English
It is merely stated from the perspective of showing that there are differences, and because it is well-known that the inclinations of those to be tamed are different, the objection of non-pervasiveness is refuted. Furthermore, if the words of the Buddha become untrue because it is not said, "Thus I have heard, at one time," then the same fault would apply to the Root Tantra of Chakrasamvara and the Manjushri-namasamgiti, etc. Because it was not said that way, such as the phrases, "Then it will be secretly explained," and "Then, the glorious Vajradhara." Therefore, one should not negate each other with common and uncommon tenets. As it says in the commentary on the Ornament of Clear Realization: "This is merely another establishment, so one should never rely on the views of other tenets to make refutations." Third, the teacher's perfection has two aspects: the nature of the teacher and the essence. The first is explained from "Tathagata" to "the nature of being inseparable." So, how is the nature of the teacher determined? In the Sparkhab, it says, "The infinite qualities of the six victors are summarized into seven," thus explaining the teacher's nature as seven. And in the Khogzhung, it says, "The teacher is endowed with eight natures, the self is the all-doer, Samantabhadra," separating the true and the complete, and explaining it as eight natures. In the small commentary of Vimala, it says, "The essence of supreme enlightenment, enjoying the play of all dharmas, the lord of the Sugatas of all directions and times, and inseparable from all dharmas." It explains the teacher's nature as four. Here, according to the oral instructions of the lineage of lamas, it is considered to be the nature inseparable from past dharmas and the nature inseparable from samsaric dharmas, these two. If these meanings are added to the text, then the non-dual awareness, the self-born wisdom, is Suchness because it is uncreated and spontaneously possesses all qualities. Its maturation is becoming the essence, and because it is free from the two, grasper and grasped, it is Gone. As it says in the Subsequent Tantra: "Because it goes into Suchness, it is manifestly called Tathagata." Therefore, according to the Sparkhab, this is the nature of maturing as the basis is. The non-duality of samsara and nirvana, enlightenment.
Chinese
因为那个心没有不净的所断，不可得，所以是真如的缘故。对此，不从他处寻求果位身和智慧，而是任运自成，自显现存在，这是圆满的自性。按照科琼的说法，也说是真如的自性和圆满的自性二者。一切恶见都已清净，自生的智慧无边无际地增长，没有所断所证的功德达到究竟就是成佛。在《皈依七十颂》中说：‘为了从无明的睡眠中醒来，也为了对所知生起智慧。’又在《支分》中说：‘无明本身就是智慧的显现，烦恼痛苦即是殊胜菩提。’这就是远离了障碍，被智慧所遍布的自性。烦恼等不相符的四魔，以自明自显而降伏，并且对它们的果实拥有自在，因此具有伟大的功德，不住于二边，因此自己的体性无法指示，是超越的。对此，《金刚次第》中说：‘以明觉的力量降伏四魔等，五身等功德超越言说，自己的体性无法指示。’这就是降伏四魔，并且对果实拥有自在，但体性无法指示的自性。以上按照《略释》所说，是‘大菩提的自性’的意义。轮回和涅槃的法圆满受用，但远离取舍的行境，一切都任运自成于智慧的游舞中，因此超胜于其他，所以是伟大的。这就是品尝一切滋味，但远离行境的自性。按照《略释》所说，是‘诸法受用为游舞’的意义。安住于十方和四时所摄的法界中，利益众生的所有如来，他们的功德超越了言说的范畴。但简而言之，从作为功德之所依的角度来说是身，从表达的角度来说是语，从甚深的角度来说是意，以及从这些所引申的，从需求愿望产生的角度来说是功德，从行事的角度来说是事业。每一项又分为五种，因此果法变为二十五种，而这些全部都是自性不可分割的，体性生
English
Because that mind does not have impurities to be abandoned and is unattainable, it is the nature of Suchness. For this, without seeking the fruition of body and wisdom from elsewhere, but spontaneously accomplished and self-appearing, this is the perfect nature. According to the Kokjung tradition, it is also said to be the two natures of Suchness and Perfection. All bad views are purified, and the self-born wisdom expands infinitely without limit, and the ultimate quality of no abandonment and no attainment is Buddhahood. In the "Seventy Verses on Refuge," it says: 'In order to awaken from the sleep of ignorance, and also to increase wisdom in knowledge.' Also, in the "Limb" it says: 'Ignorance itself is the clarity of wisdom, afflictions and suffering are supreme Bodhi.' This is the nature that is free from obscurations and pervaded by wisdom. The four Maras, such as afflictions, which are incompatible, are subdued by being clear in self-awareness. And because they possess mastery over their fruits, they have great qualities. Because they do not abide in the two extremes, their own essence cannot be pointed out, so they are transcendent. In this regard, the Vajra Sequence says: 'Subduing the four Maras and so on with the power of awareness, the qualities such as the five bodies are beyond expression, one's own essence cannot be pointed out.' This is the nature of subduing the four Maras and having mastery over the fruits, but the essence cannot be pointed out. Up to this point, according to the Minor Commentary, it is the meaning of 'the nature of great Bodhi.' Fully enjoying the Dharma of Samsara and Nirvana, but being free from the realm of acceptance and rejection, everything is spontaneously accomplished in the play of wisdom, therefore it is superior to others, so it is great. This is the nature of tasting all flavors, but being free from the realm of action. According to the Minor Commentary, it is the meaning of 'enjoying all Dharmas as play.' Abiding in the realm of Dharma encompassed by the ten directions and four times, all the Tathagatas who benefit beings, their qualities are beyond the realm of expression. But in short, from the perspective of being the basis of qualities, it is the Body; from the perspective of expression, it is Speech; from the perspective of depth, it is Mind; and from what is implied by these, from the perspective of arising needs and desires, it is Qualities; from the perspective of action, it is Activity. Each of these is divided into five, so the fruition Dharmas become twenty-five, and all of these are inseparable in nature, the characteristic of birth
Chinese
无有坏灭，本体非为造作，故与金刚自性为一味。 胜者普贤王如来，名为一切种族之主或一切佛之总集。 彼乃圆满果位之一切如来之大本体自性。 如《释论小注》所说：“乃是十方三世善逝之主。” 以上若依上师传承之口诀，则认为导师与涅槃无别无分之自性。 若从界之角度安立，则欲界无余，色界不余，无色界无余。 若从时间之角度安立，则过去之轮回涅槃无余，现在不余，未来之轮回涅槃无余，以及六道众生之续流，于世俗谛中，以觉性为幻化之显现，故非各别。 于胜义谛中，因无生故，无有差别。 超越二谛之言诠，故为无别之自性。 譬如磁石，导师与三时无有分离，与轮回之法无有止境地相联之自性。 如《释论小注》所说：“与一切法无有分别。” 口诀认为导师与轮回无别之自性。 以上既是导师之自性，亦是宣说者五种姓之特征。 “德”字，在具有过失之词与具有未尽之词二者中，此为具有未尽之词。 又，为遣除草率与偏颇，以续部隐晦、经文收缩、口诀隐藏之方式存在，故于为具缘者宣说之时，须将续部隐晦之处结合，经文收缩之处舒展，口诀隐藏之处显露，故须将前后之错乱结合，从而无间断地宣说导师之自性与导师之本体之含义。 第二，导师之本体，从无有前后，到具有三面之间。 导师乃是智慧之身，故从所化众生自现之角度而言，并非仅限于前后，对于一切有情无有亲疏，故于一切方向无有阻碍地显现面容之坛城。
English
Without destruction, its essence is unconditioned, therefore it is of one taste with the nature of Vajra. The Victorious Samantabhadra is called the lord of all lineages or the embodiment of all Buddhas. It is the very nature of the great essence of all Tathagatas of the ultimate fruition. According to the Minor Commentary, it means: "The lord of the Sugatas of all directions and times." According to the oral instructions of the lineage of lamas, the teacher is considered to be of the nature that is inseparable from Nirvana. Furthermore, if established from the perspective of the realms, the desire realm is without exception, the form realm is not without exception, and the formless realm is without exception. If established from the perspective of time, all past samsara and nirvana are without exception, the present is not without exception, all future samsara and nirvana are without exception, and the master of the continuum, the sixth lineage itself, is conventionally the illusory appearance of awareness, so they are not separate. Ultimately, because it is unborn, it is not different. Because it transcends the terms of both truths, it is of an inseparable nature. Like a magnet, the teacher is inseparable from the three times and is connected to the Dharma of samsara without limit. According to the Minor Commentary, it means: "Inseparable from all dharmas." According to the oral instructions, the teacher is considered to be of the nature inseparable from samsara. The above is both the nature of the teacher and the characteristic of the five types of individuals who explain it. The word "te" is one of two types of words: those with faults and those with remaining meanings. This is a word with remaining meanings. Moreover, in order to refute those who are rash and biased, it exists in the form of obscured tantras, contracted scriptures, and hidden oral instructions. Therefore, when explaining to those who are qualified, the obscured tantras must be combined, the contracted scriptures must be expanded, and the hidden oral instructions must be revealed. Therefore, the confusion of the above and below must be combined to explain the meaning of the teacher's nature and the teacher's essence without interruption. Secondly, the essence of the teacher is from having no front and back to having three faces. The teacher is a body of wisdom, so from the perspective of the self-appearance of the disciples, it is not limited to the front and back. Because there is no near or far for all sentient beings, the mandala of the face appears unobstructed in all directions.
Chinese
在中间清晰地观看并安住。那是导师是法身的意义的象征。 这样，从导师的果位化现圆满报身，他具有大丈夫的妙相和随好，清晰且各自区分，身体完全庄严。那是导师是报身自性的意义的象征。 此外，还可以分为共同的妙相随好和不共同的妙相随好两种。 第一种是，所有经续中讲述的三十二妙相和八十随好。因为转轮王、殊胜的化身以及普通众生也都有一些，所以被称为共同的妙相随好。 第二种分为外、内、密三种。 第一种外在的妙相随好是指佛子菩萨的眷属。导师的智慧如同明镜般的智慧等，四种智慧各自再分为四种，因此十六种智慧的游舞是十六尊菩萨父。那是十六境法界游舞的十六尊菩萨母。这两者加起来的三十二是三十二妙相。十六尊父菩萨各有五尊顶饰之神，共八十尊神是八十随好。 那么，是否十六尊母菩萨没有顶饰呢？没有，因为她们是法界手印。 那么，菩萨父母作为眷属如何成为庄严呢？例如，为了使男人的手美丽而戴戒指，为了使戒指美丽而镶嵌宝石一样，眷属和眷属的庄严以圆满的陈设使主尊的自性美丽。如《总经》中说：以妙相之花，以随好之果装饰，被佛子之众全面庄严。 第二种内在的妙相随好是指身体的脉轮。顶轮的三十二脉瓣是三十二妙相。脐轮有六十四脉瓣，从中减去业气运行的四根脉，加上心轮的四根大脉和喉轮的十六脉瓣，共八十个是八十随好。 第三种秘密的妙相随好是指父母双尊体内的白红明点。父亲的白明点的功
English
Abiding clearly and watching in the middle. That is a symbol of the meaning that the teacher is the Dharmakaya. Thus, from the teacher of fruition emanates the Sambhogakaya, which is clear and distinct with the major and minor marks of a great being, and the body is completely adorned. That is a symbol of the meaning that the teacher is the nature of the Sambhogakaya. Furthermore, it can be divided into common major and minor marks and uncommon major and minor marks. The first is the thirty-two major marks and eighty minor marks spoken of in all the sutras and tantras. Because the Chakravartin king, the supreme emanation, and even ordinary sentient beings have some of them, they are called common major and minor marks. The second is divided into three: outer, inner, and secret. The first, the outer major and minor marks, refers to the retinue of the Buddha's sons and Bodhisattvas. The teacher's wisdom, such as mirror-like wisdom, etc., each of the four wisdoms is divided into four, so the dance of the sixteen wisdoms is the sixteen Father Bodhisattvas. That is the sixteen Mother Bodhisattvas dancing in the sixteen realms of Dharmadhatu. The sum of these two, thirty-two, is the thirty-two major marks. The sixteen Father Bodhisattvas each have five crown deities, so the eighty deities are the eighty minor marks. Then, do the sixteen Mother Bodhisattvas not have crowns? No, because they have become the mudra of Dharmadhatu. Then, how do the Father and Mother Bodhisattvas become ornaments as a retinue? For example, just as a ring makes a man's hand beautiful, and a jewel makes a ring beautiful, the retinue and the adornment of the retinue make the nature of the main deity beautiful with a complete arrangement. As it says in the General Sutra: "Because the flower of the major marks is adorned with the fruit of the minor marks, it is completely adorned by the assembly of the sons." The second, the inner major and minor marks, refers to the body's chakras. The thirty-two petals of the crown chakra are the thirty-two major marks. There are sixty-four petals in the navel chakra, from which the four root channels through which karma winds flow are subtracted, and the four major channels of the heart chakra and the sixteen petals of the throat chakra are added, totaling eighty, which are the eighty minor marks. The third, the secret major and minor marks, refers to the white and red essences within the Father and Mother. The merits of the Father's white essence