English
From that jewel, desires and wishes arise. That itself is the lineage of the jewel family. All the qualities of the Sugatas appear from the state of the equality of wisdom and the sphere of reality. Consciousness, vast, great, small, and immeasurable, the three are clear and uninterrupted. The essence does not move from the mind, and is indivisible, transcending into Bodhicitta. This is the Padma family. Just as a lotus remains in the mud but is not stained by the faults of the mud, so too, through the wisdom of individual discernment, the general characteristics of the Dharma and its own nature are spontaneously accomplished, and one is not stained by the two extremes. It is the essence of consciousness, clear and without fixation. It is called "Infinite Light," because the non-fixation of appearance itself spontaneously accomplishes all the consciousness of the three realms. The fifty-one formations appear without interruption. The essence, without fixation, spontaneously accomplished as Bodhicitta, is the essence of Samsara and Nirvana being indivisible. That itself is called "Amoghasiddhi." Because it appears without interruption, the benefit of others is spontaneously accomplished. Because it is without fixation, one's own benefit is spontaneously accomplished. Because it is indivisible, the two benefits are perfected in an instant, and one does not stray from the state of equality. Therefore, all that appears, the nature of being able to act, and being able to hold, are the actions of the Dharmakaya. Without intentional effort, all the actions of oneself and others are accomplished. That is the ultimate perfection of all the actions of oneself and others for the sake of the two benefits, and is therefore called the Karma family. The aggregate of consciousness is the uninterrupted appearance of the eight collections of consciousness, whose essence does not move from the ninth consciousness. That indivisibility is Vajra. No matter how the eight collections appear, the ninth consciousness does not change in the three times. Although the eight collections are uninterrupted, they are pacified in the state of that ninth consciousness. The two are inseparable like water and its moisture, therefore it is Vajra. Because it does not change in the three times, it is a lineage. Unmixed and complete, not wavering to the two extremes, it is called "Akshobhya." The essence of the ninth consciousness, self-aware Bodhicitta, is pure from the ground, and has no partiality, therefore it is the wisdom of the utterly pure sphere of Dharma. The meaning of Buddha is that the fifth is unmixed and complete. Because there is no attachment to that meaning, it is Buddha. The wisdom free from extremes expands everywhere with the aggregate of qualities. Therefore, at the time of non-realization, the aggregates
Chinese
并且诸法无别而住，故说为父母。以宣说彼之诸法，本即无别。如是，诸蕴和诸界限如此安住之际，由此显现之蕴、界、处等，亦显现为菩提心。何为如是？所谓四种识，即眼、耳、鼻、舌四者。四菩萨为：地藏、观世音、虚空藏、金刚手四者。彼等亦非如以粗重之物相抵，或舍弃恶而取善，或将不同改造为相同，或如摩诃波。眼识为菩萨地藏。其中，眼识是执持色相、了知和断除者。彼等不灭、本体不执著，无别之性即称为地藏。地是生起一切功德之基础。彼远离一切戏论之相，故称为藏。功德之自性，乃是手持如意宝苗之义。因此，眼识无别，于菩提心中自然成就，故称地藏。耳识是执持声音之识，不灭、不执著、无别之性即是语之道路，即观世音。观世音乃是诸如来语之自性，以慈悲之眼观视无边众生，与耳识亦能断除远处之声音相符。鼻识是断除气味之差别者，不灭、不执著、无别之性即是菩提心，彼即是虚空藏。虚空如开启一切法之空间，然本体不成立。气味之差别虽有不相混杂之体验，然无形体之成立。舌识是断除味道差别之本体，不灭、不执著、无别，于菩提心中不动摇，彼即是金刚手。味道之差别安住于法界，且不离彼处。所谓四菩萨，乃是四识不离法界，故为菩提。四识于彼处
English
And since the elements abide inseparably, they are referred to as father and mother. The dharmas that explain this are primordially inseparable. Thus, when the aggregates and realms abide in this way, the aggregates, realms, and sources that appear from them also appear as bodhichitta. What are they? The four consciousnesses, namely the four: eye, ear, nose, and tongue. The four Bodhisattvas are: Kshitigarbha, Avalokiteśvara, Akasagarbha, and Vajrapani. They are not like balancing heavy objects, or abandoning the bad and taking the good, or transforming the different into the same, or like a Mahapa. The eye consciousness is the Bodhisattva Kshitigarbha. Among them, the eye consciousness is that which grasps form, knows, and cuts off. These are unceasing, their essence is unapprehended, and their indivisibility is called Kshitigarbha. Earth is the foundation for generating all qualities. It is called 'garbha' because it is free from all elaborations of characteristics. The nature of qualities is the meaning of holding a wish-fulfilling jewel sprout in hand. Therefore, the eye consciousness, being inseparable, is spontaneously accomplished as bodhichitta, and is called Earth-Garbha. Ear consciousness is the very consciousness that grasps sound, unceasing, unapprehended, and its indivisibility is the path of speech, which is Avalokiteśvara. Avalokiteśvara is the very nature of the speech of all the Tathagatas, who, with eyes of compassion, gaze upon limitless beings, which is consistent with the ear consciousness also cutting off distant sounds. Nose consciousness is that which cuts off the distinctions of smell, unceasing, unapprehended, and its indivisibility is bodhichitta, which is Akasagarbha. Like space, which opens up the space for all dharmas, yet its essence is unestablished. Although the distinctions of smell are experienced without being mixed, they have no established form. Tongue consciousness is the nature of cutting off the distinctions of taste, unceasing, unapprehended, and indivisible, unwavering from bodhichitta, which is Vajrapani. The distinctions of taste abide in the dharmadhatu and do not move from there. The so-called four Bodhisattvas are the four consciousnesses that do not move from the dharmadhatu, hence they are enlightened. The four consciousnesses in that very place
Chinese
由空性成就菩提。那无分别的自性于三时中不变故为心。其摧毁二边故为勇猛。于讲说亦可适用。所谓自性，如见水时湿性同时显现一般，四种识不离四菩萨之体性而显现。四境乃四美貌天女之自性。境即成为识之境。眼之境为色，鼻之境为香，耳之境为声，舌之境为味。美貌者，满足四识之需求也。又，四识不离菩提心之体性，境与有境无有先后，同时成就即是成就菩提心。四境各自显现而不间断，其体性不离法界，那无分别的菩提心自然成就之体性，不具偏执之过失，故名为美貌。能取所取从一开始即清净故为天女。成为识所行之境且具足喜悦之力量故为母。又，娇女乃一切色之差别皆不混杂且圆满之体性，远离执著之过失，故为娇女。一切声之差别皆不混杂且圆满，自然成就为菩提心，能生起识之喜悦，故为歌女。一切香之差别皆不混杂且圆满，自然成就为菩提心，对觉性之美妙连绵不断，故为鬘女。一切味之差别皆不混杂且圆满，自然成就为菩提心，以安乐之智慧满足舌识之需求，故为舞女。彼等亦依赖于识而断境，又依赖于境而生识，故如父母般连绵不断地安住于自性之中。自性已述竟。四根即眼等四者。所谓菩萨之自性，即慈等四者。其中，眼根如盛开的萨尔玛花一般，不混杂且圆满，自然成就为菩提心，即是菩萨慈氏，乃身之部族。
English
Emptiness accomplishes enlightenment. That indivisible nature does not change in the three times, hence it is mind. It destroys the two extremes, hence it is courageous. This also applies to explanations. The term 'nature' indicates that just as wetness appears simultaneously when water is seen, the four consciousnesses do not deviate from the essence of the four Bodhisattvas. The four objects are the nature of the four beautiful goddesses. The objects become the objects of consciousness. The object of the eye is form, the object of the nose is smell, the object of the ear is sound, and the object of the tongue is taste. Beauty is that which fulfills the needs of the four consciousnesses. Moreover, since the four consciousnesses do not deviate from the nature of Bodhicitta, and the object and the subject are without precedence and are accomplished simultaneously, it is the accomplishment of Bodhicitta. The four objects appear distinctly without interruption. Their essence does not move from the Dharmadhatu, and that indivisible nature of Bodhicitta is spontaneously accomplished, free from the fault of partiality, hence it is called beauty. Because the grasped and the grasper are pure from the beginning, they are goddesses. They become objects to be experienced by consciousness and possess the power of delight, hence they are mothers. Furthermore, the charming girl is the essence of all the distinctions of form, unmixed and complete, free from the fault of deliberate grasping, hence she is a charming girl. All distinctions of sound are unmixed and complete, spontaneously accomplished as Bodhicitta, which generates the delight of consciousness, hence she is a singer. All distinctions of smell are unmixed and complete, spontaneously accomplished as Bodhicitta, the beauty of awareness is continuous, hence she is a garland-bearer. All distinctions of taste are unmixed and complete, spontaneously accomplished as Bodhicitta, the wisdom of bliss fulfills the needs of the tongue's consciousness, hence she is a dancer. These also rely on consciousness to sever objects, and relying on objects, consciousness arises, thus they continuously abide in their nature like father and mother. The nature has been explained. The four faculties are the four, such as the eye. The nature of the Bodhisattva is the four, such as Maitreya. Among them, the faculty of the eye is like an opened Zarma flower, unmixed and complete, spontaneously accomplished as Bodhicitta, which is the Bodhisattva Maitreya, the family of the body.
Chinese
因此，拿着犍稚（ghaṇṭā）也表示沐浴和清洁，是身体行为占主要部分的方式。耳朵的感官像卷起的草叶一样，不混杂且完全圆满。在心的虚空中，光明本身驱散了所有的遮蔽。用语言来传达所知的符号，并驱散众生的黑暗，经书的手印也是一种象征。鼻子的感官像并排的铜针一样，不混杂。完全圆满地证悟菩提心本身就是普贤，与菩提心不执着甜蜜的意义相符的名称。在平等性中，作为伟大功德永不间断的象征，是珍宝的穗子。舌头的感官像被切割的月亮一样，不混杂且完全圆满地在菩提心中自然成就，这本身就是文殊，因为没有执着于任何一方的刺痛，所以是寂静的，并且因为这本身就成为了光辉。像这样，四种感官不混杂且完全圆满地在菩提心中自然成就，依靠感官而产生的四时在境上是清净的，即过去、现在、变化和未来四时。所谓供养，是因为使感官愉悦。如所说的那样，四位女神是：香、花、灯和香水四种。过去和法界不混杂且完全圆满地在菩提心中自然成就，因为使感官愉悦，所以是女神，即香女。现在和夏季不混杂且完全圆满地在觉性中自然成就，是女神花女。未来和秋季不混杂且完全圆满地在菩提心中自然成就，是灯女。未来和冬季不混杂且完全圆满地自然成就，是香水女。这些不是立即做出来的，而是本来就那样存在的，所以是自性。身体的感官和，意识和，境和，以及从中产生的菩提心。所谓四忿怒尊的自性，八种感官意识是，虽然断除境，但以寂静和平等的方式被称为菩萨。在这里，身体的感官以境来断除境是强大的，因为在这个时候，其他的境都停止了，并且不令其存在，所以被称为忿怒尊。其中，身体的感官是秘密金刚。意识是对境的
English
Therefore, holding the ghaṇṭā also signifies bathing and cleansing, which is the way in which physical actions are predominant. The sense of hearing, like a rolled-up blade of grass, is unmixed and completely perfect. In the expanse of the mind, luminosity itself dispels all obscurations. The mudra of the book, which uses speech to convey the symbols of what is known and dispels the darkness of beings, is also a symbol. The sense of smell, like copper needles placed side by side, is unmixed. The complete and perfect realization of bodhicitta itself is Samantabhadra, a name that corresponds to the meaning of not clinging sweetly to bodhicitta. In equality, as a symbol of the uninterrupted continuation of great qualities, is a jewel-like spike. The sense of taste, like a cut moon, is unmixed and completely perfect, naturally accomplished in bodhicitta, which itself is Mañjuśrī, because it is gentle, without the sting of clinging to any side, and because it itself becomes glorious. Thus, the four senses are unmixed and completely perfect, naturally accomplished in bodhicitta. The four times that arise based on the senses are pure in the realm, namely the four times of past, present, change, and future. The term 'offering' means to please the senses. The four goddesses as described are: incense, flowers, lamps, and scented water. The past and the realm of space are unmixed and completely perfect, naturally accomplished in bodhicitta. Because they please the senses, they are goddesses, namely the incense goddess. The present and the summer season are unmixed and completely perfect, naturally accomplished in awareness, the flower goddess. The future and the autumn season are unmixed and completely perfect, naturally accomplished in bodhicitta, the lamp goddess. The future and the winter season are unmixed and completely perfect, naturally accomplished, the scented water goddess. These are not made immediately; they have always been that way, so they are nature. The body's senses, consciousness, objects, and the bodhicitta that arises from them. The nature of the four wrathful ones means that the eight senses of consciousness, although they cut off objects, are called bodhisattvas in a gentle and balanced manner. Here, the body's senses cutting off objects with objects is powerful, because at this time, the other objects cease and do not remain, so they are called wrathful ones. Among them, the body's sense is the secret vajra. Consciousness is the object of