English
In short, then the Bhagavan is called "Doer Vajra Mind Samantabhadra." "Then" means that after the discussion topic is gathered, the discussion proceeds immediately and without any interruption. The meaning of Bhagavan has been explained above. First, taking the name "Vajra Mind," the mind-essence, dharmadhatu, and wisdom are inseparable, like a vajra, the three spontaneously accomplished, from the nature of unceasing self-appearance, all the dharmas of samsara appear. All appearances appear as the consciousness of mind, gathered in the consciousness of mind. And, from the clear and uninterrupted mind-consciousness, the five skandhas, five elements, realms, and sources each clearly appear and are distinguished, appearing without mixing, this is only the mind-consciousness. If not realized, when appearing as grasper and grasped, the mind's consciousness is the doer of all the dharmas of samsara. In the time of samsaric delusion, like a reflection in water, it does not move, the mind does not move from its own nature, the alaya. The mind sees the meaning of the alaya. When the mind and alaya are inseparable, the mind becomes self-born wisdom. The alaya is separated from all things, it is the dharmadhatu. Uninterrupted self-appearance is the very beginning of awareness. The dharmadhatu and wisdom are inseparable, which is the nature of the inseparability of samsara and nirvana, called Vajra Mind. Therefore, the mind is pure in its place, appearing as self-born wisdom, from that root, the five skandhas are purified as the five families, the five elements are purified as the five mothers, the realms and sources are purified as heroes and heroines. All the dharmas of samsara are purified as body and wisdom, the mind's self-born wisdom, by the power of self-appearance, is purified as the mind's self-born wisdom, this is called the doer of nirvana. So-called Samantabhadra, thus all the dharmas of samsara and nirvana are naturally accomplished in the mind's self-born wisdom. Because it appears naturally without needing to be sought, all the collections of awareness of the three realms clearly appear as self-born wisdom. There is no dualistic grasping in wisdom, because there is no I and not-I, no partiality and limits, no dharma to be abandoned. Therefore it is called Samantabhadra, from the perspective of the unabandonable, as a symbolic name, the essence is called Samantabhadra. In essence, even the name of grasper and grasped does not exist. The meaning of the inseparability of samsara and nirvana is
Chinese
現在，自生智慧無有止息，於所化現出本性。一切種姓無有分別，稱作第六普賢王如來。進入法界或境之方式是：一切無餘之自性方式稱作金剛，因為是輪迴與涅槃一切之作者。輪迴與涅槃一切法之自性，於意處清淨之自證，於自生智慧中，輪迴一切法亦於彼處同一方式。涅槃一切法亦於彼處同一方式。同一方式之義，如金剛般不可分割之自顯現法界所遍及之勝者雖然圓滿，然輪涅無別第六普賢之狀態中，以同一方式，如金剛般之身語意不可分割，即是勝者普賢。名為明妃之事業母，是進入法身普賢佛母中。明妃是意，自生智慧從法界顯現，故以佛母之義亦是明妃。必須以意了知法界。若不了知即是輪迴，並且因為是所知故也是明妃。意與阿賴耶無有分別，即是自生智慧遠離一切戲論之相，體驗殊勝法身之大樂而生喜悅，故也是明妃。明妃之義已說完。名為事業母，事業是境，意之境有二種，即有為法與無為法二種。有為法是器情一切法，最初亦顯現於意之識，再次成為意之境。無為法是虛空，以及如是性，和各別觀察之止息，以及非各別觀察之止息，此四者是無為之境。因此，成為境之法圓滿，因為是自成之心性。所應斷除之不可得，即是自顯無滅之根本，於所化之面容上，顯現普賢佛母之身，彼處義界與智慧無二，如實享用而進入，此顯現是所化之顯現。義界智慧無別，法身自成之動搖、獲得、堅固三者之最初者一般。修持之意是，進入後
English
Now, the self-originated wisdom is without cessation, and the nature of those to be tamed appears. All lineages are without distinction, and it is called the Sixth Samantabhadra. The way to enter the sphere or object is: the nature of all without exception is called Vajra, because it is the maker of all samsara and nirvana. The nature of all dharmas of samsara and nirvana, the self-awareness purified in the mind-place, in the self-originated wisdom, all dharmas of samsara are also in that place in the same way. All dharmas of nirvana are also in that place in the same way. The meaning of the same way, like the indivisible nature of the self-appearing dharmadhatu, the Victorious One, although complete, is in the state of the non-dual samsara and nirvana, the Sixth Samantabhadra, in the same way, like the indivisible body, speech, and mind of the Vajra, is the Victorious Samantabhadra. The consort called Action Mother enters the Dharmakaya Samantabhadri. The consort is the mind, the self-originated wisdom appears from the dharmadhatu, so the meaning of the Mother is also the consort. One must know the dharmadhatu with the mind. If one does not know, it is samsara, and because it is knowable, it is also the consort. The non-duality of mind and alaya is the self-originated wisdom, free from all elaborations, experiencing the great bliss of the supreme dharmakaya, creating joy, so it is also the consort. The meaning of the consort has been explained. The Action Mother is called Action, which is the object. There are two kinds of objects of the mind: conditioned and unconditioned dharmas. Conditioned dharmas are all the phenomena of the environment and beings, and at first they appear in the consciousness of the mind, and then they become the object of the mind again. Unconditioned dharmas are space, suchness, cessation by separate examination, and cessation by non-separate examination, these four are the objects of the unconditioned. Therefore, the dharma that has become the object is complete, because it is the spontaneously accomplished nature of mind. The non-objectification of what should be abandoned is the root of the self-appearing non-cessation, and on the face of the one to be tamed, the body of Samantabhadri appears, in that place the meaning-sphere and wisdom are non-dual, and it appears as entering into actual enjoyment, which is the appearance of the one to be tamed. The meaning-sphere and wisdom are non-dual, like the first of the three: movement, attainment, and stability of the spontaneously accomplished dharmakaya. The meaning of practice is, after entering
Chinese
所谓的十方四时如来等。所谓“进入”是指， 象征父佛母佛方便与智慧无二无别的那本身， 界与智慧无二无别是法身。 以其威力，安住于十方，于四时而逝的， 所谓一切如来， 是指总集众多名相，十方即是所知，遍及轮涅二者。 所谓如来， 虽然显现为清净显现， 但提到四时，则包含后来出现的所有轮回之法，故为一切轮涅。 所谓一切为一之自性， 轮涅一切融入自生智慧与法界中。 此界与智慧无二无别是殊胜法身，而法身是远离一切概念的薄伽梵。 所谓“一”，是指自证自生智慧，于任何处皆不成立，自明的体性。 十地菩萨亦无法触及，故虽远离分别，然为教化所化众生而说“一”。 又因摩诃瑜伽较盛，为使眷属堪为自性秘密心髓之器， 为以灌顶之门加持之义， 故说轮涅一切俱生智慧显现，无有第二，故说为“一”。 自性即是自之自性，即是宣说与禁行二者的体性。 所谓“无别”， 是指于证悟之境中，轮回之名相已净，于音声亦不住之时， 以待或成立而说寂灭清净，或以专注，于远离一切概念之觉性自显现上，则称轮涅无别。 所谓“以”， 是指证悟之体验不灭而显现之理。 彼等意义向他者显现之方式是： 此处导师发起开场白，即是正文。 所谓如来本身， 是指十方四时一切诸佛无别之第六普贤王如来本身。 所谓向如来本身， 是指向第六佛之意自显现的俱生眷属们。 又或者，所谓“向本身”， 一切皆于觉性自生之境中，虽不执著自他，然与言说相似。 又或者，所谓“向如来本身”，是指开启理解之门的后世眷属。
English
The so-called Tathagatas of the ten directions and four times, etc. The so-called "entering" refers to that which is the indivisibility of the father and mother, method and wisdom. The indivisibility of the realm and wisdom is the Dharmakaya. By its power, residing in the ten directions and departing in the four times, the so-called all Tathagatas, refers to the collection of many names, the ten directions are the limit of knowledge, pervading both samsara and nirvana. The so-called Tathagata, although appearing as pure appearance, but mentioning the four times, it includes all the dharmas of samsara that appear later, so it is all samsara and nirvana. The so-called nature of all as one, all samsara and nirvana are integrated into the self-born wisdom and the Dharmadhatu. This realm and wisdom are indivisible is the supreme Dharmakaya, and the Dharmakaya is the Bhagavan who is free from all concepts. The so-called "one" refers to the self-awareness, the self-born wisdom, which is not established anywhere, the nature of self-illumination. Even the ten bhumi bodhisattvas cannot touch it, so although it is free from distinctions, it is said to be "one" for the sake of teaching the trainable beings. Moreover, because Mahayoga is more prevalent, in order to make the retinue worthy vessels for the essence of the secret heart of self-nature, for the meaning of blessing through the door of empowerment, it is said that all samsara and nirvana are the manifestation of co-emergent wisdom, without a second, so it is said to be "one". Self-nature is one's own self-nature, which is the nature of both declaration and prohibition. The so-called "indivisible" refers to the time when, in the state of realization, the names of samsara are purified, and one does not dwell even in sound. By waiting or establishing, it is said that nirvana is pure, or by focusing, on the self-manifestation of awareness free from all concepts, it is called the indivisibility of samsara and nirvana. The so-called "by" refers to the logic of the experience of realization appearing without ceasing. The way those meanings appear to others is: Here, the teacher initiates the opening remarks, which is the main text. The so-called Tathagata itself refers to the sixth Samantabhadra, the indivisible of all the Buddhas of the ten directions and four times. The so-called to the Tathagata itself refers to the co-emergent retinue of the sixth Buddha's mind self-manifestation. Or, the so-called "to itself", everything is in the state of self-born awareness, although one does not cling to self and other, it is similar to speech. Or, the so-called "to the Tathagata itself" refers to the later retinue who open the door of understanding.
Chinese
被称为如来藏自性者。显现为论述语句的集合，对于共同的眷属来说是不需要的，但为了使理解分开的眷属，这个论述才被称为论述。对于共同的眷属来说，五种自成之语，以自成之语的智慧，在那本身中自成，与论述相同，所以才那样说。在其他想法中显现的自性是：唉玛喔，是奇妙而令人惊叹的。什么奇妙而令人惊叹呢？轮回的法，蕴、界、处这些本身，是种姓和种姓之母，以及天和天女的自性。奇妙是从状态是状态的方式上来说的。从证悟的方式上来说，奇妙是：在上面，当法界智慧无别的法身自成的时候，轮回的一切法，以身和智慧自成之意显现给所化众生，是奇妙的。以大瑜伽的威力为主，在上面，普贤父母本身同时产生的智慧显现，虽然空性中没有能贪著和所贪著，但在所化众生的显现中，从贪欲大智慧的角度，三界的分别念显现为身和智慧，成为行境完全清净的自性，是奇妙的。体验证悟的意义本身，奇妙的自性是什么呢？金刚蕴的支分是，等等。虽然最初有对蕴的体性的解释，但在这里，清净于意处，自生智慧如金刚一般，被称为法界智慧无别的状态中不改变，以及摧毁和不可分割的三种意义，一切法是自显现的基础或根本或因，金刚蕴的支分是指，根本上方的金刚一般本身是五蕴的因。缘是父母无别的金刚和铃铛产生的种子。那本身是自显现的五蕴。支分是，色蕴中有十五种大色，受蕴中有十八种，想蕴中有广大、小、无量三种，行蕴中有五十一种，识蕴中有八识聚。总的支分有九十五种。金刚蕴的支分，被称为五圆满正等觉。蕴