English
The co-emergent bliss and emptiness, being non-dual, is the ultimate bodhicitta, Vajrasattva. This possessor of two purities is called the Vajradhara of the result. Elaborating on their arrangement would be vast and limitless. However, to speak of the more beneficial and extensive aspects in brief, there are the ways of the fruition spoken of in the uncommon Mantrayana, and those clearly appearing in the common Sutrayana. The first has three aspects: the establishment of the dependent body, the distinction of special lineages, and the nature of the dependent wisdom. The first has already been explained. The second has two aspects: transformation and nature. The first has three distinctions: extensive, intermediate, and concise. The first is: Hevajra says: Among them, there are also hundreds of thousands of lineages. The lineages of hundreds of thousands become countless. Among them, the countless lineages themselves arise from the lineages of supreme joy. As it is said, although there is no distinction on the ultimate truth of nature, since it is divided in relation to the conventional aspect, the limits of the distinctions of lineages are immeasurable. However, the brief indication is made as the supreme general empowerment. The Guhyasamaja says: In short, the five aggregates are proclaimed as the five Buddhas. The two Vajra birthplaces are also the supreme mandala of the Bodhisattvas. Earth is called Eye. The water element is Mamaki. It is also called White and Tara. Fire and wind are also well spoken of. And it says: The mantra practitioner always meditates on forms, sounds, etc., as deities. As it is said, the form aggregate is designated as Vairochana. The consciousness that appears as the form aggregate during samsara transforms into wisdom, which is the self-appearing body of Vairochana, adorned with excellent marks, and its pure land and the arrangement of its resources are limitless. It transforms into the mandala of Vairochana. To this, the former lamas called the form aggregate transformed into Vairochana, and also called the form aggregate the essence of Vairochana Buddha. Similarly, apply to the others. Feeling is Ratnasambhava, perception is Amitabha, formation is Amoghasiddhi, consciousness is Akshobhya, eye is Kshitigarbha, ear is Vajrapani, nose is Akashagarbha.
Chinese
，即舌为世间自在，身为除盖障，意为普贤。地为佛眼佛母，水为嘛嘛格（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），火为白衣母，风为度母，色为色金刚母，声为声金刚母，香为香金刚母，味为味金刚母，触为触金刚母，法界为空界金刚母。五蕴、四界、十二处等，显现为二十一蕴界的心识转变，彼等转变为二十一坛城而成就佛道之理由此产生。一人成佛时，自显所摄之坛城乃至无边无际之处皆会显现。若对彼等进行分类，则会显现为百种姓。从前述之二十一蕴界中，将法界和意二者作为普遍存在而舍弃，将剩余的十九者与根本时的五部佛及同部者相结合，各自划分为五个部分，即为所摄之小部九十五种，能摄之根本时五智，大部五部佛，总计百种姓。关于这些，在《行集灯》中也有详细阐述。简而言之，从色中分离出的毗卢遮那等五部：形状之色为毗卢遮那，形态之色为宝生，颜色为无量光，光芒之显现为不空成就，非行为之色为不动。对此的认知并非如俱舍论那样，而是指在意识中显现的色之形态，被称为自证之色。胆汁等所生的感觉为不动，涎液和风所生为宝生，乐受为无量光，苦受为不空成就，舍受为毗卢遮那。双足者的意识为不动，四足者的为宝生，无足者的为无量光，多足者的为不空成就，不移动不流动的意识为毗卢遮那。此五者中的第五者是指无色界之天神，其余则指真实显现的众生之意识。又依次解释为依赖常边等二边，依赖四边，执着于每个相，将各种对境执着为一物，以及将空性执着为相。
English
namely, the tongue is the Lord of the World, the body is the Remover of Obscurations, and the mind is Samantabhadra. The earth is Buddha Eye Mother, the water is Mamaki (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the fire is White-robed Mother, the wind is Tara, the form is Form Vajra Mother, the sound is Sound Vajra Mother, the smell is Smell Vajra Mother, the taste is Taste Vajra Mother, the touch is Touch Vajra Mother, and the Dharmadhatu is the Vajra Mother of the Sphere of Space. The five aggregates, four elements, and twelve sense bases, etc., are the transformation of the mind that appears as twenty-one aggregates and elements. From these, the mandala of twenty-one is transformed, and the principle of attaining Buddhahood arises. When one person attains Buddhahood, the mandala gathered by self-appearance will appear even to the boundless and infinite places. If these are classified, they will appear as hundreds of lineages. From the aforementioned twenty-one aggregates and elements, the Dharmadhatu and mind are abandoned as universal existences. The remaining nineteen are combined with the five Buddha families of the base time and those of the same family, and divided into five parts each, namely, the ninety-five minor families to be gathered, the five wisdoms of the base time that can gather, and the five great Buddha families, totaling one hundred lineages. Regarding these, the "Conduct Gathering Lamp" also elaborates in detail. To put it briefly, the five families of Vairochana, etc., separated from form: the form of shape is Vairochana, the form of appearance is Ratnasambhava, the color is Amitabha, the appearance of light is Amoghasiddhi, and the form of non-action is Akshobhya. The recognition of this is not like that of the Abhidharma, but refers to the form of appearance in the mind, which is called the self-aware form. The feeling born from bile, etc., is Akshobhya, that born from phlegm and wind is Ratnasambhava, pleasure is Amitabha, suffering is Amoghasiddhi, and equanimity is Vairochana. The consciousness of two-legged beings is Akshobhya, that of four-legged beings is Ratnasambhava, that of legless beings is Amitabha, that of many-legged beings is Amoghasiddhi, and the consciousness that does not move or flow is Vairochana. The fifth of these refers to the gods of the formless realm, and the others refer to the consciousness of sentient beings who actually appear. It is also explained in sequence as relying on both extremes, such as the extreme of permanence, relying on all four extremes, clinging to each characteristic as one, grasping various objects as one thing, and grasping emptiness as a characteristic.
Chinese
那波喔。有些圣者也这样认为。行蕴的身体之行是毗卢遮那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。语的无量光（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。意的阿閦佛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。三界的宝生（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。解脱之行不空成就（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。眼的识是毗卢遮那。耳的次第生。鼻的光明边。舌的不空成就。身体的阿閦佛。此乃二十五胜者。头发和，骨头和，外皮和，肝脏和，心脏，这些是内部的。须弥山，这些是外部的界显现为：毗卢遮那的眼母。同样地结合：内部的毛发和指甲，脓和心脏，外部的赡部洲是宝生。内部的牙齿和皮肤，肉和心脏，外部的俱卢洲是光明边。内部的筋、肉、肋骨、心脏，外部的不悦耳之声是不空成就。内部的污垢、肠子、胆汁、心脏，外部的胜身洲是阿閦佛。这些是界。内外的次第，同样地与一切生起结合：内部的黏液、眼泪，外部的流水是毗卢遮那。内部的尿液，外部的海洋是阿閦佛。尘土和河流是宝生。血液和涂饰的水是光明边。口水和唾液是不空成就。头部的热和石头产生的火是毗卢遮那。心脏的热和持续的火是阿閦佛。肚脐的拙火和火镜等的火是宝生。肢体的热和木头的火是光明边。胃的热，也就是消化食物的和森林的火是不空成就。命气和东方的风是阿閦佛。下行气和南方的风是宝生。上行气和西方的光明边。等住气和北方的风是不空成就。遍行气和上方的风是毗卢遮那。这是二十处。眼睛的根是地心阿閦佛。白色眼球是所依宝生。斜视是光明边。眼动是不空成就。执持上中下三种色是毗卢遮那。耳朵的根是阿閦佛。耳朵的所依空隙是毗卢遮那。孔是光明边。根是不空成就。执持三种声音是宝生。鼻子的根是阿閦佛。鼻子的自性所依是毗卢遮那。鼻孔是宝生。鼻管是不空成就。执持三种气味是光明边。舌头的根是阿閦佛。所依是毗卢遮那。根是宝生。尖端是光明边。味道
English
Napawo. Some holy ones also hold this view. The bodily formations of the aggregate of formations are Vairochana (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The speech of Amitabha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The mind of Akshobhya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The Ratnasambhava of the three realms (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The liberating action of Amoghasiddhi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The eye consciousness is Vairochana. The ear's sequential arising. The nose's luminous edge. The tongue's Amoghasiddhi. The body's Akshobhya. These are the twenty-five victors. Hair and, bones and, outer skin and, liver and, heart, these are internal, and Mount Meru, these are the external realms, appear as: the eye-mother of Vairochana. Similarly, combine: internal hair and nails, pus and heart, the external Jambudvipa is Ratnasambhava. Internal teeth and skin, flesh and heart, the external Godaniya is the luminous edge. Internal sinews, flesh, ribs, heart, the external unpleasant sound is Amoghasiddhi. Internal dirt, intestines, bile, heart, the external Videha is Akshobhya. These are the realms. The internal and external order, similarly combine with all that arises: internal phlegm, tears, external flowing water is Vairochana. Internal urine, external ocean is Akshobhya. Dust and rivers are Ratnasambhava. Blood and decorative water are the luminous edge. Saliva and mucus are Amoghasiddhi. The heat of the head and fire from stone is Vairochana. The heat of the heart and constant fire is Akshobhya. The heat of the navel's inner fire and fire from mirrors etc. is Ratnasambhava. The heat of the limbs and fire from wood is the luminous edge. The heat of the stomach, which digests food, and the fire of the forest is Amoghasiddhi. Life wind and the eastern wind is Akshobhya. Downward-clearing wind and the southern wind is Ratnasambhava. Upward-moving wind and the western luminous edge. Fire-equalizing wind and the northern Amoghasiddhi. Pervasive wind and the upper wind is Vairochana. These are the twenty places. The root of the eye sense is the earth-essence Akshobhya. The white eyeball, the support, is Ratnasambhava. Looking askance is the luminous edge. Eye movement is Amoghasiddhi. Holding the three forms, superior, inferior, and middling, is Vairochana. The root of the ear sense is Akshobhya. The ear's support, the cavity, is Vairochana. The hole is the luminous edge. The root is Amoghasiddhi. Holding the three sounds is Ratnasambhava. The root of the nose sense is Akshobhya. The nose's nature, the support, is Vairochana. The nostril is Ratnasambhava. The tube is Amoghasiddhi. Holding the three smells is the luminous edge. The root of the tongue sense is Akshobhya. The support is Vairochana. The root is Ratnasambhava. The tip is the luminous edge. Taste
Chinese
从《那诺行法总摄明灯》中说：五蕴、界以及十二处，从五种分类中，如来加持后，轮回的痛苦从何而来？同样，五根连同外境，也由五位如来一一加持，并恒常加持五种智慧和三种智慧。如是说，如果能现证这些法的自性，那么一切轮回都会从根本上消失。第二是：此处的二十种毗卢遮那佛族类，以及二十种不动佛族类，直到大族不动佛汇集之间，共有五族。从《瑜伽母行》中说：所有这些有情众生都是佛的尊主，如同舞者和优秀的画师所显现。任何被称为第六佛者，都是唯一者展现多重舞姿。如是说。第三是：在基础时，五蕴汇聚为身语意三者。不空成就佛是无量光佛，宝生佛是身金刚汇聚，五族也汇聚为身语意金刚三者。从《月密明点》中说：族类被说为百种，若归纳于经中则为五种，以身语意的差别，也会转变为三种。已经阐述了所说的意义。第二，自性是：在基础时，身语二者也是心的自显现，在果位时，所有如是的族类也都汇聚为大乐的唯一自显现。从《密集》中说：你应该将心视为身，将身视为心，将心视为言语。如是说。第三是三十九种双运功德，即七支和八功德，以及轻安等八种，品尝八味，和八自在。此处的八功德是：地界于自处清净，因此转变为无边力量，水界清净，因此没有任何疾病等的过患，火界清净，因此佛刹全部被光明照耀，风界清净，因此神变如意迅速行走，空界清净，因此无论何处都可前往，太阳