Chinese
因此，身语意功德事业，要知道这仅仅是五种姓五种智慧的体性。它远离能取和所取的烦恼过患，是极其清净的智慧体性的自性，因此称为无离。虽然安住于心之法性和自性大圆满的体性中，却具有因无明的分别念而产生的能取所取之离。因此，如来是功德生起的法性，所以宣说了功德珍宝二者。这又是果的力量和无畏，以及方便和智慧的体性，所以宣说了功德。由于法身和菩提心的体性，所以宣说了珍宝。因为世间因果差别的功德差别，以及五部父尊母尊的伟大功德之门，并且安住于颜色智慧的体性中，所以也宣说了如意宝。对于应该耗尽的庄严，即使是世间的转轮王，也有由自身积聚的福德所产生的七宝，因此宣说了不尽具饰之轮。这又是由于勇士和勇母、忿怒尊和忿怒母等，由无漏的善根所成就，所以仅仅是具有庄严之轮。其他所有的密咒金刚乘，也仅仅是由于续部、本师和眷属都是最殊胜的，所以宣说了金刚殊胜。这又是仅仅为了遮止其他三边。如此一来，由于自己的明觉智慧显现为自相，因此，所有成为智慧行境的法，胜义谛中与无生法界智慧无别，世俗谛中以圆满清净受用胜者坛城而不尽，是具有胜者坛城的体性，所以称为不尽具饰之轮。从因和果究竟的智慧体性中，称为金刚殊胜，仅仅是自性大圆满坛城中的能取。
English
Therefore, the body, speech, mind, qualities, and activities should be understood as being solely the essence of the five families and five wisdoms. It is free from all the faults of grasping and being grasped by afflictions, and it is the very nature of the essence of wisdom that is utterly pure, hence it is called inseparable. Although it abides in the very essence of the dharma nature of mind and the Great Perfection of self-nature, it possesses the separation of grasping and being grasped, which arises from the conceptualization of ignorance. Therefore, the Tathagata is of the nature of the arising of qualities, so both qualities and jewels are mentioned. This is also the essence of the power and fearlessness of the result, as well as skillful means and wisdom, so the term "qualities" is mentioned. Because of the essence of the Dharmakaya and Bodhicitta, the term "jewel" is also mentioned. Because of all the distinctions of qualities in the differences of worldly causes and results, and the door of the great qualities of the five families of fathers and mothers, and because it abides in the essence of color and wisdom, the wish-fulfilling jewel is also mentioned. Even the worldly wheel-turning monarch has seven jewels arising from the merit accumulated by himself, which are ornaments to be exhausted, therefore it is said to be the wheel of inexhaustible adornment. This is also because heroes and heroines, wrathful deities and wrathful goddesses, and so on, are accomplished from uncontaminated virtue, so it is solely the wheel of adornment. All other secret mantra Vajrayana vehicles are also said to be the supreme Vajra because the tantras, teachers, and retinues are all supreme. This is also solely for the purpose of preventing the other three extremes. Thus, since it appears as self-appearance to one's own awareness and wisdom, all phenomena that become the objects of wisdom are, in ultimate truth, inseparable from the wisdom of the unborn Dharmadhatu, and in conventional truth, they are inexhaustible by fully enjoying the perfectly pure mandala of the Victorious Ones. Since it is the nature of possessing the mandala of the Victorious Ones, it is called the wheel of inexhaustible adornment. From the essence of the wisdom of the ultimate cause and result, it is called the supreme Vajra, which is solely the grasping in the mandala of the Great Perfection of self-nature.
English
Yes. Because only the Akanishta of self-nature should be emphasized. Therefore, it is the very place of the Vajra Supreme. This is not to say that it is limited to one of the five pure families, etc. Rather, it is to grasp the empowerment of ultimate truth. Even though the retinue and the teacher are actually inseparable, in order to ascertain that there is also a compiler of wisdom in the profound tantras, it is said, "In the words of the Vajra Secret." Because it was said that way. Moreover, just as one has become enlightened in the past, Samantabhadra has also performed the empowerment here. Therefore, the secret name is called Vajra Secret. Outwardly, it is known as the Lord of Secrets, Vajrapani. Here someone says: If the teacher does not distinguish between the teacher and the compiler, then it is contradictory for you to say here that there is a compiler, Vajra Secret, so it is compiled. Even so, the words spoken by the teacher are what I, the compiler, have spoken. If, on the other hand, there is no compiler, then how did this arise? Like a dumb person speaking, there would be the fault of not being able to arise later. Therefore, even if the compiler is not mentioned, it is obvious that it exists in reality. Moreover, if there is no compiler, others will say: If there is no compiler of yours, how does this tantra arise? Where is the basis at what time? Who gives to whom? Then who propagates it? Because objectors will arise, the compiler is mentioned. That is also hearing and speaking. In order to avoid the false accusation of "compiled," it is said "in words," that is, pure words that have abandoned the faults of both extremes. The compiler said so. It should be understood that the five perfections of the introduction are complete. The word "chapter" (le'u), if interpreted from the word "pa ta la," is "pa pa ra mārtha," meaning ultimate truth, "ta pa ra ma bu," meaning bodhicitta, "la la ba ta thos pa," meaning hearing, because it holds and does not abandon ultimate truth and bodhicitta, therefore it is a chapter. In the commentary on the Certainty of the Essence of the Glorious Secret, written by the teacher Nima'i Sengge 'Od, the explanation of the first chapter contained in the Three Vehicle Teachings is thus complete. Thus, in accordance with the words of the Bhagavan, the compiler also spoke of the first chapter, the nature of the great mandala that is indivisible.
Chinese
解释之后，现在为了说明伟大的阿底瑜伽的教义，一切有情众生都具有自性坛城。玛哈瑜伽的教义中，从观修次第生起，将自己观想为本尊，加持五蕴、十二处、十八界，以及坛城的一切本尊。为了说明这一点，从“之后”等开始宣说了第二品菩提心品。其中，“之后”等是已经解释过的词语，为了说明没有间断。又，在声明论典中，集合两种、深奥和广大，以及方便和智慧的自性也引导说：世尊，具有福分和圆满威德，即使享用五烦恼和五欲，因为转变为两种大集合，所以称为具福普贤。如来的一切坛城和一切法，都无分别地享用为自己的坛城，因此也因为圆满威德而称为世尊。为了说明那是什么，所以说了“意”，那在其他论典中，所说的八识聚中，阿赖耶识被认为是识之王。五根识被认为是勇士和忿怒尊。外道所分的有染污意和意识，在此大乘中，因为显示烦恼本身从一开始就是清净的自性，所以没有将两种意分为两个不同的本尊，仅仅是意作者本身。如果染污意不是普贤，那么普贤就与上述意义相违背，如果它不存在，那么它的眷属常断我与四相也不存在了，所以它的存在也仅仅显示为五种相的自性：体性、处所、所缘、助伴和事业。什么是体性呢？就是心、意和识。什么是心呢？就是具有一切种子，成为处所的事物，以及摄集领受和异熟。
English
Having explained that, now, in order to show that the teachings of the Great Ati Yoga, all sentient beings have a natural mandala. In the teachings of Maha Yoga, arising from the order of meditation, one visualizes oneself as the deity, blesses the five aggregates, the twelve sources, the eighteen elements, and all the deities of the mandala. In order to explain this, the second chapter, the Bodhicitta Chapter, is taught, beginning with "Then" and so on. Among these, "Then" and so on are words that have already been explained, in order to show that there is no interruption. Also, in the treatise on sounds, it is also said that the collection of two kinds, profound and vast, and the nature of skillful means and wisdom, also leads to the statement: The Bhagavan, because of having fortune and perfect power, even though enjoying the five afflictions and the five objects of desire, because it transforms into two great collections, is called Fortunate Samantabhadra. Because all the mandalas of the Tathagatas and all dharmas are enjoyed without distinction as one's own mandala, therefore, also because of perfect power, he is called Bhagavan. In order to explain what that is, the word "mind" is mentioned, and in other treatises, among the eight aggregates of consciousness, the alaya-consciousness is shown as the king of consciousness. The five sense consciousnesses are regarded as heroes and wrathful deities. The afflicted mind and the mind-consciousness, which are divided in external vehicles, in this Great Vehicle, because it shows that affliction itself is from the beginning the nature of complete purity, therefore, the two minds are not divided into two separate deities, but are merely the mind-maker itself. If the afflicted mind is not Samantabhadra, then Samantabhadra would contradict the above meaning, and if it did not exist, then its retinue, permanence, annihilation, self, and the four characteristics would also not exist, so its existence is also shown to be only the nature of the five aspects: essence, place, object, companion, and activity. What is the essence? It is whatever is mind, intellect, and consciousness. What is mind? It is that which possesses all seeds, becomes the object of place, and is gathered by taking and ripening.
Chinese
也就是指阿赖耶识的体性。什么是意呢？是指六识灭尽之后紧接着生起的那个，以及与四种烦恼——无明、我见、我慢和爱我——恒常相应的染污意。什么是识呢？是指以对境进行识别而安住的那个。什么是处呢？是指意紧接着的处所。一切种子阿赖耶识是种子的处所。后面的内容将在下文解释。什么是对境呢？一切法都是意的对境。特别是，与其它识不混杂的纯粹意的对境是：受蕴、想蕴、行蕴、无为法、不可见且无碍的色法、内在的六处以及一切种子。那么，这个对境是如何进行分别的呢？有七种分别：取相和非取相，以及安住于对境的自性；全面寻求和运用一切法的分别；烦恼和非烦恼；以及通过全面寻求和分析而确立的个别分别。助伴是五十一个心所。业是指识别自己和他人的对境，识别自相和共相，识别三时和刹那的相续，识别善法和不善法，以及完全执持其他识处的痛苦和痛苦之果，还有狂乱、疯狂、昏厥和苏醒等等。由于已经说明了它的体性和作用，所以称为作者。为什么呢？因为从业产生各种各样的世间，那么这个业的作者是谁呢？是行蕴思所造作的。谁造作了它呢？行蕴思是意的作用，因此，对于行蕴来说，就称为作者。就像这样说：从业产生各种各样的世间，业是由思所造作的，思是意的作用。
English
That is, the nature of the Alaya-vijñana. What is mind? It refers to that which arises immediately after the cessation of the six consciousnesses, and the defiled mind that is constantly associated with the four afflictions: ignorance, self-view, pride, and self-love. What is consciousness? It refers to that which abides by discriminating objects. What is the place? It is the place immediately following the mind. The all-seed Alaya-vijñana is the place of seeds. The latter will be explained below. What is the object? All dharmas are the objects of the mind. In particular, the objects of the pure mind that are not mixed with other consciousnesses are: the aggregate of feeling, the aggregate of perception, the aggregate of formations, the unconditioned, the invisible and unobstructed form, the six internal sense bases, and all seeds. How does this object discriminate? There are seven discriminations: taking characteristics and not taking characteristics, and the self-nature of abiding in the object; the discrimination of fully seeking and using all dharmas; affliction and non-affliction; and the individual discriminations established through fully seeking and analyzing. The companions are the fifty-one mental factors. Karma refers to discriminating the objects of oneself and others, discriminating the self-characteristics and common characteristics, discriminating the continuity of the three times and moments, discriminating virtuous and non-virtuous dharmas, and completely holding the suffering and the fruit of suffering of other consciousnesses, as well as madness, insanity, fainting, awakening, and so on. Because its nature and function have been explained, it is called the agent. Why? Because various worlds arise from karma, then who is the agent of this karma? It is created by the volitional thought. Who created it? Volitional thought is the function of the mind, therefore, for volition, it is called the agent. It is said like this: various worlds arise from karma, karma is created by thought, and thought is the function of the mind.