Chinese
安立于地，六境，眼之境中之色等，香、味、触、声，总的来说，此六者，若不为内执之六识所取，无分别且离戏论，如虚空般了悟深奥之法性，是为法身。五蕴显现为五部、五智，享用轮回与涅槃，是为报身。无论显现何种五欲，皆无过失且显现为享用，是为圆满化身。若问如何显现如此，乃是依于殊胜菩提心。祈请道：“祈请薄伽梵五部佛，拥有解脱之道。”世尊开示道：“大菩萨谛听！对于一切如来，有五种无谬之解脱道，即贪欲、嗔恚、愚痴、我慢、嫉妒。”如是宣说。又说：“本初清净是法身，自然圆满是报身，显现任何享用皆是化身。”如是宣说。又于大虚空中说：“无分别平等性是法身，不可执取如水中月。ཨ་ལི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）嘎里是方便与智慧，甚深地开示。”如是宣说。为强调其义，萨瓦布达中说：“诸佛平等结合，法界智是毗卢遮那佛。平等性智是金刚日。宝生是分别智自在王。无量光佛是马王，成所作智是精进。”五智之自性是：寂静者是金刚萨埵大乐，忿怒者是饮血金刚黑鲁嘎，如明镜般之智慧。如是，以自生之智慧了知显现，其乃是比丘萨德瓦于见解上复诵而说：“不断绝一切，亦不舍弃任何，是为大圆满之见。诸义自然成就，是为无为大圆满之修。因已成就真实之天，故咒语之天具大威力。”如是宣说。萨瓦布达中说：“非空亦非离空，无二，于甚深中修习，亦不住于中观，大手印是天之相，一切无生灭。”如是宣说。大吉祥之自性，以决断之见，以智慧之
English
Having established on the ground, the six objects, such as forms in the realm of the eye, smells, tastes, sounds, touches, in general, these six, if not grasped by the six consciousnesses that hold internally, without conceptualization and free from elaboration, realizing the profound nature of reality like the sky, is the Dharmakaya. The five aggregates manifest as the five families and five wisdoms, enjoying samsara and nirvana, is the Sambhogakaya. Whatever five desirable qualities appear, without fault and appearing as enjoyment, is the complete Nirmanakaya. If asked how it is manifested as such, it is based on the wondrous Bodhicitta. Praying, "Pray to the Bhagavan of the five Buddha families, possessing the path of liberation." The Blessed One taught, "Great Bodhisattvas, listen! For all Tathagatas, there are five infallible paths of liberation, namely, desire, hatred, delusion, pride, and jealousy." Thus it is said. Again, it is said, "Primordially pure is the Dharmakaya, spontaneously perfect is the Sambhogakaya, whatever appears as enjoyment is the Nirmanakaya." Thus it is said. Also, in the great sky, it is said, "Non-conceptual equality is the Dharmakaya, ungraspable like the moon in water. ཨ་ལི་（Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning）and Kali are skillful means and wisdom, profoundly taught." Thus it is said. To emphasize its meaning, it is said in Sarva Buddha, "The Buddhas equally united, the Dharmadhatu wisdom is Vairochana. Equality wisdom is Vajra Sun. Ratnasambhava is the discriminating wisdom, the lord of dance. Amitabha is the horse king, accomplishment wisdom is diligence." The nature of the five wisdoms is: the peaceful one is Vajrasattva great bliss, the wrathful one is Vajra Heruka blood drinker, like a mirror-like wisdom. Thus, knowing the manifestation with self-arisen wisdom, it is what the monk Sadeva recited on the view, "Not cutting off everything, nor abandoning anything, is the view of the Great Perfection. All meanings spontaneously accomplished, is the practice of effortless Great Perfection. Because the true deity is accomplished, the deity of mantra has great power." Thus it is said. In Sarva Buddha, it is said, "Neither empty nor separate from emptiness, non-dual, meditating in the profound, not abiding in the Middle Way, Mahamudra is the form of a deity, all without arising or ceasing." Thus it is said. The nature of great auspiciousness, with the view of cutting off, with the wisdom of
Chinese
选定吉祥之地，以禅定摄持心意，所观之境，为父续之手印，大乐之自性，自性任运成就之坛城。其母为五大何者？答曰：空行幻化胜乐母。如是宣说。又，五大有二：浊分五大与净分五大。其中，浊分五大者，即如今众生所执著之五大。净分五大者，即彼等自解脱为六智慧空行母之自性而证悟成佛。又，如何成佛耶？浊分五大，即有分别之心与显现如虚空之五大，于无分别中，本初未作，于法身之状态中，光明且周遍广大，故心与显现虚空之五大，示现之母为普贤佛母，金刚部之空行母金刚界自在母，显现而无自性，证悟成佛。浊分五大，显现如众生有分别之血肉骨骼，于无分别中光明，故显现如血肉骨骼，能滋养增长，为依处之母佛眼佛母，如是为佛部之空行母。浊分五大，显现如众生有分别之血液与水，于无分别中光明，故以慈悲滋润摄集，为玛玛吉佛母，宝生部之空行母。浊分五大，显现如众生有分别之暖热与火，于无分别中光明，故以慈悲成熟增长，为白衣佛母，莲花部之空行母。浊分五大，显现如有分别之气息与风，以慈悲轻盈摇动，能抬举，故母为誓言度母，事业部之空行母。浊分五大之精华，众生有分别之光彩与光泽，为气息所摄持，于无分别法性中光明，故为去来住一切之基，于忿怒时为卓迪 Ishvari 佛母。如是，此五大之中，轮涅一切皆不住留，亦无不由其所生者。五大亦为义之五部佛母，五部佛母亦为普
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Having chosen an auspicious place and taken the mind into meditative absorption, the object to be focused upon is the father tantra's hand seal, the nature of great bliss, the spontaneously accomplished mandala of self-nature. What is the mother of that, the great elements? It is said, "The illusory ḍākiṇī, Supreme Bliss." Furthermore, there are two types of elements: the impure elements and the pure elements. Among these, the impure elements are the five elements as they are currently conceived by sentient beings. The pure elements are those that are self-liberated into the nature of the six wisdom ḍākiṇīs and attain enlightenment. And how do they attain enlightenment? The impure elements, which are the mind with conceptualization and the elements appearing as space, in non-conceptualization, are primordially unconditioned, clear in the state of the dharmakāya, and all-pervasive. Therefore, the mother who shows the mind and the elements appearing as space is Samantabhadrī, the ḍākiṇī of the vajra family, Vajradhātvīśvarī, appearing but without inherent existence, attains enlightenment. The impure elements, appearing as the flesh and bones of sentient beings with conceptualization, are clear in non-conceptualization. Therefore, the mother who nourishes and supports what appears as flesh and bones is Buddha Locanā, similarly called the ḍākiṇī of the Buddha family. The impure elements, appearing as the blood and water of sentient beings with conceptualization, are clear in non-conceptualization. Therefore, the one who gathers moisture with compassion is Māmakī, the ḍākiṇī of the Ratna family. The impure elements, appearing as the warmth and fire of sentient beings with conceptualization, are clear in non-conceptualization. Therefore, the mother who ripens and nourishes with compassion is Pāṇḍaravāsinī, the ḍākiṇī of the Padma family. The impure elements, appearing as the breath and wind of sentient beings with conceptualization, are light and moving with compassion, and lift up. Therefore, the mother is Samaya Tārā, the ḍākiṇī of the Karma family. The essence of the five impure elements, the radiance and luster of sentient beings with conceptualization, gathered by the breath, is clear in non-conceptual dharmatā. Therefore, the basis of all going, coming, and staying, in wrathful times, is the mother Krotiśvarī. Thus, in these five great elements, all of saṃsāra and nirvāṇa do not abide, and there is nothing that is not produced by them. The five elements are also the five mothers of the families of meaning, and the five mothers are also all-
Chinese
那个名叫克罗地斯瓦里玛的女性，那位母亲的虚空法界宫殿，在无垢的莲花花蕊中，五部和五智本身，也是伟大的智慧明点坛城。母亲的这个虚空中，过去已经涅槃，现在住世的二面佛身，也与母亲的这个虚空无别而住。未来出现的佛陀们，也将通过这个虚空而来。然而，法性母亲的这个虚空，是诸佛的血脉，是所有来往的基础，是所有存在的来源，因智慧的各异而嬉戏，是母亲的虚空啊。那么，这如何显现呢？经中说：五浊是众生所执著的五大，它们以无二自性清净，是清净的五大。未经造作，以实义而言，是部族的空行母。五大本身就是克罗地斯瓦里的虚空。如此说道。从奇妙之处来说，五大是五身自然圆满的坛城。五大的精华是菩提心的奇妙明点。那个精华的光明之心，是极难测度的智慧，即是心性。如此出现。从大虚空来说，五大是薄伽梵。是的，因为所有众生的身体也是由五大构成，所以是自性存在。如此说道。关于幻相，有三种说法。下乘者认为，这五大以及由此产生的众生，仅仅是无常的世俗幻相。因此，密咒更为殊胜，将之转化为本尊，视其显现而无自性为幻相。而大圆满则更为殊胜，视基位上无二任运成就为幻相而行持。通过次第增上和差异，以智慧斩断悬崖，做出决断，从而享受禅定，如果知道如何随心所欲地掌控，那就是幻相。正如《大虚空》所说：幻相在任运成就的境地中嬉戏。又说：自性并非固定不变，怎么看就怎么显现。如此说道。一种
English
That female named Krodheshvari, the palace of that mother's sky-dharmadhatu, in the midst of the immaculate lotus petals, the five families and the five wisdoms themselves, is also the great glorious wisdom bindu mandala. In this sky of the mother, past ones have already passed into nirvana, and the two-faced form body of the Buddha who dwells now also dwells inseparably from this sky of the mother. Future Buddhas will also come through this sky. However, this sky of the dharmata mother is the lineage of all the Buddhas, the basis of all coming and going, the source of all existence, and plays with different wisdoms, it is the mother's sky. So, how does this manifest? The tantra says: The five degenerations are the elements clung to by sentient beings, they are purified by non-dual nature, they are the pure five elements. Unfabricated, in terms of true meaning, it is the dakini of the family. The five great elements themselves are the sky of Krodheshvari. Thus it is said. From the miraculous, the five great elements are the mandala of the five kayas spontaneously perfected. The essence of the five great ones is the miraculous bodhicitta, the single bindu. The luminous heart of that essence is the extremely difficult to fathom wisdom, which is the nature of mind. Thus it appears. From the Great Sky, the five great elements are the Bhagavan. Yes, because the bodies of all sentient beings are also made up of the five elements, so it is naturally existent. Thus it is said. Regarding illusion, there are three views. Those of the lower vehicles see the five elements and all sentient beings produced from them as merely impermanent, conventional illusions. Therefore, mantra is more special, transforming them into deities, seeing their appearance without inherent existence as illusion. But Dzogchen is even more special, seeing the spontaneously accomplished illusion in the ground of non-duality and practicing accordingly. Through gradual increase and difference, cutting off the cliff with wisdom, making a decision, and then enjoying samadhi, if one knows how to control as one wishes, that is illusion. As the Great Sky says: Illusion plays in the realm of spontaneous perfection. And again: The nature is not fixed, it appears as it is seen. Thus it is said. One kind
Chinese
然后，所谓幻化，即五大元素本身，是法性普贤佛母的清净虚空。从无生之虚空中，以何种生起之奇迹的体性显现，无论如何显现也只是显现。如寂静之天女，如忿怒之母，如夜叉女，以及圆满了六道的母，女人等等的形象显现。例如，就像幻术师能从一无所有中变出任何幻化的形象一样。如果通达了法性之母的虚空无生之义，那么，象征智慧的生起之奇迹无论如何也会显现。《一切佛经》中说：以自性完全转变，能成就所有女人的幻化。这各种幻化的手印，被指示为空行母。这是这样说的。瑜伽士享用智慧和禅定两种资粮，证得“胜乐乐”的意义。即使想要生起本尊，也是从法性之母的虚空界中生起。即使迎请安住，也是从法性之母的虚空界中迎请，安住在法性之母的虚空界中。即使供养，奉献供品，也是奉献于法性之母的虚空界中。即使积累福德，勾招寿命，也是在母的虚空界中积累和勾招。即使加持弟子，给予灌顶，也是从这位母的虚空中加持和灌顶。即使勾招和诛杀怨敌魔障，也是在法性之母的虚空界中勾招和诛杀。那么，如何运用和显现呢？即不执着于事物和相状，以不观待生灭的智慧来摄持，这就是所谓的“胜乐乐”。此外，经续中说：无论如何享用安乐之殊胜，不执着于相状是安乐之道。从语言意义上讲，是从六边中以见解来断定。从九种教证来说，是能将显有世间诸法，成佛，空行之教证，即正确无误的见解确定下来的教证。从两种资粮来说，即智慧和禅定二者。从九种闲暇来说，第一个是自性坛城。从十八种方便来说，第一个是显示大吉祥自性的方便。第二