English
Ra shar ro! The retinues with special wisdom are for purifying the subtle obscurations of knowledge through empowerment. Empowerment of the retinue and instruction are common, as stated in the Lankavatara Sutra: "The bodhisattvas of the tenth bhumi, by their power alone, reach the Buddha-ground through empowerment." Through empowerment, the subtle obscurations of knowledge are purified, the five spontaneously accomplished speeches manifest, and the essence of the secret nature manifests, one instant is one time. Therefore, the master is Samantabhadra, inseparable from all Buddhas, and the disciples are bodhisattvas of the tenth bhumi. In the manifestation of the perfection of wisdom, it is not like measuring with the instant of an ordinary person's continuum. The basis of instruction, the gathering of instruction, and the manifestation of the meaning of the continuum of instruction are all simultaneous, hence it is called an inconceivable time. Now, it is the actual teaching that summarizes the basis of instruction. By "the realm of suchness," the nature of the place is summarized. The Akanishta realm is where the dharmata, in which all phenomena are spontaneously accomplished in mind itself, is called "suchness" because it is free from the faults of exaggeration and denigration in the meaning of the place. Generally, it is a great place. "Without beginning or middle" means that the realm of equality among the three realms has never moved from there, hence it is called a place. "Empowerment" is the essence that summarizes the intermediate display of having no front or back and having three faces. That is, in the realm of suchness and equality, one realizes the self-born wisdom of Samantabhadra, the actor, and empowers it. By "in the state of the wisdom mandala of compassion," the nature of the teacher is summarized. The Tathagata, the perfectly enlightened Buddha, the Bhagavan, is the distinction in which the very wisdom that empowers after realizing the dharmadhatu with wisdom manifests as the five wisdoms. The Tathagata, the perfectly enlightened Buddha, the Bhagavan, is inseparable from the Buddhas of the ten directions and their body, speech, and mind. All phenomena, internal and external, of the three times are continuously pervasive. In its own essence, the dharmakaya is spontaneously accomplished, and from the perspective of those to be tamed, compassion is connected without interruption, which is mind.
Chinese
被称为自在之态。所谓自显现，即从无量之基开始，展示宫殿住所的本质。上面是证悟法界之智慧，圆满了果位身和一切智慧的导师之自性。不间断显现的功用是四方形、凸起、颜色、形状、装饰和所有服饰，作为象征意义的标志而自显现。所谓禅定，即通过四解脱门进入的具有特殊入口的门，即四门。也就是空性、无相、无愿、自性光明，通过四禅定之门，作为引导所化众生进入的标志而出现四门。所谓影像，即八解脱的立足点，是总结。上面观修四门禅定，也通过八门来象征和进入，为了能够进入，所以有八种影像立足点。所谓幻化，即有情众生的处所。证悟的智慧如幻化般显现为狮子和大象等，是有情众生的坐垫。所谓清净，即总结莲花座，因为一切都是自证的缘故。没有被污染和能污染，即使享用轮回之法也不被沾染，是莲花座。所谓光明，即日月，也就是不依赖因缘的自生智慧本身，不间断是方便，不执着是智慧，象征着日月之座。所谓身语意功德事业，即说法者和与自身无别的共同眷属，也就是五蕴和五大清净，身是毗卢遮那佛，意是不动佛等。所谓无有遮止，即总结身色。例如，如同千日同时升起，黑暗彻底消除一样，一切法显现为自生智慧，连细微的分别念的过失也没有，作为五种智慧显现的标志，五种颜色各自闪耀着光芒和威严。所谓功德如意宝，即总结珍宝座。一切遍知功德显现的基础是，平等性智远离偏执，远离一切方，一切方的自性，作为调伏对境面前显现一切功德的标志，是珍宝之座。无尽藏
English
It is called the state of being at ease. The so-called self-appearance is from the beginning of the immeasurable base, showing the essence of the palace dwelling. Above is the wisdom of realizing the Dharmadhatu, the very nature of the teacher who has perfected the fruit body and all wisdoms. The uninterrupted manifestation of potency is the square, the bulge, the color, the shape, the decoration, and all the costumes, self-appearing as a sign of symbolic meaning. The so-called samadhi is the door with a special entrance through the four doors of liberation, namely the four doors. That is, emptiness, signlessness, wishlessness, and self-luminous nature, through the four doors of samadhi, the four doors appear as a sign of guiding sentient beings to enter. The so-called image is the foothold of the eight liberations, which is a summary. The above meditation on the four doors of samadhi is also symbolized and entered through the eight doors. In order to be able to enter, there are eight image footholds. The so-called illusion is the place of sentient beings. The wisdom of realization appears as illusions such as lions and elephants, and is the seat of sentient beings. The so-called purity is the summary of the lotus seat, because everything is self-aware. There is no being stained and able to stain, even if enjoying the Dharma of Samsara is not contaminated, it is the lotus seat. The so-called luminosity is the sun and moon, that is, the self-born wisdom itself that does not depend on causes and conditions, uninterrupted is skillful means, non-attachment is wisdom, symbolizing the seat of the sun and moon. The so-called body, speech, mind, qualities, and activities are the speaker and the common retinue that is no different from oneself, that is, the purification of the five aggregates and the five elements, the body is Vairochana, the mind is Akshobhya, and so on. The so-called without obstruction is the summary of body color. For example, just as when a thousand suns rise at the same time, the darkness is completely eliminated, all dharmas appear as self-born wisdom, and even the subtle faults of conceptual thought are absent. As a sign of the manifestation of the five wisdoms, the five colors each shine with light and majesty. The so-called qualities are like a wish-fulfilling jewel, which is the summary of the precious seat. The basis for the manifestation of all omniscient qualities is that the wisdom of equality is free from bias, free from all directions, and the nature of all directions. As a sign of the manifestation of all qualities in the face of those to be tamed, it is the precious seat. Inexhaustible treasure.
Chinese
所谓“饶丹”，是指收摄周遍的程度。四十二种分别念在四十二位佛陀中显现，因此法界无边地周遍，以芝麻荚为例，是无有穷尽、不可穷竭的。庄严之轮是金刚胜妙之处。因此，收摄大菩提金刚见等菩萨圣众，作为五智的象征显现为五部，五部于毗卢遮那佛亦是心间之精华，身是慈氏，语是拉西亚天女，功德是焚香天女，事业是天之能仁。以其周遍五部，庄严之轮不可穷尽。甚深且难以理解的体性是，所谓“金刚秘密语”，法界智慧无二的体性虽无有分别，然于所化众生面前显现的所知基之自性自显现，以及为了证悟它，所化众生的显现续部的意义，和证悟的意义究竟圆满，基如何如是的意义显现，五身任运成就三者，法界智慧无二于心性中不可分离，譬如金刚所象征的意义之金刚。秘密是于明觉中任运成就困难，因为自性秘密心髓的体性本身就困难。语是，以一切智的悲悯开启的轮之意义，难以修持的意义，显现为论著所诠释的续部之论著语句。章节的名称是，秘密心髓彼性决定，已经在名称的章节中讲述完毕。所谓“业”，象征能表之语的续部二十二品中，所谓“绪论之品”，绪论是讲述，即续部首尾的所有语句。其中又有能诠和所诠二者，所诠是续部的意义圆满。能诠是象征它的续部之论著本身。能诠和所诠于所化众生面前显现的根本或基础，唯有导师等六种圆满的集合。譬如，如果讲述一个僧团，几个主要人物聚集在一起是讲述僧团的基础一样。所谓“品”，在论著二十二品中，此处真实地
English
The term "Ra-ldan" (garland) means to gather the extent of pervasiveness. The forty-two conceptualizations are manifest as the forty-two victorious ones, thus the expanse of dharma pervades limitlessly. Illustrated by the example of a sesame pod, it is inexhaustible and unending. The wheel of adornment is the very place of the supreme vajra. Thus, it gathers the bodhisattvas and vidyādharas such as the Great Enlightenment Vajra Vision, appearing as the five families as a sign of the five wisdoms. In the five families, the essence of the heart is also in Vairochana, the body is Maitreya, the speech is the goddess Lāsyā, the merit is the incense goddess, and the activity is the Tushita god. By pervading all five families with this, the wheel of adornment is inexhaustible. The nature that is profound and difficult to realize is, as it is said, "vajra secret word." Although the nature of the indivisibility of the expanse of wisdom is indivisible, the self-appearance of the knowable basis, the nature of the basis, appears to the disciples, and the means to realize it, the appearance of the disciples, the meaning of the tantra, and the ultimate perfection of the meaning of realization, the meaning of how the basis is, the three spontaneously accomplished five bodies. The indivisibility of the expanse of wisdom from the state of mind is the vajra of meaning, symbolized by the example of the vajra. Secret is difficult to spontaneously accomplish in awareness, because the nature of the essence of the secret of self is difficult. Word is, for the sake of the wheel opened by the compassion of omniscience, the meaning that is difficult to experience is made to appear as the words of the treatise of the tantra that is expressed in the treatise. The name of the chapter is, the secret essence, that very certainty, has already been explained in the chapter of the name. The term "action" means that in the twenty-two chapters of the tantra of symbolic words, the so-called "introductory chapter," introduction is speaking, that is, all the words of the beginning and end of the tantra. Among them, there are two, the expressible and the expressed. The expressed is the meaning of the tantra, which is perfectly complete. The expressible is the very treatise of the tantra that symbolizes it. The root or basis of the expressible and the expressed appearing to the disciples is only the collection of the six perfections, such as the teacher. For example, if one speaks of a sangha, the gathering of several main figures is like the basis for speaking of the sangha. The term "chapter" means that in the twenty-two chapters of the treatise, here actually
Chinese
总之，然后世尊名为“作者金刚意普贤”。“然后”是指在讨论主题聚集之后，立即且没有任何间隔地进行讨论。世尊的词义已在前文解释。首先，取“金刚意”之名，心性、法界、智慧无别，如金刚般的三种自成，从不间断的自显现之体性中，显现轮回的一切法。一切显现都显现为意的意识，汇集于意的意识中。并且，从意识的清晰不间断中，五蕴、五大、界和处各自清晰地显现和区分，不混杂地显现，这仅仅是意的意识。如果不证悟，在显现为能取所取之时，意之识即是轮回一切法的作者。轮回迷乱显现之时，如水中的倒影般不移动，意不离自性阿赖耶识。意看见阿赖耶识的意义。在意与阿赖耶识无别之时，意成为自生智慧。阿赖耶识远离一切事物，是法界。不间断的自显现即是觉性的本初。法界与智慧无别，即是轮回与涅槃无别的自性，称为金刚意。因此，意在处所清净，显现为自生智慧，从那个根本中，五蕴清净为五部，五大清净为五母，界和处清净为勇识和佛母。轮回的一切法清净为身和智慧，意自生智慧凭借自显现的力量，清净为意自生智慧，这被称为涅槃的作者。所谓普贤，如此轮回与涅槃的一切法，在意的自生智慧中自然成就。因为不需寻找即自然显现，三界的觉悟集合都清晰地显现为自生智慧。智慧中没有二取，因为没有我和无我、偏袒和界限，没有可抛弃之法。因此称为普贤，从不可抛弃的角度，作为象征的名称，本质称为普贤。在本质上，连能取所取的名称也不存在。轮回与涅槃无别的意义即是