English
It is a great position, all the dharmas of samsara and nirvana are naturally accomplished as awareness, bodhicitta. Purification means that in terms of abandonment, even the subtlest of subtle obscurations are purified. Realization is in terms of wisdom, the two wisdoms are inseparable, all-pervasive and vast, equal to the dharmadhatu. Great means that from the path one reaches the ultimate, free from all actions done for oneself and others, the two benefits naturally manifest, perfectly complete, it is the fruition Dharmakaya. In short, great means that the nature of all is inseparable, not clinging to the essence of anything, all conceptual thoughts are the nature of purity. If explained generally, the great Bodhi itself is the self-manifested Rupakaya Ksitigarbha, Akashagarbha, Avalokiteshvara, Vajrapani four deities, and the four such as eye consciousness are inseparable, therefore it is great. Or, the wisdom mind of the teacher appears as sentient beings, the self-born wisdom of the mind itself appears, therefore it is great. Or, the form of Bodhisattva who now abides for the benefit of sentient beings, although appearing as the path, but the essence is perfectly complete, so it surpasses from the path, therefore it is called great. Vajra is the nature of mind like vajra, not created in the three times, will not change in the three times, like vajra. The self-born wisdom of mind is clear and uninterrupted, all dharmas are destroyed in the nature of awareness wisdom, therefore it is vajra. Or, these two are inseparable, awareness wisdom is emptiness and egolessness, it is the dharmadhatu. It itself is clear and uninterrupted, it is self-born wisdom. These two are inseparable like the purity of space and the light of the sun. Because of inseparability, it is vajra, all dharmas are like vajra, self-manifest in the three kinds of speech, like four kinds or cause or root. Or, all dharmas appear as Rupakaya, sound, memory and awareness as mind, attaining enlightenment, these three are also inseparable, not created, also called vajra, these are two explanations of vajra. Among these two explanations, the former is additional, but the latter is close to Dzogchen. The former three themselves appear uninterruptedly, appearing like seeing eye consciousness. Just the moment of appearance is the nature of mind. Like vajra, the three inseparable Kayas, speech and mind are inseparable, not creat
Chinese
没有造作的语言没有动摇，认识到无二，那本身就是安住于清净之处。像这样安住于清净之处或者认识到无二的自生智慧，那本身就是地藏的自性。在显现为形象的时候，菩萨显现为以地藏的名称和特征装饰。名称的类别中，大菩提是果的究竟的体性，金刚是轮回涅槃无分别，与一切法的基或根本相符。见到是眼识轮回的法，在这个果的乘的场合，轮回不净的一个，涅槃清净的一个，对等衡量，不是有两面。没有证悟时，除了轮回之外，涅槃不显现。证悟时，除了佛之外，轮回微细的也不可见。因此，以衡量轮回的法本身，果佛显现，说清净其面。那清净的果是三身，智慧任运成就，像不观察轮回那样显示，遍及一切讲说和阐述的证悟。大菩提获得金刚等，大菩提与上面所说相符。意金刚等三无分别本身是法界，或者从明而无灭的方面是智慧或者无分别，那本身无灭而明是听闻耳识那样也显现。仅仅显现时，没有从金刚一样的状态中动摇，任运成就于法界。无分别二无自性明而无灭耳识清净处也这样说。所听、能听、悦耳不悦耳的感受者都是意识，因此，耳识意识清净自生智慧显现，那本身在显现为形象的时候，两个普通的菩萨交错，观世音自在身以名称的花朵装饰。菩萨名称的意义解释上面已经说完，这里从清净听闻的方面，与金刚以上相符，嗅觉鼻识安住于清净处与虚空藏相合，感受舌识与金刚手相合。显示那四者的佛母是，妃女。
English
Unaltered speech without fabrication, realizing non-duality, that itself is abiding in a pure place. Thus, abiding in a pure place or realizing the self-born wisdom of non-duality, that itself is the nature of Ksitigarbha. In the time of appearing as form, the bodhisattva appears adorned with the name and characteristics of Ksitigarbha. Among the categories of names, Mahabodhi is the essence of the ultimate fruit, Vajra is the inseparability of samsara and nirvana, and it is in accordance with the basis or root of all dharmas. Seeing is the consciousness of the eye, the dharma of samsara. In the context of this vehicle of the fruit, samsara, one that is impure, and nirvana, one that is pure, are not two separate things to be weighed equally. If not realized, only samsara appears, and nirvana does not appear. If realized, even the subtle aspects of samsara are not perceived apart from the Buddha. Therefore, by measuring the dharma of samsara itself, the fruit, the Buddha, appears, so there is no need to mention purifying its face. That pure fruit is the three kayas, and the spontaneously accomplished wisdom is shown as not observing samsara, pervading all explanations and elucidations. "Mahabodhi obtained Vajra," etc., Mahabodhi is in accordance with what was said above. The mind, the Vajras, the three being inseparable, is itself the dharmadhatu, or from the aspect of clarity and non-cessation, it is wisdom or inseparability. That itself, being clear and non-ceasing, also appears like the hearing of ear consciousness. At the moment of appearance, it does not waver from the state of Vajra, and is spontaneously accomplished in the dharmadhatu. The inseparability, the non-duality, the self-nature, clear and non-ceasing, is also called the pure place of ear consciousness. All experiences of what is heard, the hearer, pleasant and unpleasant, are consciousness. Therefore, the purification of ear consciousness and awareness reveals self-born wisdom. That itself, in the time of appearing as form, two ordinary bodhisattvas are intertwined, Avalokiteshvara is adorned with flowers of names. The explanation of the meaning of the bodhisattva's name has already been given above. Here, from the aspect of purifying hearing, it is in accordance with Vajra and above. Smelling, the consciousness of the nose, abiding in a pure place, is combined with Akashagarbha. Experiencing, the consciousness of the tongue, is combined with Vajrapani. Showing the mother of those four is, the consort.
Chinese
以及“应当看见”等等。在果位圆满的阶段，有色、声、香、味四位天女；在有情众生的阶段，色等四种识的对境是无别的。所谓“妃女”，是为了缘或受用色、声、香、味、触五种识的对境，所以是妃女。其中，缘是指眼识缘色，不缘声音和气味。因为色能引导眼识，如同父母一般，所以是妃女。受用是指眼识在色境中，仅仅对色本身的好、坏、中三种差别进行体验，而不是声音等其他。因此，是不可分割之义的妃女，也就是母亲。声音、气味、味道三种也以此类推，所以是四位妃女。对于五部，说了“至尊”。这里没有说“至尊”，是因为五部是主要的，所以母亲也是主要的，即至尊。这里，在圆满果位的阶段，也像是眷属一样。因此，菩萨们没有说“至尊”。在生起次第的阶段，也是因为界和处本身就是手。所谓“应当看见”，是指上面在父亲的阶段所说的金刚三性不灭，眼识所见的对境也像色一样显现。仅仅是显现的时候，也像金刚一样，没有离开无为的自性，证悟到显空无别、平等性任运成就，那就是眼睛使色境清净。像这样证悟到清净无二，那就是天女拉西玛的自性。在显现为身相的时候，也显现为具有相好庄严的拉西玛的身相。所谓“应当听见”，与四位妃女都相合。意金刚般的三性不灭，听见的声音也像声音一样显现。仅仅是显现的时候，也没有离开金刚般的三性的自性。证悟到显空无二，那就是声音清净。像这样证悟到清净或无二，那就是歌女的自性。在显现为身相的时候，歌女的身相以相好庄严，是观世音菩萨的母亲。所谓“应当嗅闻”，金刚般的三
English
And so on, "should be seen." In the state of complete fruition, there are four goddesses of form, sound, smell, and taste; in the state of sentient beings, the four objects of consciousness, such as form, are inseparable. The so-called "consort" is because of focusing on or using the four objects of consciousness of form, sound, smell, taste, and touch, so it is a consort. Among them, focusing means that eye consciousness focuses on form, not on sound or smell. Because form can guide eye consciousness, like parents, it is a consort. Using means that eye consciousness, in the realm of form, only experiences the three distinctions of good, bad, and medium of form itself, and not others such as sound. Therefore, it is the consort of indivisible meaning, that is, the mother. The three, sound, smell, and taste, are also similar to this, so there are four consorts. For the five families, it is said "supreme." Here, "supreme" is not mentioned because the five families are the main ones, so the mother is also the main one, that is, supreme. Here, in the stage of complete fruition, it is also like a retinue. Therefore, bodhisattvas are not said to be "supreme." In the stage of generation, it is also because the elements and sources themselves are the hands. The so-called "should be seen" means that the three vajra natures mentioned above in the father's stage are not extinguished, and the object seen by eye consciousness also appears like form. Just at the moment of appearance, it is also like a vajra, not moving from the unconditioned nature, realizing that appearance and emptiness are inseparable, and that equality is spontaneously accomplished, that alone is what makes the realm of form pure by the eye. Realizing such purity as non-dual, that itself is also the nature of the goddess Lasya. When appearing as a body, it also appears as the body of Lasya, endowed with marks and examples. The so-called "should be heard" is consistent with all four consorts. The three natures, like mind vajra, are not extinguished, and the sound heard also appears like sound. Just at the moment of appearance, it also does not move from the nature of the three vajras. Realizing that appearance and emptiness are non-dual, that alone is the purification of the sound realm. Realizing such purity or non-duality, that itself is the nature of the singer. When appearing as a body, the singer's body is adorned with marks and examples, and is the mother of Avalokiteshvara. The so-called "should be smelled," the three like vajra
Chinese
从不间断的状态中，鼻识所嗅之境，也显现为嗅的味道。仅仅是显现，也未曾动摇金刚般的三种状态。显空无别，不住于不平等性，称为清净处。当它显现为身形时，从证悟圆满的自性中，香神女显现为具足妙相和好。如果与境和根结合，就是虚空藏之母。感受之蕴等，如上所述，金刚般的三种不间断的力量，舌识所感受之境，显现为味之蕴。仅仅是显现，也未曾动摇于意金刚般的状态。味清净于处，证悟显空不二，那即是女神吉谛玛的自性。女神吉谛玛的身形显现为妙相和好所庄严。蕴等，是追随上面所说的父。四根和四隅之菩萨被展示，如大菩提金刚见者等。大菩提与上面所说的相同，因此进行解释。凡夫的四根和圆满的慈爱等四菩萨无别地被展示。因此，从金刚般的三种不间断的力量中，见者，也显现为能见之境的意根。仅仅是显现，也未曾动摇于意之自性金刚般的不作。因此，如是不作与有作二者无别，那即是眼根清净于处。证悟圆满的自性是慈爱的自性。当显现为身形时，显现为慈爱的身形具足妙相。作为名称的异名，也称为大菩提金刚见者。听者等，与大菩提相同。意金刚般的三种无别之自性，不间断的力量自显现，显现为能听的耳根。仅仅是显现，也未曾动摇于金刚般的三种。证悟无二，那即是自生之智慧。耳根清净于处也是如此。那也是断除障碍的自性。当显现为身形时，显现为断除诸障碍的身形具足妙相和好。
English
From the uninterrupted state, the object to be smelled by the nose consciousness also appears as smelling. Just by appearing, it does not move from the state of the three vajra-like aspects. The inseparability of appearance and emptiness, not abiding in inequality, is called the pure place. When it appears as a form, from the essence of perfect realization, the goddess of fragrance appears with marks and examples. If combined with the object and the senses, it is the mother of the essence of space. The aggregates to be experienced, etc., as mentioned above, from the uninterrupted power of the three vajra-like aspects, the object to be experienced by the tongue consciousness appears as the aggregate of tastes. Just by appearing, it does not move from the state of mind like a vajra. The taste is pure in place, and the realization that appearance and emptiness are inseparable is the very nature of the goddess Girti. The body of the goddess Girti appears adorned with marks and examples. The aggregates, etc., follow what was said above about the father. The four senses and the four boundary bodhisattvas are shown, such as the great Bodhi Vajra Seer, etc. The great Bodhi is the same as what was said above, so it is explained. The four ordinary senses and the four bodhisattvas, such as perfect love, are shown to be inseparable. Therefore, from the uninterrupted power of the three vajra-like aspects, the seer also appears as the mind sense that sees the object. Just by appearing, it does not move from the uncreated nature of the mind like a vajra. Therefore, the inseparability of the created and the uncreated is called the purification of the eye sense in place. The essence of perfect realization is the nature of love. When it appears as a form, it appears as the form of love with marks. As a variant of the name, it is also called the Great Bodhi Vajra Seer. The hearer, etc., is the same as the Great Bodhi. The inseparable nature of the three mind-like vajras, the uninterrupted power, the self-appearance, appears as the ear sense that hears. Just by appearing, it does not move from the three vajra-like aspects. Realizing non-duality is the very self-born wisdom. The purification of the ear sense in place is also the same. That is also the nature of removing obstacles. When it appears as a form, it appears as the form of removing all obstacles with marks and examples.