English
For those fortunate consciousnesses, I wish to explain with clear understanding. The so-called "Matana Dompa," Manu is the mind, which binds happiness, therefore, the eight consciousnesses, including the afflicted mind, are samsara. The so-called "collector afflicted mind," is the perfect teaching. As the Tantra says, "The syllable 'Pa' is the tantra that ascertains the ultimate meaning, 'Yana' is this Mahayana." Therefore, "Paramarthana" is the meaning, Yana is the Mahayana, fully experiencing the bliss-wisdom that arises spontaneously at the end of the sixteen joys, this is the meaning of the essence of the secret of self-nature, which is the teaching. The so-called "time" is the perfect time. As the Tantra says, "Time is the inconceivable time, Nama is called name." Therefore, time is the crown-turning wheel king, when the secret of space arises with bliss, time cannot be expressed in one direction, it is the inconceivable time that is free from the conceptualizations of grasping before and after. "Nama is called name," meaning, having the name that descends upon that time, or, it is universally applicable, called place, called teacher, called retinue, called teaching, called time. Therefore, from the secret lower door discussion, one must listen by combining one's own scripture and the guru's oral instructions, these two valid means of cognition. One's own awareness cannot be determined by valid cognition, it depends on the methods of tummo and wind control. ༈. The cause of the wisdom liberation path is discussed. There are two types: 1. Enumeration: the teaching; 2. Straightforward: intelligence, that is, the cause of the wisdom liberation path is discussed in two parts, namely, the lower vehicle and the common form body sign discussion, and the supreme, that is, the discussion of special meaning. Explanation. There are two types: 1. Discussion of special meaning; 2. Discussion of the Dharmakaya, even though this Dharmakaya discussion manifests in the intention of the teacher Kuntuzangpo, how does it abide for the disciples who are being guided, and how does it ultimately manifest? Underneath what is to be known, in the future, it becomes the basis for the generation of all gurus, therefore it is "Ma," that is, one's own mind, the great self-born wisdom itself. Because it becomes the source of everything, therefore it is the perfect foundation, and, in the time of sentient beings who have not realized it, it engages in various activities of conceptualization.
Chinese
并且，最终在佛的果位上，以各种知与悲的行持来示现，是为导师。通过各种道的行持来证悟，是为圆满的导师。而那智慧的众多差别，即以四十二种智慧显现为五种智慧等等，是为眷属圆满。无论智慧的差别如何显现，一切智慧无别的自性，自生智慧是为摄集者。教法的体性也并非在别处，一切智慧的精华，自生智慧所摄集之事物，即是教法圆满。在那状态中，法性完整周遍，未曾动摇，所知不混杂，明亮而清晰，是为圣教，远离增损，在那状态中，四时平等性即是，那是时间圆满。开启智慧的眷属，特别之处在于法身的基础，法性存在于彼处，因此，现证法身的基础，从而成佛。༈ 共同表相的基础。分为两种：一、陈述，二、教法。正、为了自身利益，法身的基础显现后，对于下乘的所化众生和共同者，色身的表相基础也显现。所化众生以顺逆来区分，显现为寂静和忿怒的不同相状的两种色身。༈ 讲述。分为两种：寂静和从寂静显现为忿怒。第一种有六个方面：一、陈述，谁所宣说的导师。正、寂静的导师是引导所化众生，意义是法性自显，未曾造作，因此自性本然远离生灭，作为无有迁变之相，六臂之初或如双臂一般，在等持之上持有金刚，第六尊是金刚持或与乐空无别之眷属，胜者海。教法是五种自然成就之语的续部的导师，一切种姓之主第六尊是普贤王如来。又是从幻化网续中说：智慧海，于下界，在阿弥陀佛的火焰轮的中心，主尊普贤王如来转法轮，侍立眷属于前方，虽无言说却能领悟，以无量圆满的智慧，刹土轮圆满。
English
And, ultimately, at the stage of Buddhahood, manifesting through various activities of knowledge and compassion, is the teacher. Realizing through various practices of the path is the perfect teacher. And the many distinctions of that wisdom, that is, the forty-two wisdoms manifesting as the five wisdoms, etc., is the perfect retinue. No matter how the distinctions of wisdom manifest, the nature of all wisdoms being inseparable, self-arisen wisdom is the collector. The essence of the teachings is also not separate; the essence of all wisdoms, the object collected by self-arisen wisdom, is the perfection of the teachings. In that state, the nature of reality is completely pervasive, unwavering, the knowable is unmixed, bright and clear, is the scripture, free from exaggeration and diminution, in that state, the equality of the four times is such, that is the perfection of time. The retinue that opens understanding, the special feature is that the basis of the Dharmakaya, the nature of reality, exists there, therefore, realizing the basis of the Dharmakaya, one becomes a Buddha. ༈ The basis of common signs. There are two types: First, statement; Second, the teachings. Right, for one's own benefit, after the basis of the Dharmakaya has manifested, for the disciples of the lower vehicle and the common ones, the basis of the Rupakaya's signs also manifests. Disciples are distinguished by forward and reverse order, manifesting as two types of Rupakaya with different characteristics of peaceful and wrathful forms. ༈ Explanation. There are two types: peaceful and wrathful appearing from peaceful. The first has six aspects: First, statement, the teacher by whom it was spoken. Right, the peaceful teacher guides disciples, the meaning is that the nature of reality is self-manifesting, uncreated, therefore, the self-existent is free from birth and death, as a sign of being without change, the first of the six arms or like two arms, holding a vajra on top of meditative equipoise, the sixth is Vajradhara or the retinue inseparable from bliss and emptiness, the victorious ocean. The teachings are the teacher of the tantra of the five spontaneously accomplished speech, the lord of all lineages, the sixth is Kuntuzangpo. Also, from the Magical Net Tantra it says: Ocean of wisdom, in the lower realm, in the center of the wheel of flames of Amitabha, the lord Kuntuzangpo turns the wheel of Dharma, attendants stand in front, although there is no speech, they can understand, with immeasurable complete wisdom, the field of the wheel is perfect.
Chinese
具德。如是说。对于修行者来说，普贤的化身持有，以身语意等各种传承来示现，由讲经者示现五种姓，特别是对于天人的持明者来说，显现为加持的导师和摄集者，虽然摄集者和讲经者是二者，但在意幻神通的场合，讲经者金刚萨埵在前方，摄集者也被认为是金刚手。如果详细解释导师普贤的特征，从段落上来说分为两部分。第一部分是普遍展示导师的自性，导师普贤的意之自性，即法性，不是过去、未来、现在三时之法之外的他物，而是无别地存在。因此，导师的自性与轮回和涅槃二者无别。对此，《秘密藏续》中说：“薄伽梵是指金刚的自性”之间，显示与涅槃无别。“从无余”到“无别的自性”之间，显示与轮回无别。第二部分是分别展示报身，讲经者和特征共同展示。下部乘的报身是：不舍弃五种妙欲，作为享受的象征，用珍宝的头饰等装饰品来庄严，并且是单身父相。而这里是不舍弃烦恼贪执，作为享受乐空的象征，显现为父母双运的圆满报身，因为自生智慧即是真如，所以作为象征，身体前后无别，处处显露，并且以调伏对象各自所喜好的各种乘来示现，报身、化身的语、意之事业是不可思议的。导师的名号多如尘沙，这里以象征身、语、意不可思议的三面，象征六种智慧的六臂，或者为了自身，作为不离法性平等性的象征，双手结禅定印，以及共同享受的装饰和共同与不共同的特征，外内密三种等报身的装饰来庄严。为了他者，以象征的方式来示现佛法，因此具有相好。
English
Endowed with qualities. Thus it was said. To the perception of the practitioners, the representative of that Samantabhadra holds and demonstrates various lineages such as body, speech, and mind. The expounder appears as the five families, and especially to the vidyadharas of gods and humans, he appears as the blessing teacher and the gatherer. Although the gatherer and the expounder are two, in the context of mind-illusion, the expounder Vajrasattva is present in front, and the gatherer is also considered Vajrapani. If the characteristics of the teacher Samantabhadra are explained in detail, it can be divided into two sections. The first part is the general presentation of the nature of the teacher. The nature of the intention of the teacher Samantabhadra, that is, the Dharmata, is not separate from the Dharma of the three times of past, future, and present, but exists inseparably. Therefore, the nature of the teacher is said to be inseparable from the two, samsara and nirvana. Moreover, in the Guhyagarbha Tantra, it says, "Bhagavan means the nature of Vajra" in between, it shows inseparability with nirvana. "From without remainder" to "the nature of inseparability" in between, it shows inseparability with samsara. The second part is the specific presentation of the Sambhogakaya, the expounder and the characteristics are shown in common. The Sambhogakaya of the lower vehicle is: not abandoning the five desires, as a symbol of enjoyment, adorned with precious head ornaments and other ornaments, and is a single father aspect. Here, without abandoning afflictions and attachments, as a symbol of enjoying bliss and emptiness, it arises as the Great Perfection Sambhogakaya of union of father and mother. Because self-arisen wisdom is Suchness itself, as a symbol, the body is clear without front or back, and shows various vehicles that the trainees prefer, the activities of body, speech, and mind of the Sambhogakaya and Nirmanakaya are inconceivable. The names of the teacher are known as numerous as atoms. Here, the three faces symbolizing the inconceivable body, speech, and mind, the six arms symbolizing the six wisdoms, or for oneself, as a symbol of not moving from the equality of Dharmata, the two hands in meditative mudra, and the common ornaments of enjoyment and the common and uncommon characteristics, the outer, inner, and secret three, etc., are adorned with the ornaments of the Sambhogakaya. For others, the Dharma is taught through symbols, therefore it has marks and signs.
Chinese
地的解释如同《秘密藏续》。父母的足，也是平等的，金刚的，圆满的，苦行的。安住于具有四种名称的跏趺坐中。详细解释它的意义是：父亲的两个脚踝放在左右大腿上，这是因为证悟了法性平等性，所以是平等的跏趺坐；因为法性圆满为果的体性，所以是圆满的跏趺坐；因为意念远离生灭，所以是金刚跏趺坐。这三种名称。母亲的双足拥抱父亲，两个脚底相合，脚尖相抵，这是因为调伏烦恼，安住于大乐之中而不变，所以称为苦行的跏趺坐。如同《秘密藏续》所说：“没有身前和身后”，直到“三个头”之间所说的内容。所说之处，以及正直，导师所依之处，如果分段来说，有二：第一，总体上显示处的自性，处的自性是基的下界，其中有七个内涵，这里指的是意义，没有被法界之上的任何事物所限制，这是意义的下界。或者说，大享受是下界，因为这个地方的色界顶端，是世间处的下界的两倍，所以是没有舍弃庄严聚集的宫殿，只是佛的行境，不是道者的行境，所以在秘密的地方。那么，以两倍来衡量，是实际衡量还是意义上衡量呢？实际上，是从色界的下界以两倍来衡量，因为与世间的无间地狱相连，所以说是从意义上衡量。第二，具体来说，是报身的处所。一般来说，所取境清净为处所，佛的刹土清净为宫殿，觉性清净为天。因此，与天身一同聚集的宫殿的因是，智慧本身显现为形状和颜色。这也是为了满足所化众生的需求，是意义。象征珍宝光芒四射的宫殿，没有舍弃轮回的一切法，以果任运成就而圆满意义，功德无量而广大，所以是象征宫殿。
English
The explanation of the ground is like the Guhyagarbha Tantra. The feet of the Father and Mother are also: Equal, Vajra, Complete, Ascetic. They dwell in the lotus posture possessing four names. To explain its meaning in detail: The Father's two ankles are placed on the right and left thighs, because he has realized the equality of dharmata, hence the equal lotus posture; because dharmata is complete as the essence of the fruit, hence the complete lotus posture; because the mind is free from arising and ceasing, hence the vajra lotus posture. These are the three names. The Mother's two feet embrace the Father, the two soles of the feet are joined, and the tips are touching, because she subdues afflictions and dwells unchangeably in great bliss, hence it is called the ascetic lotus posture. As it is said in the Guhyagarbha Tantra, from "without front and back" to "three heads." The place where it is spoken, and the straight, the place where the teacher relies, if divided into sections, there are two: First, generally showing the nature of the place, the nature of the place is the lower realm of the basis, among which there are seven contents, here referring to the meaning, not limited by anything above the dharmadhatu, this is the lower realm of meaning. Or, great enjoyment is the lower realm, because the top of the form realm of this place is twice the lower realm of the worldly place, so it is the palace of unabandoned ornament gatherings, only the realm of the Buddhas, not the realm of the path, so in the secret place. Then, is it measured by doubling, is it actually measured or measured in meaning? In reality, it is measured by doubling from the lower realm of the form realm, because it is connected to the Avici hell of the world, so it is said to be measured in meaning. Second, specifically, it is the place of the Sambhogakaya. Generally, the object to be grasped is pure as the place, the Buddha's pure land is pure as the palace, and awareness is pure as the deity. Therefore, the cause of the palace gathered together with the body of the deity is that wisdom itself appears as form and color. This is also to fulfill the needs and desires of the disciples, it is meaning. The palace symbolizing the radiant jewel, without abandoning all the dharmas of samsara, the meaning is perfected by the spontaneously accomplished fruit, and immeasurable qualities are expanded, so it is the symbolic palace.