English
Thus it is said. The great and perfect adornment consists of the signs of the seven branches of enlightenment, such as earrings, armlets, and necklaces. However, these are not like adornment and the adorned; rather, wisdom itself appears as a collection of adornment and the adorned, and nominally it is said that the nature of mind is one. Actions are five: pacifying, increasing, magnetizing, subjugating, and spontaneously accomplishing. Generally, all uninterrupted activities are the nature of the four actions, but I will not elaborate in detail here, as the abundance of words is daunting. The well-known four types of fire offerings are like a drop of water from the ocean. When explaining the body, etc., dividing one body into five bodies, and when dividing the four, such as speech, into five each with the sound of "five twos," the summary is that the fifteen differences refer to the numbers spoken of, that is, after knowing the characteristics and nature of the eleven groups of five differences, contemplating the view and putting it into practice is called accomplishment. Therefore, in the context of explaining accomplishment, using the word "knowing" twice is to advise that the view is very important before accomplishment. Here, merely mentioning the individual who is the basis, one should practice in the manner of guarding the object to be accomplished, in six or four times, continuously like a river, without letting it pass away; this is the nature of guarding. The way it is present in the continuum is called the yoga of realization during the time of contaminated states, that is, abiding with the pride of conviction. The uncontaminated is having its own characteristics and ultimately spontaneously accomplishing the path. In terms of time, according to the arrangement of vows, "always and continuously protect," therefore, with the difference of contaminated and uncontaminated samadhi, until the end of the path. Regarding the promised view, indicating it with three main points, that is, specifically from the five, refers to the basis of accomplishment, the measurable outer and inner dharmas, such as tenets, wisdom, body lineage, etc., which are practiced. "Five" means that all measurable dharmas are contained in five groups, and their results also appear as five aspects. "Path" is also translated as "also," that is, specifically for those five essential instructions, refers to the words indicating the limbs. When explaining this in detail, the measurable dharmas of samsara are the five aggregates, etc., the five, such as the form aggregate, are know
Chinese
穷尽了。不舍弃此，于彼处清净，金刚萨埵等五部尊的自性。《秘密藏续》中说：唉玛，金刚蕴的支分，被称为圆满五佛。如是。五大为虚空等五者。彼续云：地水眼与嘛嘛格，火风白衣度母等，虚空法界自在母。官能，即从眼官能至身官能的五者。是与对境生起了知的作业相结合的。那是五部尊。方便罥索续云：五官能是五部尊的自性。五境，即从色至触的五者，是五部母。彼续中又说：五境是五部母的自性。支分，即四头与五。那也是五部的自性。方便罥索续云：头是如来部，右手是金刚部，左手是宝生部，右脚是事业部，左脚是莲花部，如是广说。指，即五指。也就是，右边诸指安立为父，左边诸指安立为母，如《秘密藏续》手印品中所说。以支分的力量，五四二十是数量。烦恼，即贪欲等五者。方便罥索续云：嗔恚是金刚部的誓言，贪欲是莲花部的誓言，愚痴是如来部的誓言，我慢是宝生部的誓言，嫉妒是事业部的誓言。如是说。誓物，即受用誓言的物质，是五甘露。彼续也说是宣说甘露之教的五部的体性。肉，即大肉等五者。此续的论典中，大肉是一切事业积聚之基的自性。心是金刚部，象，因举力大故，具有十力，身是如来部。马，因四肢迅速有力，具有四神足，功德是宝生部。鸟，即孔雀，因羽毛美丽且声音悦耳，能自在摄受有情，具有语自在十力，莲花部无量光。犬，是嫉妒的自性，此处是嫉妒。
English
It is exhausted. Without abandoning that, it is pure in that place, the nature of the five families such as Vajrasattva. The Guhyagarbha Tantra says: "Emaho, the limbs of the Vajra aggregates are known as the five complete Buddhas." So it is. The five elements are the five, such as space. That same tantra says: "Earth, water, eye and Mamaki, fire, wind, white-clad Tara, are the masters of the sphere of space." The senses are the five from the eye sense to the body sense. It is combined with the activity of spreading knowledge to objects. Those are the five fathers. The Net of Means says: "The five senses are the nature of the five fathers." The five objects are the five from form to tangible, which are the five mothers. That same tantra also says: "The five objects are the very nature of the five mothers." Limbs, that is, four heads and five. That is also the nature of the five families. The Net of Means says: "The head is the Tathagata family, the right hand is the Vajra family, the left hand is the Ratna family, the right foot is the Karma family, the left foot is the Padma family," as explained in detail. Fingers, that is, five fingers. That is, the right ones are arranged as fathers, and the left ones are arranged as mothers, as in the chapter on mudras in the Guhyagarbha Tantra. By the power of the limbs, five fours are twenty, which is the number. Afflictions, that is, the five such as desire. The Net of Means says: "Hatred is the samaya of the Vajra family. Desire is the samaya of the Padma family. Ignorance is the samaya of the Tathagata family. Pride is the samaya of the Ratna family. Jealousy is the samaya of the Karma family," it is said. Samaya substance, that is, the substance for practicing the samaya, is the five amritas. That same tantra also says that it is the nature of the five families of the teachings of amrita. Meat, that is, the five such as great meat. In the commentary of this tantra, great meat is the nature of the basis for accumulating all actions. The heart is the Vajra family, the elephant, because of its great lifting power, has ten powers, the body is the Tathagata family. The horse, because its four limbs are fast and powerful, has four miraculous legs, merit is the Ratna family. The bird, that is, the peacock, because its feathers are beautiful and its voice is pleasant, subdues beings at will, has ten powers of speech, the Padma family Amitabha. The dog is the nature of jealousy, here it is jealousy.
Chinese
处所清净，证悟自他平等即为事业部之实义成就。 “尼”字是收集其他类别，什么呢？ “方向”等，四方与中央共五，如广品誓言品一样，是五部的体性。 “颜色”是指青黑色为一方的五种颜色，这也是广品誓言品中所说的五部体性。 “行”一般指六道，但因烦恼显现，故确定有五因，且果也依赖于人，故众生之种子为四种生，舍弃总的白色之因，即为未证悟之五种，或者将非天之上半部视为天，下半部视为畜生，故总的舍弃果，即视为五种。 也就是从五种烦恼之因显现，如海中之水湿润如波浪，是五部的体性。 “浊世”是指劫初之精华衰减，而进入浊世之时，如现在一样，也就是寿命之精华从八万岁减少到十岁之时，以及时代，即享用甘露且一切享用都容易成就之时，现在这个时代，为了享用而舍弃生命，为了食物而杀人等等，是时代的浊世。 在精华时代，自然具备十善，但持续存在十不善，是业的浊世。 从寂静、调伏、柔和等，自然而然地暴躁、凶猛、喜欢杀戮等，是自性的浊世。 五种烦恼难以生起且容易消失，但生起后持续不断地消失，是烦恼的浊世。 实际上，这些无需去除或舍弃，而是自然成就为身与智慧，如《秘密藏续》所说：“五浊即是安乐处”。 “习气”是指由于未证悟真实义之阿赖耶识，而产生的我执、烦恼之意，是具有垢染之四种轮转，即执着于我、贪恋于我、自认为我，以及对我的我慢。 因此是五种。 或者如所说，将六道众生之种子归纳为五种，安住于阿赖耶识中。 “十七”等是指所说的七十种数量，等等包括轮回之法。
English
The place is purified, and realizing the equality of self and others is the accomplishment of the actual meaning of the Karma family. The word "ni" collects other categories, what are they? "Directions" and so on, the four directions and the center, making five, like the chapter on the expanded Samaya, are the essence of the five families. "Color" refers to the five colors with blue-black as one side, which are also the essence of the five families as described in the chapter on the expanded Samaya. "Beings" generally refers to the six realms, but since it appears from afflictions, it is certain that there are five causes, and the result also depends on humans, so the seeds of beings are four types of birth. Abandoning the general white cause, there are five types of non-realization. Alternatively, the upper part of the Asura is considered a god, and the lower part is considered an animal, so the general abandonment of the result is considered five. That is, it appears from the five causes of afflictions, like the moisture of waves in the ocean, it is the essence of the five families. "Degenerate age" refers to the decline of the essence of the eon, and the arrival of the degenerate age, like the present time, that is, when the essence of life decreases from eighty thousand years to ten years, and the time when nectar is enjoyed and all enjoyments are easily accomplished. In the present age, sacrificing life for enjoyment and killing people for food, etc., are the degenerations of the age. In the age of essence, one is naturally endowed with the ten virtues, but the continuous existence of the ten non-virtues is the degeneration of karma. From peacefulness, taming, gentleness, etc., naturally being irritable, fierce, and fond of killing, etc., is the degeneration of nature. The five afflictions are difficult to arise and easy to disappear, but once they arise, they continuously disappear, which is the degeneration of afflictions. In reality, these do not need to be removed or abandoned, but are naturally accomplished as body and wisdom, as the Guhyagarbha Tantra says: "The five degenerations are the place of bliss." "Habits" refer to the mind of self-grasping and afflictions arising from the non-realization of the Alaya, which is the basis of true meaning, and the four contaminated cycles, namely, grasping at self, clinging to self, considering oneself as self, and pride in self. Therefore, there are five. Or, as it is said, the seeds of the six realms of beings are summarized into five, residing in the Alaya. "Seventeen" and so on refer to the seventy types of numbers mentioned, etc., including the laws of cyclic existence.
Chinese
是所有这些支分无余的集合。由于对立的分别念、自显现、能取所取、错乱之法没有穷尽，显现就被称为轮回。虽然那个意义没有造作，但不能超越执着相状，这就是法。那是可测量的，是行者们进入的门。用什么理由来衡量呢？不能用共同的理由来确定，就像这里以密咒自身的不共理由来证悟一样。以清净三和等性四的理由来衡量，就像孩子学习字母最终完成一样，自性最终完成显现于证悟中。什么呢？所示现的行境本来清净，即所谓的智慧身之部等。如所说，五种智慧和五身，五部和五父，以及五母，就像在解释轮回之法时所应用的那样。总摄的语句是，在《秘密藏续》中说：诸蕴界处众多皆，菩提心之坛城也。那个意义没有造作，自性或本体上，轮回能取所取的粗细垢染自然不成立，如前所说。烦恼自然本来清净的意义，通过听闻的智慧，将总义作为意的对境。通过思惟的智慧，在觉性中修持，没有境和有境，觉性自明自显现，为了生起，即使是细微的造作也没有，这叫做见与智慧相合。有些人也解释为多即一味。如此之所依补特伽罗，行持是对感官，所有成为其对境的法，都在见的自性中任运成就，因此也远离了对见的执着，智慧的等性如虚空般，没有细微的希求，这叫做完全清净。具有如此见解者，对于所知境之实义，具有觉悟觉性的智慧。如此就叫做见，虽然是见到以前未见之义，但仍然依赖于修习，所以叫做有漏的见道。这也是以上所说的所依补特伽罗，对于所知境，努力以听闻思惟的方式来证悟见的体性。不离证悟见的意义。续