English
I, have not moved from the Alaya. When it is in a state of purity, the Alaya, which is Samantabhadri herself, from the perspective of unceasing power, the self-grasping represented by the letter 'Sa'. In the state of realizing the Alaya, free from the extremes of existence and non-existence, permanence and annihilation, the very essence of purifying self-grasping is the self-appearing, unceasing power that appears as the Wrathful Goddess, the Iron Chain Mother, the mother of Hayagriva. 'Ha' means without characteristics. Thus it is said, from the unceasing power of 'A', 'Ha' appears. 'A' is without separation. When realizing this, from the unceasing power of the Alaya, the very thought that grasps at characteristics such as good and bad, large and small, in anything, is the Alaya without separation. When it is in a state of purity, the Alaya, which is Samantabhadri herself, from the perspective of unceasing power, the purification of those who grasp at various characteristics is non-existent. It appears as the form of Ekajati, the one-braided goddess, the mother holding a bell and swirling with nectar. 'Sha' is the essence of the wisdom mind. Thus it is said, from the unceasing power of 'A', the letter 'Sha' appears. Merely appearing, it has not moved from 'A', without separation. When thoughts arise, from the unceasing power of 'A', the consciousness of mind represented by 'Sha' appears unclearly for a moment. When it appears as self-continuity, the unceasing appearance of not realizing the Alaya is consciousness. Due to the power of co-emergent ignorance, on the unceasing essence of the Alaya, consciousness momentarily faces the grasper and the grasped, therefore all the phenomena of samsara appear. The five aggregates, the five elements, and all thoughts are self-appearances. By the meaning of 'A Sha Ra', from thought itself, the unchanging essence is merely an illusory appearance. When it is in a state of purity, the way of purification is that when the mind faces the Alaya, it also sees the meaning of the Alaya. When the mind and the Alaya are without separation, like when the sun shines in a clear sky, clarity and emptiness are inseparable, and they cannot be distinguished separately. The mind and the Alaya are also in a state of inseparability, like when the sun rises and reaches the center of the sky, darkness is completely eliminated. All phenomena are spontaneously accomplished in self-arisen wisdom, and even subtle samsara does not remain. The five aggregates are originally pure, which are the five families. The elements and sense bases, the deities and goddesses, as explained above, the unceasing appearance is the nature of Samantabhadra. If we explain its meaning, Sha na
Chinese
智慧意之意。意思是，在基础阶段，当眼、耳、鼻、舌、身五识对境时，这五者不仅仅是对境，没有其他体验。六识灭尽之后，紧接着就是意识，也就是智慧意，是五门之识。说“之意”是为了阐明意识，因为五门之识被截断，所以称为“意”，这是叠加的必要。当它处于清净状态时，一切法不舍，自然成就为自生智慧。一切法在五种智慧中显现，是过去、现在、未来一切佛的意之体性。“之意”的意思是，五种智慧本身的意是自生智慧，轮回与涅槃无别的自性，一切法的真如，在本体上不成立，自然显现的本体中自然成就，意识在自生智慧中显现。其标志是，在所化众生的显现中，显现为普贤菩萨的身相。前面提到的文字、分别念和清净状态等情况下所说的幻化，是指用文字象征的分別念和清净状态中显现为天神身相这两种意义的解释已经在前面讲过了。这里幻化的词语表达是，这里幻是指显现却不成立，是智慧。化是指哈和分别念等在智慧的境界中不成立，天神等不停止分别念而自然显现，是化，是方便。这两者像水和液体一样无别，是网的意思。要知道，前面每一句词语都要加上“的”字。显示六能仁，也就是为了向没有在下界看到圆满，没有机会亲眼看到自性秘密心髓的六道众生，展示秘密心髓的道次第乘。普贤菩萨的意之觉性本身作为普遍存在于六道中的体性而存在，觉性本身在不可思议的智慧中获得自在，自然成就地显现，并且由于先前祈愿的力量圆满而显现。显现的必要是六道众生从无始以来一起生
English
The Mind of Wisdom's Mind. It means that in the basic state, when the five consciousnesses of eye, ear, nose, tongue, and body perceive objects, these five are not merely perceiving objects, there is no other experience. Immediately after the cessation of the six consciousnesses, it is called mind consciousness, which is the wisdom mind, the consciousness of the five gates. Saying "of Mind" is to clarify the mind consciousness, because the consciousness of the five gates is cut off, it is called "Mind," which is the necessity of superposition. When it is in a pure state, all dharmas are not abandoned, and it is naturally accomplished as self-born wisdom. All dharmas manifest in the five wisdoms, which is the essence of the mind of all Buddhas of the past, present, and future. "Of Mind" means that the mind of the five wisdoms themselves is self-born wisdom, the nature of samsara and nirvana being inseparable, the suchness of all dharmas, which is not established in the essence, but naturally accomplished in the essence of natural manifestation, and the mind consciousness manifests in self-born wisdom. Its sign is that in the appearance of the beings to be tamed, it appears as the body of Samantabhadra. The illusions mentioned in the cases of letters, thoughts, and pure states mentioned above refer to the explanations of the two meanings of thoughts symbolized by letters and the appearance of the bodies of deities in pure states, which have already been discussed above. Here, the verbal expression of illusion is that illusion here refers to appearance but not establishment, which is wisdom. Transformation refers to the fact that ha and thoughts, etc., are not established in the realm of wisdom, and deities, etc., do not stop thoughts but naturally appear, which is transformation, which is skillful means. These two are inseparable like water and liquid, which is the meaning of the net. It should be known that the word "of" should be added to each sentence above. It shows the six Thubpas, that is, in order to show the secret essence path stages to the six types of sentient beings who do not have the opportunity to see perfection in the lower realms and do not have the opportunity to see the secret essence of their own nature, the mind awareness of Samantabhadra himself exists as a universally present essence in the six realms, and awareness itself attains freedom in inconceivable wisdom, naturally accomplishing manifestation, and manifesting due to the perfection of the power of previous aspirations. The necessity of manifestation is that the six types of sentient beings have been born together since beginningless time.
Chinese
由于增长的无明之力的影响，普遍产生的无明，显现能取和所取二者。由此产生三种业，五种烦恼，以及悭吝等六种。其中内在的差别不可思议。所有这些都是为了调伏众生而显现六能仁的意趣。虽然是所调伏的众生，但从本体的层面来说，法界和智慧无别，是心性的本体。这本身显现为五种智慧，以及法界智等六种的本体，这仅仅是象征六能仁的六个字。在这个法门中，调伏者显现于自心。如果将这些与种子字结合起来，那么“阿是微尘数诸天之中”，意思是阿不灭的能量，因缘而显现为伊，没有从阿移动。在分别念的阶段，从阿赖耶不灭的能量中，显现为伊所象征的天界。虽然显现，但与阿赖耶没有二元性。为了证明它在那个状态中是清净的，伊所象征的天界调伏的导师，显现为具有相好之天人能仁。所谓“微尘数”，是因为天等六道众生，由于世界无边无际，所以在十方无处不在。因此，无数不可思议的天众被称为微尘数，调伏者也是无数的。所有这六个微尘数都由此解释。“阿是微尘数非天之中”，意思是阿不灭而显现为阿，与阿无别，下面的字母也同样解释。从阿赖耶不灭的状态中，对于不可思议的所调伏的非天，显现出调伏非天的调伏者。“乌是微尘数人类之中”，意思是乌所象征的烦恼显现为悭吝，但这与阿赖耶无别。在那个状态中清净，人类的导师，所调伏者和调伏者都是无数的。“奥是微尘数旁生之中”，意思是虽然从阿赖耶的状态中，烦恼显现为愚痴，但与阿赖耶无别，在那个状态中清净，自显现为旁生能仁，由于所调伏者无数，所以调伏者也是无数的。“诶是微尘数饿鬼之中”，意思是虽然在阿赖耶中，烦恼显现为贪欲，但在那个状态中清净，饿鬼的能仁，由于所调伏者无数，所以调伏者也同样众多。
English
Due to the influence of increasing ignorance, the universally arising ignorance manifests the duality of grasper and grasped. From this arise the three karmas, the five afflictions, and six including miserliness. The internal differences within them are inconceivable. All of these are the intention of the six Munis appearing to tame beings. Although they are the beings to be tamed, from the perspective of their essence, the dharmadhatu and wisdom are inseparable, being the essence of mind itself. This itself manifests as the five wisdoms, and the essence of the six, including the wisdom of the dharmadhatu, is solely the six syllables representing the six Munis. In the context of this vehicle, the tamer appears to one's own mind. If these are applied to the seed syllables, then "A is among the dust-like gods," meaning the unceasing energy of A, due to conditions, appears as I, not moving from A. In the stage of conceptualization, from the unceasing energy of the alaya, it appears as the realm of gods symbolized by I. Although it appears, it is not dual from the alaya. To prove that it is pure in that state, the teacher who tames the realm of gods symbolized by I, appears as the Muni of the gods, endowed with marks and signs. The term "dust-like" means that the six types of beings, such as gods, exist without end in the ten directions due to the boundlessness of the world. Therefore, the countless inconceivable gods are called dust-like, and the tamers are also countless. All six of these dust-like ones are explained by this. "Ā is among the dust-like asuras," meaning A does not cease and appears as Ā, inseparable from A, and the following letters are explained similarly. From the unceasing state of the alaya, to the inconceivable beings to be tamed, the tamer of the asuras appears as that much. "U is among the dust-like humans," meaning the affliction symbolized by U appears as miserliness, but this is inseparable from the alaya. Pure in that state, the teacher of humans, the beings to be tamed and the tamers are countless. "Ū is among the dust-like animals," meaning although from the state of the alaya, the affliction appears as ignorance, it is inseparable from the alaya, pure in that state, self-appearing as the Muni of animals, because the beings to be tamed are countless, so the tamers are also countless. "E is among the dust-like pretas," meaning although in the alaya, the affliction appears as desire, it is pure in that state, the Muni of the pretas, because the beings to be tamed are countless, so the tamers are also that many.
English
“Ī is all the hells like dust motes.” It appears that the hatred represented by Ī does not cease, but it does not move from the basis. The wisdom that purifies hatred into its place is the self-appearance of hell, and because there are countless beings to be tamed, it is like dust motes. “O destroys everything.” This means that the essence of the secret three realms represented by O, the mind of enlightenment, the nature of touch, the co-emergent wisdom, the sixteen complete moments, the eighteen realms, and the four views such as the eternal view, all weaken the grasping of consciousness, so it is called “destroys everything.” “A is all that is destroyed.” This means that at the time of the spontaneous accomplishment of that experience, even the thought of clinging to bliss ceases. That which transcends expression is called “all that is destroyed.” In essence, it is the wrong thoughts of the three realms and the subtle thoughts intentionally created by the path. Only the spontaneously accomplished wisdom of self-arising awareness is the manifestation of O and the union of O, meaning that Oṃ, the fifth part, the essence of the five wisdoms, the wrathful nectar swirling, is the meaningful title, the door of the direction. To show its power: “This great assembly of the wheel of letters,” and so on. In letters, there are forty-two wheels of letters. In thoughts, there are forty-two wheels of thoughts, such as the five aggregates. In the purity of place, there are forty-two wheels of deities. The great assembly is the endless number of thoughts in thought, and the endless number of deities in the purity of that place. “This” means to show the collection of objects nearby. This very tantra is the endless object of expression and the endless words of expression. “Collected by the garland of body, speech, and mind.” This means that the three, letters, thoughts, and deities, are the unceasing self-appearance of the maṇḍala of the body, the unobjectified nature, the freedom from elaboration, the maṇḍala of speech, and the inseparability of these two, the maṇḍala of mind. It is said that all are collected by this. It is said, “To speak,” means that the wheels of letters appearing from the unceasing play of the wisdom of Samantabhadra are said to appear for the sake of the wheel of understanding. “Aho!” means that mind and wisdom are non-dual, and from the unceasing dharmakāya, for the sake of beings to be tamed, the wheel of letters.