English
Making the ground stable and so forth are the appearances of the meaning of the tantra. Regarding this, the teacher Candragomin, initiates the topic of gathering to discuss the meaning of the tantra. Firstly, the preliminary is the two types of bodhicitta. The five aspects of mind are the essential meaning. The arising of compassion is the preliminary of the conventional path. Possessing these two, establishing the Dharma is the third chapter, which is the nature of realizing the view. The fourth chapter is the chapter on letters. The yogi who has realized the view establishes all phenomena as mere appearances, mere names, in the wheel of letters. The fifth chapter is the samadhi for accomplishing magic. By mastering awareness, it explains the practice of accomplishing the samadhi for accomplishing magic. Since practice and the arrangement of the mandala require causal mantras, the chapter on mantras is explained. In order for the mandala itself to be clear in the heart mudra, for those who are confused about the meaning, the ninth chapter is for revealing wisdom through upright means. Relying on the mandala, the tenth chapter is for bestowing empowerment. Having received empowerment, because one has power over practice, the eleventh chapter. In order to explain the qualities of the arising of siddhis in practice, the twelfth chapter. The tsok offering must also be done with the correct essential instructions, so the thirteenth chapter is the very secret instruction chapter. At the time of the tsok offering, praise and song offerings are needed, so the fourteenth chapter. If peace cannot subdue, then wrath must accomplish the meaning for those to be tamed, so the fifteenth chapter. To generate the deity's form, mantras are needed, so the sixteenth chapter. Because the mantras are placed in the mandala, the seventeenth chapter. Because offerings need to be made to it, the eighteenth chapter. For the person who is the basis for peaceful and wrathful offerings, vows are very important, so the nineteenth chapter. As the basis, for the benefit of oneself and others, one must practice the four activities, so the twentieth chapter. The wrathful deity needs to be praised with songs, so the twenty-first chapter. In order to hold and rely on the cause without it deteriorating, the twenty-second chapter. These are derived from the side. Now entering the main text, from non-duality onwards, it is said that one should fully understand and so forth. From then on, all the dharmas mentioned above are spontaneously accomplished as the final result of the non-dual nature, the subsequent attainment. The realm of meaning and wisdom are non-dual.
Chinese
作为果法身任运成就的象征。 普贤父母二者无别的自性大本体，实则是普贤父母。 间接而言，对于俱生眷属，尽除有边所知障后，与普贤无别而受持。 从而使轮涅一切法，行境完全清净，即是普贤的自性。 无二无伦，名言上称之为自性。 伟大是指，从那样的状态中，自他轮涅显空一切法皆自脱离。 安住于自生智慧无杂且圆满的自性中。 呼唤是指，于所化面前，牵引显现不灭之音声。 那么显现什么呢？ 所谓本初即是成佛。 从基的角度而言，心的法性，具足佛陀的自性功德，自然安住，那就是。 心的自性，极度清净，真实义的总基，犹如空旷之处。 由道位者证悟而显现，即是本有之义显现，称之为智慧。 在圆满开示的场合，一切皆已任运成就。 但此处说生起心为智慧，是说道位者以动摇、获得、稳固三者修持之方式，是为开悟之义。 或者，极聪慧者一瞬间将轮回诸法明观为果位智慧，也安立为生起之名言。 此处说已宣说，似乎是为了开悟眷属而宣说。 对于俱生眷属而言，如同宣说一般，于自性秘密藏五种智慧之状态中显现。 就真实义菩提心而言，于所示现五种智慧之首，大空性智慧为： 唉玛吙，稀有奇哉法，圆满诸佛之密藏，从无生中生一切，于已生中亦无生。 这是说，所量之境或证悟五种智慧之因缘是，轮回之法生灭住灭去来五者，以及五蕴，五烦恼，清净为五身，身语意功德事业五者，于五种智慧之状态中显现，是为第一。 对于世间轮回之法，生
English
As a symbol of the spontaneous accomplishment of the fruit, the Dharmakaya. The great essence of Samantabhadra, father and mother, indivisible, is in reality Samantabhadra, father and mother. Indirectly, for the co-emergent retinue, after purifying the obscurations of the knowable to the extreme, inseparable from Samantabhadra and holding. Thus, all phenomena of samsara and nirvana, the sphere of activity is completely pure, which is the essence of Samantabhadra. Without duality, without peer, it is nominally called essence. Greatness means that from such a state, all phenomena of self, other, samsara, nirvana, appearance, and emptiness are self-liberated. Abiding in the essence of self-born wisdom, unmixed and completely perfect. Calling means, in front of those to be tamed, drawing the sound of unceasing appearance. What appears then? The so-called "primordially enlightened." From the perspective of the ground, the nature of mind, endowed with the essence and qualities of the Buddha, naturally abides, that is. The nature of mind, utterly pure, the ultimate ground of reality, is like a vast expanse. What is realized and manifested by the path is the manifestation of the meaning of what is primordially present, which is called wisdom. In the context of perfect exposition, everything is already spontaneously accomplished. But here, saying "generate the mind as wisdom" means that the path practitioner cultivates in the manner of shaking, obtaining, and stabilizing, which is the meaning of enlightenment. Or, the extremely intelligent ones instantly perceive all phenomena of samsara as the wisdom of the fruit, which is also established as the name of generation. Here, it is said that it has been spoken, it seems that it is spoken for the sake of enlightening the retinue. For the co-emergent retinue, like speaking, it appears in the state of the five wisdoms of the secret essence of self-nature. In terms of the actual Bodhicitta of ultimate reality, the first of the five wisdoms shown is the wisdom of great emptiness: "Emaho, wondrous and amazing Dharma, the secret treasure of all perfect Buddhas, from the unborn, all are born, even in the born, there is no birth." This means that the object to be measured or the cause and condition for realizing the five wisdoms are the five phenomena of samsara: birth, cessation, abiding, destruction, going, and coming, as well as the five aggregates, the five afflictions, purification as the five bodies, the five aspects of body, speech, mind, qualities, and activities, appearing in the state of the five wisdoms, which is the first. For the phenomena of worldly samsara, birth
Chinese
，五蕴中是识蕴，五烦恼中是嗔恨，究竟果位的五身中是法身，五身语意功德事业中是意，五智慧中加上空性智慧，啊！稀有奇妙的法！ 意思是说，啊！表示非常稀有奇妙。 词语上是稀有，意义上是奇妙。词语上稀有是指：轮回的法，生起的自性，外内情器世间的法，互相依存而产生的生起。不对其特意破除，不以对治来改造，而是自显现圆满成就为身和智慧，这在意义上是奇妙的。 它的法是不需积累福德和智慧二资粮，自然圆满成就断证功德的诸佛，以调伏众生相的方式显现的色身，即报身或化身。 那么法身是怎样的呢？ 是心中所执持的自性秘密心髓，即是法身。 如果不证悟它，在迷乱的显现上，轮回的自性是怎样的呢？ 法界平等性，心性，远离因缘，从无生之界中，自显现无有止息，一切的音声，对境和有情，情器世间，有情和无情，轮回的法性，一切有实体的法，在迷乱的显现上无有止息地生起。 在生起的实有中，仅仅是显现而没有止息，即使在那时，也以“也”字表示，没有生起，没有从心性的状态中移动。 五蕴中是识蕴，即在平等性的状态中，由俱生无明的因，显现为八识聚，所以说“啊！稀有”。 心性远离一切迷乱，迷乱的法显现为八识聚，在任何地方都没有成立，却显现任何事物，这称为奇妙。 法的意思是：法是不作造作而执持自性，虽然无有止息地显现为八识聚，但本体没有从自性中移动。 它的意义是谁拥有的呢？ 是圆满了二资粮，自然圆满成就断证功德的诸佛，难以了悟的意之秘密。 那么被迷乱遮蔽的自性是怎样的呢？ 八识聚，即从无生的真实义的阿赖耶识的状态中，内外
English
, of the five aggregates, it is the aggregate of consciousness; of the five afflictions, it is anger; of the five bodies of the ultimate fruition, it is the Dharmakaya; of the five bodies, speech, mind, qualities, and activities, it is mind; of the five wisdoms, it is combined with the wisdom of emptiness. Ah! Wondrous and amazing Dharma! That is to say, "Ah!" means extremely wondrous and amazing. In terms of words, it is wondrous; in terms of meaning, it is amazing. The wondrousness in terms of words is: the nature of the arising of samsaric phenomena, the phenomena of the outer and inner world of beings and environment, the arising of interdependent origination. Without specifically eliminating it, without modifying it with antidotes, but spontaneously accomplishing itself as body and wisdom, this is amazing in meaning. Its Dharma is that without accumulating the collections of merit and wisdom, the Buddhas who spontaneously accomplish the qualities of abandonment and realization, the Rupakaya, namely the Sambhogakaya or Nirmanakaya, which appears to the disciples' perception. So, what is the Dharmakaya like? It is the essence of the secret nature held in the mind, which is the Dharmakaya. If one does not realize it, what is the nature of samsara that appears in the face of delusion? The equality of the Dharmadhatu, the nature of mind, free from causes and conditions, from the realm of no arising, the unceasing self-appearance, all sounds, objects and sentient beings, the world of beings and environment, sentient and non-sentient, the nature of samsaric phenomena, all substantial phenomena, arise unceasingly in the face of delusion. In the arising of substantiality, it is merely an appearance without ceasing, even at that time, the word "also" indicates that there is no arising, no movement from the state of mind nature. Of the five aggregates, it is the aggregate of consciousness, that is, in the state of equality, due to the cause of co-emergent ignorance, it appears as the eight aggregates of consciousness, so it is said, "Ah! Wondrous!" Mind nature is free from all delusions. The deluded phenomena appear as the eight aggregates of consciousness. It is not established anywhere, but whatever appears is called amazing. The meaning of Dharma is: Dharma is to hold the nature without doing anything. Although it appears unceasingly as the eight aggregates, the essence has not moved from its own nature. Whose meaning is that? It is the secret of the mind of all the Buddhas who have perfected the two accumulations and spontaneously accomplished the qualities of abandonment and realization, which is difficult to realize. So, what is the nature obscured by delusion? The eight aggregates of consciousness, that is, from the state of the unarisen, true meaning of the Alaya, the inner and outer
Chinese
所有法都称为从八识的错觉显现中产生。仅仅是错觉显现，由于从因上清净的缘故，仅仅是产生，也因为未从本初平等性的状态中成立，所以称为无生。轮回的三法在果位显现时，其宗派体性会显现。这只是名言上的决断。现在讲述五烦恼中的嗔恨。所谓“唉玛喔”：从心性自生智慧不灭中，由于分别念而显现为嗔恨，譬如转轮王的儿子流落，与庶民共享受用，发出“唉玛”的哀叹之声，是悲悯之意。稀有的是，远离一切事物却显现嗔恨的相状，真是稀奇之法啊！嗔恨与自性无别的体性是究竟的意义，是圆满二资粮、断证任运成就的一切佛陀的心意秘密。未证悟此理的错觉显现中，心性从无生的状态中，圆满了具有九种恼害之心的相状，所以称为一切生。嗔恨未灭，仅仅是产生，就在无生的状态中圆满了。可衡量的轮回三法，在涅槃果位时，五身、五语意和五智慧圆满，在此与法身结合。“唉玛喔”是指与一切法同时产生的智慧，远离一切相状，体性在任何地方都不成立，与法界平等是惊叹。“稀有”是指宣说它的词语，生与无生无别。“意义上稀奇”是指内外诸法生与无生无别本身就是稀奇。法即是法身，界智慧平等性，体性在任何地方都不成立的自明智慧大光明。谁拥有它呢？圆满二资粮、断证任运成就的一切佛陀都拥有它，因为它是超越了知言的唯一佛陀的行境，除此之外难以证悟，所以是秘密。法身的体性是怎样的呢？它本身是完全清净的自性，远离因缘，所以