体性中，唯一任运成就的坚定不移之时，是为解脱之门无相。在如幻中嬉戏如幻，安住于大乐至上幻化之流的时候，不离法界，不为事物之相所染，不灭故为显现。
English
Wisdom, however they appear, shows that they are spontaneously accomplished as bodhicitta in a way that is unceasing, unfixated, and undifferentiated. Like an illusion, it is like appearing but without inherent existence, so there is no attachment. On the level of terminology, the objects of phenomena that are spoken of appear from the unceasing power of the dharmadhatu. Even if one wants to perform individual actions, there is no establishment in essence, so it is spontaneously accomplished in the dharmadhatu, which is the object. Or, in suchness like illusion, the senses or wisdom play like illusion, and in the state of unceasing, unfixated, and undifferentiated. The continuum of bliss supreme illusion, refers to the nature of experiencing the view of the path. From the tantra: "With the music of the wisdom of bliss, offer worship to the joy of wisdom." This means that experiencing the view of unceasing, unfixated, and undifferentiated, the wisdom of bliss that is free from all partiality, appearing in any way like music. Because there is not even a tiny bit of weakness of dualistic grasping, it is called the joy of wisdom. That which pleases it without interruption is the supreme bliss. Unceasing is unmixed bliss, unfixated is perfect bliss. These are the two enjoyments, called bliss because they are not obstructed. That self-aware bodhicitta is one and supreme because it is free from all grasping. The continuum of illusion refers to all delusion, wrong thought, and illusory phenomena, without changing or correcting, space and emptiness are undifferentiated, spontaneously accomplished in the continuum of wisdom illusion. Like a single moment and the continuum of essence, like the sky. At the time of bliss, the tantra says: "With uncontaminated merit." Because it is said, the contaminated stream, the grasper and the grasped, are purified into self-born wisdom, so it appears unceasingly. The continuum of essence is also unceasing, unceasing is the accumulation of merit, non-grasping is the accumulation of wisdom. Bliss, means that the two accumulations make the two blisses of samsara and nirvana undifferentiated, and at the moment of unwavering confidence in the nature of the great self, it is spontaneously accomplished as one, which is the door of liberation, without characteristics. Playing illusion in illusion, and at the time of dwelling in the continuum of bliss supreme illusion, without moving from the dharmadhatu, without being stained by the characteristics of things, it appears because it is unceasing.
Chinese
不为我之相所染污，因其无别，故远离一切相。此即是，经中也说：智慧如幻自显现，乐音坛城不可思议胜，秘密明点即是界，此乃一切佛之体。如是说，自生之智慧未显现，则自显现犹如乐音，念头无边。彼坛城不可思议，任运成就，且于彼无执着。故称胜。本体是，心性秘密之本体，远离戏论之明点，具足不灭之力量，故为界。彼乃十方诸佛之本体，故说此处无相之义，于究竟之状态不缘。如是说，远离所说之显空一切边之本体性，于证悟之义之境与有境，显现空性二者之事物皆不成立之故，远离一切对境，故称不缘。此处不述特意之不缘。虚空虽离本体，然明亮且能遮蔽，虽于三时不变，然我执从根断灭。如是比喻，证悟究竟之觉性，远离偏袒即是明亮，不为边所遮蔽。能开悟者，即显现一切。远离偏袒之状态，于三时中不变，且离执着，故称平等。然非如一境由一有境缘而平等，乃是证悟究竟，无须生起道，大圆满之义现前，任运之觉性，戏论之边中与方之边中皆清净，法界任运周遍，离于能执，如十地之所知障极细微般，极细微之希求亦不住留，是为胜义中本体性之广大平等。因此，从寻常幻化开始，到此为止，乃是修习之等持，根器利钝与精进强弱所生起之速缓差别。彼等乃是成就大成就之方便，平等乃是成就。
English
It is not stained by the marks of "I," and because it is inseparable, it is free from all marks. That itself is also stated in the tantra: "Wisdom appears as illusion, the mandala of music is supremely inconceivable, the essence of the secret bindu itself, that is the reality of all Buddhas." That is to say, if self-originated wisdom does not appear, then self-appearance is like music, with endless thoughts. That very mandala is inconceivable, spontaneously accomplished, and because it is free from clinging to it, it is called supreme. The essence is that the nature of mind, the essence of secrecy, is a bindu free from elaboration, endowed with the power of non-cessation, hence it is the sphere. That is said to be the basis of all Buddhas of the directions and times. Here, it is said that the meaning of no-mark is not focused on the state of ultimate completion. Thus, it is said that the nature of being free from all extremes of appearance and emptiness, and because no object of realization, subject, appearance, or emptiness is established, it is called non-focus because it is free from all objects. Intentional non-focus is not discussed here. Although space is devoid of substance, it is clear and obscuring, and although it does not change in the three times, the root of ego-clinging is completely exhausted. Like that example, the clarity of the fully realized awareness that is free from partiality is unobscured by extremes. That which opens understanding is the appearance of anything. The state of being free from partiality does not change in the three times, and being free from clinging is called equanimity. However, it is not like equanimity that is focused on one object by one subject. It is fully realized, there is no need to generate the path, the meaning of the Great Perfection is manifested, the spontaneously present awareness, the extremes and centers of elaboration, and the extremes and centers of directions are purified. The Dharmadhatu pervades as a spontaneous accomplishment, free from clinging, and like the subtle obscurations of knowledge of the tenth Bhumi, even the slightest desire does not remain, which is the great equanimity of the essence in the ultimate sense. Therefore, starting from ordinary illusion, up to this point, it is the distinction of quick or slow arising of meditative absorption, depending on whether the faculties are sharp or dull and whether the effort is strong. These are like methods for obtaining the accomplishments of great attainment, and equanimity is accomplishment.
Chinese
仅仅就像是显现了结果一样。因此，大成就显现果位的意思是：经中说：十方四时圆满，是身语功德事业意，无余自性面见，是自在胜妙殊胜。坛城安住即坛城，圆满坛城任运成，庄严坛城无余具。意思是说，在本体性的广阔大平等中，成为虚空。就像大洪水泛滥时，水的一切违缘都变成水的助伴，没有任何东西可以阻挡它一样。在这里，当无有偏袒、无有执着的自生智慧成为力量时，所有将能取所取执着的法性觉悟为菩提心，除了大圆满的境界之外，什么也找不到，就像黄金岛的例子一样。任运成就，三界的一切法都任运成就为自显的普贤王如来的身语意三身，自己亲见自己的面容，由于没有能见和所见，所以在自显中显现。而且，十方和四时的一切法，感官的显现都任运成就为自证的显现。无杂圆满，二资粮同时圆满，无有阻碍是身，无自性是语，无有分别意，无有证悟而显现是功德，一切行为都是事业，一切法都任运成就为自显的身语意的自性，这就是自己亲见自己的面容。轮回涅槃无别，自在地驾驭觉性，远离一切偏执，是殊胜的至上，是本自安住的坛城。以近取和修持成就的坛城，大成就自性任运成就的坛城，内外一切法觉悟任运成就的坛城中圆满，所以称为任运成就。庄严坛城无余具，意思是说，十方四时的所有坛城，都因为觉悟任运成就而无余具足，一切都无杂而圆满地自显。能取所取的轮回之法，连微尘也不显现，是那