English
Ro. Such realization of wisdom, the four activities are also complete in meaning. In the "Treasury of Magical Keys" it says: The self-born wisdom of the mind, is peaceful because it is without grasping, is vast because it pervades all, gaining power over the mind is power, and is fierce because it destroys conceptualization. Thus it is said. Eighth, O Mind Hero Vajra, what is the effortless activity of the three doors of the Great Perfection? If you can understand well this meaning of spontaneously accomplishing without seeking the wisdom of realizing the nature of mind as it is, because of realizing this meaning of the essence of all dharmas, the effortless All-Creating, because of being separated from all the bonds of hope, fear, and effort, in performing activities such as accomplishing activities, there is no calculation of what should be done and what should not be done in the effort of the three doors, and all meanings are spontaneously accomplished. Therefore, great Mind Hero, you should also realize this meaning of the effortless and spontaneously complete activity of the All-Creating King, thus it is taught. Third, there are three ways in which it is accomplished in the intention of the All-Creating: showing the path of effortful characteristics, teaching the unmade realization as All-Creating, and showing the intention of the Buddha by realizing the three doors as effortless. First, O Mind Hero Vajra, like this, the Dharmakaya All-Creating King is the teacher of the three kayas and also the teacher of all the teachers, therefore he is called the King of Teachers. Like that, the teacher of the three kayas, the Victorious One, the All-Creating Bodhicitta, all the activities of hope, fear, and effort that I have done, are shown as the path of conceptual characteristics, thus it is said, therefore it is taught not to dwell in effort, but to abide in the uncorrected, natural meaning. That is, in that it says: If you do, it is the path of bondage, if you do not cultivate, it is shown as without gathering and scattering. Thus it is said. Second, like that, all that is done by abandoning and adopting effort is not in accordance with the meaning of the essence of dharmata, and is mistaken as the path of conceptual characteristics, therefore, do not bind your own mind with thoughts of hope, fear, and affirmation and negation, but realize without error this meaning of the self-born wisdom of the nature of mind, the uncorrected natural. Such essence of bodhi.
Chinese
如是宣说此理。第二，广说分三：以三摩地等生起坛城，然执著名相数量，显示徒劳无果；宣说不生任运成就之坛城；显示心之功用，五烦恼为自生智慧之坛城。初者分二：破斥执著名相之坛城；显示彼不能见真实义。初者：嗟，勇士金刚！一切法安住于觉性菩提心之坛城，不作任运成就之自性中。此不由分别念名相之识所能生起之义，如今调御之王我如是宣说，如所说般证悟之。又，下部乘中，所示现之坛城建立修持等为勤作，然非离勤大圆满之意，彼等乃调御我所生之导师三身，为引导耽著所依能依坛城之形状颜色等名相数量之有缘众生渐次入道，仅为积聚二资粮及可生起坛城之义，故仅为应时随顺所化有情之心意而说，而非实相之如是。二者：是故，若有补特伽罗依止如是导师三身所示现之引导义之意趣，欲以名相数量之门证悟觉性菩提心之坛城不作任运成就之自性，则彼于百千俱胝劫等长久时中，将迷失于执名取相之境，安住于勤作之道路，不能证悟具足不由分别念名相之识所能生起之自性之导师普贤王如来之如是语意。
English
Thus, this principle was spoken. Second, the detailed explanation has three parts: Showing that generating mandalas through the three samadhis, etc., is tiring and fruitless because of clinging to the number of characteristics; Explaining the spontaneously accomplished mandala that is not generated; Showing the mind's ability, the five afflictions, as the mandala of self-arisen wisdom. The first has two parts: Refuting the mandala that grasps at characteristics; Showing that the true meaning is not seen by that. The first is: O, courageous Vajra! All dharmas abide in the nature of the uncreated, spontaneously accomplished mandala of awareness, bodhicitta. This meaning, which cannot be generated by the mind of conceptual characteristics, is now shown by me, the King Who Makes All, so realize it as I have shown it! Furthermore, in the lower vehicles, the establishment and practice of mandalas, etc., are shown as involving effort, but this is not the intention of effortless Great Perfection. These are the three bodies of the teacher who arose from me, the All-Creating One, who accumulate the two accumulations and can generate mandalas only to gradually lead sentient beings who are fond of the number of characteristics such as the shape and color of the dependent and supporting mandalas onto the path, so it is only spoken to suit the minds of the trainees at the time, and is not the way things are. The second is: Therefore, if someone relies on the intention of the guiding meaning shown by the three bodies of such a teacher, and wants to realize the spontaneously accomplished nature of the mandala of awareness, bodhicitta, which is not created, through the door of the number of characteristics such as establishing and generating mandalas, then they will be lost in the state of grasping at characteristics for hundreds of thousands of millions of kalpas, and will remain on the path of effort, and will not realize the meaning of the words of the teacher Kunjed Gyalpo, the self-nature that cannot be generated by the mind of conceptual characteristics.
Chinese
这是总结意义。第一，唉，大菩萨！因为执着于上面所说的目标和特征的道路，无法证悟自然成就的坛城。因此，导师普贤王如来我，从究竟意义大圆满的教言中说，积累二资粮和生起坛城，都不依赖于行为和努力的道路，因为其精髓本来就在于菩提心的自性中自然成就。因此，像这样不通过努力，而是自性自然成就的，自性不变的法性，对于这个觉性菩提心来说，坛城是无法生起的，二资粮本来就是圆满的。如果正确理解了现在新积累资粮是不可能的这个意义，那么除此之外，积累资粮和建造坛城等努力就都不需要了，因为是不寻找也自然成就的。正如龙钦巴所说：果的智慧之聚即是心性，福德智慧在菩提心中圆满。享用不尽，不积不减。如广阔虚空大海般的，两大资粮自性圆满。以及，如虚空无边无际中，无造作觉性是意义之宝藏。在无迁变的法界自性中，觉性殊胜的坛城里，显现着无生起的自性。等等所说的那样。第二，详细解释那个意义分为七个方面：坛城的体性，词义的必要性，自性，见解，果，教授方式。第一，唉，导师普贤王如来我，我的自性觉性菩提心的坛城，或者说自然成就的坛城的体性是：从菩提心自身的能量中产生的轮回和涅槃的一切法，在一个坛城中本来就自然圆满的教言。也就是说，所有显现的法，无一例外，都以心性为精髓，本来就自然具备，因此安住在基果无别的大坛城中，既没有生起也没有减少。如果知道这不生起而同时圆满，就理解了坛城是无法生起的。
English
This is a summary of the meaning. First, O Great Bodhisattva! Because the path of clinging to the aims and characteristics described above cannot realize the spontaneously accomplished mandala. Therefore, the Teacher, Kunjed Gyalpo, I, from the definitive meaning of the Great Perfection's teachings, say that accumulating the two accumulations and generating the mandala do not depend on the path of action and effort, because their essence is naturally accomplished in the nature of Bodhicitta. Therefore, like this, without effort, but with the nature of spontaneous accomplishment, the unchanging nature of reality, for this awareness Bodhicitta, the mandala cannot be generated, and the two accumulations are originally complete. If you correctly understand the meaning that it is impossible to newly accumulate accumulations now, then apart from that, there is no need for efforts such as accumulating accumulations and building mandalas, because it is spontaneously accomplished without searching. As Longchenpa said: The accumulation of the wisdom of the fruit is the mind itself, merit and wisdom are perfected in the Bodhicitta. It is inexhaustible when used, and neither increases nor decreases when accumulated. Like the vast sky and ocean, the two great accumulations are complete in oneself. And, in the boundless sky, uncreated awareness is the treasure of meaning. In the unchanging nature of the Dharmadhatu, in the supreme mandala of awareness, the nature of non-arising is revealed. As taught by these and other statements. Second, explaining that meaning in detail is divided into seven aspects: the nature of the mandala, the necessity of the term, the nature, the view, the fruit, and the method of instruction. First, O Teacher Kunjed Gyalpo, I, the mandala of my self-awareness Bodhicitta, or the nature of the spontaneously accomplished mandala, is: the teachings that all the phenomena of samsara and nirvana arising from the energy of Bodhicitta itself are originally naturally complete in one mandala. That is to say, all the phenomena that appear, without exception, are complete in their own nature with the mind itself as the essence, so they abide in the great mandala of the inseparability of the base and the fruit, without either arising or decreasing. If you know that this is complete at the same time without arising, you will understand that the mandala cannot be generated.
Chinese
诺是指：吉祥喜金刚说：一切的自性是菩提心，心髓是不造作的自明，无别本来即是意义圆满，安住于周遍包容之中。如是，一切法之自性心髓，安住于菩提心的自性不造作自明之中，轮回涅槃一切无别圆满于平等性中，安住于周遍包容一个明点的自性之中，即是显示自性任运成就之坛城。第二是：嗟！大菩萨，何为坛城之定义？如此，所谓“坛”是指心性自生之智慧，无谬安住于意义之自性中，其即是一切法之坛或心髓，故如是说。所谓“城”是指从明觉之妙力所显现的轮回涅槃之显现，无量无边显现的一切，于不变大乐明觉菩提心中无离无合，以坛城之方式本来圆满具足，此乃不生任运成就之坛城，心髓菩提心是一切法一切之根本。故知晓十方三世诸佛之坛城无余皆汇集于此。对此，吉祥喜金刚说：有调伏有情金刚界之坛城和自性清净之坛城两种。初者，又分为外在形象之坛城，内在脉轮四处之坛城，秘密莲花生处之坛城三种，依靠彼等修持金刚乘之甚深口诀，则能领受并执持心髓之义，故如是说。后者，即是彼一切之自性明觉菩提心之坛城，于彼之中，六识和六境之游舞所显现的一切，本来安住于自性清净之六坛城中，如是说。彼之坛城界中：六识六境不造作游舞而显现，明亮清晰之色和不可言说之声，无实性无自性之香，无垢明点法界之自性，种种法界莲花生处之界，一切汇集大乐之六坛城。如是说，通达彼等之义则能获得心髓之功德。
English
No refers to: Garab Dorje said: The essence of all is Bodhicitta. The heart essence is un fabricated, self-luminous. Indivisible, it is inherently complete in meaning. It abides in all-encompassing wholeness. Thus, the essence and heart essence of all dharmas abide in the un fabricated, self-luminous nature of Bodhicitta, in which all of samsara and nirvana are indivisibly complete in equality, and abide in the essence of a single all-encompassing bindu, which is shown to be the spontaneously accomplished mandala of self-nature. Secondly: O Great Bodhisattva! What is the definition of a mandala? Thus, the term "mandala" refers to the mind itself, the un mistaken self-arisen wisdom residing in the essence of meaning, which is the mandala or heart essence of all dharmas, hence it is spoken of as such. The term "circle" refers to the appearances of samsara and nirvana arising from the play of awareness, all the limitless appearances appearing without limit, being indivisible and inseparable from the unchanging great bliss awareness Bodhicitta, being inherently complete in the manner of a circle. This is the uncreated, spontaneously accomplished mandala, the heart essence Bodhicitta being the root of all dharmas. Therefore, it is realized that all the mandalas of the Victorious Ones of all directions and times are gathered in this. Regarding this, Garab Dorje said that there are two mandalas: the Vajradhatu mandala that tames beings and the mandala of self-nature purity. The former is divided into three: the outer image mandala, the inner four chakra place mandala, and the secret bhaga mandala. By relying on these and practicing the profound secret instructions of the Vajrayana, one can take and hold the meaning of the heart essence, hence it is said. The latter is the mandala of the self-nature awareness Bodhicitta of all of these. In that, all that arises as the play of the six aggregates and the six objects is said to abide as the six mandalas of self-nature purity from the beginning. From the space of that very mandala: The six aggregates and six objects arise as un fabricated play. Brightly clear form and inexpressible sound. Scent that is devoid of substance and self-nature. The essence of the bindu of the mukha realm. The realm of various bhaga realms. The six mandalas of all-encompassing great bliss. It is said that by realizing the meaning of these, one obtains the qualities of the heart essence.