English
It is the word "to the other shore." The Tara is completely perfect. Skillful means and wisdom, skillful means are the most excellent. The most excellent of wisdom is the most excellent. This is said to be: It is spoken for the sake of the special place, in order to combine the nature of entering. Since everything has become a collection, therefore the Pāramitā is complete and continuously entered into as the only one. Remaining in a state of continuity and equality is the complete perfection of both the path of seeing and the path of meditation. Wherever there is the power of ability, it is the ultimate because of obtaining all power and great prophecies. Opening the meaning with the power of ability is called all-illuminating because wisdom itself is pervasive. Skillful means is unobstructed because it is self-appearing. Because one enjoys without exception, but is not defiled by the power of wisdom, just as a lotus is not defiled from within the mud, therefore, it is called skillful means. Non-objective wisdom is the best of the three wisdoms, and that itself is self-appearing. Since everything appears as the body and wisdom of the great self, therefore, completely knowing that it is separated from the terms of objects is the only supreme, and it is called the wheel of letters. Those that are manifested are the nature of the fruit. On one basis, because the nature of the occasion is only a term, a name is obtained. For the sake of those perfections, the ten and three distinctions of the earth, the distinctions of cause and effect are spontaneously perfected. Thus it was said. The sphere of clear space, sun and moon, the wisdom king contemplates the posture, all the mandalas of the victorious ones, will be meditated on without exception. This is said to be: It is spoken for the sake of the complete path and the empowerment of meditating on the close deity, because the essence of everything is one and inseparable. From whatever time or direction, a complete Buddha cannot be found. This is said to be: The basis of the two paths is shown in common. Those who are termed Buddhas may be found according to other systems, but the truly complete Buddha, even if established for the sake of those to be tamed, cannot be found elsewhere because it is difficult to show the essence. If there is doubt that it is limited, the nature of mind is the complete Buddha. This is saying: From the cause itself, knowing the three realms to be the nature of mind, what is
Chinese
而且，没有舍弃而转变成身和智慧本身。从自性来说，为什么不观察呢？因为获得和安住两者都没有勤奋就能成就。幻化金刚中说：自性安住所以不是从他处而来，因为执着颠倒，自己以自己见到自己的面容。因为这个缘故，不要在其他地方寻找佛。这样说了。在坛城中全部善巧结合，所有坛城都会成就。这是因为，在广大的续部中说：十方诸佛的坛城全部，都汇集在四十五个解释确定意义之中。这也是因为其他宗派的道路，在《摩尼续》中说：坛城坛城叫做，如果不从菩提心散乱，坛城自生为精华，一切同时修持就会成就。因为这个缘故。仪轨多余或者不完整，过失本身清净没有罪过。这是说，有些人说瑜伽明晰的人不把词句当做主要。规矩本身是跟随所说的，仪轨有五种。多余的是额外的，比如顿超的禅定，对于一切也以不观察的方式来教导。缺少是不完整，没有心的禅定，自己的自性也不观察，何况是其他的，因为什么过失也没有的缘故。什么对什么有害就是过失，只是所说的那些。那些没有损害的就是清净，也会变成功德。这是总结性的词语。被音乐的云朵所喜悦。这是说，音乐已经说过了。享用五种受用之集合，那些以因果无二的方式，显现为圆满受用大乐的庄严，安住在无二的供养力量之处。召集会供的章节，会供已经说过了。修持是其他宗派中有些人为了什么而努力的勤奋，这里在广大的因中说：因果本来无别没有先后，果成为道路之后同时结合。这样说了，仅仅是进入修行
English
Moreover, without abandoning, it transforms into the very body and wisdom. From the perspective of self-nature, why is there no observation? Because both attainment and abiding are accomplished without diligence. In the Illusory Vajra it says: Because self-nature abides, it does not come from elsewhere; because attachment is reversed, one sees one's own face with oneself. For this reason, do not seek the Buddha elsewhere. Thus it is said. By skillfully combining everything in the mandala, all mandalas will be accomplished. This is because, in the extensive tantra, it says: All the mandalas of the Buddhas of the ten directions are gathered in the forty-five explanations that clarify the definitive meaning. This is also because of the paths of other schools, as it says in the Mani Tantra: The mandala is called the mandala; if one does not stray from the mind of enlightenment, the mandala spontaneously arises as essence, and all will be accomplished by practicing simultaneously. For this reason. Even if the ritual is excessive or incomplete, the fault itself is purified and there is no transgression. This is to say that some say that those who have clear yoga do not regard words as primary. The rule itself is to follow what is said, and there are five kinds of rituals. Excess is extra, like the samadhi of Tögal, and one teaches everything in a way that does not observe. Lacking is incomplete, the samadhi without mind, one does not even observe one's own self-nature, let alone others, because there is no fault whatsoever. Whatever harms whatever is a fault, only those that are said. Those that do not harm are pure, and will also become qualities. This is the concluding word. Pleased by the clouds of music. This is to say that music has already been spoken of. Enjoying the collection of the five enjoyments, those that manifest as the adornment of great perfect enjoyment in the way that cause and effect are non-dual, abide only in the place of the power of non-dual offering. The chapter on gathering the assembly, the assembly has already been spoken of. Practice is the diligence with which some people in other schools strive for something, here in the extensive cause it says: Cause and effect are originally inseparable, there is no before or after, after the fruit becomes the path, they combine simultaneously. Thus it is said, merely entering into practice
Chinese
为了施设名言，安立为三种体性。第十二章总说完毕。然后，如来十方四时身语意金刚坛城全部聚集，名为：被十方四时所摄的一切如来的身语意坛城轮，是心性自显现之故，以觉性唯一不可分，故于至上者为金刚，彼即是唯一聚集，仅此而已。这些是于此品中显现表示的征兆，以示现彼，一切之意得以圆满之故。下文说：诸佛之坛城，无有遗余者，此中无有更深之密义。是故说集会虽无意义，然为了大自在故，仅仅是声音亦无有相违。为了彼之邻近表示之故，说一切法本初即是大圆满任运成就之誓言，甚深秘密之心髓云聚。以二物所摄的一切，从本来即是自明觉性之故，一切皆不遮止，且未从他生，于自性中显现，故仅是身语意，无有其他即是大圆满。对于彼，以分别念等说常因之相，然彼即是自生之智慧，故无有常因，从自显现中无法超脱之故，名为任运成就之誓言。彼即是自性秘密之心髓，以非是庸常之境故。于广大续部中说：如来之行境，乃具殊胜智慧者所证悟。知晓。对于彼，作为表示之门，以及体验之方便，和显现之功德，略作分门别类而示现之意，是相近显现，乃是所化之显现。为了表示彼表示之门故，说：未证悟与邪证悟。名为：什么都不证悟乃是世间庸人，以从最初之显现中脱离之故，以执着而脱离，故名脱离。常断二者乃是邪证悟，乃是从边解脱。为了表示呼气之乘故，说：证悟边不成正等。如是说，声闻和缘觉
English
For the purpose of applying names, it is established as the three characteristics. Chapter Twelve, the summary explanation, is complete. Then, the Thus-Gone One, the body, speech, and mind vajra mandalas of the ten directions and four times, all gathered together, is called: The wheel of the body, speech, and mind mandala of all the Thus-Gone Ones encompassed by the ten directions and four times, is the self-appearance of mind itself. Because awareness is uniquely indivisible, it is vajra in the supreme state. That itself is the only gathering, just that. These are the signs that are manifested in this chapter, because by showing that, the intention of all will be fulfilled. Below it says: The mandala of the Buddhas, without any remainder, there is no deeper secret meaning than this. Therefore, speaking of assembly is meaningless, but for the sake of the great self, even mere sound is not contradictory. For the sake of closely indicating that, it is said that all dharmas are primordially the Great Perfection, spontaneously accomplished, the extremely secret heart essence cloud arrangement. Everything encompassed by the two entities, from the very beginning, is only self-knowing awareness, so everything is unblocked, and without being born from elsewhere, it is clear in its own nature, so only body, speech, and mind, without anything else, is the Great Perfection. In relation to that, even if conceptualizations and the like speak of the aspects of constant causes, that itself is self-arisen wisdom, so without constant causes, it is impossible to transcend self-appearance, therefore it is called the spontaneously accomplished commitment. That is the very heart essence of secret nature, because it is not an ordinary realm. In the extensive tantra it says: The realm of activity of the Thus-Gone One is realized by a person of excellent intelligence. Know. For that, as a door of indication, and a means of experience, and the qualities that have been manifested, the intention of showing them by roughly dividing them into categories is a close appearance, which is the appearance of those to be tamed. In order to show the door of that indication, it is said: Unenlightened and wrongly enlightened. It is called: Not realizing anything is an ordinary person of the world, because of deviating from the first appearance, deviating through attachment, therefore it is called deviation. The two of permanence and annihilation are wrong enlightenment, which is liberation from extremes. In order to show the vehicle of exhalation, it is said: Realizing extremes does not become correct. Thus it is said, the Hearers and Solitary Realizers
Chinese
现在是观想一切处清净。然后，在修积资粮的时候，以不执著五妙欲的方式享用，无论做什么，都不会变成习气。因为安住于二资粮的相续，从因本身显现果，而不是其他的显现，到达十三地。在显现空性无别的双运身获得的时候，自己见到自己的面容。一切都自在地掌握在自己手中。所有坛城同时显现，不会舍弃任何应调伏的众生。这样宣说。因为不喜欢声音，所以没有详细地分解文字。 由此，讲述内在圆满的生起次第。为了显示意为普贤王如来的明点诀窍，说了“以具坛城的坛城”等。内在的坛城，在珍宝的框架中，五大清净显现是五佛母坛城的自性。它们以五种不同的作用，使一切显现为大乐，即使只说第二种，也不是像主人那样，而是像佛身一样，不会超出两者，所以作为作者本身没有矛盾。“坛城上观想坛城”，意思是，它们本身是宫殿的第七层，是心要本身，与一和多分离之方式的方便和智慧无二无别。自性如根达一样，从各种光芒中，无论显现什么都不确定，因为无从观察而自明，所以也变成第三种。事物没有变成三种，这是自证的现量，所以是观想的殊胜之处。如果想知道它的必要性是什么，说了“坛城从坛城生，心之坛城是殊胜坛城”。它们安住于六智坛城中自显现，对于不变的圆满成就，如所说般不颠倒地圆满成就，因此显示了不混杂而圆满清明的状态，其光芒策动了四脉的身体、语言、意的文字。它们的光芒净化了六种子和自性，清净了习气的阿赖耶识。智慧的光芒融入心要，五大依次收摄，明点本身也无法确定自性，一切边
English
Now, it is contemplating on purifying all places. Then, at the time of accumulating the accumulations, whatever is done by enjoying without attachment to the five objects of enjoyment, it will not become a habitual tendency. Because it abides in the continuity of the two accumulations, the result appears from the cause itself, and not as something else, it goes to the thirteenth ground. When the non-dual union body that is indivisible from appearance and emptiness is attained, one sees one's own face. Everything is freely controlled by oneself. Since all mandalas appear simultaneously, no being to be tamed is abandoned. Thus it is taught. Because one does not like sound, the syllables are not broken down in detail. From this, the generation stage of inner completion is explained. In order to show the essential instructions of the bindu of the mind of Samantabhadra, it is said, "By the mandala endowed with the mandala." It is said that in the inner mandala, the five great pure appearances in the precious frame are the nature of the mandala of the five mothers. The five different actions of these make everything appear as great bliss, and even if only the second is spoken of, it is not like a master, but like the body of the Buddha, it does not go beyond the two, so there is no contradiction in being the agent itself. "On the mandala, contemplate the mandala," which means that they themselves are the seventh for the palace, the essence itself, and the means of the manner of being separated from one and many, and the wisdom is non-dual. The nature itself is like a Kunda, and from the various lights, whatever appears is not certain, because it is self-evident without being able to be examined, so it also becomes the third. The fact that things have not become three is the direct perception of self-awareness, so it is the supreme of contemplation. If one wonders what its necessity is, it is said, "The mandala arises from the mandala, the mandala of the heart is the supreme mandala." They abide in the self-appearance in the mandala of the six wisdoms, and for the unchanging complete accomplishment, the complete accomplishment is not inverted as it is said, so it shows the state of being unmixed and completely clear, and its light stimulates the letters of the body, speech, and mind of the four channels. The light of these purifies the six seeds and the self, and purifies the consciousness of the habitual tendencies. The light of wisdom is gathered into the essence, and the five elements are gradually gathered, and the bindu itself is not determined by its nature, and all the edges