English
It is said that there is no other mandala to be established other than that. Secondly, the detailed explanation is divided into three parts: generally showing the mandala of effortless and self-liberated, the mandala of appearance-emptiness body, the mandala of sound-emptiness speech, and the mandala of awareness-emptiness mind, these three are explained separately, and the three doors of the three establishments are concluded into three mandalas. The first is: starting with "O Vajrasattva". Among them, the meaning of mandala is, the Sanskrit word "mandala", mana is essence, and da means to take and hold. Like this, all the dharmas that include phenomenal existence, samsara and nirvana, are freely controlled by clearly realizing the nature of the king of awareness, the great self-born wisdom. Therefore, the essence of all dharmas, the self-born wisdom of mind-essence, is the nature that transcends causes, conditions, effort, and accomplishment. Without error, it is realized as it is, and the respective self-aware wisdom with this state of realization is taken and held by the particularly supreme wisdom without abandoning it, and it is held in a non-dual and inseparable manner. This is the uncreated and spontaneously accomplished mandala of Dharmakaya Kuntuzangpo, which is the nature of effortless action. Such a spontaneously accomplished mandala is also said to be of three types from the perspective of the three bodies. As it is said in Don Sal: The spontaneously accomplished mandala is the mandala of the three-body Buddhas. Awareness is in the center, and wisdom is the wheel, which is the defining characteristic of the Dharmakaya. The main deity is in the center, with the retinue wheel of the father and mother of the Sattvas, which is the defining characteristic of the Sambhogakaya. Alaya is in the center, with the wheel of the eight consciousness aggregates, which is the defining characteristic of the Nirmanakaya. So it is said. Secondly, among the three mandalas of body, speech, and mind, the first is: O Vajrasattva, the teacher of teachers, Dharmakaya Kuntuzangpo, I have arranged the mandala of the essence body. Here, essence refers to the nature of awareness, bodhicitta. As it is said in the Root Condensed Tantra of Great Space: I am the essence, bodhicitta. This essence is not other. Essence bodhicitta is the primordial Buddha. It is born from all purity. It is essence because it arises from itself. It is essence because it pervades all. Looking at anything is essence. Whatever appears is
Chinese
是心要。普遍开展故是心要。无二故是心要。无可寻觅故是心要。不变不坏是心要。无一之外故是心要。我即心要菩提心。菩提心是显现任何事物。虽显现任何事物却无处可寻。如是说。因此，显现、声响、念、识之法，总括了现象、有、轮回、寂灭的一切，都是心要菩提心的作用，是自显如梦幻般的戏耍。因此，本来安住于普作佛菩提心的坛城中。彼经中云： 显现为色的一切，都是我身之自性。 响为声的一切，都是我语之自性。 心之念想的一切，都是我意之自性。 一切皆从我生，我乃自生之智慧。 如是说。因此，在心要菩提心的广大虚空中，如无有显现水月般的嬉戏而显现的外器世界五大的形态，以及内情众生六道的形态为代表，无论如何显现和存在，这所有显有轮涅的诸法，皆是本初无生的觉性菩提心的自性，大空法界，法界离戏之状态中任运成就，无有造作而安立。如是之诸法，安住于法性心要的自性一味一体的意义上，对于如佛与有情等好坏与取舍二者皆无成立之故，连同显现为错乱显现轮回之法，也是调伏者普作金刚我于身之坛城中所安立。第二者是，唉！导师之导师普作金刚以心要自生之大智慧的语之坛城安立是如何呢？ 乃是六道众生的声音等，无论听懂与否的声音响彻和存在的诸法一切，法界菩提心的自性，从本初无生的法界中，于无有阻碍之语中，如响空山谷般之戏耍中所安立，因此，凡是响为声音的一切都是法身
English
Is the essence. Being universally expansive, it is the essence. Being non-dual, it is the essence. Being unfindable, it is the essence. Being unchanging and indestructible, it is the essence. Being without another, it is the essence. I myself am the essence, Bodhicitta. Bodhicitta appears as anything. Although it appears as anything, it is nowhere to be found. As it is said. Therefore, the phenomena of appearance, sound, thought, and awareness, encompassing all that is phenomena, existence, samsara, and nirvana, are all the play of the essence, Bodhicitta, a self-appearance like a dream or illusion. Therefore, it abides primordially in the mandala of the All-Creating Bodhicitta. From that very [text]: All that appears as form Is the nature of my body. All that resounds as sound Is the nature of my speech. All thoughts of the mind Are the nature of my heart. Since all arises from me, I am self-arisen wisdom. Thus it is said. Therefore, in the great expanse of the essence, Bodhicitta, the outer vessel of the world appearing as the play of non-existent water moons, and the inner essence of sentient beings appearing as the forms of the six realms, in short, however phenomena appear and exist, all these phenomena of existence, samsara, and nirvana are primordially the nature of awareness, Bodhicitta, the great emptiness, the dharmadhatu, spontaneously accomplished in the state of the dharmadhatu free from elaboration, without effort or exertion. And such phenomena all abide in the single nature of the essence of dharmata, in the sense that there is no establishment of good or bad, acceptance or rejection, such as Buddhas and sentient beings. Even that which appears as the deluded appearance of samsaric phenomena is arranged by me, the teacher, the All-Creating King, in the mandala of my body. The second is: Alas! How does the Teacher of Teachers, the All-Creating King, arrange the mandala of speech of the great wisdom of the self-arisen essence? Namely, all the phenomena of the sounds of the six realms of beings, etc., whether understood or not, that resound and exist, are the nature of the dharmadhatu, Bodhicitta, from the primordially unborn dharmadhatu, in the unobstructed speech, arranged as the play of a resounding empty valley. Therefore, all that resounds as sound is the dharmakaya
Chinese
因为本初佛的心髓融入于不可言说的语，并且无有分别，所以在显现上，诸佛的语显现为六十支梵音的形态也可以；地狱众生发出各种哭喊等不清净众生的声音也可以，但实际上，从无生菩提心的音声中无碍显现，并且显现之时就已经是声空、不可言说的自性，平等且无有分别。如金刚萨埵大虚空中所说：智慧身中诸佛如海聚，邪念幻化五蕴诸有情，世俗幻化差别虽无量，胜义界中自性皆平等。如是之故，无论发出何种声音，都已被本初佛安立于语之坛城中。第三是，唉！导师之导师本初佛，以心髓觉性大智慧安立心之坛城。如此，一切众生相续中显现的忆念觉知的分别念，以及诸佛的不分别智慧，无论好坏，都无有分别，本来无生且远离一切戏论，知晓其为本初菩提心性之义，除此之外别无他物，故安立于心髓自生智慧之心之坛城中。因此，现在众生相续中显现的执我和烦恼之相，也被说是法身本初佛之心之坛城。如《法界宝藏论》的注释中所说：六根及其对境执着为我，显现为烦恼之聚，也未曾动摇自生智慧之坛城一味之性。如《无字经》云：一切生起幻相乃我心，一切安住幻相乃我意，一切显现幻相乃我身，一切声响幻相乃我语。第三是，如是，以显现、声响、觉知三者所摄的一切法，导师本初佛我的身语意，本来就安住于金刚自性中，无需观修和勤作。
English
Because the essence of the Primordial Buddha is merged with the inexpressible speech and is without differentiation, in appearance, the speech of the Buddhas may appear as the sixty branches of Brahma's voice; or the various cries emitted by hell beings may appear as the sounds of impure beings, but in reality, they arise unceasingly from the sound of the unborn Bodhicitta, and from the very moment of their arising, they are equal and undifferentiated in the nature of sound-emptiness, inexpressible. As it is said in the Great Space of Vajrasattva: 'In the wisdom body, Buddhas are like an ocean, sentient beings of the five aggregates of delusion and illusion, although the differences in mundane illusion are immeasurable, in the ultimate realm, their nature is completely equal.' Therefore, whatever sounds arise, all are arranged by the Primordial Buddha in the mandala of speech. Thirdly, O Teacher of Teachers, the Primordial Buddha establishes the mandala of the heart with the great wisdom of the essence of awareness. Thus, all the thoughts of memory and awareness that arise in the minds of all sentient beings, and all the non-discriminating wisdom of the Buddhas, without distinction of good or bad, are known to be the meaning of the Primordial Bodhicitta itself, which is unborn from the beginning and free from all elaborations, and there is nothing other than that. Therefore, it is established in the mandala of the heart of the essence of self-arisen wisdom. Therefore, it is said that the appearance of self-grasping and afflictions that now appears in the minds of sentient beings is also the mandala of the heart of the Dharmakaya Primordial Buddha. As it is said in the commentary on 'The Treasury of the Dharmadhatu': 'The six senses and their objects, grasping as self, appearing as a collection of afflictions, have not moved from the nature of the single mandala of self-arisen wisdom.' As the 'Wordless Scripture' says: 'All arising is the illusion of my mind, all abiding is the illusion of my intention, all appearing is the illusion of my body, all sounding is the illusion of my speech.' Thirdly, thus, all phenomena encompassed by appearance, sound, and awareness, the body, speech, and mind of the Teacher Primordial Buddha, I, have always abided in the nature of Vajra, without the need for meditation or effort.
Chinese
这是没有勤作，自然安住的三个坛城。像这样，不用努力造作，从原始之初，显有轮涅的一切法，都圆满在一个普作王，觉性菩提心的坛城中的这个道理，通过了悟，所有诸佛的坛城，无需修习，自然成就的自性，进入心性精华的意义。如果不能这样了悟，执着于自以为是的相，因为无法超越轮回的自性，所以教导要如实了悟本初即是的意义。从离戏义光明大中说：轮回自性之显现，内外情器所摄之法，显现为色身，如水中月般不可执。一切音声皆是语，如山谷回音般无自性。念头和分别皆是意，如水上画纹般，执着自性本不存在。如是，一切色相显现皆是身之显现，一切音声皆是语之显现，一切念头分别皆是意之显现。如是不知，执着于自以为是的相，那就是轮回的显现。如是说。第三，将安住归纳为一个意义，分为二：以三门放松的法性，显示为诸佛的密意而安住；以安住之义的智慧，各自显示为各自的智慧而教导安住为一。第一是：唉！勇士金刚，如上所说的身语意金刚坛城三者的自性中安住的心性，自生智慧，不作修饰，如实安住的这个意义，要修习啊！也就是觉性自生之智慧，一切法之精华的光明，不变的殊胜坛城，对这个不做任何修改，三门不作修饰，放松安住，安住在如法性本然的状态中。那么，导师普作我的密意就如实安住了。因此，往昔已逝的普作王也说，以前逝去的诸佛都是普作王自己的自性，没有变成其他的，像这样过去的诸佛们，没有修饰精华自生的密意
English
These are the three mandalas of effortless, naturally abiding. Like this, without effort or fabrication, from the very beginning, all phenomena of appearance and existence, samsara and nirvana, are perfected in one mandala of the All-Creating King, awareness, and bodhicitta. By realizing this meaning, all the mandalas of the Buddhas, without cultivation, are naturally accomplished, and one enters the meaning of the essence of mind itself. If one does not realize it in this way and clings to self-grasping characteristics, one will not transcend the nature of samsara. Therefore, it is taught to realize the meaning of what is primordially the case. From the Great Clarity Beyond Elaborations: The play of samsara's self-nature Is the dharma that encompasses outer and inner, container and contents. What appears as form is the body, Like a reflection of the moon in water, it cannot be grasped. All sounds and voices are speech, Like an echo in the rocks, they have no inherent nature. Thoughts and concepts are mind, Like drawing lines on water, Grasping at self-nature does not exist. Thus, all appearances of form are the play of the body. All sounds and voices are the play of speech. All thoughts and concepts are the play of mind. If one does not know this and clings to self-grasping characteristics, That is the play of samsara. As it is said. Third, condensing the meaning into one natural state has two aspects: showing the nature of the three doors being relaxed as the intention of the Victorious Ones, thereby abiding naturally; and teaching the wisdom of the meaning of natural state as each one's own wisdom, thereby instructing to condense the natural state into one. The first is: O, Vajra Hero, meditate on this meaning of mind essence, the self-arisen wisdom abiding in the nature of the three Vajra mandalas of body, speech, and mind, as explained above, the uncorrected, as-it-is-ness, primordially abiding. Furthermore, this unchanging, supreme mandala of the self-arisen wisdom of awareness, the essence of all dharmas, the clear light, without any alteration or modification, the three doors abiding relaxed and uncorrected, by abiding in the state of suchness of dharmata, then the intention of the teacher, the All-Creating One, abides as it is. Therefore, the All-Creating King of the past also said that all the Buddhas of the past are the very nature of the All-Creating King and have not become other than that. Such Buddhas of the past did not modify the intention of the self-arisen essence.