English
What is this? Well, people also think that this nose only appears in the middle of the face, why doesn't it appear on the neck or other places? If it is said to be due to the influence of karma, then here it is also said that the tantra naturally arises, which is easy to understand. Second, the title of the chapter is shown, which is the "Introduction" chapter in the "Secret Essence Tantra's Only Truth Decided," which is the first chapter. Among them, "secret" means difficult to understand, "essence" means the gathering of essence, "only truth" means excluding others, and "decided" means without doubt. "Karma" is the basis of the name. "Introduction" in "Introduction" means to speak, that is, the object of speaking is the teaching of meaning, and the way of speaking is the teaching of language, which is the root or foundation of the two arising, that is, the place, teacher, retinue, teaching, and time are perfect. The chapter means to divide the scripture into paragraphs and set boundaries, so it is called a chapter. In the Difficult Explanation, it says: "Explaining with the word 'Patala', 'Pata' means clothing, which is the nature of protection. 'La' means holding, because it holds refuge, so it is called a chapter, that is, it resides in the meaning of the scripture." Another saying is that if 'Patala' is said together, it means division, so dividing paragraphs and chapters is called a chapter. In the Eye Commentary, it also says: "Because it is like clothing, the meaning of the occasion is gathered into a pile, and divided by the scriptures, and arranged in detail." Therefore, like this, the words and meanings of the scriptures are divided into piles and paragraphs, and boundaries are set, so it is called a chapter. There are twenty-two chapters, which is the meaning of the first chapter. This is the commentary on the Secret Essence Tantra Only Truth Decided, that is, the explanation of the meaning of the first chapter in the Lamp that Clarifies the Tantric Meaning, the Wish-Fulfilling Jewel. Now, if we classify according to our own tradition, there are twenty-two chapters, and here we show the second chapter. If we classify according to the teacher's commentary tradition, it is divided into five parts: introduction, discussion, tantric meaning, necessity, and instruction. Here we show the discussion. Among them, if we classify according to the speaker's intellect, it is divided into two parts: the text of the chapter and the title of the chapter. First, the text of the chapter is divided into two parts: the first
Chinese
哦，以及宣说的方式。第一个正文有两个共同点：导师迎接并进行讨论，或者进行非共同的讨论；眷属恭敬地请求并进行共同的讨论。这些的含义是：为了共同的眷属，或者成为此续部产生的因缘，这是非共同的讨论；为了能够理解的眷属，或者成为一切教法产生的因缘，这是共同的讨论，上师们如此宣说。其中，第一个共同点，即非共同的讨论，有两个：授予秘密灌顶，以及共同宣说两种灌顶的行持。首先，授予秘密灌顶有两个：讨论，以及秘密灌顶的定义。讨论有两个：父的讨论，以及母的讨论。首先，父的讨论有三个：将所说讲述为历史，身体体验的实际意义，以及它的功德。首先，将所说讲述为历史是：此后，世尊造者金刚意普贤……宣说这个特别的偈颂。那里有说到。此后，从意义解释的角度，第一品讲述了因的讨论基础，第二品讲述了缘的讨论，因此从世尊开始，与之前的内容一致。造者是轮回的造者，即分别念；以及超越的造者，即智慧。意是轮回和超越两者的造者。金刚意普贤，像这样的意，自生智慧的本体，非造作，特征是远离生灭，因此是金刚意。对于它，没有需要抛弃的，并且行为的领域完全清净，因此称为普贤。一切无余的自性之理金刚，由轮回和涅槃所包含的一切法，无余的自性之理，在自证智慧中，理或本体是相同的。如此，从自证中显现的一切胜者，与第六普贤无别，因此，身语意金刚的自性，胜者普贤，进入了名为妃子的母法普贤母。
English
Oh, and the manner of speaking. The first text has two common points: the teacher welcomes and discusses, or has a non-common discussion; the retinue respectfully requests and has a common discussion. The meaning of these is: for the sake of the common retinue, or to become the cause for the arising of this tantra itself, this is a non-common discussion; for the sake of the retinue that can understand, or to become the cause for the arising of all teachings, this is a common discussion, the previous lamas have said. Among these, the first common point, which is the non-common discussion, has two: bestowing the secret empowerment, and commonly explaining the practice of the two empowerments. First, bestowing the secret empowerment has two: discussion, and the definition of secret empowerment. The discussion has two: the father's discussion, and the mother's discussion. First, the father's discussion has three: recounting what was said as history, the actual meaning of the bodily experience, and its qualities. First, recounting what was said as history is: Then, the Bhagavan, the maker, Vajra Mind Samantabhadra... speaks this special verse. It is said there. Then, from the perspective of explaining the meaning, the first chapter explains the basis of the cause, and the second chapter explains the discussion of the condition, therefore, starting from the Bhagavan, it is consistent with the previous content. The maker is the maker of samsara, which is conceptual thought; and the maker of transcendence, which is wisdom. Mind is the maker of both samsara and transcendence. Vajra Mind Samantabhadra, such a mind, the essence of self-born wisdom, uncompounded, characterized by being free from arising and ceasing, therefore it is Vajra Mind. For it, there is nothing to be abandoned, and the field of activity is completely pure, therefore it is called Samantabhadra. All the nature of everything without exception is Vajra, all phenomena included by samsara and nirvana, the nature of everything without exception, in self-aware wisdom, the principle or essence is the same. Thus, all the victors appearing from self-awareness are inseparable from the sixth Samantabhadra, therefore, the nature of body, speech, and mind Vajra, the victor Samantabhadra, enters the mother dharma Samantabhadri, who is called consort.
Chinese
因此，妃子是明妃或手印母，是应该享用的，是太子出生的根源，这与之前所说的相符，特别之处在于，她能以佛法使人欢喜。行为母是应该用心来了解的，佛法是指普贤佛母。因此，对于有为法和无为法，由于没有可以抛弃的目标，所以普贤佛母是母亲，而父亲则以调伏者的身份，平等地进入方便和智慧。进入之后，十方四时的所有如来都具有一体的无别自性，因此，父母双方平等地进入之后，包含十方和四时的所有众生，都是不确定出现的如来，因为他们本来就是佛。因此，三世的所有如来，都无余地，在俱生智中，以一体的自性无别地显现，因此如来本身，对如来本身特别宣说此偈。因此，如来父普贤王如来本身，对如来母普贤佛母本身，为了对俱生眷属进行灌顶，就像用语言表达一样，为了清晰地表达以下将要出现的示现身相之义。第二，示现身相之义是：唉玛吙！金刚身之……未获得。那里有这样的话。唉玛吙的意思是，按照方便道，即使享用贪欲也不会被束缚，因为所行之处完全清净；或者按照解脱道，所有的念头本来就在身和智慧中成佛了。金刚身之支分，被称为圆满佛陀五部。因此，金刚，按照方便道来说，是乐空无别；按照解脱道来说，是显空无别；或者，对于自证智慧来说，是因为本尊和念头无别，所以是金刚。蕴的特征是众多聚集，所以是蕴。因此，色等五蕴的支分是八十种分别念的山。这些圆满地成就为五部佛，自然成就，被称为五种姓是清楚的。十二处界全部，都是菩提萨埵的坛城。
English
Therefore, the consort is the vidyā or mudrā, who is to be enjoyed, and is the source of the prince, which is consistent with what was said before, and the special feature is that she can delight people with the Dharma. The action mother is to be understood by the mind, and the Dharma refers to Samantabhadrī. Therefore, for conditioned and unconditioned dharmas, since there is no object to be abandoned, Samantabhadrī is the mother, and the father equally enters skillful means and wisdom in the form of a tamer. After entering, all the Tathāgatas of the ten directions and four times have the inseparable nature of one, therefore, when both parents enter equally, all sentient beings included in the ten directions and four times are uncertain to appear as Tathāgatas, because they are originally Buddhas. Therefore, all the remaining Tathāgatas of the three times also, in the coemergent wisdom, appear inseparably with the nature of one, therefore the Tathāgata himself, especially speaks this verse to the Tathāgata himself. Therefore, the Tathāgata father Samantabhadra himself, to the Tathāgata mother Samantabhadrī herself, in order to empower the coemergent retinue, just like expressing it in words, in order to clearly express the meaning of the manifested body that will appear below. Second, the meaning of manifesting the body is: Emaho! Vajra body of... not obtained. There are such words there. Emaho means that, according to the path of means, even if one enjoys attachment, one will not be bound, because the place of practice is completely pure; or according to the path of liberation, all thoughts are originally enlightened as body and wisdom. The limbs of the vajra body are known as the five complete Buddhas. Therefore, vajra, according to the path of means, is the inseparability of bliss and emptiness; according to the path of liberation, it is the inseparability of appearance and emptiness; or, for self-aware wisdom, it is vajra because the deity and thoughts are inseparable. The characteristic of aggregates is that they are many gathered together, so they are aggregates. Therefore, the limbs of the five aggregates, such as form, are the eighty mountains of conceptual thoughts. These are perfectly accomplished as the five complete Buddha bodies, naturally accomplished, and it is clear that they are called the five families. All the twelve sources and realms are the mandala of the Bodhisattva.
Chinese
自身。（因此）眼、耳、鼻、舌的识四种，色、声、香、味和境四种，眼、耳、鼻、舌的根四种，即十二处。秘密的识与境和根，即秘密的三界之中，秘密的三合之触，过去、未来、现在不确定的时，即四种，常断、我、相、基非有的颠倒四种。如此分别的差别众多，一切菩提萨埵和，心母的众和，忿怒尊和忿怒母的坛城自身。地、水、佛眼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和嘛嘛格（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），火、风、白衣度母。虚空法界自在母。因此，地一切是佛眼母的自性，水一切是嘛嘛格（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的自性，火一切是白衣母的自性，风一切是誓言度母的自性，虚空一切是金刚界自在母的自性，本来成佛。三有本来成佛。（因此）三有是欲界、色界、无色界的三界，这些成佛为佛陀法身、报身、化身三身，本来成佛是三身的刹土完全清净。一切无余诸法，不是佛陀自身之外。（因此）那也是假立的名，所作的事业，显现的事物，所诠释的相，即以四种名言所摄的一切轮回诸法，剩余无余的一切都是身和智慧本来清净，是成佛自身之外存在的则不是。不是佛陀自身之外的法，不是佛陀自身所能获得。（因此）以四种名言所摄的那些身和智慧成佛自身，从那之外剩余的法，在事物诸法的自性上寻找，也无法以圆满正等觉佛陀自身的智慧之眼看见，因为无法获得，所以不能获得。第三是其功德，如是说。如来一切皆欢喜。（因此）如是父亲所说，自性无二之眷属的一切如来和，佛母一切贤善母自身，导师以身示现之大义
English
Itself. Thus, the consciousnesses of eye, ear, nose, and tongue are four; forms, sounds, smells, tastes, and objects are four; the faculties of eye, ear, nose, and tongue are four, making twelve sources. The secret consciousness, object, and faculty, within the secret three realms, the touch of the secret three aggregates, past, future, and uncertain present times, are four; the four inversions of permanence, annihilation, self, sign, and non-foundation. Thus, all the many distinctions of conceptualization are the bodhisattvas, the assembly of mind-mothers, and the mandala itself of wrathful deities and wrathful mothers. Earth, water, Buddha-eye (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) and Mamaki (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), fire, wind, White-clad Tara. The sovereign mother of the sphere of space. Thus, all elements are the nature of the Buddha-eye mother, all water is the nature of Mamaki (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), all fire is the nature of the White-clad mother, all wind is the nature of the Samaya Tara, all space is the nature of the Vajradhatu sovereign mother, primordially enlightened. The three realms are primordially enlightened. Thus, the three realms are the three realms of the desire realm, form realm, and formless realm. These are enlightened as the three kayas of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya, the complete purification of the Buddha's three kayas. All without exception are phenomena, not other than the Buddha himself. Thus, that is also the imputed name, the action performed, the object that appears, the sign that signifies, all the phenomena of samsara gathered by the four terms, without exception, are all primordially pure as body and wisdom, and there is nothing other than the Buddha himself. There is no dharma other than the Buddha himself, it cannot be found by the Buddha himself. Thus, those gathered by the four terms are the Buddha himself as body and wisdom, other than that, searching for a remaining dharma in the nature of things, it cannot be seen even by the wisdom eye of the perfectly enlightened Buddha himself, and because it cannot be obtained, it cannot be found. The third is its quality, as it is said. All the Tathagatas are pleased. Thus, as the father said, all the Tathagatas of the retinue of non-duality, and the mother, the all-good mother herself, the teacher showed the great meaning of the body.