Chinese
有四盏大灯。整个虚空都用铃铛装饰。铃铛绳子只是被风吹动，就发出悦耳的各种声音。四个方向都有稳固的各种东西。风吹动着散发出芬芳的香味。那个净土的功德，是不可估量，超乎想象的。那个具有处所的净土，从这里向东方的方向，超过五百由旬之上，智慧住在自显的境地。在那里出生的菩萨们，和三十三天众一样，拥有一切受用。那是安住在地上的人们，所见到的东方现喜净土。再一个，四种姓的母主和五大的母主们都听着。从这里向南方的方向，具有光辉的净土，是用珍贵的黄金做成的，一切功德和东方一样。种姓的化身是宝生。周围是珍宝空行母围绕。除了颜色是主要的不同之外，其余和上面一样可以理解。再一个，五大的母主听着。从这里向西方的方向，在莲花堆积的净土中，是用红莲花做成的。导师是无量光。眷属是莲花种姓中最殊胜的。一切功德成就的方式，都和东方一样圆满。再一个，五大的母主听着。从这里向北方的方向，有事业积聚的净土。是因陀罗尼蓝的宫殿。化身是不空成就，被事业种姓的眷属围绕。处所的功德叙述的方式，和现喜净土一样。再一个，五大的母主听着。从这里向中央的方向，在稠密排列的净土中，是用毗琉璃做成的。化身是大日如来，被佛陀种姓的眷属围绕。一切功德和东方一样。五种姓的五个净土是，东方白色，南方黄色，西方红色，北方绿色，中央蓝色。一切都不混杂，保持着各自的特征。这五个净土中，没有三种类型的分别心。没有世间人的分别心。没有因清净而产生的分别心。没有四边污垢的分别心。没有六道烦恼。没有四缘三缘等等。如是说。普贤王母，虚空光明，燃烧的太阳。
English
There are four great lamps. The entire space is adorned with bells. The bell ropes are merely blown by the wind, producing delightful and various sounds. In the four directions, there are stable and diverse things. The wind carries and diffuses fragrant scents. The qualities of that pure land are immeasurable and beyond imagination. That pure land with its location is to the east from here, beyond five hundred yojanas, where wisdom resides in the realm of self-appearance. The bodhisattvas born there are equal to the thirty-three gods, possessing all enjoyments. That is the Eastern Abhirati Pure Land seen by those who dwell on earth. Again, the mistresses of the four castes and all the mistresses of the five elements, listen. To the south from here, the glorious pure land is made of precious gold, all qualities being the same as in the east. The emanation of the family is Ratnasambhava. Surrounded by precious dakinis. Except for the main color being different, it should be understood to be the same as above. Again, the mistress of the five elements, listen. To the west from here, in the pure land piled with lotuses, it is made of padmaraga. The teacher is Amitabha. The retinue is the most supreme of the lotus family. All the ways of accomplishing qualities are completely perfect, just like in the east. Again, the mistress of the five elements, listen. To the north from here, there is the pure land of accumulated actions. It is a palace of Indranila. The emanation is Amoghasiddhi, surrounded by the retinue of the karma family. The ways of describing the qualities of the place are the same as in Abhirati. Again, the mistress of the five elements, listen. To the center from here, in the densely arranged pure land, it is made of beryl. The emanation is the Great Vairocana, surrounded by the retinue of the Buddha family. All qualities are the same as in the east. The five pure lands of the five families are: east white, south yellow, west red, north green, center blue. All are unmixed, maintaining their own characteristics. In these five pure lands, there are no three types of mind. There is no mind of worldly people. There is no mind arising from purity. There is no mind of four extremes of defilement. There are no six afflictions of the six realms. There are no four conditions, three conditions, and so on. Thus it is said. Samantabhadri, space clear, blazing sun.
Chinese
密续云：外境显现为五境，于不虚幻之化身刹土中，安住之菩萨众，示现境况之章节，即第九品。 复次，普贤佛母啊！ 五明妃以舞姿请问： 若说寂静之境况，亦请宣说忿怒之境况。 应请问而赐予开示： 谛听，具族之明妃五尊！ 寂静五刹土中， 各自前方之虚空中， 有化身忿怒之刹土。 名为尸林火焰燃。 其处有广大之宫殿， 颅骨之四方房屋， 以干颅为四壁， 以旧颅为间墙， 以发髻者为遮蔽。 广大无边无际， 以天铁钉固定，涂以鲜血。 具日月之柱基与光芒， 具摩羯柱头与八天众， 具八曜柱与星辰。 覆盖殊胜之绸缎大幡， 日日风暴，夜夜火焰。 彼宫殿之四角， 有大幡、伞盖与颅骨之覆盖， 天女天人舞姿变幻。 所有地基皆为血海， 大幡小幡遍布之境。 彼宫殿之内部， 有年轻勇士，具足力量， 虽悲心未动摇， 然身示忿怒之相。 为忿怒明妃之众围绕， 有明妃布尔纳涅尔希， 梵天即具螺号之音， 仙人月光童子， 诶嘎扎德六兄弟， 及其十四侍女， 五十八使女， 以及百千俱胝之侍女， 明妃之集会， 于如劫数刹土微尘般， 围绕无数百千俱胝。 彼忿怒之意化身， 以金刚手等为主， 为无数忿怒尊所围绕。 于眷属之众亦复， 以甚深无上之法， 此朗然之日光， 寂静之化身众， 所有解脱之事业， 皆为忿怒尊之事业。 所有下劣之根器， 皆因此而恐惧战栗， 于寂静五部之刹土中， 转生受生。 此乃法界与智慧， 以及大悲之意行示现。 普贤佛母。
English
From the Secret Tantra: Chapter Nine, which demonstrates the circumstances of the Bodhisattvas residing in the non-illusory Nirmanakaya realms, where the external environment is mistaken for the five senses. Furthermore, O Samantabhadri! The five Dakinis, with their graceful dances, inquire: If you speak of the peaceful realms, please also speak of the wrathful realms. In response to the inquiry, the teachings are bestowed: Listen, you five Dakinis of noble lineage! In the five peaceful realms, In the space in front of each, There exists a Nirmanakaya wrathful realm. It is called the Burning Cemetery. Therein lies a vast palace, A square house of skulls, With dry skulls forming the four walls, Old skulls as partition walls, And those with hair knots as coverings. Vast and boundless, Fixed with meteoric iron nails, smeared with blood. With sun and moon pillar bases and radiance, With Makara pillar tops and eight deities, With eight planets as pillars and stars scattered. Covered with supreme silk banners, Daily storms, nightly flames. At the four corners of that palace, Are coverings of banners, umbrellas, and skulls, Goddesses and gods transforming in dance. All the ground is an ocean of blood, A realm filled with large and small banners. Within that palace itself, Are youthful heroes, endowed with strength, Though compassion remains unwavering, Their forms display wrathful appearances. Surrounded by a host of wrathful Dakinis, There are Dakini Purna Nershi, Brahma himself with a conch shell voice, The sage Moonlight Youth, The six brothers of Ekajati, And their fourteen maidservants, Fifty-eight servant girls, And hundreds of thousands of billions of servants, The assembly of Dakinis, As numerous as the dust of Kalpa realms, Surrounding countless hundreds of thousands of billions. The mind emanations of that wrathful one, Led by Vajrapani and others, Are surrounded by countless wrathful deities. And to the assembly of attendants, With the profound and unsurpassed Dharma, This clear sunlight, The peaceful Nirmanakaya beings, All the activities of liberation, Are the actions of the wrathful deities. All inferior faculties, Tremble and are frightened by this, And in the peaceful realms of the five families, They take birth and are reborn. This is the manifestation of the Dharmadhatu and wisdom, And the compassionate intention and conduct. Samantabhadri.
Chinese
哦，光明炽燃太阳密续中，于法界忿怒尊安住品第十。 萨玛雅。 又， 一切贤妙母前， 空行五部又请问： 嗟嗟一切贤妙大母， 外器五大种之中， 不错乱寂忿安住中， 内情众生为何不解脱？ 请问之答赐予教言。 嗟呼空行五部谛听， 内情自解脱即是， 然由无明之显现， 彼等刹土立为敌， 欲求其他刹土故， 上方刹土彼等下， 一由旬之分中， 有不净道之刹土。 不净之房屋， 广阔无边。 尸臭腐烂道上缠绕中， 众生之身形形色色有， 为三毒之疾病所苦。 众生有者向彼迁， 众生种种形态入， 食财受用恶劣有， 深渊兵器中墨血流。 由彼三毒所生之， 不净之五蕴法， 于彼所生之烦恼乃， 八万自性而行持。 根本由无明因所生， 如是之境地中， 众生堕落不净之境， 彼与明与无明二者， 具明者有身与智慧， 寂忿之六刹土与， 清净刹土不可思议。 一切显现佛与， 菩提萨埵心母与， 天与天女之刹土中明现。 于无明者不净境， 五毒三毒境中生。 彼亦譬如是， 谁以谁不识， 自以自不识。 识则成佛不识轮， 证则涅槃不证苦。 众生佛陀二者间， 百分马尾之一分， 地下黄金之蒸汽， 或老鼠之口蒸汽， 或鸟忽然而动， 彼乃明与无明之譬喻， 期间唯有彼一而已。 如是，一切贤妙母光明炽燃太阳密续中，于清净六刹土惊恐，转为不净刹土品第十一。 又，于一切贤妙母前， 眷属众等又请问： 嗟嗟贤妙广阔之界， 净与不净二者间与， 明与无明二者间与， 证与不证二
English
In the Secret Tantra of the Blazing Sun of Clear Space, the Tenth Chapter: The Chapter on the Wrathful Deities Abiding in the Dharmadhatu. Samaya. Again, One to Kuntuzangmo, The five classes of dakinis again asked: Kye Kye, Great Kuntuzangmo, In the five external elemental containers, Without confusion, where the peaceful and wrathful ones abide, Why are sentient beings in the inner essence not liberated? In response to the question, please bestow teachings. Kyeho, listen, five classes of dakinis, The inner essence is self-liberation itself, But from the appearance of ignorance, Those realms arise as enemies, Because of desiring other realms, Those upper realms are below. In a fraction of one yojana, There is a realm of impure paths. The house of impurity, Its expanse is immeasurable. In the midst of corpses rotting and swirling on the path, There are various forms of sentient beings, Afflicted by the disease of the three poisons. Some sentient beings transmigrate there, Various sentient beings enter into forms. Food, wealth, and enjoyment are miserable. In the depths, ink and blood flow from weapons. From those three poisons arise, The five impure elements of phenomena. The afflictions that arise from them, Eighty thousand act according to their nature. The root arises from the cause of ignorance. In such a place, The place where impure sentient beings fall. That and awareness and ignorance are two. Those with awareness have body and wisdom, And the six peaceful and wrathful realms, And pure realms beyond thought. All appearances are Buddhas, And Bodhisattvas, mind-mothers, And deities and goddesses are clear in their realms. For the ignorant, there is an impure realm, The five poisons and three poisons arise in that realm. That is also like this example: If one does not recognize oneself, One does not recognize oneself. If one recognizes, one is a Buddha; if one does not recognize, one is a wheel. If one realizes, one is nirvana; if one does not realize, one suffers. Between sentient beings and Buddhas, Only one part in a hundred horsehairs. The vapor of gold beneath the earth, Or the vapor from a mouse's mouth, Or the unintentional movement of a bird, That is an example of awareness and ignorance. There is only that much in between. Thus, in the Secret Tantra of the Blazing Sun of Clear Space of Kuntuzangmo, the Eleventh Chapter: The Chapter on Being Frightened by the Six Pure Realms and Turning into Impure Realms. Again, to Kuntuzangmo, The entire assembly of attendants again asked: Kye Kye, Virtuous One, expanse of vastness, Between pure and impure, And between awareness and ignorance, And between realization and non-realization
Chinese
之間，沒有任何區別。因此，我對此深信不疑。自己生於自己，自己造就自己。因此，執著於自緣和他緣。連同執著的束縛。例如，即使是惡劣的火星，如果與因緣結合，也能燒毀三千世界。同樣，自明無明之緣，無明若明，則安住於明。明若離緣，則一切顯現皆為法身淨土。一知即一切解脫，乃明之顯現。如是安住於一體之中。對於一切有情眾生，請問身與智慧的安住之理。如是請問之時，法性普賢佛母，從任運成就之處起身，以面容和手足等種種形象化現，於身之虛空中發出語之光芒，從意之界中自然顯現，向聚集之眷屬如是說道： 奇哉！聚集之眷屬諦聽！如眾生之身安住，其中安住著善逝之種子。又將其分為精華與糟粕二者。外五大與內相合。肉乃地之自性，肉、骨、毛髮、皮膚乃糟粕。其精華乃三脈，中脈法性位於頭頂。血乃水之自性，血與血清乃糟粕。其精華乃四顯血，自性明點位於心間。暖乃火之自性，自身之暖乃糟粕。其精華乃樂觸之火，以拉薩那之形象位於臍間。氣乃風之自性，流動之氣乃糟粕。其精華乃一切之能力，遍布於一切身中。心乃虛空之自性，空性、茫然乃糟粕。其精華乃四之所依，明點空明顯位於心間。總之，外內五大，五蘊與徵相相合，五毒與六識，乃五智之自性。由四大所攝之身體，以心為因，風為騎，以地為基，以血滋養，以火成熟之幻身，與外五大相合，無二之身與五智，無礙自力圓滿顯現。如是說。 普賢佛母虛空光明燃燒之日秘密續中，內在有情眾生之五大精華與糟粕之分，以及智慧之確認之章。