English
This is the section on commonly showing the names of the Buddha. First, showing the seven natures of the Buddha: Tathāgata. It says, "The nature of being inseparable." Regarding this, according to the commentary of Spar Khab, the seven natures of the Buddha are explained. It says, "The infinite qualities of the six victors are also briefly summarized into seven." In "The Lamp Illuminating the Essence," it says, "Endowed with eight natures of the Buddha, the self is Samantabhadra." Thus, eight natures of the Buddha are explained. According to Vimala's commentary, "Pintartha": "The nature of great Bodhi, the enjoyment of the play of dharmas, the lord of the Sugatas of all directions and times, being inseparable from all dharmas, are the four natures of the Buddha." Thus, four natures of the Buddha are explained. According to the oral instructions of the lineage of lamas, the nature of the Buddha being inseparable from Nirvana, and the nature of the Buddha being inseparable from Samsara, these two are considered to be the natures of the Buddha. If we add words on top of the text, then "Tathāgata" means: the non-dual awareness, the self-born wisdom, because it is uncreated, the qualities are spontaneously accomplished, therefore it is "Thusness." Maturation means becoming its own nature, because it is free from the grasped and the grasper, therefore it is "Gone." Moreover, in the extensive commentary, it says, "Going into Thusness is merely liberation from various attachments." Or, truly going into the basis as it is, is realization. Likewise, according to the commentary of Spar Khab, if we consider it from the perspective of the seven natures of the Buddha, it is the nature of truly maturing as the basis is. "Perfectly Complete Enlightenment" means: the non-dual self-born wisdom, because it has become the nature of wholeness, there is no object to be abandoned, therefore it is "Perfect." For this very reason, without seeking the result, it is spontaneously accomplished, abiding in self-appearance, therefore it is "Complete Enlightenment." "Of" is the sixth, it is a word indicating connection. The commentary of Spar Khab says: This is the nature of spontaneously accomplishing all qualities without seeking them. According to "The Essence," on top of the seven natures of Spar Khab, it is also considered that there are two: "The nature of Perfectness" and "The nature of Complete Enlightenment." "Buddha" means: awakening from all wrong views such as Sapa, the self-born wisdom universally expands, becoming the supreme wisdom.
Chinese
因为镇伏且已显现，故而增长。或者烦恼平息，且一切智智增长。对此，在《分别论》中说：‘为了从无明睡眠中醒来，以及对于所知境智慧增长。’就像磨刀石一样，这是邪见平息且智慧增长的自性。所谓“薄伽梵”，是因为烦恼等不顺品的四魔，在自心中显现而降伏。因为拥有它们的果实，所以具有伟大的功德。因为无法找到这样的自性，所以无法成为行境，因此是超越思维的。就像磨刀石一样，这是虽然拥有四魔的果实，却无法指示其自性的自性。到此为止，按照《小释·宾达义》所说，是“大菩提的自性”的意义。所谓“大受用”，是因为对于轮回和涅槃的二种事物进行受用，也是因为自性伟大。因为远离取舍的行境，没有执着，所以比其他更为殊胜。就像磨刀石一样，这是虽然品尝一切味道，却远离对境的自性。按照《小释》所说，是“诸法嬉戏的受用”的意义。所谓“十方四时一切如来的身语意金刚自性”，是指十方和四时所包括的一切如来的功德，虽然无法言说，但简而言之可归纳为二十五种。也就是，从作为所依的角度来说是五身，从表达的角度来说是五语，从一切智的角度来说是五意。虽然这里没有，但在《律经残篇》中说，唤醒睡眠者、宣说，是堪布的职责。因此，功德和事业也包括在内。从产生所欲的角度来说是五功德，从行事的角度来说是五事业。这样，身语意功德事业五种或二十五种等不可思议的一切，也是因为自性无别，是金刚自性，所以一切部族的主宰是第六佛普贤王如来。同样，十方和四时所包括的一切如来的身语意功德事业五种或二十多种等不可思
English
Because it subdues and manifests, it increases. Or, afflictions are pacified, and the wisdom of omniscience increases. Regarding this, it is said in the "Differentiation Treatise": 'In order to awaken from the sleep of ignorance, and for the intellect to increase towards the knowable.' Like a whetstone, this is the nature of pacifying wrong views and increasing wisdom. The so-called "Bhagavan" is because the four maras of afflictions and other unfavorable things are subdued by appearing in one's own mind. Because he possesses their fruits, he has great qualities. Because such a nature cannot be found, it cannot become an object of action, therefore it is beyond thought. Like a whetstone, this is the nature of possessing the fruits of the four maras, yet its nature cannot be indicated. Up to this point, according to the "Small Commentary Pindartha," it is the meaning of "the nature of great Bodhi." The so-called "great enjoyment" is because enjoying both samsara and nirvana, it is also because the nature is great. Because it is separated from the object of acceptance and rejection, without attachment, it is more excellent than others. Like a whetstone, this is the nature of tasting all flavors, yet being separated from the object. According to the "Small Commentary," it is the meaning of "the enjoyment of playing with dharmas." The so-called "the vajra nature of the body, speech, and mind of all the Tathagatas of the ten directions and four times" refers to the qualities of all the Tathagatas included in the ten directions and four times, which, although indescribable, can be summarized into twenty-five. That is, from the perspective of being the basis, there are five bodies; from the perspective of expressing, there are five speeches; and from the perspective of omniscience, there are five minds. Although not present here, it is said in the "Vinaya Fragments Sutra" that awakening the sleeping and explaining is the duty of the Khenpo. Therefore, qualities and activities are also included. From the perspective of producing desires, there are five qualities; from the perspective of acting, there are five activities. Thus, all the inconceivable things such as the five or twenty-five of body, speech, mind, qualities, and activities are also because the nature is inseparable, it is the vajra nature, so the master of all families is the sixth Buddha, Samantabhadra. Similarly, all the inconceivable things such as the five or twenty-odd of the body, speech, mind, qualities, and activities of all the Tathagatas included in the ten directions and four times are unthinkab
Chinese
所有父亲们，因为其自性无有生灭，是为一体的金刚体性。一切种姓之主是第六金刚持普贤王如来。再说，被十方和四时所包含的一切如来的身、语、意、功德、事业五种或二十五种等不可思议的一切，也因为其本体是无为的金刚体性，是为一体。一切种姓之主是第六金刚持普贤王如来。对此，如火花般，以究竟的果位，是一切如来大本体的自性。小释中说：十方时处善逝主。就是这个意思。在那之前，按照上师传承的口诀，认为是与导师涅槃无二无别的自性。所谓“无余、非身、无身”的一切，以及“非异、不异、无别”的自性。从界的角度来说，无余是欲界，非身是色界，无身是无色界。总摄欲界、色界、无色界三界所包含的众生和一切法，以及续部的本主第六金刚持普贤王如来，在世俗的虚幻觉知上是非异的，在胜义的无生上是不异的，是第三谛无别的自性。从时间的角度来说，无余是过去，非身是现在，无身是未来。总摄过去、现在、未来三时所包含的众生和一切法，以及续部的本主第六金刚持普贤王如来，在世俗的虚幻觉知上是非异的，在胜义的无生上是不异的，是第三谛无别的自性。从地点的角度来说，无余是地上，非身是地下，无身是地上。总摄地上、地下、地上三处所包含的众生和一切法，以及续部的本主第六金刚持普贤王如来，在世俗的虚幻觉知上是非异的，在胜义的无生上是不异的，是第三谛无别的自性。对此，如火花般，导师与三时无有分离，是与轮回之法和无有边际相联系的自性。小释中说：法。
English
All fathers, because their nature is without birth and death, are one in the nature of Vajra. The lord of all lineages is the sixth Vajradhara, Samantabhadra. Furthermore, all the bodies, speech, minds, qualities, and activities, five or twenty-five, etc., of all the Tathagatas, encompassed by the ten directions and four times, are also one in the nature of Vajra, whose essence is uncompounded. The lord of all lineages is the sixth Vajradhara, Samantabhadra. Like a spark, this is the nature of the great essence of all Tathagatas through the ultimate fruition. The Smaller Commentary says: "Lord of the Sugatas of directions and times." This is the meaning. Before that, according to the oral instructions of the lineage of lamas, it is considered to be the nature inseparable from the passing of the Teacher into Nirvana. By saying "all that is without remainder, without body, and without form" and "the nature that is not separate, not different, and without distinction," from the perspective of the realms, "without remainder" is the desire realm, "without body" is the form realm, and "without form" is the formless realm. The sentient beings and all phenomena encompassed by the three realms of desire, form, and formless realms, and the lord of the tantra, the sixth Vajradhara Samantabhadra, are not separate in the illusory awareness of conventional truth, not different in the unborn nature of ultimate truth, and are the indivisible nature of the third truth. From the perspective of time, "without remainder" is the past, "without body" is the present, and "without form" is the future. The sentient beings and all phenomena encompassed by the three times of past, present, and future, and the lord of the tantra, the sixth Vajradhara Samantabhadra, are not separate in the illusory awareness of conventional truth, not different in the unborn nature of ultimate truth, and are the indivisible nature of the third truth. From the perspective of place, "without remainder" is above the ground, "without body" is below the ground, and "without form" is on the ground. The sentient beings and all phenomena encompassed by the three places of above, below, and on the ground, and the lord of the tantra, the sixth Vajradhara Samantabhadra, are not separate in the illusory awareness of conventional truth, not different in the unborn nature of ultimate truth, and are the indivisible nature of the third truth. Like a spark, the Teacher is inseparable from the three times and is connected to the Dharma of Samsara without limit. The Smaller Commentary says: Dharma.
Chinese
意思是与“周”（藏文，音译）无别。按照上师传承的口诀，认为是导师与轮回无别的自性。“ཏེ་”这个词，有缺点之词和应宣说之剩余之词两种含义。这里是剩余之词。什么呢？之前所宣说的都是导师的自性，剩余的是与导师的体性相关联，即下面要宣说的。为什么呢？为了遣除断灭论者和犹豫论者。从经续错乱、语句歪曲、口诀隐秘的状态中，在为具缘者讲解时，必须将经续错乱之处整理好，语句歪曲之处纠正过来，口诀隐秘之处显露出来进行讲解。这是为了不让密咒的讲解方式落入八种过失的境地。八种根本过失是：如果将因——名相之法门，与果——金刚乘无有差别地讲解，就会偏离密咒差别的意义，陷入以金刚乘作顺世外道的讲说之过失；如果将密咒的外内无有差别地讲解，就会偏离近修、修持差别的四种近修之意义，这在一些地方可以看到。偏离意义，陷入瑜伽散乱的讲说之过失；如果不与两种解释方法相关联，就会陷入像疯子的胡言乱语一样自以为是的讲说之过失；如果不具备共同和特殊的两种必要，就会陷入无意义的胡说八道的讲说之过失；如果不了知以正理遣除怀疑的障碍，就会陷入贤者口吃的讲说之过失；如果不了解不相符的词句组合，就会陷入智慧盲目的讲说之过失；如果不了解现证的次第组合，就会陷入甘露失味的讲说之过失；如果不了解前后错乱的组合，就会陷入如珍宝散乱排列一般的讲说之过失。例如，珍宝散乱排列就不美观一样，如果不了解经续错乱的组合，就不会了解经续的意义，从而陷入邪见。为了避免这些过失，从前后错乱的组合中，导师的自性与导师的体性两者之间不间断地进行讲解。第二，共同宣说导师的体性与讲解者的名称有六种。