English
is the nature of. The five families are a sign that self-originated wisdom appears as five wisdoms. Although the five are not mentioned here, the assembly is mentioned in the context of the consort, so five are in the same category. The consort is the mother. Five by the word "assembly." Therefore, the extent to which the Dharma realm is pervaded by the sound of the assembly, and the perfection of the subject matter, are clearly revealed. The so-called "non-duality" means that the meaning realm and wisdom are non-dual, and the symbolic means and wisdom are non-dual. Secret is the essence of self-nature secret, all Buddhas are all-knowing, the nature of non-duality of wisdom, free from all extremes. Because its essence cannot be grasped in the center, and it is difficult for all to understand, it is clear. Mandala is the inseparability of appearance and emptiness, and equality is naturally achieved. On this, Sparkhab's scholar believes that the spontaneously accomplished Buddha parents, the perfection of means and wisdom, the wisdom free from extremes, are free from all perceptions, and even happiness itself cannot be grasped, so in the great perfection of intention, the twenty-five dharmas of the fruit, etc., are all spontaneously accomplished. Since this is the ultimate wisdom, it is not only the Buddha, but also not the realm of the tenth bhumi. Because the tenth bhumi is blessed by the Buddha, it manifests this state, and in order to achieve the ultimate Buddhahood, it is different from the path, so it is called the secret mandala of self-nature spontaneously accomplished. In this ultimate vehicle tantra, it is truly rare. The so-called "those themselves" means that the five families are also the secret of those themselves of the mother mandala, which is the essence of self-nature secret, the meaning of the tantra itself. This is the secret symbolized by the meaning of the tantra, and the words symbolized by this secret are only those that will appear below. The way of manifestation is that the five bodies, five speeches, five minds, five qualities, and five activities are inseparable, like an indestructible vajra, manifested from the nature of Samantabhadra. Although there is no one who can take it out and what is taken out, and there is no cause and effect, it is like the reflection of the moon appearing in clear water, but there is no coming and going. The five speeches are spontaneously accomplished, the essence of self-nature secret, the meaning of the subject matter gathered is self-evident in the Dharma realm, which is called manifestation in name. Now, the true teachings and the common teachings are: E! Ema! Emao! Meaning from the beginning it is like this.
Chinese
第一个是说一切法自性秘密心要的体性。唉玛，意思是：一切秘密心要本来就是。唉莫，意思是：轮回和涅槃的一切法，都自然成就为自性秘密心要。像这样，对于三个“ངམ་པ”：据说上师在青朴讲的时候，只讲了这么多。在曼隆讲的时候，唉玛ངམ་པ，什么是ངམ་呢？轮回的法，蕴、界、处等，根本自性之坛城，戏论完全清净，在根本如是的状态中，对佛陀来说是ངམ་。唉玛，意思是：那个意义，究竟的分别，蕴、界、处等，不间断，不执着，自然成就为智慧，对佛陀来说是ངམ་པ。唉莫，意思是：那两者，即使在分别者的面前分开，也像水和湿性一样不可分，体性一，虽然以显现的力量执着为二，但在平等性心性的状态中自然成就，是ངམ་པ。或者，众生没有证悟到那样，以悲叹的意义来说是ངམ་པ。斯巴卡布堪布说，对于三个唉玛，觉性自显现的处所、导师和眷属，是三个ངམ་པ。如果按字面意思来压，就不是牵引引导的意思。因为只是确定的意义，所以如果用字字句句来解释，就像真如的法界本身等等，只是按字面意思来解释。字字句句的解释是：就像乌龟用缓慢爬行的方式到达下面的意义之上，暗示着知道，不详细展开。如果从因和果的角度来说，真如的法界本身是因，轮回和涅槃无别，心自己的自性，远离戏论的相，不是作者所作，不是改造者所改造，那就是真如。真如是远离戏论，一切都变成那个真如，所以不执着于其他，体性像虚空一样，远离一切执着。那么，不是偏于空性吗？“ཀྱི་དབྱིངས་”的意思是：真如不是偏于空性，因为“དབྱིངས་ཉིད་”的意思是：法界是
English
The first is that all dharmas are the essence of the secret essence of nature. Ema means: all secret essence is originally. Emo means: all dharmas of samsara and nirvana are naturally accomplished as the essence of the secret essence of nature. Like this, for the three "ngam pa": It is said that the master only spoke so much when he spoke in Chimphu. When speaking in Menlung, Ema ngam pa, what is ngam? The dharmas of samsara, the aggregates, realms, and sources, the mandala of the fundamental nature itself, the complete purification of elaboration, in the fundamental suchness state, is ngam to the Buddha. Ema means: that meaning, the ultimate distinction, the aggregates, realms, and sources, uninterrupted, unattached, naturally accomplished as wisdom, is ngam pa to the Buddha. Emo means: those two, even if separated in the face of the distinguisher, are inseparable like water and wetness, the essence is one, although clinging to two by the power of appearance, but naturally accomplished in the state of equality mind, is ngam pa. Or, beings have not realized that, in the sense of lamentation, it is ngam pa. Spar Khab Khenpo said that for the three Emas, the place of self-appearance of awareness, the teacher and the retinue, are the three ngam pa. If you press on the literal meaning, it is not the meaning of traction and guidance. Because it is only the definite meaning, so if you explain it word by word, like the dharmadhatu itself of suchness, etc., it is just explaining it literally. The explanation of word by word is: just like a turtle reaches the meaning below by crawling slowly, implying knowing, not elaborating in detail. If speaking from the perspective of cause and effect, the dharmadhatu itself of suchness is the cause, samsara and nirvana are inseparable, the nature of one's own mind, free from the characteristics of elaboration, not made by the maker, not transformed by the transformer, that is suchness. Suchness is free from elaboration, everything becomes that suchness, so not clinging to others, the essence is like space, free from all clinging. Then, isn't it biased towards emptiness? The meaning of "kyi dbyings" is: suchness is not biased towards emptiness, because the meaning of "dbyings nyid" is: the dharmadhatu is
Chinese
意义在于，任何事物都未成立的自明不灭之性，以证悟与未证悟而显现为轮回与涅槃的一切法。仅是显现，即是不动摇于法界。果，即是智慧坛城大悲之境。也就是说，证悟因法界，自在自显现的智慧是果。以两个理由说明。其理由，说明因的理由和果的理由，在四种圆满中已阐明。其中，因圆满，以三个理由阐明，如是性之界即是因。从因证悟界性中，产生果位二十五身等广大功德圆满，故称果圆满。若未证悟，则产生三界一切法，故也称为因。或者，若以证悟法界的见解来摄持完全清净的法，如六度等，则会成为佛的因，因此是因圆满，即三个理由。自在之后是果圆满，即两个理由。从自在法界的智慧中，产生果位广大功德圆满，是果圆满。那果圆满，也是证悟如是性的智慧，自生智慧被五智之轮围绕，故为坛城。遍及一切法，具足三悲，故为大悲，以何种方式调伏众生之境。事业远离能作所作之执着，自显现即是意平等性之境，不离于定，即是法身显现，随所化众生之意而显现，故为影像。虽显现却无自性，故为幻化。所化众生、调伏者一切事业，远离能缘之分别念，故为清净自明之体性。果如何是圆满，即是身语意和功德。果是证悟法界的五种智慧。如何是呢？果的五种智慧，即是智慧自性五身、五语、五意、五功德、五事业，应以何种方式调伏，就以何种方式
English
The meaning is that the self-luminous and unceasing nature in which nothing whatsoever is established manifests as all phenomena of samsara and nirvana, whether realized or not. Merely appearing, it is said to be unwavering from the realm of phenomena. The result is also the wisdom mandala, the state of great compassion. That is to say, the result is the mastery over the self-arisen wisdom that is the spontaneous manifestation of realizing the cause, the realm of phenomena. This is explained by two reasons. The reasons for that, explaining the reason for the cause and the reason for the result, are clearly explained in the four perfections. Among them, the perfection of the cause is clarified by three reasons: the realm of suchness itself is the cause. From the realization of the realm of the cause, the perfection of great qualities such as the twenty-five bodies of the result arises, hence it is called the perfection of the result. If not realized, all the phenomena of the three realms arise, hence it is also called the cause. Alternatively, if the completely pure dharma, such as the six perfections, is grasped by the view of realizing the realm of phenomena, it will become the cause of the Buddha, hence it is the perfection of the cause, that is, three reasons. After gaining mastery, it is the perfection of the result, that is, two reasons. From the wisdom of mastering the realm of phenomena, the perfection of great qualities of the result arises, which is the perfection of the result. That perfection of the result is also the wisdom of realizing suchness, the self-born wisdom surrounded by the wheel of the five wisdoms, hence it is the mandala. Pervading all phenomena and possessing the three compassions, hence it is great compassion, the state of how to tame beings. Activities are free from the attachment of doing and being done, the self-manifestation is the state of equality of mind, not deviating from samadhi, that is, the manifestation of the dharmakaya, appearing according to the minds of the beings to be tamed, hence it is an image. Although appearing, it has no inherent existence, hence it is an illusion. All the activities of the beings to be tamed and the tamers are free from the conceptual mind of objectification, hence it is the nature of pure self-luminosity. How the result is perfect is that it is body, speech, mind, and qualities. The result is the five wisdoms of realizing the realm of phenomena. How is it? The five wisdoms of the result are the five wisdom self-natures, the five bodies, the five speeches, the five minds, the five qualities, and the five activities, according to what needs to be tamed, in that way.
Chinese
在那里，对于显现为导师者行使权力的方面，不存在能取所取或者造作或者因果等等，这是不可避免的。不间断地显现任何功德，就像如意宝珠一样。自性或者主宰圆满，是指具有不尽等等。上述的圆满也不是其他的，而是对于证悟自性之觉性为自显现的觉性具有掌控和权力，因此，对于自他的究竟利益是无有穷尽的，觉性显现是不尽的。身种姓庄严之轮二十五，在所化众生的相续中永不断绝，是为轮。所化、调伏者的一切事业不可分割，是为金刚。此即三世一切佛之密意究竟，故为胜。果位任运成就的一切佛陀，刹那也不离此，故为住。如果结合十二坛城来解释，那么，按照无垢友（Vimalamitra）的传统，认为是七坛城。《幻化网续》中说：“此乃自性坛城，禅定殊胜之禅定，影像殊胜之影像，菩提心与胜妙会。”这是七种。此摄略章节也与七相合。此后，莲花生大师（Padmasambhava）分为十二种，即自性坛城有两种：自性基之如是性安住之坛城，以及如是性究竟之自性任运成就之坛城。自性证悟果位任运成就中，为了利他显现之大悲坛城和调伏坛城有两种。等性之禅定坛城和殊胜之禅定坛城，以及从等性超胜之四十四位胜者坛城，有广有略。影像坛城有法界之影像和智慧坛城影像二者合一，以及殊胜坛城影像所绘之像等等，还有铸造的、浮雕的和彩粉等等。心性无生之菩提心坛城，以及自明觉性显现为五种智慧之体性，以及殊胜菩提
English
There, regarding the exercise of power over what appears as a teacher, the absence of grasping and fixation, or fabrication, or cause and effect, etc., is unavoidable. The uninterrupted manifestation of any qualities is like a wish-fulfilling jewel. The perfection of self-nature or mastery refers to possessing the inexhaustible, etc. The aforementioned perfection is also not other than that, but because of having mastery and power over the awareness that realizes self-nature as self-appearing, the ultimate benefit for oneself and others is inexhaustible, and the appearance of awareness is inexhaustible. The twenty-five wheels of body, lineage, and adornment, which are never interrupted in the continuum of those to be tamed, are the wheel. All the activities of those to be tamed and the tamers are indivisible, which is the vajra. This is the ultimate intention of all Buddhas of the three times, hence it is supreme. All Buddhas of spontaneously accomplished fruition do not deviate from it even for a moment, hence it is the abode. If explained in relation to the twelve mandalas, then according to the tradition of Vimalamitra, it is considered to be seven mandalas. The *Net of Magical Manifestation Tantra* says: "This is the self-nature mandala, the samadhi of superior samadhi, the image of superior image, bodhicitta and the supreme assembly." These are seven. This concluding chapter is also in accordance with seven. Thereafter, Master Padmasambhava divided them into twelve: two for the self-nature mandala: the mandala of suchness abiding in the self-nature ground, and the mandala of self-nature spontaneously accomplished, which is the ultimate suchness. From the self-nature realization of spontaneously accomplished fruition, there are two: the mandala of compassion that appears for the benefit of others, and the mandala of taming. The mandala of sameness samadhi and the mandala of superior samadhi, and the forty-four victorious ones' mandalas that are superior to sameness, are both extensive and concise. The image mandala has the image of the sphere of reality and the image of the wisdom mandala combined into one, and the images painted of the superior mandala image, etc., as well as those that are cast, embossed, and made of colored powder, etc. The bodhicitta mandala of mind-essence, which is unborn, and the self-awareness that is clear as the essence of the five wisdoms, and the superior bodhi