Chinese
关于“母”的分类的解说：是能成办的道的自性，和所成办的果的体性。第一部分是道的体性的认定，和从道产生的分类的补充。第一部分：所修的菩提分，和所行的道的分类。第一部分分为共同和不共同两种。第一种是：三十七菩提分与大乘总体相同，即从资粮道小位开始的四念住，中位开始的四正断，大位开始的四神足，加行道暖位和顶位上的五根，忍位和世第一法位上的五力，见道上的七菩提支，修道上的八正道支的结合。第二种：不共同的三十七菩提分，在第一地是四念住，第二地是四神足，到第十地之间的剩余八地是菩提分法两两结合，第十一地和第十二地是四四结合，正业边等后五者与第十三地的下半部分结合。这些与菩提分真实和随顺的，是加行道十二地暂时产生的。此外，共同的三十七菩提分法与波罗蜜多乘相同，不共同的三十七菩提分是三十七脉，三十七字，三十七界，三十七气融入中脉后产生的智慧。第二，所行道的自性分为异生道和圣者道两种。第一种，在粗略的坛城上获得少许明相，且不能被其他乘所动摇时，是资粮道小位；明相稍微增长时，是资粮道中位；明相广大增长，能够见到本尊的容颜，事业无碍成就，能够成就共同的大成就时，是资粮道大位。这样，在安住于圆满生起次第修习的功德之上，由于气和心融入阿哇都帝脉的缘故，获得具有融乐自性的乐空智慧小、中、大三种时，
English
Explanation of the classification of "Mother": It is the nature of the path to be accomplished and the essence of the fruit to be accomplished. The first part is the identification of the nature of the path and the supplement of the classification arising from the path. The first part: the Bodhi-pakṣa to be cultivated and the classification of the path to be traversed. The first part is divided into two types: common and uncommon. The first is: the thirty-seven Bodhi-pakṣa are the same as the general Mahāyāna, that is, the four smṛtyupasthānas from the small position of the accumulation path, the four samyakprahāṇas from the middle position, the four ṛddhipādas from the large position, the five indriyas in the heat and peak positions of the application path, the five balas in the forbearance and the highest worldly dharma positions, the seven bodhyaṅgas on the seeing path, and the combination of the eightfold noble path on the path of cultivation. Second: The uncommon thirty-seven Bodhi-pakṣa, in the first bhūmi are the four smṛtyupasthānas, the second bhūmi are the four ṛddhipādas, and the remaining eight bhūmis up to the tenth bhūmi are combined with two Bodhi-pakṣa dharmas each, the eleventh and twelfth bhūmis are combined with four each, and the latter five, such as right livelihood, are combined with the lower half of the thirteenth bhūmi. These, which are true and in accordance with the Bodhi-pakṣa, are temporarily produced by the twelve bhūmis of the application path. Furthermore, the common thirty-seven Bodhi-pakṣa dharmas are the same as the pāramitāyāna, and the uncommon thirty-seven Bodhi-pakṣa are the wisdom arising from the dissolution of the thirty-seven nāḍīs, the thirty-seven letters, the thirty-seven dhātus, and the thirty-seven vāyus into the central channel. Second, the nature of the path to be traversed is divided into two types: the path of ordinary beings and the path of noble ones. The first type, when a slight clarity is obtained on the coarse maṇḍala and cannot be shaken by other yānas, is the small position of the accumulation path; when the clarity slightly increases, it is the middle position of the accumulation path; when the clarity greatly increases and one is able to see the face of the yidam, the activities are accomplished without hindrance, and one is able to accomplish the great common siddhis, it is the great position of the accumulation path. Thus, when one abides in the merits of the perfected generation stage practice, due to the dissolution of the prāṇa and mind into the avadhūti nāḍī, one obtains the small, medium, and large three types of bliss-emptiness wisdom with the nature of melting bliss,
Chinese
之时，加行道分为暖、小、中、大三种。之后，所谓的智慧身，是远离分别念的身。坛城的轮子持续不断显现之时，是加行道顶位。自性八十种分别念显现彻底止息之时，是加行道忍位。依凭此，生起见道的智慧的加行，努力修持乐空智慧之时，是加行道大法位。再者，先前没有修习生起次第，而修习圆满次第，导致气脉明点融入中脉，由此获得乐空智慧小、中、大三种，这没有超出资粮道。在此，以生起次第的助力，生起加行道暖位的智慧，这是特别之处。第二，圣道以十二地或十二地半来归纳。这又以大乘共同的术语极喜地等名称，以及瑜伽母续不共的术语处等名称来宣说。如经中所说：经中说处是极喜地，同样近处是离垢地，田是明作要知道，近田是明耀，匝度（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）显现，近匝度（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）难以调伏，聚集是长久过去，近聚集是不动，坟场是善妙的智慧，近坟场是法云。以及《现观庄严论》中说：无与伦比且具智慧，金刚地是第十三地。也说了剩余三地的名称。这又与前文联系起来，饮用无与伦比大智慧，近饮用具有智慧，十三是金刚持地。这是从上师们的教言中出现的。这样，极喜地的最初和处的最初是见道，剩余的十一地和第十三地的下半部分是修道。这样获得这些地的原因是，脉、明点和气融入中脉而产生。这又依赖于行持和近取因，在不清净的七地中只有遍胜方的行持，从那之后到十二地之间。
English
At that time, the path of joining is divided into three: warm, small, medium, and large. Then, the so-called wisdom body is the body free from conceptualization. When the wheel of the mandala appears continuously, it is the peak of the path of joining. When the manifestation of the eighty types of self-nature conceptualizations completely ceases, it is the forbearance of the path of joining. Relying on this, the practice of generating the wisdom of the path of seeing, striving to cultivate the wisdom of bliss and emptiness, is the great Dharma of the path of joining. Furthermore, without having practiced the generation stage beforehand, practicing the completion stage causes the winds and mind to dissolve into the central channel, thereby obtaining the three types of bliss and emptiness wisdom: small, medium, and large, which does not exceed the path of accumulation. Here, it is said that the wisdom of the warm stage of the path of joining arises due to the assistance of the generation stage, which is a special point. Secondly, the noble path is summarized by twelve or twelve and a half bhumis. This is explained by the common terms of the Mahayana, such as the Joyful Land, and the uncommon terms of the Yogini Tantras, such as places. As it is said in the tantras: The tantra says that the place is the Joyful Land, similarly the near place is the Stainless Land, the field is the Illuminating One, the near field is the Radiant One, Chandoha manifests, the near Chandoha is difficult to subdue, the gathering is long past, the near gathering is immovable, the charnel ground is excellent wisdom, the near charnel ground is the cloud of Dharma. And in the Ornament of Clear Realization it says: Incomparable and possessing wisdom, the Vajra Ground is the thirteenth bhumi. The names of the remaining three bhumis are also mentioned. This is also connected with the previous text: Drinking incomparable great wisdom, near drinking possessing wisdom, thirteen is the ground of Vajradhara. This appears from the words of the previous masters. Thus, the beginning of the Joyful Land and the beginning of the place are the path of seeing, and the remaining eleven bhumis and the lower half of the thirteenth are the path of meditation. The reason for obtaining these bhumis is that the channels, elements, and winds dissolve into the central channel. This also depends on conduct and the proximate cause, in the impure seven bhumis there is only the conduct of the victorious side, from then until the twelfth bhumi.
Chinese
從地道只有現觀或者近取的行道也有，而第十三地的後半部分則必定依賴於近取。也就是說，在外境中行走於匝爛達喇等四大境，並且在那裡居住的勇父瑜伽母們的殊勝集會中修持普賢行，由此內在的不退轉母等四者，以及脈、明點和氣融入中脈，因此生起初地的證悟，其他也依此類推。這樣，在第一地和第二地這兩者中，有四大境，以及脈、明點和氣的四種轉變，然後到第十地之間的剩餘八地各有兩種，第十一地和第十二地各有四種，第十三地的後半部分有隱藏的五脈，以及遠離魔擾的明點和氣必須融入中脈。這樣，各地的功德大部分與共同的乘相同，而第十一地和第十二地是在十地功德增上的基礎上，更加證悟所謂的獲得法身淨土的自在，也就是更加證悟如所有法的智慧。第十三地的後半部分被稱為獲得自性身淨土的自在，並且具有無量證悟如所有和盡所有法之實相的智慧。第十一地和第十二地的份額的外四大境，被認為是八大屍陀林，而第十三地的後半部分的份額的外五大境是金剛座以及與其鄰近的四方之境。這樣，在根本續中直接宣說有三十二位大母，並且有與內在身體相結合的說法，但在《勝樂金剛》中說有二十四位，將不退轉脈等依次結合，應當從桑布紮（Sambuṭa）所說的內容中了解。第二、補充口訣方面，是確定八種見解，以及如何引導它們的方法。第一方面，在凡夫道中有四種見解，在聖道中有四種究竟。首先，瓶灌頂的見解是以不分別為主，是自性；秘密灌頂的見解是以光明為主，是自生智慧；智慧智慧灌頂的見解是以樂為主，是...
English
From the ground, there are only direct perceptions or the path of near attainment, and the latter half of the thirteenth ground definitely relies on near attainment alone. That is, externally, walking through the four great lands such as Jalandhara, and practicing Samantabhadra's conduct in the special gathering of the heroes and yoginis residing there, thereby the four internal ones such as the irreversible mother, and the channels, bindus, and winds dissolve into the central channel, thus generating the realization of the first ground, and others are inferred accordingly. Thus, in the first and second grounds, there are four great lands, and four transformations of channels, bindus, and winds, then the remaining eight grounds up to the tenth have two each, the eleventh and twelfth have four each, and the latter half of the thirteenth has five hidden channels, and the bindus and winds free from demonic disturbances must dissolve into the central channel. Thus, most of the qualities of the grounds are the same as the common vehicle, and the eleventh and twelfth are on top of the increasing qualities of the ten grounds. It is further realized that the so-called attainment of the freedom of the Dharmakaya pure land is the wisdom that realizes all dharmas as they are. The latter half of the thirteenth is called the attainment of the freedom of the Svabhavikakaya pure land, and possesses immeasurable wisdom that realizes the reality of all dharmas as they are and as many as they are. The eight great outer lands that are the share of the eleventh and twelfth grounds are recognized as the eight great charnel grounds, and the five great outer lands that are the share of the latter half of the thirteenth are Vajrasana and the lands of the four directions adjacent to it. Thus, in the root tantra, thirty-two great mothers are directly proclaimed, and there is a saying that combines with the inner body, but in Chakrasamvara, it is said that there are twenty-four, and the irreversible channels are combined in sequence. It should be understood from what Sambhuta said. Second, in terms of supplementing the oral instructions, it is to determine the eight views, and how to guide them. In the first aspect, there are four views on the path of ordinary beings, and four ultimates on the path of the noble ones. First, the view of the vase initiation is mainly non-conceptual, which is nature; the view of the secret initiation is mainly clear, which is self-born wisdom; the view of the wisdom-wisdom initiation is mainly bliss, which is...
Chinese
稳固的四喜和，四灌顶的见解乐空无二的是下稳固的四喜。第一种分类，显现方面的自性，空性方面的自性，以及双运的自性三种。这些是与观修坛城相关的显现体验，空性体验，以及显空双运的体验等。这三种都是远离分别念的法性，不合情理的法相，本体一而作用各异，说是三种特征。第二，所谓“自生”的意义是不依赖于外在的其他因素，其中有烦恼自生，分别念自生，结合基础自生，以及明朗宽广的自生大智慧。第一种是，由于脉气明点的某些差别，通过获得灌顶的缘起，烦恼五毒如猛烈之势显现的道之智慧，第二种是分别念如猛烈之势显现的道之智慧，第三种是体验高低明不明，苦乐交织显现，第四种是明空智慧无边无际显现。第三种是上稳固的四喜，这些又分为，依赖于处所的四种，依赖于身体的，依赖于所断的，依赖于自性的分类，共十六种。第一种是，从顶轮的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字融化所产生的菩提心在喉间、心间、脐间、密处稳固时，显现的安乐。第二种依赖于身体的是，依赖于外境行为的安乐，从双运行为获得的安乐，通过摩擦产生的安乐，以及菩提心稳固的安乐，即依赖于刹那四次第。第三种依赖于所断的是，外境执着的粗大分别念止息，执着能知之分别念止息，执着自我的现行分别念止息，以及能取所取之细微现行分别念止息，共四种。第四种依赖于自性的是，乐空智慧的小、中、大，以及大中之大。第四，四灌顶的见解乐空无二