English
For the Bodhisattvas of the tenth ground, empower them with the blessings of the Bhagavan, as it appears in the second chapter, and through the blessings, the subtle obscurations of knowledge are cleared away. Limitless obscurations are eliminated, the five spontaneously arising speeches manifest, and the meaning of the essence of the secret nature manifests; these are perfected simultaneously, becoming inseparable from Samantabhadra. With the unwavering power of the understanding of the essence of the secret nature, like the reflection of the sun and moon appearing in clear water, without coming or going. The essence of the secret nature, in the state of the Dharmakaya, without hearer or hearing, the spontaneously accomplished understanding is, like the explanation, everything is self-illuminating, which is called explanation. Therefore, this perfectly taught teaching, the essence of the secret nature, without a speaker, arises spontaneously in the minds of the retinue who are of one mind with the teacher. Such a perfect basis for discussion is the equality of the three times, free from birth and destruction. That is the meaning of the occasion. At that time, the basis for the perfect discussion of the lower realm is distinguished. Alternatively, from the basis of the discussion of the ground, to the meaning of that transformation, like the minds of the beings to be tamed, in the boundless realm, for the minds of the high and low beings to be tamed, the basis for the perfect discussion, the high and low distinctions appear simultaneously. This is the general meaning. If one examines the meaning of the words, then for this special basis of discussion, there are also two paths: the path of means and the path of liberation. As it says in the Heart Drop: "Two paths to travel, object, limb, condition." And again: "Means and wisdom are also the cause. The former teacher, place, retinue gather. Time indicates six, place, precious lamp. Secret lower realm, divided by place. It becomes known by four letters. Connected to two secret measures." Therefore, here too, there are two paths: the path of means and the path of liberation. Within the path of means, there are also two gates: the upper gate and the lower gate. Among them, according to the upper gate, it is said thus: The four E-Vam-Ma-Ya, combined with the six perfections. This E is the place. The speech Vam is the speaker. The explanation Ma is the retinue and gathering. Pa's Ya and indication. Time is real. That is also what the scripture says: "This, which indicates the near, is in the shape of the four, E and others. This, which indicates the near of things, is the perfection of"
Chinese
是处所。诶等四种形状的。心间法轮的中央，五种精华汇聚的精髓，昭示不坏命的明点之处是，具有诶等四种事业的形状。从法轮的根本四脉中，前面是法性脉，光色白色，形状圆形。右边是智慧脉，形状四方形，颜色黄色。左边是功德脉，形状半月形，颜色红色。后面是自续脉，形状三角形，颜色红黑色。这是上门的处所圆满。声音是明示语，具有业名。昭示具有瓦姆形状的明点。瓦姆圆形，是使俱生智明亮。具有业名是昭示使意义明亮。所谓“玛达玛努”，是总持意，意思是说，在证悟俱生智的时候，意的识转为智慧，在意的本体上，所有显现的法都自然成就为俱生智，清净随于识之后是轮。意的识融入自生智慧是摄集者。之时是平等性。教法是，巴热玛塔（藏文，梵文天城体：परमार्थ，梵文罗马拟音：paramārtha，汉语字面意思：胜义谛）。意思是，确定证悟自性光明的精髓之义就是这个。亚纳大乘就是这个。下乘的所行和能行的体性。所有不相符和对治都变成这个乘的体性，不特意行持而自显为果，所以是大乘。因此，这是上门的不共话题。如果讲述下门秘密的话题。所谓“如此讲述”，从幻化灰烬中。“此”是表示亲近，安住于诶等四种形状中。所谓“语”是明示语，具有业名。昭示具有瓦姆形状的明点。玛达玛努，轮和摄集者，总持意。五种有为心识，对于那些识。想要讲述清楚明白。教法，巴字，是确定胜义的续。亚纳大乘就是这个。时间是不可思议时。那玛德，想要称之为名。这样说道。对此表示亲近是处所，是母的虚空，具有四种事业的形状，
English
It is the place. Of the four shapes such as E. In the center of the heart chakra, the essence of the five pure elements, the place that shows the indestructible bindu of life is, it has the shape of the four activities such as E. From the four root channels of the Dharma wheel, in front is the Dharmata channel, the light is white, the shape is round. On the right is the wisdom channel, the shape is square, the color is yellow. On the left is the merit channel, the shape is crescent, the color is red. Behind is the self-continuum channel, the shape is triangular, the color is red-black. This is the perfect place of the upper gate. The sound is the clarifying word, with the name of action. It shows the bindu with the shape of Vam. Vam is round, which clarifies the co-emergent wisdom. Having a work name is to show that the meaning is clear. The so-called "Mada Manu" is the total holding mind, which means that when realizing the co-emergent wisdom, the consciousness of the mind turns into wisdom, and on the essence of the mind, all the manifested dharmas naturally become the co-emergent wisdom, and the purification following the consciousness is the wheel. The consciousness of the mind merging into the self-born wisdom is the collector. The time is equality. The teaching is, Paramartha (藏文，梵文天城体：परमार्थ，梵文罗马拟音：paramārtha，汉语字面意思：Ultimate Truth). It means that the definite realization of the essence of self-luminous essence is this. Yana Mahayana is this. The nature of the object to be traversed and the subject to be traversed of the lower vehicle. All incompatibilities and antidotes become the nature of this vehicle, and without deliberately traversing, it naturally appears as the result, so it is Mahayana. Therefore, this is the uncommon topic of the upper gate. If you talk about the topic of the lower door secret. The so-called "speaking like this" is from the ashes of illusion. "This" is to express closeness, residing in the four shapes such as E. The so-called "word" is a clarifying word, with a work name. It shows the bindu with the shape of Vam. Mada Manu, the wheel and the collector, the total holding mind. The five active consciousnesses, for those consciousnesses. I want to explain clearly. The teaching, the word Ba, is the continuum that determines the ultimate meaning. Yana Mahayana is this. Time is inconceivable time. Nama De, I want to call it a name. It is said like this. To this, expressing closeness is the place, it is the mother's space, with the shape of four activities,
Chinese
外院是三角形，其中有方形的外门，名为鸟面的鼻尖是圆的，名为珊瑚的生处是半月形的。如此的地方，是三世所有佛陀都以秘密身安住的地方。语是指境和有境聚合之时，为了使俱生智显现，以业之门而命名的，即是导师。又是指方便和智慧聚合，在秘密金刚的顶端，圆满了四喜之力的俱生智之时，与生起明点乐受相伴随。如果证悟，则是超越痛苦的作者，如果不证悟，则是轮回的作者，即是导师。玛达玛努多姆杰益等。玛达纳多姆杰，摇动菩提心，寂静融入菩提心等，以五心发起谈论之方便，玛努是意，意若不证悟，则显现为八识聚，若证悟，则自成五智。因此，通达识之王和金刚等，不颠倒地理解为自生智，因为与言说相似，所以为眷属宣说，并安立名称。领悟的意义是什么呢？巴热玛塔（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）那，显示胜义菩提心，即是秘密道之心五者的最后，具有十六刹那之所依的智慧本身，以细微和粗大的能取所取之边，无明即是玛哈亚那，即是此续。所显示之自性的时间，不能像其他一样说成一个，称为不可思议之时。此之解脱道，对于二者的殊胜智慧之义，是指此之事物就近显示，显现于根的行境中，并且由词和文字的声音所显现的一切，仅仅是显现，在心性中成为一体。不生不灭，空且无我。语，此意义未加修饰，除了法性之外，远离增益和损减的此意义，唯有瑜伽士自成，即是说或显示。说，没有境和有境，一切与普贤王如来成为一体，因此没有境和有境。没有讲述者和听者，即是对自身讲述自身。听到那个意义就是听，领
English
The outer courtyard is triangular, with a square outer door. The one called "bird face" has a round nose tip, and the one called "coral" has a half-moon-shaped birth place. Such a place is said to be where all the Buddhas of the three times reside in secret form. Speech is named from the door of action to clarify the co-emergent wisdom at the time when the realm and the one possessing the realm are assembled, that is, the teacher. Moreover, when skillful means and wisdom are assembled, at the head of the secret vajra, the co-emergent wisdom is perfected with the power of the four joys, accompanied by the arising of the bindu of bliss. If realized, it is the agent of transcendence of suffering; if not realized, it is the agent of samsara, that is, the teacher. "Mada Manu Domje Yi," and so on. Madana Domje, the moving bodhicitta, the dissolving and entering bodhicitta, and so on, with the means of initiating discussion with the five minds, Manu is mind. If the mind is not realized, it appears as the eight aggregates of consciousness; if realized, it is spontaneously accomplished as the five wisdoms. Therefore, understanding the king of consciousness and the vajra, etc., as the self-born wisdom without inversion is explained to the retinue because it is similar to speech, and names are established. What is the meaning of understanding? Paramartha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the showing of the ultimate bodhicitta, that is, the last of the five minds of the secret path, the wisdom itself that has the support of sixteen moments, with the subtle and coarse extremes of grasping and being grasped, ignorance is Mahayana, that is, this very tantra. The time of the nature of what is shown cannot be expressed as one like others; it is called the inconceivable time. The meaning of the supreme wisdom of the two on this path of liberation is the close showing of this thing, appearing in the realm of the senses, and all that arises from the sound of words and letters is merely appearance, becoming one in the nature of mind. Unborn, unceasing, empty, and without self. Speech, this meaning is unadorned, apart from fabrication and detraction, other than the nature of reality, this meaning alone is spontaneously accomplished by the yogi, that is, called explanation or showing. Explanation, without realm and the one possessing the realm, everything is one in Samantabhadra, therefore there is no realm and the one possessing the realm. There is no explainer and no listener; it is explaining oneself to oneself. Hearing that meaning is hearing, understan
Chinese
因此，远离了“未证悟”的说法。所谓“时”，是指轮回与涅槃无别，在普贤王如来状态中任运成就的导师，于一切时无需离开法身，任运成就调伏有情的事业，是四时平等性的法界。因此，在共同的论述场合中，远离了时间稀少和不确定的过失。以因和果的方式进行阐述：所谓“此”，是指显现为根境的一切法，以及代表它的名言的自性，与远离戏论的法界自性，称为因，因为显现为有法相的自性，所以称为因。或者说，果的自性是无尽的，如庄严轮等一切功德，从证悟法界而显现，所以称为因。道之法菩提分和波罗蜜多，如果被法界所摄持，则在果的自性中任运成就，所以是因。对此，作为重复的词语，轮回的因，一切黑暗之法，如果具有证悟法界的觉性智慧，那么，二资粮也具有果的自性，所以也是因。在讲述语言的时候，将四与如明镜般的四种智慧相结合，因为四种智慧是果的自性，所以与果的自性相结合。将身语意功德事业五者与五部五智相结合进行阐述：将此与空性智慧相结合，在证悟能被根境所转变的法，能被词语和文字所代表的这些法，其法界是空性且无我的时刻，智慧是远离二边的空性智慧。如果与觉性相结合，则法界智慧二者无别，在证悟远离一切边的自性时，与如来部相结合。如果将身语意功德事业五者相结合，就像身体依赖一切肢体一样。此空性智慧，因为没有倾向于任何一方，所以是一切自性，因此与身之部毗卢遮那佛相结合。语是如明镜般的智慧，即对二取无别的意义，在觉性中无碍显现。