English
In the state of having no gathering or dispersing, the spontaneous accomplishment of the activities for those to be tamed is what arises. In reality, all the abilities of essence and qualities are not established anywhere, yet anything whatsoever naturally appears. 'Clouds of things from non-things.' This means that the self-appearance of dharmata and letters, from the non-thing that is not other than mind-essence, arise the body, mudras, the common accomplishment of blessings, and all appearances of benefiting others, appearing as things. Moreover, clouds are metaphors for thickness, greatness, continuity, and the arising of qualities. 'Various appearances arise and change.' This means that the three kinds of accomplishments, the appearances of those to be tamed, have various differences of high and low. They arise in accordance with the forms of the minds of those to be tamed, and change in accordance with the different thoughts of the minds of those to be tamed. Saying this is for the sake of the retinue opened by the teacher Samantabhadra. 'The Tathagata himself was pleased by the play,' means that the Tathagatas are the perfect Buddhas. From the power of the samadhi of accomplishing illusion, the various qualities mentioned above, appearing without being regarded as mind-essence, are called play. There, without offering and recipient, being pleased by the play is the accumulation of offerings. Here, not only is it accomplishment, but also all dharmas are spontaneously accomplished in awareness and are pleased. From the certainty of the secret essence, through the two doors of the letter yoga of the generation stage and the samadhi of the deity, from the power of the samadhi inseparable from skillful means and wisdom, all accomplishments with qualities arise without remainder. This is the explanation of the fifth chapter. Now entering the sixth chapter. Among the three, ground, path, and fruition, this is the tantra of the path. The upper is the mandala of self-nature, the lower is the essence of the fruit of self-nature's spontaneous accomplishment. Among the ten realities of the tantra, the most excellent is the mandala of samadhi. Even if divided according to the twelve mandalas, it is the same meaning. So, connecting the boundaries of the chapters, the first, second, and third chapters are as shown above. The fourth chapter, the wheel of letters spreading, is in the context of establishing the Dharma in the third chapter, the eighty-four thousand categories, the certainty of the four vehicles.
Chinese
容纳。安住于一乘之果。于密咒中得决定。为了开启那意义，对于眷属需要以能诠之词来表示，词依赖于文字。文字之根本，即声音与元音，归于阿。因此，为了显示文字之轮，以及究竟此乘之见地，三界之法，四十二种分别念，不像下乘那样以对治来调伏，而是在自性中清净，任运成就为身与智慧，文字与分别念以及本尊，从一开始就是无别的自性。行者依靠文字，为了显现如是之义，在果位上任运成就，故而宣说。因此，将心专注于文字也至关重要。为了通过文字之门成就悉地，故而显现第五品。其中，依靠文字，在殊胜与共同二者之中，为了中等根器者，宣说了共同的悉地。为了上等根器者，简略地同时宣说了殊胜的悉地。如是，为了成就悉地，前面说：方法生出方法，方法不可思议。如是，以如醉象般的心平等安住而调伏，即是如来藏。一切法显现为任运成就之智慧的意义，即是无二的大悲，也就是普贤光明之三摩地。觉悟的佛陀说，调伏本身就是普贤光明的禅定。之后，于第四品之初，宣说了根本之方法阿以及其他，也修习心。之后，无论成就何种悉地，都要生起坛城之轮的基或根本，下基与宫殿以及本尊的住所，身语意之坛城，显示身色、手印、装束。第六品所说之历史是：之后，一切如来之，之后，是指第五品词句过去之后。意义是：第五品中，宣说了如来藏与普贤光明二者。第四品之初，宣说了因之三摩地，之后，此处宣说了不可思议之方法。一切如来，是指显现果位之所有方面。自性之词力，总摄了有情与器世间的一切法，轮回与涅槃的一切自
English
Contains. Abides in the fruit of the One Vehicle. Attains certainty in the Secret Mantra. To open that meaning, it is necessary to represent the retinue with expressive words, so words depend on letters. The root of letters, namely sound and vowels, culminates in A. Therefore, to show the wheel of letters, and ultimately, according to the view of this very vehicle, the phenomena of the three realms, the forty-two kinds of conceptual thoughts, are not subdued by antidotes as in the lower vehicles, but are spontaneously perfected as body and wisdom in their own nature. Letters, conceptual thoughts, and deities are of a nature that is inseparable from the beginning. The practitioner relies on letters to manifest the meaning of how things are, spontaneously perfected as the fruit, and therefore it is taught. Therefore, it is also crucial to apply the mind to letters. To accomplish siddhis through the door of letters, the fifth chapter appears. Therein, relying on letters, among the two, supreme and common, the common siddhis are taught for the sake of those of middling faculties. For the sake of those of superior faculties, the supreme siddhis are condensed and taught all at once. Thus, to accomplish siddhis, it is said above: Method arises from method, method is inconceivable. Thus, taming the mind, like a drunken elephant, by placing it evenly is suchness. Manifesting the meaning of all phenomena as spontaneously accomplished wisdom is the great compassion that is non-dual, that is, the Samantabhadra's Illuminating Samadhi. Lord Buddha said that taming itself is the Samantabhadra's Illuminating Samadhi. Then, in the beginning of the fourth chapter, the fundamental method A and others are taught, and the mind is also trained. Then, whatever siddhi is to be accomplished, the basis or root of the mandala's wheel, the lower base and the palace, and the dwelling place of the deities, the mandala of body, speech, and mind, showing the body color, hand gestures, and attire. The history of what is said in the sixth chapter is: Then, all the Tathagatas, then, refers to immediately after the fifth chapter of words has passed. The meaning is: In the fifth chapter, suchness and Samantabhadra's Light are taught. In the beginning of the fourth chapter, the Samadhi of the cause is taught, and then here, the inconceivable method is taught. All the Tathagatas are all aspects of manifesting the fruit. The power of the words of nature encompasses all phenomena of sentient beings and the environment, all of samsara and nirvana.
Chinese
辛诺！一和多不存在，如来和如来所摄的一切法，虽然不离心识的自性，但以自明的体性显现一切，故离一边的执着，不可执为一。显现不灭，光明即是心识的自显，故离显空的一切执着，多边的执着也无所缘，故圆满于心之法界。这样的意义不是归于一边的单一，心性本具的平等性与法界平等，对于无有边际的觉性来说，轮回也不可得，涅槃也不可得，这叫做轮涅无别。此处，从清净显现的圆满基础中，为了开启显现之门的眷属之义而开示的显现，也是玛哈瑜伽的教义，所以仅凭反驳其存在方式是不够的。所谓大自在，是指轮涅一切法无一和多的意义。谁证悟并达到究竟，即是普贤王如来，因为没有第二或其他的存在，所以不执着于自在的意义，这就是大自在。所谓“一切”，是指普贤王如来的觉性自显的本初佛母等一切，或者说一切都与普贤王如来的觉性相同，所以用“一切”来作为指示词，是调伏者的体性。所调伏的，是指六道世界的十方一切。所谓六，是指相互上下六方，或者说是六道众生的处所。所谓十方，是指每一方又有十方等等，支分和细分无有穷尽，与法界相等。这是诸佛普贤王如来的调伏之境，也称为法身的净土。所谓“自之伟大”，是指导师的体性，法界智慧无别的大法身就是“自”。这比下乘的法要伟大，因为对于不染因果和意义象征的法界所遍及的应调伏者，根据根器的高低差别，在一刹那间，与其心智相符的调伏者也会显现在十方。所谓“生起坛城”，一般来说，坛城
English
Shinno! The absence of one and many means that all phenomena encompassed by the Tathagata and the Tathagatas, although not moving from the nature of mind-awareness, appear as anything due to their self-luminous nature, thus being free from the extreme of oneness and not to be grasped as one. The clarity of appearances not ceasing is the self-appearance of mind-awareness, thus being free from all grasping of appearance and emptiness, and the extreme of many is not apprehended, thus being perfected in the realm of mind. Such a meaning is not like a single aspect of being gathered into one, for the very nature of mind, the equality itself, being equal to the realm of phenomena, for the boundless awareness, neither samsara nor nirvana is apprehended, and this is called the inseparability of samsara and nirvana. Here, from the perfect basis of pure appearance, the appearance shown for the sake of the retinue who open the door of appearance is also the doctrine of Mahayoga, so it is not enough to merely refute its existence. The so-called "Great Self" refers to the meaning of all phenomena of samsara and nirvana being without one and many. Whoever realizes and perfects that is Kuntuzangpo, because there is no second or other, so there is no grasping of the meaning of self, that is the Great Self. The so-called "all" refers to all the self-appearing bliss-gone mothers and others of the awareness of Kuntuzangpo, or all are equal to the awareness of Kuntuzangpo, so "all" is used as a demonstrative word, which is the nature of the tamer. The to-be-tamed refers to all the ten directions of the six realms. The so-called six refers to the six directions of mutual up and down, or the places of the six kinds of beings. The so-called ten directions refers to ten directions for each, and so on, with endless branches and sub-branches, as much as the realm of phenomena. This is the field of taming of all the Buddhas, Kuntuzangpo, also called the pure land of the Dharmakaya. The so-called "greatness of self" refers to the nature of the teacher, the great Dharmakaya inseparable from the wisdom of the realm is the "self." This is greater than the lower vehicles, because for those to be tamed who are pervaded by the realm of phenomena that is not tainted by cause and effect and meaning symbols, according to the differences in the high and low faculties, the tamers who are in accordance with their minds also appear in the ten directions in an instant. The so-called "arising mandala," in general, the mandala
Chinese
总的来说，轮是指内外密咒的所有坛城。特别是，四十二尊显现被认为是意之体性，虽然法身不具备，但也认为其安住于不灭的体性之中。认为，其自身的体性是所化众生的显现。或者说，因为所化众生与导师的心无二无别，所以导师的伟大之处在于，所化众生相续中的四十二种念头，以四十二尊佛的体性安住，这从一开始就安住，所以是伟大之处。为了证悟并显现那个意义，为了布置下面将要出现的坛城，对于宣说下面将要出现的，前一刹那称为“宣说之后”，是为了所化众生的缘故而宣说，宣说下面将要出现的这些。在此，为了在上部显示殊胜的禅定瑜伽士所修持的大圆满证悟的体性。从“六道十方”到“显现被认为”。六道是指法界所遍及的三界一切。十方是指，在一切方位的中心，觉性是显现之自性的伟大坛城，觉性本身是五种智慧的坛城，从一开始就存在于自身，是如来藏的体性。为了向所化众生清晰地展示这一点，显现其意，称为“认为”，这只是一个术语。禅定的坛城是：“智慧四方与中央考察”。一般来说，坛城有禅定的坛城和殊胜禅定的坛城两种。这里，为了极聪慧者的意义，显示禅定的坛城，从智慧的角度象征四方与中央五者。仅仅以见解作为意念的对象，觉性就显现于东方，无明显现于西方，遮障显现于北方，功德圆满显现于南方。觉悟一切法平等性为菩提心的觉性自发显现，称为东方，这与世间称太阳升起的方向为东方相同。如果将此贴近瑜伽士的心，那么心自身的觉性，被方位和中央所包含的一切，都自发显现，方位和中央的一切法都清晰地显现为觉性本身，一切都无差别地显现，显现