Chinese
以及，目不善和，苗芽者和，金刚萨埵和，金刚身等被说是，那样的确定似乎困难。关于显示处和界的类别的方式，普遍著名的十二处和十八界是，除了意处被分为七个识界之外，与十二处的解释方式相同，因此，此处不列举那些有为法的分类等，仅仅是处的解释方式。第三是，堕罪母是地界，水界被称为杀害者母，勾引者母是火界，风是舞自在母，被称为虚空界的是，莲网无动母。对于这个，从俄的译本中，最极坚固是虚空界，被称为莲网者。这样出现才是好的，因为无动和最极坚固意义相同，而这个更容易理解。此处界的分类是五大界，在《法蕴论》等中，在“蕴、界、处”的界的部分，不主要确定五界或六界的原因是，按照那些宗派的观点，不认为五大包含了所有有为法，因此，在这个无上瑜伽中，为了将所有轮回和寂灭都归纳为五大的法，在“蕴、界、处”的界中，也多次出现了将那五界或六界作为认定的情况。地是坚硬，水是湿润，火是温暖，风是流动，各自的颜色，形状，声音，气味和味道等也归纳于那个界，虚空界是，不存在的被分别假立的那些，以及显现为灰色天空等，色处的某些差别，以及颜色的耗尽等，法处的身等。心和心所的差别等，如果按照五界的角度，则归纳于虚空界，如果按照六界的角度，则必须归纳于智慧或识界。堕罪母是眼母，即有色母，杀害者母是嘛嘛格（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是空
English
And, the one with bad eyes, the one with sprouts, Vajrasattva, and the Vajra bodies, etc., are said to be, such a determination seems difficult. Regarding the way of showing the categories of ayatanas and dhatus, the generally known twelve ayatanas and eighteen dhatus are, except that the mind-ayatana is divided into seven vijnana-dhatus, the explanation is the same as the twelve ayatanas. Therefore, here, those categories of conditioned dharmas, etc., are not listed, it is just the explanation of the ayatanas. The third is, the downfall-causing mother is the earth-dhatu, the water-dhatu is called the killer mother, the attracting mother is the fire-dhatu, the wind is the dancing sovereign mother, what is called the space-dhatu is, the lotus-net unmoving mother. Regarding this, from the Ngok translation, the most stable is the space-dhatu, it is called the lotus-net one. It is good that this appears, because unmoving and most stable have the same meaning, and this is easier to understand. Here, the classification of the dhatus is the five elements, in the Abhidharma-samuccaya, etc., in the section of dhatus called "skandha, dhatu, ayatana", the reason why the five or six dhatus are not mainly determined is that, according to the views of those vehicles, it is not considered that the five elements include all conditioned dharmas. Therefore, in this unsurpassable yoga, in order to include all samsara and nirvana as the dharmas of the five elements, in the dhatu of "skandha, dhatu, ayatana", there have also been many situations where those five or six dhatus are identified. Earth is hard, water is wet, fire is warm, wind is moving, and their respective colors, shapes, sounds, smells, and tastes are also included in that dhatu. The space-dhatu is, those that do not exist and are conceptually constructed, and the appearance of the gray sky, etc., some differences of the form-ayatana, and the exhaustion of colors, etc., the forms of the dharma-ayatana. The differences between mind and mental factors, etc., if based on the five dhatus, are included in the space-dhatu, and if based on the six dhatus, they must be included in the wisdom or vijnana-dhatu. The downfall-causing mother is the eye-mother, that is, the form-possessing mother, the killer mother is Mamaki (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) is space
Chinese
麦和，勾招母是白衣母，即坎陀罗哈，歌舞自在母是度母，即拉玛。其他的界，因为是有色之故而不稳固，而虚空界，因为无碍之故，不能毁坏和扰乱，所以最为稳固。这里所说的“不扰乱”，解释为不是被分别念所扰乱，不是当下的意思。莲网母是金刚界自在母，即不动佛母。在此处作五佛母时，玛玛కీ只与宝生部相合。这样，对于蕴和处作六个，对于界作五个，是因为这些经文是从吉祥金刚空行母中收集来的偈颂，以及从行持等开始用散文讲述的内容，未经任何修改地编排成偈颂。意思是，在蕴和处与父佛作清净时，显示为六尊本尊，因此可以理解为在界和母佛也作六合的方式。因为对界作五母的清净，所以可以理解为蕴和处也汇集为五种方式。这样，蕴、界、处这些，因为心性被恶习所覆盖，显现为不清净的迷惑之相，虽然如此显现的一切，从原始以来就不曾存在过，而且它们的自性法性无论是什么，都是恒常存在的，但不是蕴界的体性，而是从原始以来就存在于本尊的坛城中。就像对花绳误以为是蛇的人，虽然生起了蛇的显现，但蛇从原始以来就不曾存在过，而绳子是存在的，但不是蛇一样。这样，轮回从原始以来就不曾存在过，而涅槃是恒常存在的。就像在解脱的明点中说的那样：一切都远离分别念，所以没有所谓的轮回。因此，在深明坛城中，我恒常处于涅槃之中。如果法界自性涅槃是平等性，那么色蕴与毗卢遮那佛，受蕴与金刚日等分别确定地结合，这又是怎么回事呢？简而言之，这里有毗卢遮那佛和金刚
Chinese
如吉祥天女等，究竟的本尊和智慧，其本性也是唯一的。就其存在方式而言，没有分别。五蕴等需要净化之物，是根据众生的显现而安立的。虽然无法安立为同一体性，但因为是无而显现，所以也不是不同的体性。遍布的究竟智慧，从遍照如来到莲花网之间也是如此。哪一个是遍照如来，其对立面成为暂时的垢染，从色蕴开始；哪一个是莲花网，其对立面是遮蔽的自性，直到虚空界之间，虽然自性无别，但那些对立面与它们各自相关联。例如，黄金、白银、青铜、钢铁可以提炼精华，但它们的锈却会变成毒药。混合和调和这些毒药，会损害人的身体。虽然物质是相同的，但显现出不同的力量。使身体消瘦的是黄金，使感官衰退的是青铜。正如所说的那样，黄金等元素虽然无别地混合在一起，但锈毒的力量却显现出不同。那么，法界为何会变成诸本尊呢？因为那是全知智慧。如镜般的智慧是遍照如来。对于法界的智慧而言，智慧觉性的一面是金刚萨埵，法界的一面是黑汝嘎。六种神通是愚痴金刚等。慈爱、悲悯、喜悦、舍弃和等性这五种无量心是堕罪母等。这里只是举例说明，可以扩展到无边无际。如此一来，真正的本尊就是那些智慧。然而，在这个地方有两种错误的理解。许多最著名的人也依赖于这两种错误。这两种错误是什么呢？就是最终只说世俗谛，以及只说空性是佛。其中一种是，这里所说的本尊只是男性的形象，将五蕴等观想成本尊的形象，以及
English
Like Shri Devi and others, the ultimate deities and wisdom are also of one essence. In terms of their mode of existence, there is no distinction. The aggregates and other things to be purified must be established in relation to the appearances of sentient beings. Although they cannot be established as being of the same essence, since they appear while being non-existent, they are also not of different essences. The pervasive ultimate wisdom is also from Vairochana to Padmajala. Whatever is Vairochana, its opposite becomes a temporary defilement, starting from the form aggregate; whatever is Padmajala, its opposite is the nature of obscuration, up to the space element. Although the nature is undifferentiated, those opposites are related to them respectively. For example, gold, silver, copper, and iron can be refined to extract their essence, but their rust turns into poison. Mixing and combining these poisons harms the human body. Although the substance is the same, different powers appear. What makes the body emaciated is gold, and what diminishes the senses is copper. As it is said, although the elements such as gold are mixed together without distinction, the power of rust and poison appears differently. So, why does the Dharmadhatu become deities? Because it is all-knowing wisdom. Mirror-like wisdom is Vairochana. For the wisdom of the Dharmadhatu, the aspect of wisdom awareness is Vajrasattva, and the aspect of the Dharmadhatu is Heruka. The six superknowledges are ignorance Vajra and so on. The five immeasurable minds of loving-kindness, compassion, joy, equanimity, and impartiality are the Fallen Mother and so on. This is just an example, and it can be extended to infinity. In this way, the true deities are those wisdoms. However, there are two mistaken understandings in this place. Many of the most famous people also rely on these two mistakes. What are these two mistakes? They are ultimately only speaking of conventional truth, and only saying that emptiness is the Buddha. One of them is that the deity here is only the form of a male, meditating on the aggregates and so on as the form of a deity, and
Chinese
总之，无论何处，只要是有基之蕴的明点，就认为以前的蕴等之传承，会以具有确定面容和手印的本尊形象成佛。这样，从总体上来说，见解是相同的。但有些大德认为，那些蕴界之糟粕已尽，清净之自性属于蕴界之法，无论以何种因缘成就轮涅，都认为存在一种极其微细的风心，或称之为不坏之清净物，其传承会成佛。而许多不精通之人则说，仅仅是这些粗大的蕴界之传承会成佛，这是密宗的善巧方便，从而随意妄语。这些人是不明了世俗之法从未存在过的道理，这就像说，昨晚梦中花园里的小花，今天变成了百瓣莲花，或者说，昨晚梦中的沉重土块，今天变成了黄金一样。同样，认为本尊的颜色、面容和手印各有确定，这也是因为不了解诸佛之身和智慧，是世俗之戏论和形象全部止息，胜义之形象全部恒常显现，因此而犯错，并且还会遭受许多理性的损害，这显然是一种粗大的错觉。第二个错觉是：在此，所谓的遍照等只是名称的安立而已，实际上只是大乐、无显现、离戏之自明。其中面容和手印等形象的显现是根本不存在的。从色蕴清净为乐开始，到虚空界清净为乐，这之间安立了莲花网等名称，虽然清净的方式也是色蕴的错觉显现和不清净，但其自性是乐，从乐的角度来说，也只是名言谛，但乐的自性是空性、离戏，所以从空性的角度来说，是胜义谛，从二者无别双运的角度来说，乐即是胜义谛和真实佛陀。由于它与色蕴具有法与法性的关系，因此通过传承的关系，色蕴清净为遍照，并安立为法性的本体。显现为面容和手印等形象
English
In short, wherever there is a thigle with a basis of aggregates, it is believed that the lineage of the former aggregates, etc., will attain Buddhahood in the form of a deity with a definite face and hand gestures. Thus, in general, the views are the same. However, some great beings believe that the impurities of those aggregates and elements are exhausted, and the pure essence belongs to the Dharma of the aggregates and elements. Regardless of what causes the attainment of samsara or nirvana, they believe that there is an extremely subtle wind-mind, or something called indestructible purity, whose lineage will attain Buddhahood. Many unskilled people say that only the lineage of these coarse aggregates and elements will become Buddhas, and that this is the skillful means of tantra, thus speaking rashly and falsely. These people do not understand the truth that conventional phenomena have never existed. It is like saying that the small flower in the garden in last night's dream has become a hundred-petaled lotus today, or that the heavy clod of earth in last night's dream has become gold today. Similarly, believing that the colors, faces, and hand gestures of the deities are definite is also a mistake because one does not understand that the bodies and wisdom of the Buddhas are the cessation of all the elaborations and appearances of conventional reality, and that all aspects of ultimate reality are constantly manifest. Furthermore, many harms of reasoning will befall one, and this is clearly a gross delusion. The second delusion is that here, the so-called Vairochana, etc., are merely designations by name. In reality, it is just great bliss, non-manifestation, freedom from elaboration, and self-awareness. The appearance of faces, hand gestures, etc., never exists. From the purification of the form aggregate into bliss to the purification of the space element into bliss, names such as the lotus net are established in between. Although the way of purification is also the illusory appearance and impurity of the form aggregate, its nature is bliss. From the perspective of bliss, it is only conventional truth, but the nature of bliss is emptiness and freedom from elaboration. Therefore, from the perspective of emptiness, it is ultimate truth. From the perspective of the inseparability of the two, bliss is established as ultimate truth and the actual Buddha. Because it has a relationship of Dharma and Dharmata with the form aggregate, through the relationship of lineage, the form aggregate is purified into Vairochana and established as the essence of Dharmata. Appearing as faces and hand gestures
Chinese
那者，生起次第者们所修的意义，以及果时在外境显现仅此而已，而实相和佛的自显现，仅仅是自明大乐幻化而已。这是许多前代的圣者也曾说过的。此处，塔噶纳的注释，玛多和玛拉等也这样认为。相对于前者，这种宗派的界定稳固而良好，大多数有见识的人看来似乎非常符合胜义谛，但并非没有过失的观点。如果不能认识到，胜义谛本身显现为坛城轮等一切形象，并且这种显现并非世俗，而是具有面容和手印的本尊，那么就会犯下以下错误：以分别念安立，将形象划分为不同类别，承认世俗错觉的差别，并将胜义谛的空性仅仅理解为无戏论，因此无法认识到俱生胜义谛。如果具有传承关系者可以随意安立，那将非常过分，因为无间罪和违犯誓言的行为也会变成成佛之因。以无自性的空性之本体而安住的理由，将安乐安立为实相，即使没有其他理由也这样安立，那么一切错觉都将变成实相。此外，对于这些还有很多可以探讨的地方。因此，只要是本尊，就不一定通过具足相好的方式来安立，但一般来说，一定会显现为具足相好面容和手印的形象。例如，如镜子般的智慧，从原始以来就远离一切戏论，并且自明大乐的显现不间断，坛城轮遍布一切，成为主要的身、语、意、功德、事业和利他，以及器情等，显现为轮涅一切的智慧，就是胜义谛的显现者等等，连接到虚空网络之间。由于智慧本身是同一体性，因此一切支分也是同一体性，但从各个智慧的差别角度来安立为这个或那个本尊。因此，一切都是远离戏论的本尊，也是自明大乐的本尊，也是坛城的轮