English
It is not a special display, but for those who have faith in the palace here, it appears in this way. The so-called "wheel" is like showing the essence from the perspective of the one to be tamed. From the nature of the Dharmadhatu, which is the container, it shows the essence of the Great Perfection of self-nature. Like the uninterrupted realization of all phenomena, from the moment of appearance from the aggregation of thoughts and causes, as mentioned above, it appears as the Body, non-self-nature as Speech, and non-duality as Mind. The three wheels of adornment are naturally like this from the beginning, so when the time is right, all the collections of thoughts are naturally accomplished in this way, and even subtle attachments cannot be detected, just like the treasure gold continent. This is not created by the mind of the practitioner; the gold continent is originally like gold. The so-called "unsurpassed" means that such a meaning does not succumb to anything, is not the realm of the inferior two, and cannot be understood even by slight observation. Even the Universal Light Ground cannot comprehend it, in order to realize samsara as what should be abandoned and nirvana as what should be attained. The five outer and inner secret mantras also cannot comprehend it, because they regard the aggregates, elements, and sources as iron, and regard the Body and Wisdom as transforming agents, believing that they can be changed through transformation, inseparable from the object of transformation, the transformer, and their attachments. Therefore, in this vehicle, there is no bias towards the object of transformation and the transformer, except for the meaning of reality that is manifested. Therefore, no vehicle can touch it, so it is unsurpassed. For such a thing, from the perspective of the letter Ye, it can also be called the self-nature mandala. Because there is no creator and it is free from causes and conditions, it can also be called the mandala that is originally as it is, without any mixture in meaning, completely perfect. Entering the Great Perfection mandala means that on the level of wisdom, taking the overall meaning of the wisdom of individual realization as the object of thought is the first entry. The wisdom of distinguishing with the wisdom of thought reaches its limit, without subject and object, even if the self-nature of the meaning of the Great Perfection is realized and becomes the foundation, there is no seer and seen. This is called the wisdom of non-objectification, which is the final establishment of the view, the second entry. Not being distracted from the meaning of realization, merging and familiarizing oneself in the stage of meditation is the third entry. When familiarity manifests, the search for the path ceases, and even the subtle phenomena of the seeker and the sought cannot
Chinese
安住于自明觉菩提心，显现空性的一切偏颇皆未舍弃，自然清净之体性。犹如虚空不执著于虚空一般，转变为大平等性，是为究竟之进入，即现前。如是简略开示后，又以“又”字，对此又以四种方式广说。经中云：“闻思修之结合是。”如是说，于听闻之时，方便之乘的境地是张开眼睛。方便善巧广大无边。如是说，唯是讲说之乘，能示现意义者，是内密真言。其中最为切近者，是一切乘之总纲，秘密心髓此者是。正文是从头至尾，为了道路之所需，清晰地揭示了续部的七种事物，此即是所诠释的词句。听闻是于证悟之上，传承口诀之圣者，弟子具有经中所说的品性，以信心策发，不散乱地透过耳根，心识不散乱地依于总的音声，以音声自身的体性，断定总的意义之境地。是为张开眼睛。如是说，譬如一人，双目失明，没有任何见物之能力，经由眼科医生开启后，于眼睛的疾病清净之顷刻，对于任何事物，都能毫无阻碍地自行进入，具有此能力一般。听闻之智慧，仅是将总的意义作为意之对境，犹如张开眼睛一般。于思维之智慧的境地中，具有能进入意义自身体性的无碍因力。因此，于简略开示之时所说的广大宫殿，与所依之补特伽罗，以及进入之张开眼睛相似，尚未见到坛城。宣说思维之智慧，证悟意义即是见到坛城。如是说，以思维之智慧，再三地加以辨别，意义之自性是，自性大圆满，平等性，任运成就之智慧本身。所谓证悟，即是说，于彼之上，智慧成为确信，衡量者与所衡量者，一切理路皆已决断之体性，与所说之义无有分别，对于执持宗派之希求自然不生起，是名为证悟，是为思维之智慧达到究竟。坛
English
Abiding in self-awareness, the Bodhicitta, all biases of appearance and emptiness are not abandoned, but are naturally pure in their essence. Just as space does not cling to space, transforming into great equanimity is the ultimate entry, that is, manifestation. Having thus briefly stated it, again with the word 'again,' this is further explained in detail through four methods. As the Tantra says, 'It is the union of hearing, contemplation, and meditation.' Thus, in the stage of hearing, the state of the means vehicle is the opening of the eyes. Skillful means are vast and boundless. As it says, the vehicle of explanation itself, which reveals meaning, is the inner secret mantra. Even closer than that is the general teaching of all vehicles, this very secret essence. The text, from beginning to end, clearly shows the seven objects of the Tantra, which are necessary for the path, and these are the words that express it. Hearing is when a holy person who has transmitted the oral instructions on the basis of experience, and a student who possesses the qualities mentioned in the Tantra itself, is motivated by faith, and without distraction, through the sense of hearing, the mind is not distracted, relying on the general sound, the state of determining the general meaning by the nature of the sound itself. It is the opening of the eyes. As it says, for example, a person who is blind cannot see anything, but when an eye doctor opens their eyes, in the moment when the eye's defect is purified, they can enter into anything without hindrance, possessing that ability. Similarly, the wisdom of hearing, which merely makes the general meaning the object of the mind, is like opening the eyes. In the stage of the wisdom of contemplation, one possesses the unobstructed causal power to enter into the nature of the meaning itself. Therefore, the great palace mentioned in the brief explanation is similar to the person who is the basis and the opening of the eyes for entry, not yet having seen the mandala. It shows the wisdom of contemplation, realizing the meaning is seeing the mandala. As it says, with the wisdom of contemplation, repeatedly contemplating with discernment, the essence of the meaning is the very wisdom of self-nature, great perfection, equality, and spontaneous accomplishment. The so-called realization is when, upon that, intelligence becomes confidence, the nature of having decided all measures and measurers, all reasons, without difference from what is said, and the desire to cling to a sect naturally does not arise, that is called realization, it is the culmination of the wisdom of contemplation. Man
Chinese
“见坛城”是指，如果睁开眼睛就像见到坛城一样，自性坛城通过智慧之眼，无见者与所见而显现。“修习”是指，显示进入，从证悟到习惯的过程是，“进入坛城”是指，虽然证悟的意义断除了增益，但由于习惯于先前的错误概念，就像水中的浑浊一样，执着于形象的顽固尚未消除，为了净化这些，称为“修习”。也就是说，就像下面一样，与所转变和转变者不一致的不是对治，而是证悟的觉性本身，如果持续不断地处于不间断的状态，则名言上称为习惯。这是没有努力的词语。对此，可以获得动摇的稳定，以及暖相、征兆、神通和神通等，也会根据当时的程度而显现，道路的长短也不重要，这是个人的智慧和精进的力量。“进入坛城”是指，就像比喻中的进入坛城的仪式圆满一样，这里是自性坛城四种证悟的第三种，即习惯。对此，见解只是了解原因，而体验则被称为三摩地。因此，这显示了进入自性坛城。“进入四种”的最后一种是“结合”，意思是进入后显现就是获得大成就。“”是指，通过闻思修三者达到圆满结合。通过三摩地进入并习惯而显现的是，内外一切法都是普贤王如来的游戏，身语意任运成就而显现，没有能境与所境，自己见到自己的面容。大自在任运成就，甚至没有微细的偏执，就是成为如实之基，这就是获得大成就。“”是指，无实体的自性显现，无杂、圆满、大圆满的意义，在自显现上，名言上称为获得，就像在伟大成就的场合中所说的那样。对此：自生一切或任运成就，这是诸佛的实相。容器
English
"Seeing the Mandala" refers to opening one's eyes as if seeing a mandala. The mandala of self-nature manifests through the eye of wisdom, without seer or seen. "Practice" refers to showing entry; the process from realization to habituation is, "Entering the Mandala" refers to, although the meaning of realization cuts off superimposition, due to the power of habituation to previous wrong concepts, like turbidity in water, the stubbornness of clinging to forms has not yet cleared. To purify these is called "Practice." That is, as below, what is inconsistent with what is to be transformed and the transformer is not an antidote, but the very awareness of realization itself. If one continuously abides in an uninterrupted state, it is nominally called habituation. This is a word without effort. To this, one can gain unwavering stability, as well as warmth, signs, miracles, and clairvoyance, which also appear according to the degree at that time. The length of the path is also not important; this is the power of the individual's wisdom and diligence. "Entering the Mandala" refers to, just as the ritual of entering the mandala in the analogy is complete, here it is the third of the four realizations of the self-nature mandala, namely habituation. To this, view is merely understanding the cause, while experience is also called samadhi. Thus, this shows entering the self-nature mandala. The last of the "Four Entries" is "Union," meaning that manifesting after entering is obtaining great accomplishment. "" refers to the complete union achieved through hearing, thinking, and meditating. What manifests through entering and habituating through samadhi is that all phenomena, internal and external, are the play of Samantabhadra, the spontaneously accomplished body, speech, and mind manifest, without object and subject, one sees one's own face. The great self-liberated spontaneously accomplished, without even subtle partiality, is becoming the basis as it is, this is obtaining great accomplishment. "" refers to the manifestation of the nature of non-entity, the meaning of unmixed, complete, and Great Perfection. On self-manifestation, it is nominally called obtaining, as it is said in the context of great accomplishment. To this: Self-born everything or spontaneously accomplished, this is the reality of all Buddhas. Container
Chinese
一切万事皆于普贤之境自然成就，非由因生，非由缘起，乃是自生本然。法界本体，离一切相，不灭之妙用，显现身语意之种种神变。虽显现，然未曾动摇于法界，此乃一时。所谓于此境中自然成就者，乃是法界所遍之处，皆于自性大圆满之境自然成就。如慈悲、事业、智慧一切皆无有间断，故说为任运成就。于此，所化众生亦是不灭之妙用。此义乃十方安住、四时垂迹之诸佛，无余、非人、非身之本体。此处亦未离四种证悟，为喜好此四种证悟之理者宣说。如是宣说以上之大圆满，与《斯科尔经》相合。总而言之，大圆满之果一蹴而就，虽无法次第而数，然此处为与其他乘之伴侣及补特伽罗之入门而分门别类，宣说入门之门与补特伽罗二者。自性大圆满乃从根本上之方式。了知四种证悟之体性，与亲近、开眼、见坛城等乃是见。入门之体性，以及必要、近修、实修二者与进入坛城等乃是修。果之体性，以及殊胜必要、大实修、获得大成就乃是果。行持乃是自性之行持，轮回涅槃一切不灭。道之行持乃是三毒显现为菩提道之行持等五种行持。誓言乃是大圆满远离一切造作，无有守护之实体，不灭之八乘之誓言皆于此显现。简而言之，乃是平等之誓言，或者，无有、散乱、唯一、任运四者。时间乃是次第经历地道，然因无有次第，故无法宣说道之次第，然此处若具足往昔之串习、智慧与精进，则一生即可圆满。