English
Napo, radiant and glorious! This means: The great jewel is the jewel of the mind itself. When the light of wisdom arises there, it becomes the glory of beings. The Buddha is adorned with emanations! This means: Sang is the cessation of afflictions, Gye is the increase of wisdom. Emanation is doing the benefit of beings. Adornments are head ornaments, Simodo, necklaces, armlets, bracelets, throat pendants, and other ornaments. Shaking a hundred world realms! This means: The bodhisattva of the first bhumi, the Joyful One, shakes for the benefit of beings through miraculous powers. Possessing the power of miraculous feet! This means: Miraculous powers are of three types: the miraculous power to make unbelieving beings believe, the miraculous power to ripen faith, and the miraculous power to liberate the ripened. Feet are the four feet of miraculous power. Performing miracles such as fire burning from above or water gushing from below. Possessing power is possessing the power to subdue beings. He possesses great mindfulness! This means: He possesses mindfulness, which is remembering the meaning of the unborn essence. Possessing the great is possessing the meaning of the uncreated, beyond thought. The four mindfulnesses are victorious! This means: Remembering the meaning of the four great seats of primordial purity. Or, showing the samadhi of the bardo and overcoming afflictions. Bodhi limbs, flowers, and incense! This means: Unborn is bodhi, undying is bodhi, non-duality is a limb. This profound dharma is like a flower, pleasing to the mind, like incense, fragrant. The qualities of the Tathagata are an ocean! This means: Thusness is the meaning of essence. Gone is going without error. Qualities are inexhaustible, being the peak of wisdom. The ocean is like the ocean of intention, unmoving. Knowing the eightfold path! This means: The treatise that views names, mantras, and meanings shows the eight stages of practice. This commentary's treatise says: Among paths, this is the near path, on which there is no progress. The eight are the eight ways of arising in practice. Knowing is knowing with one's own wisdom. Knowing the true Buddha path! This means: True is without ignorance, that is
Chinese
无生之义。觉悟是不止息，自显现自解脱而觉悟。广大是不住于不执著而广大。道智之意是指在不可行之道中觉知。或者，不由他人指示，从习气和业中醒来，自己觉悟法性而不止息。‘对一切有情多有贪执’，是指虽然圆满了有情的心念，但实际上表明没有超出二谛。‘如虚空般无有贪执’，是指胜义谛的法性精华，原始清净的智慧，如虚空般，本来就没有边、方、界限的处所。‘进入一切有情的心’，是指以真实的精华遍布一切有情，即是进入心。反过来说，不进入心，则是不证悟。‘如一切有情的心般迅速’，是指一般容易理解的，一切有情的心不超出此身体的处所，心非常快速，有时到达印度，有时到达蒙古，有时到达土耳其，有时到达中国，所以说如心般迅速。‘知晓一切有情的根器’，是指知晓有情根器利钝的是释迦牟尼佛。‘夺取一切有情的心’，是指依随各自的根器，通过说法的方式，文殊菩萨不让有情的心转向其他，夺取迷惑的心，安置于证悟法性的意义上。‘了知五蕴之义’，是指五蕴，即色蕴、受蕴、想蕴、行蕴、识蕴。了知其义，是指了知这五蕴为五部佛。‘持有清净五蕴’，是指戒蕴、定蕴、慧蕴、解脱蕴、解脱知见蕴。清净是指眼识、耳识、鼻识、舌识、身识这五者，眼
English
The meaning of unborn essence. Awakening is the continuous, self-appearing, self-liberating awakening. Expansion is the non-abiding, non-fixated expansion. The path of knowledge means to know the path as an untraversable path. Alternatively, without being shown by others, awakening from habits and karma, one's own realization of the nature of reality is continuous. 'Greatly attached to all sentient beings' means that although the thoughts of sentient beings are completely fulfilled, it is shown that they do not go beyond the two truths in ultimate reality. 'Like the sky, there is no attachment' means that the essence of the Dharma of ultimate truth, the primordial purity of wisdom, like the sky, has no place of limitation, direction, or boundary. 'Enters the minds of all sentient beings' means that the true essence pervades all sentient beings, which is to enter the mind. Conversely, if it does not enter the mind, it is because of non-realization. 'As fast as the minds of all sentient beings' means that it is generally easy to understand that the minds of all sentient beings do not go beyond the place of this body, and the mind is very fast, sometimes reaching India, sometimes reaching Mongolia, sometimes reaching Turkey, sometimes reaching China, so it is said to be as fast as the mind. 'Knowing the faculties of all sentient beings' means that Shakyamuni Buddha knows the sharp and dull faculties of sentient beings. 'Captivating the minds of all sentient beings' means that according to their respective capacities, through the way of teaching the Dharma, Manjushri does not allow the minds of sentient beings to turn to other things, but captivates the deluded mind and places it in the meaning of realizing the nature of reality. 'Knowing the meaning of the five aggregates' means the five aggregates, namely the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness. Knowing their meaning means knowing these five aggregates as the five Buddha families. 'Holding the five pure aggregates' means the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation. Purity refers to the five: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness. The eye
Chinese
如果不对色等五境涉入，就称为完全清净。所谓执持五者，即是执持五种大通透智慧。谁执持呢？有缘分的瑜伽士执持那无碍显现的意义。安住于一切决定的边际，是指甚深决定的口诀从总集瑜伽中产生。不住于一切戏论的边际，安住于自解脱的处所。精通一切决定的生起，是指决定是不生，生起是从心髓的虚空中产生一切甚深口诀。精通是指精通领悟不生原始清净的意义。安住于一切决定的道，是指从不生法界中，由于产生决定的甚深教言，因此安住于不谬之道的，不生原始清净的领悟中。显示一切决定的生起，是指决定是心髓无生。生起是指从原始清净无为、超离心意的口诀中生起。这一切由大金刚持显示。斩断十二有支的根本，是指显示自胜的见解，十二有支是从轮回的规律中逆转，并在身体中产生。所谓有根本，是指轮回生死的根本是无明。例如，最初从种子生出嫩芽，从嫩芽生出树干，从树干生出树枝，从树枝生出树叶，从树叶生出花朵，从花朵生出果实，从果实生出衰老和枯萎。同样，一切存在的因是我的我执无明。它的缘是行，行的缘是识，识的缘是名色，它的缘是六处，六处的缘是触，触的缘是受，受的缘是爱，爱的缘是取，取的缘是有，有的缘是生，生的缘是老，老的缘是病，病的缘是死，死的缘是悲伤和哭泣、哀号和呻吟，这是一切有情众生的根本。执持十二种清净，是指显示从轮回的规律中逆转，轮回的根本最初是无明，无明逆转则行逆转，识逆转。同样，直到哭泣和哀号呻吟为止。
English
If one does not engage with the five objects such as form, sound, smell, taste, and touch, it is called completely pure. Holding the five means holding the five great penetrating wisdoms. Who holds it? The fortunate yogi holds the meaning that is clear and unobstructed. To abide at the edge of all certainties means that the profound instructions of certainty arise from the general yoga. Not abiding at the edge of all elaborations, but abiding in the place of self-liberation. Being skilled in the arising of all certainties means that certainty is unborn, and arising means that all profound instructions arise from the space of the heart essence. Skilled means being skilled in understanding the meaning of unborn, primordial purity. To abide on the path of all certainties means that from the unborn realm of Dharma, because the profound teachings of certainty arise, one abides in the unerring path, in the understanding of unborn, primordial purity. Showing the arising of all certainties means that certainty is the unborn heart essence. Arising means arising from the instructions of primordial purity, non-action, beyond mind. All of this is shown by the Great Vajradhara. Cutting off the root of the twelve branches of existence means showing the view of self-victory, the twelve branches are the reversal from the cycle of samsara and arising in the body. The root of existence means that the root of samsara is ignorance. For example, first from the seed comes the sprout, from the sprout comes the trunk, from the trunk comes the branches, from the branches come the leaves, from the leaves come the flowers, from the flowers comes the fruit, from the fruit comes decay and withering. Similarly, the cause of all existence is my self-grasping ignorance. Its condition is action, the condition of action is consciousness, the condition of consciousness is name and form, its condition is the six senses, the condition of the six senses is contact, the condition of contact is feeling, the condition of feeling is craving, the condition of craving is grasping, the condition of grasping is existence, the condition of existence is birth, the condition of birth is aging, the condition of aging is sickness, the condition of sickness is death, the condition of death is sorrow and weeping, lamenting and groaning, which is the root of all sentient beings in existence. Holding the twelve kinds of purity means showing the reversal from the cycle of samsara, the root of samsara is first ignorance, when ignorance is reversed, action is reversed, consciousness is reversed. Similarly, up to weeping and lamenting and groaning.
Chinese
于此转变，所谓“执持十二清净”，即是显示自宗的见解。所谓“以四谛之理为相”，即是显示声闻乘的四谛：苦谛是应知的真理，集谛是应断的真理，道谛是应依的真理，灭谛是应证的真理。此为声闻乘的四谛。总集瑜伽大部四法即是大真谛。所谓“通达八识”，即是说，识的种类有八种：法智、类智、苦智、集智、灭智、道智、尽智、无生智。通达这些并执持于相续中，故如是说。所谓“具足十二真义”，即是说，声闻乘的四谛，每一谛又分为四种，世尊三次转法轮，即是如此：苦谛有三种，即无常、苦、空。集谛有三种，即集起、因、生。灭谛有三种，即灭、静、妙。道谛有三种，即道、理、行。如是，如众生之所宜，转十二谛之法轮。所谓“了知彼等十六相”，即是说，每一谛又分为四种，分为十六智来解说，从舍弃八十六种烦恼开始，故说“了知彼等十六相”。所谓“以二十相证菩提”，即是说，相即是五蕴之相。二十相即是于各个所知境之相中现证菩提，此二十相如下：色非我，色中无我，我非色，我不与色俱。受非我，受中无我，受非我，我不与受俱。想非我，想中无我，想非我，我不与想俱。行非我，行中无我，我非行，我不与行俱。识非我。
English
Herein lies the transformation. The phrase "holding twelve purities" indicates the view of one's own school. The phrase "characterized by the nature of the four truths" indicates the four truths of the Hearers: suffering is the truth to be known, origin is the truth to be abandoned, the path is the truth to be relied upon, and cessation is the truth to be realized. These are the four truths of the Hearers. The four great collections of the Atiyoga are the great truths. The phrase "holding the realization of the eight consciousnesses" means that there are eight categories of consciousness: knowledge of the Dharma, subsequent knowledge, knowledge of suffering, knowledge of origin, knowledge of cessation, knowledge of the path, knowledge of exhaustion, and knowledge of non-arising. By realizing these and holding them in one's continuum, it is said thus. The phrase "possessing twelve aspects of true meaning" means that each of the four truths of the Hearers is divided into four, and the Blessed One turned the wheel of Dharma three times in this way: the truth of suffering has three aspects: impermanence, suffering, and emptiness. The truth of origin has three aspects: arising, cause, and production. The truth of cessation has three aspects: cessation, peace, and excellence. The truth of the path has three aspects: path, knowledge, and practice. Thus, according to the capacity of sentient beings, the wheel of Dharma of the twelve truths is turned. The phrase "knowing those sixteen aspects" means that each of the four truths is divided into four, explained as sixteen wisdoms, starting from abandoning the eighty-six afflictions, hence it is said "knowing those sixteen aspects." The phrase "enlightenment through twenty aspects" means that the aspects are the aspects of the five aggregates. The twenty aspects are the manifestation of enlightenment in the aspects of individual and universal conceptualizations. These twenty aspects are as follows: form is not self, there is no self in form, self is not form, self is not associated with form. Feeling is not self, there is no self in feeling, feeling is not self, self is not associated with feeling. Perception is not self, perception does not abide in self, perception is not self, perception is not associated with self. Formation is not self, there is no self in formation, self is not formation, self is not associated with formation. Consciousness is not self.