English
Regarding the meaning of understanding, although there are nine vehicles of taming, here we will discuss three perspectives. According to the definition: First, generate the supreme Bodhicitta; in the middle, accumulate merit for three countless kalpas; and finally, subdue the four maras through the twelve acts and attain Buddhahood. After the Blessed One practiced asceticism by the Nairanjana River, the maiden Lekshyes offered milk porridge, and his body became like a polished golden pillar, thus subduing the Skandha Mara. When he was about to pass away at the age of eighty, he stayed for two years for the sake of the blacksmith's son, thus subduing the Death Mara. When the daughters of Mara Garab Wangchuk tried to seduce him, he snapped his fingers, turning them into seven old women, thus subduing the Klesha Mara. Under the Bodhi tree, at night, a hundred billion of the Mara's army of all maras surged forth, raining down weapons and uttering various unpleasant sounds. The Blessed One entered the Samadhi of loving-kindness and compassion, and the external weapons turned into a collection of lotuses. The unpleasant sounds turned into the sound of Dharma and many praises. This is the subduing of the Devaputra Mara. The Vajrasekhara Sutra says: 'Afflictions, actions, and likewise birth, and the obscurations of afflictions and knowledge, all unfavorable dharmas, by subduing them, it is called subduing.' Having six great qualities is called possessing. That same sutra says: 'Mastery, beauty, splendor, fame, wisdom, and diligence, perfectly endowed, these six are called possessing.' Mastery is the power to rule and transform samsara and nirvana by the power of the perfection of the two accumulations. Beauty is being adorned with marks and signs. Splendor is the perfection of both self-benefit and the benefit of others. Fame is the great qualities pervading the Buddha's fields and the abodes of sentient beings. Wisdom is the suchness and the extent of all things. Diligence is effortless diligence, fulfilling the wishes of those to be tamed without distraction for even a moment. Not abiding at the extremes of existence and peace is called transcendence. Nagarjuna said: 'With wisdom, one does not abide in existence; with compassion, one does not abide in peace.'
Chinese
不住处啊，轮回和寂灭不住处，不住处您前我顶礼。”像这样。按照密宗玛哈瑜伽的说法，“摧”是事业的名称，没有断除五烦恼而转为五智慧的自性，这是摧毁烦恼之魔；五蕴本身没有断除而转为五部的自性，这是摧毁蕴之魔；心性证悟无生无灭之义，这是摧毁死主之魔；天神和分别念融为一体，这是摧毁天子之魔。如《金刚次第》中所说：“以智慧的把握摧毁四魔等。”这样说的。“具”是功德的名称，身语意功德事业五种，或者二十五种等，自性具有于心的自明智慧中。如《金刚次第》中所说：“身五等功德超离言说。”这样说的。“超”是体性的名称，即以上所有的功德都超越了有无、常断的边。如《金刚次第》中所说：“自己的本性无法指示。”像这样。按照口诀的说法，轮回和寂灭的一切法，都证悟为法性普贤佛母广大虚空的状态，所以是“摧”；普贤的游舞无碍显现，所以是“具”；菩提心大乐，一切边都不舍弃而清净，所以是“超”。“吉祥”的意义有三种：基自然任运成就的吉祥，指的是基平等性的安住方式。觉性自显现的吉祥，指的是证悟那个基的道。大悲自然流露的吉祥，指的是那个证悟达到究竟，并且以两种色身利益所化众生。“具”指的是，像海螺和白色，水和湿润，酥油和油腻一样，是自性具有的。指的是上面所说的三种吉祥，和觉性二者本来无别，叫做“具”。“普贤”的意义有四种：自性普贤，指的是基的意义。证悟普贤，指的是证悟那个基的道。行为普贤，指的是将那个基带入四种行为方式。时间和处境普贤，不是指有时有，有时没有，而是指四种行为方
English
"Non-abiding place! Samsara and Nirvana are non-abiding. To you, the non-abiding one, I prostrate!" Thus it is said. According to the Secret Mantra Mahayoga, "Destroyer" is the name of activity. Not abandoning the five afflictions but transforming them into the nature of the five wisdoms is destroying the demon of afflictions. Not abandoning the five aggregates themselves but transforming them into the nature of the five families is destroying the demon of the aggregates. Realizing the meaning of the mind's nature as unborn and undying is destroying the demon of the Lord of Death. The deity and conceptual thought becoming one taste is destroying the demon of the divine son. As it is said in the Vajra Sequence, "Destroying the four demons and so forth with the confidence of awareness." Thus it is said. "Endowed" is the name of qualities. The five qualities of body, speech, mind, qualities, and activity, or twenty-five and so forth, are naturally endowed in the self-aware wisdom of the mind. As it is said in the Vajra Sequence, "The five bodies and other qualities are beyond expression." Thus it is said. "Transcended" is the name of characteristics, meaning that all of the above qualities are transcended beyond the extremes of existence and non-existence, permanence and annihilation. As it is said in the Vajra Sequence, "One's own nature cannot be pointed out." Thus it is said. According to the oral instructions, all phenomena of samsara and nirvana are realized as the vast expanse of the nature of Samantabhadri, therefore it is "Destroyer." The unobstructed manifestation of Samantabhadra's play is "Endowed." The mind of enlightenment, great bliss, is purified without abandoning any extremes, therefore it is "Transcended." The meaning of "Glorious" has three aspects: The spontaneously accomplished glory of the ground's nature refers to the abiding state of the ground's equality. The glory of awareness's self-appearance refers to the path of realizing that ground. The glory arising from great compassion refers to the ultimate realization of that, and benefiting beings to be trained with the two form bodies. "Endowed" refers to being naturally endowed, like a conch shell and whiteness, water and moisture, butter and oiliness. It refers to the inseparability of the three glories mentioned above and awareness, which is called "Endowed." The meaning of "Samantabhadra" has four aspects: The nature of Samantabhadra refers to the meaning of the ground. The realization of Samantabhadra refers to the path of realizing that ground. The conduct of Samantabhadra refers to the method of carrying that into the four modes of conduct. The time and circumstance of Samantabhadra do not mean sometimes there is and sometimes there isn't, but rather the four modes of conduct.
Chinese
礼敬文殊菩萨的必要是：从许多世代以前就是本尊，并且在今生也亲见其面并获得授记，以及为了成为所化众生的智慧之神。因此，要进行供养和赞颂。而普贤菩萨是内教三部的导师，因此要进行供养和赞颂。如此赞颂有何功德？在特别赞颂的章节中说：积累福德之人，不会受到来自他者的损害，或者天神或魔类的阻碍。如此说道。第二，赞颂的必要分为两点：佛法的标题和庄严论典的必要。第一点是：如果看到礼敬一切智者，那么在其后显然是宣讲律藏。同样，对于文殊菩萨也是如此。对于佛陀和菩萨，则是经藏。对于三族姓尊，则是事部。对于四族姓金刚持，则是行部。对于毗卢遮那佛，则是瑜伽部。对于金刚萨埵，则是摩诃瑜伽部。如果礼敬薄伽梵度母救度怙主，则是阿努瑜伽。如果礼敬普贤菩萨，则显然是宣讲大圆满。此处显示了部分藏经的内容，因此要礼敬文殊菩萨。因为宣讲一切乘，最终归结于大圆满，因此要礼敬普贤菩萨。第二，庄严论典的必要是：如同四大部洲的庄严是太阳，地方的庄严是山，人的庄严是国王一样，礼敬两位特别的导师，是将教法作为庄严的装饰。对皈依处的僧众进行供养和赞颂。被称为“殊胜僧众”是因为这是具有殊胜之义的词语。与何者殊胜呢？与各自的凡夫俗子相比更为殊胜，因为他们证悟了各自宗派的无我之义。所谓的“僧众”，与僧伽名称不同，在《大千世界》中说：僧众之殊胜者，是天人应供养者，如是说礼敬僧伽。顺便说一下，应供养的僧众是：小乘声闻缘觉的僧众，以及进入大乘但尚未生起愿行菩提心的僧众，是应供养的僧
English
The necessity of paying homage to Manjushri is: that he has been a tutelary deity from many lifetimes, and also in this life, he has been seen face to face and received prophecies, and because he has become the lord of wisdom for those to be tamed. Therefore, it is to offer praise. And Samantabhadra is the teacher of the three lineages of the inner teachings, therefore, it is to offer praise. If there is any merit in saying so, from the collection of special praises: For those who have accumulated merit, harm from others, or obstacles from gods or demons, will not be able to do so. It is said. Secondly, the necessity of praise is twofold: the title of the Dharma and the necessity of beautifying the treatise. The first is: If one sees homage to the all-knowing, then it is evident that the Vinaya is taught after that. Similarly, it is evident for Manjushri. For the Buddhas and Bodhisattvas, it is the Sutras. For the three family protectors, it is the Kriya Tantra. For the four family Vajradhara, it is the Carya Tantra. For Vairochana, it is the Yoga Tantra. For Vajrasattva, it is the Maha Yoga. If one pays homage to the Bhagavan Tara, the king of compassion who liberates, it is the Anu Yoga. If one pays homage to Samantabhadra, it is evident that the Great Perfection is taught. Here, some parts of the Tripitaka are shown, therefore, it is to pay homage to Manjushri. Since all vehicles are taught, and ultimately it is repeated in the Great Perfection, therefore, it is to pay homage to Samantabhadra. Secondly, the necessity of beautifying the treatise is: Just as the ornament of the four continents is the sun, the ornament of the land is the mountain, and the ornament of people is the king, by paying homage to two special teachers, the teachings are placed as an ornament of beauty. Offering praise to the Sangha, the refuge. The term "Arya Sangha" is a word that implies distinction. From whom is it distinguished? It is superior to the ordinary individuals who are engaged in accumulation, because they have realized the meaning of selflessness of their respective vehicles. The term "Sangha" is different in name from the Sangha, and in the Great Thousand Worlds it is said: The supreme of the Sangha, worthy of worship by gods and humans, as it is said, pay homage to the Sangha. In addition to this, the Sangha worthy of worship is: the Sangha of the Hearers and Solitary Realizers of the Lesser Vehicle, and those who have entered the Great Vehicle but have not yet generated the aspiration and engagement Bodhicitta, are the Sangha worthy of
Chinese
是僧众。律藏中说：供养谁最有意义？也向僧众顶礼。如果进入大乘，生起良好希求和进入二者的菩提心，就是值得顶礼的僧众。《入行论》中说：于何生起珍贵菩提心，我向彼身顶礼。就是这样。作为皈依处的僧众是：大乘见道者以上，获得地的菩萨们。如其中所说：于何作害亦与乐相连，我皈依于彼安乐之源。如是说。一切是指无余之义。也向九乘的圣者众一切，如以上方式顶礼。从是指连接界限的词，是何处供养所说的总结，是引导下文所说立誓的开头。是从需要关联的角度立誓宣说。引导。总的来说，一切内道的论典都需要具备四种需要关联，特别是这个总摄大乘的所说之词句，也具备四种需要关联。也就是，确定四种需要关联，四种需要关联数量确定的理由，以及经义四种需要关联真实显示这三者。第一，确定是指：所说之义，需要，最极需要，关联这四者。四种需要关联数量确定的理由是：有些人不应进入此论典，因为没有所说之义。比如乌鸦占卜论典一样。为了遣除这种邪分别，显示具备所说之义。有些人认为此论典虽然具备所说之义，但此义不是应该修习的，比如蒙古人娶巴尔孜克地方女子作为妻子的论典一样。为了遣除这种邪分别，显示需要。有些人认为此论典虽然具有所说之义和需要二者，但不是获得究竟果位的能力，比如取龙王颈上的宝珠的论典一样。为了遣除这种邪分别，显示最极需要。有些人认为此论典虽然具有所说之义，需要和最极需要三者，但没有
English
It is the Sangha. The Vinaya Sutra says: To whom is it most meaningful to offer? I also prostrate to the Sangha. If one enters the Mahayana, the arising of well-developed aspiration and entry Bodhicitta is the Sangha worthy of prostration. As it says in the Bodhicaryavatara: To whom arises the precious Bodhicitta, I prostrate to that body. That's how it is. The Sangha as a refuge is: from the Mahayana Path of Seeing onwards, the Bodhisattvas who have attained the bhumis. As it says in that very text: Even if harm is done to whom, it is connected with happiness, I take refuge in that source of happiness. As it is said. "All" means without remainder. Also to all the assemblies of the noble ones of the nine vehicles, I prostrate in the same way as above. "From" is a word that connects boundaries, it is the summary of what is said about where to make offerings, it is the beginning of leading into the vow stated below. It is vowing to explain from the perspective of necessity and connection. Lead. In general, all inner Buddhist treatises must have four necessities and connections, and in particular, this collection of words that expresses the general principles of the Mahayana also has four necessities and connections. That is, identifying the four necessities and connections, the reason for the fixed number of four necessities and connections, and the actual demonstration of the four necessities and connections of the meaning of the text. First, identification is: the meaning of what is said, the need, the ultimate need, and the connection. The reason for the fixed number of four necessities and connections is: Some should not enter this treatise, because there is no meaning to what is said. Like the treatise on crow divination. To dispel this wrong conception, it is shown to possess the meaning of what is said. Some think that although this treatise has the meaning of what is said, it is not something to be practiced, like the treatise on Mongols taking women from the Barzika region as wives. To dispel this wrong conception, the need is shown. Some think that although this treatise has both the meaning of what is said and the need, it does not have the ability to attain the ultimate result, like the treatise on taking the jewel from the neck of the Naga king. To dispel this wrong conception, the ultimate need is shown. Some think that although this treatise has the meaning of what is said, the need, and the ultimate need, it does not have