English
Sao. Here, heroes gather in great bliss, named Chakrasamvara and Vajrasattva, established from the aspect of bliss. In the appearance of wisdom, it is also necessary to establish the appearance of limitless hero mandalas. The emptiness aspect of the purified channels is called Dakini, although the aspect of emptiness is what is being explained, the mandala of Dakinis has always existed. It also appears in the appearance of purity. Just as bliss and emptiness are distinguished only by their opposite aspects, but are of the same essence, the limitless mandalas of heroes and Dakinis are also of the same essence. The so-called secret, etc., which are indicated by symbols, are the five wisdoms from the pure aspect of the five elements, or the five Buddha families from the pure aspect of the five nectars or five aggregates. Wisdom is shown from the aspect of the mind that knows suchness and all phenomena, while the five families are shown from the aspect of the body, speech, and activity of the wisdom mandala. However, the essence of the five elements and the essence of the five aggregates are also of the same essence, and the five wisdoms and the five families are also of the same essence. The so-called secret indicates the essence of the earth element and the form aggregate, the dharmata, the mirror-like wisdom, and the Buddha Vairochana. The so-called supreme indicates the water element and the dharmata of the feeling aggregate, the equality wisdom and the Ratnasambhava. The so-called delight indicates the fire element and the essence dharmata of the perception aggregate, the discriminating wisdom and the Amitabha. The so-called all-possessing indicates the wind element and the essence dharmata of the formation aggregate, the accomplishing wisdom and the Amoghasiddhi. The so-called always abiding indicates the essence of the space element and the essence dharmata of the consciousness aggregate, the extremely pure dharmadhatu wisdom and the Akshobhya or Vajrasattva. Furthermore, Amitabha, etc., in both the Spring Drop Treatise and the Conjunction Tantra ancient translations, there is the saying, "Amitabha and Amoghasiddhi, Vajrasattva always abides," which is very good. In the treatises and tantras translated by Drogmi, after Vairochana, there is also Akshobhya. In other translations of the Spring Drop Treatise, the fifth Buddha family seems to be missing here. The so-called Samvara, the lord of all Buddhas.
Chinese
成为一切佛陀之体的誓言就是大乐，这以虚空来象征。如《喜金刚》中所说：“乐即虚空之自性，五者皆于其中圆满。”如镜子一般，无分别念中显现一切所知之影像；平等性即一切法自性空，显现如幻，从中生起视自己与众生平等的慈悲；妙观察智即无分别念的同时，了知如所有性与尽所有性的特征；成所作智即舍弃自他执着的同时，不费力气地成办他利；一切法之自性、实相，乐、明、无念三者圆满的界，即法界智。具有自证之显现者，即毗卢遮那佛。从最初就没有被贪欲等垢染所染污，因此无法被它们所动摇者，即不动佛。如珍宝或宝珠般，生出无数功德之聚者，即宝生佛。智慧之光照耀一切所知者，即无量光佛。无分别念的同时，成办一切众生之利益者，即不空成就佛。如是，即使安住于舍弃一切世俗显现的无显现中，也不是没有本尊和本母坛城的显现。而且，这些显现也不是他相、世俗、错觉、他证、能取所取、差别显现，而是自显、胜义、无错乱、自证、法界、一味显现。同样，这些是从蕴、界、处解脱的智慧之显现，虽然显现白色，但不是属于蕴、界、处的白色，而是智慧的白色等等，一切都应类推理解。因此，十八界和十二处等胜义谛的所知都包含在能成立的量中，所以下乘的宗派，不应对无上乘进行校正。因此，色蕴的精华显现为胜义的各种根境，受蕴的精华体验为安乐等等，想蕴的精华是法
English
The vow that becomes the embodiment of all Buddhas is great bliss, which is symbolized by space. As it is said in the Hevajra Tantra: "Bliss is the very nature of space, in which the five are completely encompassed." Like a mirror, in non-conceptualization, the images of all knowable things appear; equality is that all dharmas are empty in nature and appearances are equal like illusions, from which arises compassion that sees oneself and sentient beings as equal; discriminating wisdom is that while being without conceptualization, one understands the characteristics of suchness and all that exists; accomplishing activity is that while abandoning self-other clinging, one accomplishes the benefit of others without effort; the realm where the nature and reality of all dharmas, bliss, clarity, and non-conceptuality are all complete, is the wisdom of the dharmadhatu. That which has the appearance of self-awareness is Vairochana. That which has not been defiled by the stains of desire and so on from the beginning, and therefore cannot be moved by them, is Akshobhya. That which produces immeasurable collections of qualities like jewels or gems is Ratnasambhava. The light of wisdom that enters all knowable things is Amitabha. That which accomplishes all the benefits of sentient beings while being non-conceptual is Amoghasiddhi. Thus, even though one abides in non-appearance, having abandoned all mundane appearances, it is not that there is no appearance of the mandala of deities and goddesses. Moreover, these appearances are not other-appearance, mundane, illusion, other-awareness, grasper-grasped, or different appearances, but are self-appearance, ultimate, non-erroneous, self-awareness, dharmadhatu, and one-taste appearance. Similarly, these are the appearances of wisdom that are liberated from the aggregates, elements, and sense bases, and although white appears, it is not the white that belongs to the aggregates, elements, and sense bases, but the white of wisdom, and so on, all should be understood by analogy. Therefore, the eighteen elements and twelve sense bases, etc., the knowable things of the ultimate truth, are all included in the measure that can be established, so the tenets of the lower vehicles should not correct the unsurpassed vehicle. Therefore, the essence of the form aggregate appears as various sense objects of the ultimate, the essence of the feeling aggregate is experienced as happiness and so on, and the essence of the perception aggregate is dharma.
Chinese
也了解其自性，并且想要使行蕴的清净分发挥作用，以及识蕴的清净分能够见到法性的色声等有法，都以各自的方式存在着相似之处。虽然如此，但一切都是一个智慧的显现。这样，这些阐述五种智慧的论典的根本依据，在《秘密胜乐》中说：一切自性恒时住，空行及诸菩萨众，金刚萨埵安乐尊，此乃自生薄伽梵，空行网之律仪也。这已广为阐述。对于这五种智慧，如前所述，在道之阶段，也有随顺之处。此外，当掌握地界的风和明点，地界的精华减少，清净分增长时，在此世俗显现的地界中，会生起如幻的体验，见到不可思议的智慧显现的地界，了悟其自性是安乐。将地界的融乐用于道，行走于墙壁和山峦而无碍，以及山峦移动等神变，身体转变为无贪之子的力量等，当诸多地界清净分的功德显现之时，其智慧也是如镜之智和毗卢遮那佛，应由此了悟其他智慧。第三，阐述道之法身：此之智慧俱生起，彼以种子安住之有色母，以业之风点燃，于脐轮之中点燃，彼处名为猪母，亦名为春之明点，发梢之千百分，如闪电般的光芒。于天之瑜伽之时，从毛孔之顶端，产生并向一切方隅，威胁天与非天。焚烧心间的法轮和受用轮后，从右鼻孔中，完全确定地产生，安住于仓库中的孔穴中，从孔穴中向十方，诸佛菩萨的，从鼻孔左侧，进入头顶后，轮涅，彻底焚烧后再次产生，从先前所示的孔穴中，从头顶再次进入，
English
also understands its own nature, and also wants to make the pure part of the formation aggregate function, and the pure part of the consciousness aggregate can see the Dharma nature's form, sound, etc., all dharmas exist in a similar way in their own way. Although this is the case, everything is a manifestation of one wisdom. In this way, the fundamental basis of these treatises that expound the five wisdoms, in the "Secret Supreme Bliss," it says: All self-nature constantly abides, Dakinis and all Bodhisattvas, Vajrasattva, the Lord of Bliss, this is the self-born Bhagavan, the vows of the Dakini net. This has been widely explained. For these five wisdoms, as mentioned above, in the stage of the path, there are also conforming aspects. In addition, when the wind and bindu of the earth element are grasped, the essence of the earth element decreases, and the pure part increases, in this conventional manifestation of the earth element, a dreamlike experience will arise, seeing the immeasurable earth element of the manifestation of wisdom, realizing that its self-nature is bliss. Using the melting bliss of the earth element for the path, walking through walls and mountains without hindrance, and the magical powers such as moving mountains, and the body transforming into the power of a son without greed, etc., when the merits of many pure parts of the earth element appear, that wisdom is also the mirror-like wisdom and Vairochana Buddha, and other wisdoms should be understood from this. Third, explaining the Dharmakaya of the path: This wisdom arises simultaneously, she is the form mother who abides in the seed, ignited by the wind of karma, ignited in the navel wheel, that place is called Vajravarahi, also called the spring bindu, a hundred thousandth of a hair tip, light like lightning. At the time of the yoga of the deity, from the tip of the pores, it arises and threatens gods and non-gods in all directions. After burning the Dharma wheel and enjoyment wheel in the heart, from the right nostril, it definitely arises completely, abiding in the hole in the storehouse, from the hole to the ten directions, of all Buddhas and Bodhisattvas, from the left nostril, entering the crown of the head, the wheel, after being completely burned, arises again, from the previously shown hole, entering again from the crown of the head,
Chinese
诸佛皆被焚烧时，再次生起欢喜心，来到脐轮的坛城中，如先前一样安住。这是说，对于此，大多数人认为这些论典既阐述了密咒次第，也阐述了智慧次第。然而，仅仅是阐述了密咒次第。对于那两个次第的认识也是，通过观想之门点燃火焰，在如来（如来，梵文：Tathāgata，梵文罗马拟音：tathāgata，汉语字面意思：如来）的血脉中来回，以及仅仅认识为从吽（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）中滴落菩提心。这是没有区分真实和意念观修的差别。如同《月亮镜子智慧具足》所说，对于初学者来说，显现于心识中的月亮坛城，执着为真实镜子智慧的体性一样。因此，此论典也是，主要阐述了在身体上真实点燃拙火并生起智慧的方式，而不是仅仅以分别念观想燃烧滴落的方式作为主要意义。其中“此之”是指从法身（法身，梵文：Dharmakāya，梵文罗马拟音：dharmakāya，汉语字面意思：法身）而来的，虽然没有分别念，却显现为大乐，并且与之成为一体，体验它，持续不断，并且不被执着所染污的体性，是如同镜子一般的道之智慧。具备这五个体性的体验，在此处是道时期的法身。并且，此之自性生起无我智慧，是俱生喜的自性或安住，因为从那儿产生。所谓“前往那里”是指，单味之下的风进入中脉，融入安（ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：安）字形象的母音中而安住。如《俄氏变》中所说：“前往那里，安字形象的母音”。这样，单味的运行停止后，在秘密轮和中脉下端生起业之风，由此点燃梵天之火，由此使拙火安（ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：安）在脐轮坛城中燃烧。那就是猪母，瓦（ཝཱ，梵文天城体：वा，梵文罗马拟音：vā，汉语字面意思：瓦）字是风，Ra（ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：Ra）字是火，赫利（ཧྲཱི，梵文天城体：ह्री，梵文罗马拟音：hrī，汉语字面意思：赫利）是阿吽Ra玛德（ཨ་ཧཾ་ར་མ་ཏི，梵文天城体：अहंरमति，梵文罗马拟音：ahaṃramati，汉语字面意思：我乐）意思是使自身快乐，阿那哈达（ཨ་ན་ཧ་ཏ，梵文天城体：अनाहत，梵文罗马拟音：anāhata，汉语字面意思：阿那哈达）是不可摧毁，意思是火和风无法摧毁的快乐。如瓦拉ahi（ཝཱ་ར་ཧཱི，梵文天城体：वाराही，梵文罗马拟音：vārāhī，汉语字面意思：瓦拉ahi）的哦。被称为春天的明点。因此，不能仅仅将拙火燃烧称为春点，因为前面说，获得春天就知足，