English
Through that appearance, it temporarily serves as a place of joy and happiness, and ultimately places beings on the path of peace. Through various manifestations, it spontaneously accomplishes the benefit of beings. The play of manifestations also temporarily makes each sentient being's mind happy, and their body and speech comfortable, ultimately placing them on the ground of Buddhahood. Therefore, the meaning and activity of the various manifestations of the body are extremely great and spontaneously accomplished. As it is said in the Uttaratantra: "That appearance is extremely subtle, without conceptualization and without movement. Although it is like that, on the earth, it dwells closely with great meaning." So it is. Concluding the third point, which arises from the expanse and dissolves into the expanse, is as follows: Now, concluding the activities and functions of those bodies by how they arise from the expanse and dissolve into the expanse: Relying on the Buddha, if there are no beings to be tamed, the tamer dissolves into the expanse. The self-appearing Sambhogakaya dissolves into the nature of the Dharmakaya. If there is no water vessel, the moon in the water dissolves into the sky. Due to the phases of the moon, the moon dissolves into the expanse. Like the full moon without waxing or waning. If there are beings to be tamed, they appear gradually as before. This is the fruit spontaneously accomplished. Just as when there is no water vessel, the reflection of the moon in the water dissolves into the moon itself, so if there is no water vessel for beings to be tamed, the moon-like image of the Buddha's Nirmanakaya that appears before them is merely the nature of the self-appearing Sambhogakaya, so it dissolves into that. Although it is said like that, it is not like coming from one and dissolving into one. The moon also dissolves into the inner clarity at the time of the full moon, similarly, the self-appearing Sambhogakaya also dissolves into the expanse of the inner clarity Dharmakaya, so it is called wisdom swirling in the expanse of knowledge. At that time, each individual's self-aware wisdom transforms into subtle wisdom, so it is a state of extremely equal abiding. The Madhyamaka school believes that at that time, entering into the Dharmadhatu, it is pacified, and there is no object of focus anywhere, it is abiding equally in the state of supreme cessation. The Uttaratantra and other scriptures believe that this is the wisdom of equal abiding. Furthermore, if there are beings to be tamed, without movement or effort, in an instant, the self-appearing complete enjoyment body and the Nirmanakaya appear outwardly, accomplishing benefit without any before or after, arising from the state of non-conceptualization as before. Regarding this, the Madhyamaka says that due to previous aspirations, other appearances
Chinese
认为这是在做有意义的事。从《宝性论》等经书中认为，后得位也在做有意义的事，但并没有脱离等持的体性。如《宝性论》中说：无分别及其后，后得即是胜妙智。又说：菩萨的这种行为，后得与如来们，以及真实救度众生，在世间是相同的。虽然如此，但就像大地微尘与，大海牛蹄迹的，差别是什么？佛与菩萨的差别也是如此。以上是总义第四品的回向。现在是为了众生回向善根：如前所说的方式，以寂静殊胜的自性，愿一切众生的心性融入光明法界，愿被轮回涅槃边执的过患垢染，疲惫的心性，此时此刻得以休息。如是说，以精华的真如之善根，愿一切众生被轮回涅槃边执所困的心性，都能在遍知无量安乐所自在的地上得以休息。愿如雪白姑母达花得以绽放，如秋夜皎洁的月亮，愿最胜的善根消除烦恼的痛苦，愿一切众生的心之浑浊得以平息。愿烦恼蓝海具有痛苦的头鬘，无论过患的波浪如何翻腾，愿心善的光芒万丈照耀，愿能看见圆满胜者的福报。愿心的昏暗，突如其来的乌云，以及紧紧束缚的串习，都被智慧之风吹向十方，愿能见到光明菩提之太阳。大圆满心性休息之，果位任运成就大品第十三的注释完毕。完全圆满结尾有五点：将善说之善根广大回向：如是词句意义的所有次第都已善加确定。现在是从论典完全圆满之际，为了他利而回向福德：从最初解释名称开始，直到解释究竟果位之间的词句意义安排妥当。如此善说之福德大云中，以寂静自性之雨水众多集合，三地
English
It is believed that this is doing something meaningful. From scriptures such as the Uttaratantra, it is believed that the post-meditation state also does something meaningful, but it does not deviate from the nature of equanimity. As stated in the Uttaratantra: Non-conceptual and its aftermath, the post-meditation is considered supreme wisdom. It is also said: The conduct of Bodhisattvas, the post-meditation is the same as the Tathagatas, and truly liberating sentient beings, is the same in the world. Although this is so, just as the dust of the earth and, the footprint of an ox in the ocean, what is the difference? The difference between a Buddha and a Bodhisattva is also like that. The above is the dedication of merit from the fourth chapter of the general meaning. Now, dedicating merit for the sake of sentient beings: In the manner described above, with the nature of supreme peace, may the mind of all beings merge into the clear light realm, may the mind exhausted by the defilements of clinging to samsara and nirvana, rest at this very moment. Thus it is said, with the merit of the essence of suchness, may the minds of all beings exhausted by clinging to samsara and nirvana, rest on the ground of being empowered by the immeasurable bliss of omniscience. May the pure white lotus flowers bloom, like the bright moon in the autumn night, may the supreme merit eliminate the suffering of afflictions, may the turbidity of the minds of all beings be pacified. May the blue ocean of afflictions have a garland of suffering, no matter how the waves of faults surge, may the light of virtuous mind shine brightly, may the glory of the victorious ones be seen completely. May the dimness of the mind, the sudden clouds, and the firmly binding habits, be scattered in all directions by the wind of wisdom, may the sun of clear light enlightenment be seen. The commentary on the thirteenth chapter of the Great Perfection Mind Resting, the Great Spontaneous Accomplishment of Fruition is completed. There are five points to the complete conclusion: Greatly dedicating the merit of the well-spoken words: Thus, all the sequences of words and meanings have been well established. Now, from the occasion of the complete completion of the treatise, dedicating merit for the benefit of others: Starting from the initial explanation of the name, until the arrangement of words and meanings explaining the ultimate fruition is properly arranged. Thus, from the great cloud of well-spoken merit, with the many collections of rain of peaceful nature, the three realms
Chinese
愿增长喜乐之善，愿成就诸佛之财富。这是说，在极其广阔且无垢的意境中，善说之云聚汇集，听闻、思维、修习所生的智慧雷霆轰鸣，经、理、诀窍之闪电光芒闪耀，从中降下寂静安乐的善法之雨，滋润欲界、色界、无色界众生的心，使具善法精髓种子的心相续得以滋润，令其极度增长的力量圆满，愿圆满具足佛陀菩提身语意无尽庄严轮的功德和事业。著述的理由是：叙述著述的方式是：时。如今庸俗之辈的慧眼不净，故将密咒与般若经各自的道，执为相违而不知汇集，因此彼等是片面之见者。往昔之大学者成就者们已逝，彼等之伟大论典也已久远，各自以己见扰乱而不明，密咒之大续部与般若经各自道之见解甚深，因未多闻且仅以恶劣分别念扰乱，故愚蠢而自诩为智者之辈执为相违，因此不能汇集甚深见解，仅执著于些许词句而成为偏执之徒。显密二者之基道果之义无谬误之显示方式是：见及彼等方式后。论：此处将因果乘之甚深要义，汇集后修持之方便，于雪山白顶邬金宗处，以无垢光芒照耀而善加安排。此论著中，将因乘之究竟意义，包含基道果，以及果乘密咒之基道果之义，依经、续、教证、理证、诀窍之处所显示，以及从上师处所传来的甚深胜义谛之义，
English
May the goodness of joy and happiness increase greatly, and may the wealth of the victorious ones be spontaneously accomplished! This means: In the mind-realm that is vast and immaculate, may great clouds of eloquent teachings gather. May the wisdom thunder of hearing, contemplation, and meditation roar, and may the good lightning chains of scripture, reason, and pith instructions flash forth. From this, may the cool rain of peaceful virtue fall, moistening the minds of sentient beings in the desire, form, and formless realms. Thus, may the potential for ever-increasing growth be perfected, and may the qualities and activities of the inexhaustible adornment wheel of the Buddha's enlightened body, speech, and mind be fully possessed. The reason for composing this is: The way of expressing the composition is: Time. Nowadays, the eye of wisdom of ordinary people is impure, so they hold the paths of mantra and the Prajnaparamita sutras to be contradictory and do not know how to gather them together. Therefore, they are those with one-sided views. The great scholars and accomplished ones of the past have passed away, and their great treatises have also been obscured for a long time by their own interpretations. The profound intentions of the great tantric systems of mantra and the individual paths of the Prajnaparamita sutras are very deep. Because they have not heard much and are disturbed only by evil thoughts of speculation, foolish people who boast of being wise hold them to be contradictory. Therefore, they cannot gather the profound intentions together, and by clinging to a few words, they become biased people. The way to show the meaning of the ground, path, and fruit of both Sutra and Tantra without error is: After seeing those ways. Treatise: Here, the supreme profound meaning of the cause and effect vehicle, the means of gathering and practicing it, is well arranged by the shining of immaculate light in the snow mountain white top Orgyen Dzong. In this treatise, the definitive meaning of the cause-and-effect vehicle, including the ground, path, and fruit, and the meaning of the ground, path, and fruit of the resultant vehicle of secret mantra, as it appears from the teachings of the Sutras, Tantras, scriptures, reasoning, and pith instructions, and the meaning of the profound ultimate truth that comes from the venerable Guru,
Chinese
总而言之，它被安置在雪山托噶的颈部，乌金宗的圣地。那座山位于昂江多扎西格培寺的北面。以前，它像被雪山的顶峰装饰，被月亮的白色衣服覆盖一样。由于时间的关系，现在山顶被岩石山的围墙装饰着。山坡上流淌着药草地和清澈的河流。在鲜花和药草的香味弥漫的南面，翠绿的圆柏森林像孔雀的脖子一样装饰着山谷。由于成就者的加持，森林被天然的莲花所祝福，因此被称为乌金宗。这部论著也是一颗宝石，是揭示精华意义的宝藏，因此应该顶戴。如《宝性论》所说：如此依靠信心、圣言和理智，为了自身完全清净的缘故，以及为了那些具有信心、善德圆满和智慧的人，因此宣说此论。犹如依靠灯、宝珠、日月，有眼睛的人才能看见事物一样。同样，依靠能仁，才能充分阐述这具有重大意义、佛法光辉的事业。凡是与有意义的佛法紧密相连，从三界中平息烦恼的言语，以及显示寂静利益的言语，那就是仙人的话语，与此相反则不是。凡是胜者导师唯一的主宰，没有散乱，有心者所说，与获得解脱的道路相一致的言语，也应如仙人的教诲一样顶戴。如此善说。为了广泛传播善业，而作吉祥祈愿的庄严：如此跟随圣言和理智，以不颠倒的智慧，善说奇妙的论著大海，愿以此善业，使所有轮回的众生，无余获得涅槃的殊胜地位，以身和智慧无二无别，在一切时处带来吉祥。这是吉祥祈愿的庄严。愿由阐述深广论著所产生的殊胜善业，使包含三界六道三有的所有众生，毫不费力
English
In short, it is placed on the neck of the Snow Mountain Thökar, the sacred site of Orgyen Dzong. That mountain is located north of Önjiang Do Tashi Gephel Monastery. Previously, it was adorned with the peaks of snow mountains and covered with white clothes like the moon. Due to the passage of time, now the summit is adorned with a fence of rocky mountains. The slopes are filled with medicinal fields and clear flowing water. In the south, where the fragrance of flowers and herbs permeates, the green juniper forest adorns the valley like a peacock's neck. Because the forest is blessed by naturally occurring lotuses due to the blessings of accomplished ones, it is named Orgyen Dzong. This treatise is also a jewel, a treasure that reveals the essential meaning, and therefore should be revered. As it says in the Uttaratantra: Thus, relying on faith, scripture, and reason, for the sake of one's own complete purification, and for those who have faith, virtuous qualities, and wisdom, this is explained. Just as relying on lamps, jewels, the sun, and the moon, those with eyes can see, so too, relying on the Sage, this great, meaningful, Dharma-radiant endeavor is fully explained. Whatever words are closely connected with meaningful Dharma, pacifying afflictions from all three realms, and showing the benefits of peace, that is the speech of a sage, and the opposite is not. Whatever is spoken by the Victorious Teacher as the sole master, without distraction, by those who have mind, and is consistent with the path to liberation, that too should be revered like the teachings of a sage. Thus it is well said. To widely spread virtue, the ornament of auspicious words is composed: Thus, following scripture and reason, with wisdom that sees without inversion, the ocean of well-spoken, wonderful treatises is established. May that virtue cause all sentient beings in existence to attain the supreme state of nirvana without remainder, and with body and wisdom inseparable, may they bring auspiciousness in all directions and times. This is the ornament of auspicious words. May the supreme virtue arising from the composition of the profound and vast treatise cause all beings included in the three realms, six classes, and three existences to effortlessly