English
Mamaki! The white-clad mother of the end of appearance, purified in the fire realm. The mother of accomplished action and the Tara of speech, purified in the wind realm. Vajrasattva mother Samantabhadri, purified in the space realm. With the logic that the aggregates, realms, and sources are clear as body and wisdom, the three realms are primordially Buddhafields. The so-called three realms are the three realms of desire, form, and formlessness. All the phenomena encompassed by them are various characteristics of conventional truth: arising, abiding, ceasing, and various different characteristics, all the internal differences of which are inconceivable. In accordance with the aggregates, realms, and sources, when the mind's own awareness, the great wisdom of inseparable self-appearance, is self-illuminating, merely realizing that it has been that way from the beginning is called a Buddhafield. Whatever appears on the face of the mind's awareness, self-appearance, appears but is not established; in the nirmanakaya, one performs the benefit according to how the trainees believe. The essence is unborn and uncreated, the dharmadhatu is spontaneously accomplished, which is the dharmakaya. That which is unmixed and completely perfect, the enjoyment of both samsara and nirvana, enjoying in one realm, is the sambhogakaya. Apart from the fields of the three kayas of the three realms, the three realms do not remain even for a moment. All without exception are dharmas. The so-called all without exception are dharmas, as above, the meaning of the three realms being purified into the three kayas, with the conventional dharma, all the phenomena of vessel and contents, possessing four characteristics. Even on one phenomenon of a thing, there is the name of a pillar, the function of a pillar supporting a beam, and the thing of a pillar, complete with thinness, thickness, inside and outside, etc., and the characteristic of being thin and gathered into one, etc. Thus, for all things that are objects of dharma, there is nothing that is not pervaded by these four terms. That itself is the dharmata of the mind, because it is self-appearing. It is not other than the Buddha himself. The so-called not other than the Buddha himself, the nature of spontaneous accomplishment of abandonment and knowledge, unceasingly self-appearing, merely that collection of bodies, is clear as self-born wisdom, which is wisdom. In the state of inseparable body and wisdom, it is spontaneously accomplished, therefore it is said to be not other. Dharmas that are other than the Buddha himself. The so-called dharmas that are other than the Buddha himself, all dharmas are other than what was said above, the mistaken imputed nominal dharmas. All internal and external dharmas, body and
Chinese
如果在明晰为智慧的状态中，像寻找在名言的错乱法中未成立的事物一样，因为事物上未成立，所以即使是佛的眼睛也找不到，如果不看见，其他更不可能找到。因为本体上未成立，所以说不住留。这指的是，本初佛普贤王如来的自生智慧的体验，在不异于自身的五部眷属的意境中显现，如同言说一般。在灌顶的时候，在父尊母尊无别的意境中，从俱生智慧的妙力中，内外一切诸法都如此显现。一切如来都因喜悦而遍满。如果从解脱道的角度来说，一切如来是指不异于自身的眷属，所有一切的胜者。喜悦是：普贤王如来智慧的部分，普贤母法界的部分，法界智慧无别，仅仅是法身，从其状态中，自显不灭，清净的行境，体验究竟果位的意境。喜悦是满足或饱足，因此在法身任运成就之时，细微的希冀和恐惧也不存在，安住在平等性的法界中。遍满是指法界以遍满的程度而显现。关于佛母发起请问，由谁发起请问呢？从那以后，名为普贤母的圣女，从那以后，父亲的事业结束之后，绝不中断。圣女是指法界使觉性喜悦，普贤母是指方便智慧无二，使自生智慧显现。事业是指境，觉性的境，一切有为法和无为法，即是法界。母是指从法界中产生显现，因此也是母。无论如何显现，以不离法界的意义而言也是母。显现为表相的是佛母普贤母，法界是远离一切执着的，因此是普贤母，是表相之母。“母”字，以地的声音表示能作，即佛母发起请问。如何发起请问呢？如“世尊”等，世尊的解释已经完毕。金刚意觉是自生智慧的妙力，内外一切诸法都
English
If, in the state of clarity as wisdom, one were to search for the non-established in the deluded phenomena of terminology, it would be like this: because it is not established in things, even the eyes of the Buddha would not find it; if they do not see it, how could others possibly find it? Because it is not established in essence, it is said that it does not abide. This refers to the experience of the self-arisen wisdom of the teacher Samantabhadra, which is clear in the intention of the five families of retinue who are not different from himself, like an expression. At the time of empowerment, in the intention of the inseparable father and mother, from the power of co-emergent wisdom, all phenomena, internal and external, are clear in that way. All the Tathagatas are pervaded by joy. If this is done from the perspective of the path of liberation, all the Tathagatas are all the victorious ones of the retinue who are not different from himself. Joy is: the part of the wisdom of Samantabhadra, the part of the space of the noble lady, the space and wisdom are inseparable, only the Dharmakaya, from its state, self-appearance is unceasing, the pure field of activity, experiencing the intention of the ultimate fruit. Joy is contentment or satisfaction, so when the Dharmakaya is spontaneously accomplished, even the slightest hope and fear do not remain, and one abides in the space of equality. Pervasion means that the space has become clear to the extent of pervasion. Regarding the mother initiating the questioning, who initiates the questioning? Then, the noble lady named Samantabhadri, from then on, after the father's activities are completed, there is no interruption whatsoever. The noble lady is the space that pleases awareness, and the noble lady is the inseparability of skillful means and wisdom, which makes self-arisen wisdom manifest. Activity is the object, the object of awareness, all conditioned and unconditioned phenomena, which is the Dharmadhatu. Mother is also mother because she generates appearance from the Dharmadhatu. However it appears, it is also mother in the sense that it is inseparable from space. The mother Samantabhadri appears as a symbol, the Dharmadhatu is free from all clinging, therefore she is the noble lady, the symbolic mother. The word "mother" indicates the agent with the sound of the earth, that is, the mother initiates the questioning. How is the questioning initiated? Such as "Bhagavan," etc. The explanation of Bhagavan has been completed. Vajra mind awareness is the power of self-arisen wisdom, all phenomena, internal and external, are all
Chinese
具德贤善之身语意化为佛陀，所行之处皆清净，显现教示法性之身，以及本初佛母，法界与智慧无二无别，乃解脱道之体性，即是法身。象征父佛母佛，方便与智慧无二无别，乃所化众生之显现，菩提心无二亦可领受。从灌顶之门开启话题之方式。器情清净，乃为此特别宣说之语。如是等语，乃是证悟之体验，果位法身任运成就，故说内外诸法皆如此转变。或者从灌顶之门，以俱生智自明之力量或威力宣说证悟之意。所谓特别宣说，有两种：不明显之特别作为而宣说，乃是对清净之意乐而说，是为量。两种证悟之义自然显现。为引导他人而宣说，乃是对俱生者与开悟之眷属，为了理解、证悟和串习而宣说。此宣说之语，乃是注释中出现的偈颂本身。其中，普贤王如来是从觉性之角度宣说，即是上述所说之诸法皆显现为身与智慧。普贤王佛母是从法界之角度宣说，无有能取所取，乃是平等性之义。噫玛！此为不明显与引导他人两种。不明显是指法界智慧无二之法身证悟不明显，以及灌顶上师佛父母之体验俱生。引导他人是指，一切智之体性，大悲之自性，对三界普遍存在，也以过去之愿力牵引，不阻碍利益众生之事。乃是对俱生者与开悟之眷属呼唤而宣说或宣告之方式。十方虚空本即空寂。此乃是佛母开启话题之理由。佛母普贤王佛母之真实自性，实义之阿赖耶识。包含物质与觉性、境与心、器情、因与果之外器物质，内情众生，以及中间之识蕴等一切显现。所量之境乃是十方虚空。本即空寂是指，不间断显现之当下
English
When the body, speech, and mind of the noble and virtuous one become Buddha, the realm of activity is completely purified, appearing as the body that teaches the Dharma nature. The union of the Mother Kuntuzangmo, the essence of reality and wisdom being non-dual, is the nature of the path of liberation, which is the Dharmakaya. The symbols of the Father and Mother, the non-duality of skillful means and wisdom, are the appearances for those to be tamed. The non-duality of Bodhicitta is also to be grasped. This is the manner of initiating the conversation from the perspective of empowerment. The complete purification of the vessel and its contents is the special statement that is being made. These words are the experience of realization. Because the fruit, the Dharmakaya, is spontaneously accomplished, it is said that all phenomena, internal and external, have become like this. Alternatively, it is the expression of realization through the power or strength of the self-illuminating awareness of co-emergent wisdom from the perspective of empowerment. The term "special statement" has two aspects. The statement made through implicit intention refers to the pure intention, which is the standard. The meaning of the two realizations is self-evident. The statement made for the sake of others is for the benefit of those who are co-emergent and the retinue who have opened up, for the sake of understanding, realization, and familiarization. The statement "this is being said" refers to the verses that appear in the commentary itself. Furthermore, Kuntuzangpo is spoken of from the aspect of awareness, that all the dharmas mentioned above are clear as body and wisdom. Kuntuzangmo is spoken of from the aspect of the expanse, the meaning of equality without object or subject. "Kyemé!" refers to the implicit and the explicit. The implicit is the non-duality of the expanse and wisdom, the realization of the Dharmakaya, and the co-emergent experience of the Father and Mother who bestow empowerment. The explicit is that the nature of omniscience, the essence of great compassion, is universally present in the three realms, and is also sustained by past aspirations, not hindering the benefit of beings. It is the manner of calling out to and proclaiming or announcing to the co-emergent and the retinue who have opened up. "The empty expanse of the ten directions is primordially empty." This is the reasoning by which the Mother initiates the conversation. The true nature of the Mother Kuntuzangmo is the alaya of ultimate meaning. All appearances, including matter and awareness, objects and mind, the vessel and its contents, cause and effect, the external vessel of matter, the internal contents of sentient beings, and the intermediate aggregates of consciousness, are included. The object to be measured is the empty expanse of the ten directions. "Primordially empty" means that the uninterrupted appearance is
Chinese
是故，阿赖耶远离一切事物，本性不生。非如物质，自明本性即是智慧之体，任运成就，是为法身。于彼十方三时之名言不成立，非是道人之心所造作，本即如是。三有乃清净刹土，如是说。前于父之章节中，已说三界成佛之身语意。五浊自性安住于安乐。如是说。此五浊，各经论有不同之说法，虽列举少许不同之名相，然此处为时之浊、有情之浊、寿之浊、业之浊、烦恼之浊等五者。彼亦于劫初人寿八万岁之时，时极佳妙，身有光明，死无尸体，无有自他之诤讼，一切平等，或有食物地脂及稻米，味如未炼之蔗糖蜜。仅有少许损减十分之一等之时机，且具足故，不需欲界之食。然时之浊渐趋恶劣之时，身无光明而有黑暗，死后有尸体，且有肿胀与不净，需食故，虽以猛烈之精勤成办亦难成就。于人寿十岁之时，受用粗语，自他诤讼甚大，是为时之浊。有情之浊者，初时我执、嫉妒与烦恼微薄，然于浊世则唯行不善。寿之浊者，初时能活八万岁，然至末时则仅能活十岁。业之浊者，初时自性清净，唯行十善，然浊世则唯住于十不善。烦恼之浊者，初时难生，生亦不粗猛且迅速平息，然至最后之时，烦恼难以自解故，持续长久。彼等亦是真实义之阿赖耶，于法界之自性中，以能取所取之识所分别之错乱乃是突发性的。譬如虚空虽现云彩，然虚空无有遮障，且于其自性处寂静一般，阿赖耶之自性未曾动摇，不间断地显现，然仅是显现，远离能受所受，故阿赖耶自性即是自显现之游戏，任运成就为法身大乐。