English
My meaning is twofold: the ultimate bodhicitta and the relative bodhicitta. First, the ultimate bodhicitta has five aspects: unborn is shown as the wisdom of the dharmadhatu, unceasing is shown as mirror-like wisdom, un abiding is shown as the wisdom of equality, without object is shown as discriminating wisdom, and without coming and going is shown as accomplishing wisdom. Relative bodhicitta has three aspects: for those who have not realized the meaning, offering is made with four secrets; compassion arises in order to reverse the clinging to delusion; and the welfare of beings is carried out by the vehicle of neither bondage nor liberation. Consider the union of father and mother, likewise, the Bhagavan, the maker, mind vajra Samantabhadra, the vajra of the nature of all without exception. Regarding the meaning of considering the union of father and mother, there are four statements in history: Who spoke? How did they speak? What did they speak? What was the result of speaking? Who spoke? The teacher Samantabhadra spoke. How did they speak? They spoke to the Tathagata himself. What did they speak? They spoke that all become Buddhas. The result of speaking is that all realize it in this way. Then, this is the summary of the previous content and the introduction to the following content. Bhagavan is: having conquered the four maras, possessing six excellent qualities, and having transcended the clinging to extremes. The maker is not like the Tirthikas who believe that it is made by Ishvara or Brahma, but here it refers to the mind consciousness making all of samsara and nirvana. When the mind consciousness is obscured by ignorance, it makes all of samsara; when it is realized, it makes all of nirvana; and on the path, it appears as the maker of the teacher, lineage, and means. What is that? It is called Mind Vajra Samantabhadra. Realizing the mind as a pure place is like vajra wisdom. Because he is free from all acceptance and rejection at all times, he is Samantabhadra. Therefore, wisdom arises from the deluded mind with concepts and the wisdom mind without concepts. Because this mind makes appearances become samsara and nirvana, it is said to be all without exception, that is, all of samsara and nirvana.
Chinese
所有地上的法。自性是：本来轮涅无二的自性。方式是：轮涅二者也不可区分的方式。金刚是：本来显空不可区分的唯一。圣母是指行为母法普贤母。所谓“进入”：圣母是，应该享用的，或者应该进入的，或者应该安住的意思。行为母是：在意的境中进行行为。也就是指无为法和有为法的一切法的行为。普贤母是指远离一切取舍。所谓“进入”是：方便智慧无二，或者界智慧无二，或者意法无分别。也就是说，不是在应该证悟的境，法界在另外一个地方，智慧行为的觉性进入，而是界与觉性相合就是智慧，智慧远离戏论就是法界，界觉无二就是意义自己的体性自己证悟，这叫做“进入”。安住于十方四时的所有如来，显现了意自己的体性，以一的自性无分别。所谓“意自己的体性是”：安住于十方，前往四时的所有如来，外在看来是普贤王如来的意智慧为一，普贤王如来的意智慧无分别。或者内在看来，十方四时所包含的一切法，以及所有如来，在成佛的自性中为一，在成佛的自性中无分别。秘密看来，轮涅二者所包含的一切法，在俱生智中为一，以无分别的意。那么，对于有情众生为何要称如来呢？因为有情众生也是尚未确定出现的时期的殊胜者。༈ 所谓“说”：为了利益有情众生而说，有情众生以上在成佛的自性中无分别的自性中安住，自己对自己说，或者说这位如来，自己就是这位如来所围绕的，自己就是有情众生的利益，或者特意说这些词句，以意。
English
All the dharmas of the earth. The nature is: the nature of being originally inseparable from samsara and nirvana. The manner is: the manner in which samsara and nirvana are also indistinguishable. Vajra is: only the original inseparability of appearance and emptiness. The noble lady refers to the action mother Dharma, Samantabhadri. The so-called "entering": The noble lady is, should be enjoyed, or should be entered, or the meaning of should be abide. Action mother is: performing actions in the realm of mind. That is, it refers to the actions of all dharmas of the unconditioned and the conditioned. Samantabhadri refers to being free from all acceptance and rejection. The so-called "entering" is: the inseparability of skillful means and wisdom, or the inseparability of realm and wisdom, or the non-differentiation of mind and dharma. That is to say, it is not that the realm to be realized, the dharmadhatu, is in another place, and the awareness of the action of wisdom enters, but that the union of realm and awareness is wisdom, wisdom free from elaboration is dharmadhatu, and the non-duality of realm and awareness is the self-realization of the meaning's own nature, which is called "entering." Abiding in all the Tathagatas of the ten directions and four times, revealing the nature of one's own mind, inseparable in the nature of one. The so-called "the nature of one's own mind is": Abiding in the ten directions, all the Tathagatas who have gone to the four times, outwardly appear to be one in the wisdom of the mind of Samantabhadra, the wisdom of the mind of Samantabhadra is inseparable. Or inwardly, all the dharmas contained in the ten directions and four times, and all the Tathagatas, are one in the nature of enlightenment, inseparable in the nature of enlightenment. Secretly, all the dharmas contained in samsara and nirvana are one in the co-emergent wisdom, with the intention of non-differentiation. Then, why should sentient beings be called Tathagatas? Because sentient beings are also the supreme ones of the time when their appearance is not yet certain. ༈ The so-called "saying": If it is said for the benefit of sentient beings, sentient beings above abide in the nature of inseparability in the nature of enlightenment, saying to oneself, or saying this Tathagata, oneself is surrounded by this Tathagata, oneself is the benefit of sentient beings, or intentionally saying these words, with intention.
Chinese
说。说，是指为了众生的利益，心中所想的仅仅是这些。༈。在智慧幻化的坛城中，将五蕴显示为五部佛，即：唉玛，金刚蕴的支分是，被称为圆满的五部佛。由于圆满了福德之因和智慧之果的积聚，唉玛是表示惊叹的感叹词。惊叹什么呢？惊叹于五蕴、界和处所安住于如金刚般的智慧中。金刚蕴的支分是，对于如智慧金刚般无二无别的事物，显现为五蕴的支分。这种显现也被称为是真实圆满的五部佛，这是从所有续部中广为人知的。那又是怎样的呢？在灰烬篇第二品中说：内部的一切行处，都是圆满的部族坛城。显现为色自在，感觉是宝生。意识是无量光，行是成就义成之身。识是金刚不动，是五种智慧的自性。如是说。这有二：与心相合，以及由自在力。与心相合也有二：未证悟的迷惑之时，和证悟修持之时。在未证悟的迷惑之时，五种智慧显现为五蕴，智慧的差别显现为处，法界显现为五大种。在证悟修持之时，取蕴显现为五部佛，界和处显现为勇士和空行母，五大种显现为五母，仅仅显现为身和智慧。如果从自在力方面来说，唉玛，金刚蕴的支分。如是说。显示了界和处证悟为勇士和空行母，即：诸处和界，一切众多，都是菩提萨埵的坛城。这是说，依靠眼而生色，所以是处。不作任何作用而执持自己的体性，所以是界。一切众多，是指识内部的处，根外部的处，以及眼境的界等等。这些都是安住于菩提萨埵父母之神。也就是说，直到成为蕴的佛之前，界和处也
English
It is said. Saying means that the thought in the mind is only for the benefit of sentient beings. ༈. In the mandala of illusory wisdom, the five skandhas are shown as the five Buddha families, that is: Emaho, the limbs of the Vajra Skandha are, known as the five complete Buddha families. Because the accumulation of the cause of merit and the fruit of wisdom is complete, Emaho is an exclamation of wonder. What is the wonder? It is a wonder that the skandhas, dhatus, and ayatanas abide in wisdom like a vajra. The limbs of the Vajra Skandha are, for something that is indivisible like wisdom vajra, it appears as the limbs of the five skandhas. This appearance is also known as the five perfectly complete Buddha families, which is well known from all tantras. How is that? In the second chapter of the Ash Chapter, it says: All the inner abodes are, the complete mandala of the family. Manifesting as form, feeling is Ratnasambhava. Perception is Amitabha, action is the body of Amoghasiddhi. Consciousness is Akshobhya Vajra, is the nature of the five wisdoms. So it is said. There are two aspects to this: relating to the mind, and by the power of dominion. Relating to the mind has two aspects: the time of delusion before realization, and the time of practice after realization. At the time of delusion before realization, the five wisdoms appear as the five skandhas, the distinctions of wisdom appear as ayatanas, and the Dharmadhatu appears as the five elements. At the time of practice after realization, the grasping skandha appears as the five Buddha families, the dhatus and ayatanas appear as heroes and heroines, and the five elements appear as the five mothers, only appearing as body and wisdom. If explained in terms of the power of dominion, Emaho, the limbs of the Vajra Skandha. So it is said. It shows that the dhatus and ayatanas are enlightened as heroes and heroines, that is: All the many ayatanas and dhatus are, the mandala of Bodhisattvas. This means that because form arises in dependence on the eye, it is an ayatana. Because it holds its own characteristic without any action, it is a dhatu. All the many are, the inner ayatanas of consciousness, the outer ayatanas of the senses, and the dhatus of the objects of the eye, and so on. These are all abiding as the deities of the Bodhisattva father and mother. That is to say, until becoming the Buddha of the skandhas, the dhatus and ayatanas also
Chinese
是莲花生的儿子啊。 又是从灰烬中， 粗糙的是方便的印， 无相是智慧之母。 从二无分别结合的加持中， 种姓的广大坛城， 界和处清净的， 菩提萨埵使一切处美丽。 自性不造作任运成就。 这样说。 地水佛眼和嘛嘛吉， 火风白衣度母， 虚空界自在母。 这样说， 地是佛眼，具有一切智之名。 水是嘛嘛吉，具有慈悲 непрерывность 之名。 火是白衣母，具有不被过失沾染之名。 风是誓言度母，具有事业之名。 虚空是普贤母，具有法性生处之名。 又是从灰烬中， 从菩提心之显现中， 以自性圆满而清净一切处。 外面的五大种和境， 以方便和智慧二无别， 坚固金刚眼母， 汇集湿润之女神嘛嘛吉， 成熟焚烧之白衣母， 轻盈摇动度母之空， 空明虚空普贤母。 这样说。 三有本来是佛刹， 意思是： 上面天界的有， 中间人间的有， 下面恶趣的有， 三有包括的众生的五蕴是五部， 五大是五母， 外面的处和里面的处是勇识和忿怒尊， 其境是佛母和忿怒母所住之处， 本来就是佛的自性， 不造作也不改变而安住。 在智慧幻化的坛城中没有遗漏， 一切无余都是法。 意思是： 一切是轮涅一切。 无余是指轮回的心性上， 自性有分别的十种广大， 八种识的集合， 色法有十五种， 受有三种， 想有三种， 行有五十一种。 这样轮回或者， 以涅槃所包括的， 一切法。 不是佛陀之外的。 意思是说， 如果施设假立的名称也找不到，所以是佛。 自明本体和智慧本来清净且任运成就所以是佛。 胜义本身安住于显现自性的因中所以是佛。 心自性光明所以是
English
Is the son of Padmasambhava. Moreover, from the ashes, The coarse is the mudra of skillful means, The signless is the wisdom mother. From the blessings of the union of non-duality, The vast mandala of the lineage, The realms and sense bases are completely pure, Bodhisattvas adorn all places. Naturally unmade, spontaneously accomplished. Thus it is said. Earth, water, Buddha's Eye, and Mamaki, Fire, wind, White-robed Tara, Space, the sovereign lady of the realm. Thus it is said: Earth is Buddha's Eye, named All-Knowing. Water is Mamaki, named Unceasing Compassion. Fire is White-robed Mother, named Untainted by Faults. Wind is Samaya Tara, named Activity. Space is Samantabhadri, named the Source of Dharmata. Moreover, from the ashes, From the appearance of Bodhicitta, By the perfection of nature, purify all places. All external elements and objects, In the non-duality of skillful means and wisdom, Firm and stable Vajra Eye Mother, Gathering moisture, goddess Mamaki, Ripening and burning, White-robed Mother, Light and moving, the space of Tara, Empty and clear, space Samantabhadri. Thus it is said. The three realms are primordially Buddha-fields, Meaning: The realm of the gods above, The realm of humans in between, The realm of suffering beings below, The five aggregates of beings included in the three realms are the five families, The five elements are the five mothers, The external sense bases and the internal sense bases are heroes and wrathful ones, Their objects reside as mothers and wrathful mothers, Primordially they are the nature of the Buddha, Abiding without being made or changed. In the mandala of illusory wisdom, there is no separation, All without exception are Dharma. Meaning: All is samsara and nirvana. Without exception refers to the mind-nature of samsara, The nature of conceptual thought is vast, The eight collections of consciousness, Fifteen for form, Three for feeling, Three for perception, Fifty-one for formation. Thus, all dharmas are included in samsara or nirvana. It is not other than the Buddha. Meaning: If one searches for imputed names, one will not find them, therefore it is Buddha. Self-awareness, body, and wisdom are primordially pure and spontaneously accomplished, therefore it is Buddha. The ultimate reality itself abides as the cause of the nature of appearance, therefore it is Buddha. The mind is naturally luminous, therefore it is