Chinese
因为能持有全部，断除分别的网，于意念没有间断，所以称为坛城。如《庄严经》中所说：为了取精华是坛城，能断除且没有间断。第三，唉！如上所示的导师普贤王如来我的坛城，所有显现的法全部都汇集于心性精华中，是不寻觅、本来圆满的坛城。指示和证悟此坛城有什么必要呢？无论哪个具缘的补特伽罗，如果证悟到基、道、果的一切法都圆满于觉性菩提心的一个坛城中，那么他就有了通达无需生起坛城之义的必要。第四，唉！大菩萨，导师之导师法身普贤王如来我，为了调伏根器敏锐的阿底瑜伽行者，所指示的无生菩提心坛城，是无作任运成就的自性，它遍及轮涅一切处，并且没有来去和聚集，如虚空般普遍扩展和安住。如《究竟深奥》中所说：本来安住的法性精华，因为无显现而遍及一切，无勤中汇集了勤奋，因此深信是法身广大。如是说。因此，无论哪个补特伽罗如理证悟了如是精华菩提心坛城，他就会趋入法性无生之义。如《寂静之界》中所说：如实现量唯独是，大乐一体之状态，趋入无边之智慧，此乃自性之坛城，于此如是当精进。如是说。第五，唉！如上所示的自性清净坛城，从心性自生智慧一的妙力中，显现出如明镜般智慧等五种智慧之坛城，是自性任运成就的自性。因为依赖于如实证悟和未证悟的意义差别，所以，对于没有现量证悟无作任运成就坛城的人们来说，
English
Because it holds everything, cuts the net of conceptualization, and has no interruption in thought, it is called a mandala. As stated in the Ornament Sutra: "The mandala is for taking the essence, it cuts and has no interruption." Thirdly, alas! The teacher Samantabhadra, as shown above, my mandala, all phenomena that appear are all gathered into the essence of mind, it is a mandala that is unsearched for and complete from the beginning. What is the need to show and realize this? Whatever fortunate person realizes that all the phenomena of the base, path, and result are complete in one mandala of awareness, bodhicitta, then he has the need to be skilled in the meaning of not generating a mandala. Fourthly, alas! Great Bodhisattva, the teacher of teachers, Dharmakaya Samantabhadra, I have shown to those who are to be tamed by the sharp-witted Atiyoga practitioners, the unborn bodhicitta mandala, which is of the nature of unmade, spontaneously accomplished, pervades all of samsara and nirvana, and without going and coming and gathering, it is universally spread and abides like the sky. As it says in the Ultimate Profound: "This essence of the nature of reality that has always been present, because it is without appearance, pervades all, because effort is gathered in effortless ease, one is convinced that it is the vastness of the Dharmakaya." As it is said. Therefore, whoever realizes such an essence, the bodhicitta mandala, in accordance with the truth, will enter into the meaning of the unborn nature of reality. As it says in the Realm of Peace: "As it is, manifest only, in the state of great bliss, entering into limitless wisdom, this is the self-existent mandala, one should diligently strive in this way." As it is said. Fifthly, alas! The self-purified mandala as shown above, from the power of the single self-arisen wisdom of mind itself, the mandala of the five wisdoms, such as mirror-like wisdom, appears, which is the nature of self-existent spontaneous accomplishment. Because it depends on the difference between the meaning of realizing and not realizing as it is, therefore, for those who have not manifestly realized the unmade, spontaneously accomplished mandala,
Chinese
认为可以通过努力来产生，以及如实地现量证悟到的人们，不会以执着相的证悟之心来产生，而是视其为未经改造的本来成就而圆满，虽然看到的是两种方式。前者比如认为依靠消除云和黑暗的努力才能初次见到太阳一样，这与未经改造的任运成就之义相违背。后者是，一切法皆已在二无自生的智慧心髓菩提心的坛城中本来成就，所以现在不需要通过努力来成就，就像太阳本身在虚空中自然显现一样，所以说差别非常大。《法界宝藏论》中说：“此乃太阳之体性，自住光明不摇动，他者如云除暗冥，始成太阳相同也，因此二者天壤别。”就像所说的那样。因此，如果证悟了法性胜义谛的自性，未经改造的任运成就之实相，那么，生起坛城不会变得更好，不生起坛城也不会变得更糟，因此对任何事物都不作计较，安住于离念自生智慧的如实状态中。第六，因为这个原因，金刚萨埵，你也不要仅仅停留在听到声音和文字上，而是要毫不错误地证悟上面所说的清净菩提心坛城。无论谁，一旦对未经改造的实相生起证悟，立即就能获得法身普贤王如来的胜义普贤原始怙主的王位。第七，唉！三世诸佛的一切身语意无余汇集的精华，即以觉性菩提心的自性周遍轮涅一切法，并且无二安住的坛城，不是依靠因缘努力而产生的，而是本来未生，并且对一切众生来说，是自性任运成就而存在的，因此，对于这个意义，什么也不取舍，什么也不努力，而是安住于如实证悟法性的状态中。
English
Seeing that it can be generated through effort, and those who realize it directly as it is, do not generate it with a mind that grasps at characteristics, but see it as complete in its uncorrected, primordial accomplishment. Although there are two ways of seeing it, the former is like thinking that one can see the sun for the first time by relying on the effort of clearing away clouds and darkness, which contradicts the meaning of uncorrected spontaneous accomplishment. The latter is that all phenomena are already primordially accomplished in the mandala of the essence of non-dual, self-arisen wisdom, the heart of bodhichitta, so there is no need to accomplish it through effort now. It is like the sun itself naturally appearing in the sky, so it is said that the difference is very great. The Precious Treasury of the Dharmadhatu says: "This is the essence of the sun itself, self-abiding, luminous, and unwavering. Others are like clearing away clouds and darkness through effort, like the initial formation of the sun. Therefore, the difference between these two is like heaven and earth." It is just as it is said. Therefore, if one realizes the nature of the ultimate truth of reality, the uncorrected, spontaneously accomplished state of affairs as it is, then creating a mandala will not make it better, and not creating a mandala will not make it worse. Therefore, one does not calculate anything, but abides in the state of self-arisen wisdom as it is, free from concepts. Sixth, for that reason, Vajrasattva, you too should not merely dwell on hearing sounds and words, but should realize without error this pure mandala of bodhichitta that was shown above. Whoever, as soon as realization arises in that uncorrected meaning of the state of affairs, will immediately gain mastery over the kingdom of the primordial protector, Samantabhadra, the ultimate meaning of the Dharmakaya Kunjed Gyalpo. Seventh, alas! This mandala, which is the essence of the complete body, speech, and mind of all the Buddhas of the three times, pervades all phenomena of samsara and nirvana with the nature of awareness, the heart of bodhichitta, and abides in non-duality, is not born from causes, conditions, and effort, but is primordially unborn and exists as the self-nature spontaneously accomplished for all beings. Therefore, for this meaning, do not accept or reject anything, do not make any effort, but abide in the state of realizing reality as it is.
Chinese
第一，如是，已显示了，以分别念的努力，无法生起精华菩提心之坛城。因此，菩提心普作王，本已获得无生觉性之力量，现在依靠表相物质的闲暇，无法如愿授予灌顶，如何证悟之理，已宣说。第二，广说分三：以执着表相之力的缘故，未能见到心性自性清净之义；以任运成就觉性之力而广说；不依赖于繁琐数量之力而归纳要义。第一分二：以何所示，表相之灌顶；依于彼，则成就退失。第一是： 嗟，金刚萨埵！ 普作菩提心之自性，此四灌顶不可授予之义，务必证悟。其中，精华自生之智慧我，乃是胜者三身之导师，法身普作王。由我之悲悯所生之导师三身，依靠物质和坛城等，宣说灌顶有前所未有新授予之方便的预言，与不可授予之义相违背，道理是这样的。第二是： 刚一显示，如是前所未有新获得之自性之灌顶，并非证悟如实之法性之义，而是执着于表相之恶劣证悟之道。因此，普作菩提心我之自性，未能见到与授予相违背之义，将转为其他，因此，殊胜成就普作菩提心之实相，未能证悟，将从此退失。第二，觉性之灌顶自性之宣说分六： 显示觉性之自性无二； 显示二灌顶之次第； 显示意义之灌顶不可授予； 证悟不可授予之义后，显示不必依赖表相之灌顶； 显示表相之灌顶为修持之自性； 以无生觉性之力量，以预言之方式，劝诫不要依赖外在表相之灌顶。第一是： 嗟，金刚萨埵！ 一切法之实相，心
English
Firstly, it has been shown that the mandala of the essence of Bodhicitta cannot be generated by the effort of conceptualization. Therefore, the Bodhicitta, the All-Creating King, has already obtained the power of unborn awareness. Now, how to realize that empowerment cannot be conferred as desired by relying on the leisure of symbolic substances has been explained. Secondly, the extensive explanation has three parts: showing that the meaning of the naturally pure nature of mind is not seen due to the power of attachment to symbols; explaining extensively through the power of spontaneously accomplished awareness; and summarizing the meaning without relying on the power of numerical elaboration. The first has two parts: what is shown by the symbolic empowerment; and the loss of accomplishment due to relying on it. The first is: O Vajrasattva! Be sure to realize that the nature of the All-Creating Bodhicitta is that these four empowerments cannot be conferred. Among them, the essence of self-arisen wisdom, I, am the teacher of the three Kayas of the Victorious Ones, the Dharmakaya, the All-Creating King. The three Kayas of the teacher, born from my compassion, rely on substances and mandalas, etc., and the prophecy that shows that there is a way to newly confer empowerment that has never existed before contradicts the meaning of not being able to confer it, and the reason is like this. The second is: As soon as it is shown, such an empowerment of the nature of newly acquired that has never existed before is not the realization of the meaning of the way things are, but is attached to the path of bad realization of symbols. Therefore, the nature of my All-Creating Bodhicitta, not seeing the meaning that is contrary to empowerment, will be transformed into something else, therefore, the ultimate accomplishment of the All-Creating Bodhicitta's true nature, not being realized, will be lost from it. Secondly, the explanation of the nature of the empowerment of awareness has six parts: showing that the nature of awareness is non-dual; showing the order of the two empowerments; showing that the empowerment of meaning cannot be conferred; showing that after realizing the meaning of not being able to confer empowerment, there is no need to rely on symbolic empowerment; showing that symbolic empowerment is the nature of practice; and with the power of unborn awareness, in the manner of prophecy, advising not to rely on external symbolic empowerment. The first is: O Vajrasattva! The reality of all dharmas, mind
Chinese
我，本初任运成就，远离变迁的自生智慧，是轮回涅槃一切的总主大荣，是导师普作王。如是，远离变迁的体性，我之自性普作菩提心，了悟周遍轮涅一切本即无二平等性，譬如虚空，本遍一切器情，无合离而住。如是，于彼无有先未得而后可得者，如是，于我普作菩提心亦无有先未得及后得之时，如是二者成立之义，是故无有。了悟远离灌顶得与未灌顶不得之二义。二是，如是于如实了悟法性菩提心之体性之面，虽远离灌顶与未灌顶之差别，然对于所化根器迟钝之士夫，喜好名相数量之灌顶者，则依于瓶灌、秘密灌等灌顶之数量、物及坛城等，而示现如何灌顶之次第方法，然彼乃共同之外灌，而非无造作觉性力之灌顶。是故，对于一切法之体性，能如实安住于自性无造作义之士夫胜根者，则不灌顶任何名相数量之灌顶，而了悟此远离生住变迁之心性自生智慧，本来自性任运成就而住，不观待灌顶四种之勤作，此即开示本来自性而住之次第。如《龙钦心髓》云：三时无迁变，本初普贤界，本初无生死，金刚萨埵性，觉性转自在，名为了义灌，自面自相见，说名为佛陀。又云：大圆满隆钦饶降巴之续部云：初灌顶之体性者，自生大乐法界宫，轮涅诸法皆灌顶之坛城，自明离我执之处。
English
I am the spontaneously arisen wisdom, the nature of which is all-pervading and free from change, primordially and spontaneously accomplished. I am the great lord of all samsara and nirvana, the teacher, the all-creating king. As such, the unchanging nature, my own nature, the all-creating bodhichitta, realizes that all of samsara and peace are primordially non-dual and equal. For example, just as the sky pervades all vessels and contents from the beginning and remains without union or separation. Therefore, there is nothing to be gained that was not previously obtained, just as there is nothing to be gained later. Likewise, in my all-creating bodhichitta, there is no such thing as a time when it was not previously obtained or obtained later. Therefore, there is no meaning in establishing these two. It is realized to be free from the two meanings of obtaining through empowerment and not obtaining without empowerment. Secondly, even though there is no difference between empowerment and non-empowerment on the face of realizing the nature of dharmata bodhichitta as it is, for those who are to be tamed, dull-witted individuals who enjoy symbolic and numerical empowerments, the methods of how to empower them are shown based on the number of empowerments such as vase empowerment and secret empowerment, as well as substances and mandalas. However, that is only the common outer empowerment and not the empowerment of un fabricated awareness. Therefore, for those superior individuals who are able to abide as they are in the meaning of the un fabricated nature of mind, the nature of all dharmas, without conferring any symbolic or numerical empowerments, they realize that this self-arisen wisdom of mind, which is free from birth, dwelling, and change, abides as primordially self-existing and spontaneously accomplished. Without relying on the effort of conferring the four empowerments, this is the teaching of the order of abiding as primordially self-existing. As Longchen says: That which does not change in the three times is the realm of Samantabhadra from the beginning. That which has no birth or death from the beginning is the nature of Vajrasattva himself. Transforming the freedom of awareness is called the empowerment of meaning. Seeing one's own face with one's own eyes is said to be called enlightenment. Furthermore, from the tantra of the great supreme essence of the vehicle, Longchen Rabjam Gyalpo: The nature of the first empowerment is: In the palace of the spontaneously arising great bliss dharmadhatu, all the dharmas of samsara and nirvana are the mandala of empowerment, the place of self-luminous non-grasping.