English
It is just like having manifested the result. Therefore, the meaning of the great accomplishment manifesting the fruit is: As stated in the tantra: "The perfection of the ten directions and four times is the body, speech, qualities, activities, and mind. Seeing the face of the complete self-nature, it is the supreme and excellent dominion." The mandala abides as the mandala itself. The perfect mandala is spontaneously accomplished. The mandala is adorned with all completeness. This means that in the great equality of essential nature, it becomes space. Just as when a great flood occurs, all obstacles to the water become the allies of the water, and nothing can obstruct it. Here, when the naturally arising wisdom, free from partiality and without clinging, becomes powerful, all phenomena of grasping and clinging are realized as Bodhicitta. Nothing is found apart from the state of Dzogchen, like the example of the Golden Island. Spontaneously accomplished, all the phenomena of the three realms are spontaneously accomplished as the three kayas of Samantabhadra, the self-appearing body, speech, and mind. Seeing one's own face, there is no object or subject, so it is clear in self-appearance. Moreover, all the phenomena of the ten directions and four times, the sensory appearances, are spontaneously accomplished as the self-aware appearances. The two accumulations are perfected simultaneously in a non-dual and complete way. Unobstructed is the body, without inherent existence is the speech, without separation is the mind, appearing without realization is the quality, and all aspects of action are activities. All phenomena are spontaneously accomplished as the nature of the self-appearing body, speech, and mind, which is seeing one's own face. The mastery of awareness, without separation between samsara and nirvana, is the supreme and excellent because it is free from all partiality. The mandala that has always been present, the mandala of approaching and accomplishing practice, the great accomplishment, the spontaneously accomplished mandala, all internal and external phenomena are perfected in the spontaneously accomplished mandala of realization, hence it is called spontaneously accomplished. "The mandala is adorned with all completeness" means that all the mandalas of the ten directions and four times are completely and perfectly self-appearing because realization is spontaneously accomplished. The phenomena of grasping and clinging in samsara, not even a tiny particle appears, is that
Chinese
如虚空之界。那么在果位任运成就之时，对于下者来说，是否调伏了四魔呢？是圆满还是不圆满呢？因为显示是圆满的，所以四魔也被调伏。也就是说，四魔即是：蕴魔、烦恼魔、死魔和天子魔。在近修之时，如实知自性，五蕴证悟为五部佛，此究竟即是调伏了蕴魔。“幻化之上游戏幻化”，如是等等，一切皆在自性大圆满中任运成就，无有能所，从根本上清净能取所取，故调伏了烦恼魔。“幻化之续于安乐之时”，如是说，智慧之明离于刹那之流，于自性之流中，生灭不可得，故调伏了死魔。“父母方便智慧本即双运”，如是说，二取之法不可得，远离能所，无有对治，故调伏了天子魔。因此，从证悟之时起，即开始了调伏魔军。果位究竟和调伏魔军是同时的，故成就了究竟之义。如是说，道之事业已尽，自性身显现。自显现普贤王如来任运成就，即名为义，是所证之体性，大成就显现也。那么，以所说之义，连微尘许的错乱也不可得，一切皆任运成就于坛城之中，对于是否会断绝大悲心生起疑惑，为了显示不会断绝，有两个理由：以“调伏魔军”之理由，在此甚深瑜伽之时，调伏一魔即调伏一切，为了利益他众之事业不会断绝，是其力量。又以“义成就”之故，自利他利同时成就，自利成就之大小，他众之显现也同样显现，故自利任运成就之后，为了无偏地利益他众而显现，如续云：“圆满坛城平等合，大悲坛城皆生起，方时坛城调伏主，为度幻化之坛城，无有勤作坛城行。”如是说，一切法自
English
Like the realm of space. So, at the time of spontaneous accomplishment of the fruition, are the four maras subdued for those below? Is it complete or incomplete? Because it is shown to be complete, the four maras are also subdued. That is, the four maras are: the mara of the aggregates, the mara of afflictions, the mara of death, and the mara of the son of the gods. During the time of close practice, knowing oneself as one is, realizing the five aggregates as the five Buddha families, this culmination is the subduing of the mara of the aggregates. "Playing illusion upon illusion," and so forth, everything spontaneously accomplishes in the state of great self-perfection, without subject or object, purifying grasping and the grasped from the root, thus subduing the mara of afflictions. "In the continuum of illusion, at the time of bliss," it is said, the wisdom of awareness is freed from the stream of moments, and in the stream of essence, arising and ceasing are not observed, thus subduing the mara of death. "Father and mother, method and wisdom, have always been in union," it is said, dualistic dharmas are not observed, being separate from subject and object, without an antidote, thus subduing the mara of the son of the gods. Therefore, from the time of realization, the beginning of subduing the maras arises. The culmination of fruition and the subduing of the maras are simultaneous, thus accomplishing the meaning of culmination. As it is said, the activities of the path are exhausted, and the essence body manifests. Self-appearing Samantabhadra spontaneously accomplishes, which is called meaning, the nature of what is to be attained, the great accomplishment manifests. So, with the meaning explained, not even a particle of confusion is observed, everything spontaneously accomplishes in the mandala alone, and there is doubt about whether compassion will cease. To show that it does not cease, there are two reasons: with the reason of "subduing the maras," at this time of profound yoga, subduing one mara subdues all, and the activity of benefiting others does not cease, that is its power. Also, because of "accomplishment of meaning," self-benefit and other-benefit are accomplished at the same time, and the appearance of others is the same as the magnitude of self-benefit accomplished. Therefore, after self-benefit spontaneously accomplishes, it manifests to benefit others impartially, as the tantra says: "The perfect mandala equally joined, the mandala of compassion completely arises, the lord who subdues the mandala of directions and times, for the sake of liberating the mandala of illusion, engages in the mandala without action." As it is said, all dharmas self-
Chinese
以自然任运成就之坛城而圆满，以通达究竟之自然任运成就坛城之理证。以六道自生菩提心任运成就，远离所缘之大悲理证。十方的时间和处所啊。所有地的体性不混杂而完全圆满，因为明亮所以对于任何方便的事业都不阻碍。坛城全部显现。总之，所化自身也是大悲事业不间断的显现。因此，不舍弃被时间和空间所包含的一切法，以及调伏所化之方便等，所以说，时间和空间是调伏坛城的主尊。那么，像这样行事业，有分别念吗？所化、能化、事业一切都在菩提心的坛城中任运成就。虽然显现如幻术师从幻术之水中以幻术之人取出幻术之众生，实际上却不作，因为不执著于作者、境和事业这三者，所以事业不间断。无作而行坛城。这显示了圆满四种修持的四种证悟之理。其中，此处所显示的是，四种证悟只是自性大圆满的证悟方式。如《龙钦幻化续》中也说：以四种证悟的理证，将显有内外一切法，显示为无尽庄严之轮。虽然没有更殊胜的，但在道位上显示四种证悟，三种体性，是体性之基。需要关联三者是三种体性。显示了与基地、道、果相关联的体性。一般来说，对于一个人的条件来说，这样就足够了。本尊念诵和修持与密咒总的论典相符，并且为了对此有信者，也显示了此乘也具备这些。进入坛城的四个比喻，大部分是为了道位者的心识。这样显示了内在意义后，经文的要点是，一切法从原始以来等等。这也是续部中所说：于圆满智慧之坛城中。对于自生之智慧，显现声响的一切法，是身语意不尽庄严之轮圆满，即自然任运。
English
It is perfected in the naturally spontaneously accomplished mandala, by the reasoning that joins the ultimately realized, naturally spontaneously accomplished mandala. By the reasoning of great compassion, which is free from objects, the six realms are naturally spontaneously accomplished as the mind of enlightenment. The times and places of the ten directions! Since all the characteristics of the ground are unmixed and completely perfect, and because it is clear, no skillful activity is obstructed. The entire mandala arises. In short, the object of taming is also the appearance of the uninterrupted activity of compassion. Therefore, since nothing is abandoned, including all the phenomena encompassed by time and space, and the means of taming those to be tamed, it is said that time and space are the lords who tame the mandala. Now, does he have conceptualization in such activity? Since all the activities of those to be tamed, those who tame, are spontaneously accomplished in the mandala of the mind of enlightenment, although it appears like a magician extracting illusory beings from illusory water with an illusory person, he does not act, because he does not conceptualize the three—the agent, the object, and the action—and therefore his activity is uninterrupted. He enjoys the mandala without doing anything. This shows how the four attainments are complete with the four approaches and accomplishments. What is shown in this context is that the four attainments are only the way to realize the Great Perfection of naturalness. As it is also said in the Tantra of Magical Manifestation: By the reasoning of the four attainments, all phenomena of appearance and existence, inner and outer, are shown as a wheel of inexhaustible ornaments. Although there is nothing superior to it, the four attainments are shown on the path as three characteristics, which are the basis of characteristics. The three necessities and connections are the three characteristics. It shows the characteristics related to the base, path, and result. In general, this is sufficient as a condition for one person. Approach and accomplishment are in accordance with the general tantric texts, and for the sake of those who are devoted to it, it is also shown that this vehicle is complete with them. The four examples of entering the mandala are mostly for the minds of those on the path. Having shown the inner meaning in this way, the essence of the text is that all phenomena are from the beginning, and so on. This is also what is said in the Tantra: In the mandala of perfect wisdom. For the self-born wisdom, all the phenomena of appearance and sound are complete with the inexhaustible wheel of ornaments of body, speech, and mind, which is naturally spontaneously.
Chinese
并非是特别展示，而是对于那些在此处对宫殿有信仰的人们来说，显现出这样的景象。所谓“轮”就像是从被调伏者的角度展示精华一样，从展示容器的法界之性中，展示精华自性圆满的本性，就像没有止息地领悟到的诸法，从分别念、因缘聚合而显现的那一刻起，如前所述，显现为身，无自性为语，无分别是意。三轮庄严自性本然如此，因此在时机成熟时，一切分别念的集合都如此自然成就，连微细的执着也无法察觉，就像珍宝金洲一样。这不是行者的心所造作，金洲本来就和金黄色一样。所谓“无上”，是指这样的意义不屈服于任何事物之下，不是低劣二者的行境，即使稍微观察也无法理解，甚至连普光地也无法领悟，为了将轮回作为应舍弃的，涅槃作为应获取的而证悟。五种外内密咒也无法领悟，因为将蕴、界、处视为铁，将身和智慧视为转化剂，认为可以通过转化来改变，与所转化之物、转化者以及对它们的执着无法分离。因此，在这个乘中，除了显现为实相的意义之外，没有对所转化之物和转化者的偏执，因此任何乘都无法触及，所以是无上的。对于这样的事物，从耶字的层面来说，也可以称为自性坛城。因为没有造作者，远离因缘，所以也可以称为本来如是的坛城，意义上没有混杂，是完全圆满的。进入大圆满坛城，是指在智慧的层面，将各自领悟的智慧的总体意义作为意念的对象，这是第一个进入。以思维的智慧来辨别的智慧达到极致，没有能境和所境，即使证悟了大圆满意义的自性，成为根本，也没有能见和所见，这被称为无所缘的智慧，是见解的最终确立，是第二个进入。不从领悟的意义中散乱，在修行的阶段中融合并使之熟悉，这是第三个进入。当熟悉显现，道的寻觅止息，能寻、所寻的细微之法也无法