English
Moreover, like a queen. Because all the dharmas of the realm abide in the essence of the five elements, they are inseparable. The five aggregates within also abide in the essence inseparable from the five elements. The noble one is without distinction, free from all the characteristics of elaboration; the dharmadhatu manifests the essence of all inner and outer dharmas through the five elements. The reasons for the term dharmadhatu will be explained when describing the characteristics, so it should be understood. That which is solid means: all that holds the characteristics of earth, both inner and outer, appears as if uninterrupted. Because the essence is not perceived, it is spontaneously established in the dharmadhatu, hence it is called solid. Moreover, the characteristics of the wisdom of the five elements belong to the category of the aggregates explained by the Father. Here, it is only the holding of characteristics. The dharmadhatu of appearance means: appearance is space, free from all characteristics. In the essence of not being anything, all dharmas appear unceasingly of themselves, therefore it is called clear and unobscured characteristic. For these, there is no purifying or being purified, but only the manifestation of their own nature. Dhatu means the dhatu of equality. Among them, the first of the five characteristics, clear and without limit, is that which is free from characteristics, abiding in the essence of appearing as anything, which is clarity. Without limit means: it appears without being pervaded or pervading in all dharmas, like space, it is without end. Not destroyed by an opponent means: it is free from all things, like space that cannot be destroyed or broken. Not ceasing in any way means: it appears as all the dharmas of samsara and nirvana through realization and non-realization. Spontaneously burning all extremes means: in the dharmadhatu, there is no self that establishes anything, holding onto existence and non-existence, holding onto samsara and nirvana, all such as cause and effect, permanence and annihilation, are purified in the dharmadhatu. Such a characteristic is inexpressible because the basis of characteristics such as purity and impurity is not established, therefore it is free from expression. That meaning itself is not like looking at a single side of an empty corpse, but rather the uninterrupted wisdom, the essence not established in anything, or appearing as holding the characteristics of the five elements. Therefore, the very appearance in space is Samantabhadra, the unmoving mother. In the time of non-realization, like space, which is the object of consciousness, it is the Vajra Mother, Samantabhadri.
Chinese
吉祥！ 所谓的坚固之界，是指心之平等性不间断的状态中，显现出执持内外坚固的地的特征。仅仅是显现，显现空性无别，平等性法界所说的五种法都圆满了。那本身远离一切特征，在自心中显现光明，即是毗卢遮那佛的佛母佛眼。在清净的处所，从远离一切事物的角度称之为佛眼。所谓的柔软之界，是指心之平等性不间断，可以随意弯曲，因此水被称为柔软。执持内外柔软特征的那些，显现空性无别，具备平等性法界五圆满的证悟达到究竟，在显现为身的时候，被称为佛母嘛嘛 giác。因为水能产生一切，所以像佛母一样，因此被称为佛母嘛嘛 giác。在智慧的阶段，平等性智慧也是产生一切佛陀功德的自性，所以在果位的阶段，与父佛母双运。所谓的温暖之界，温暖即是火。心之平等性不间断的状态中，显现出内外温暖如火一般。那本身显现空性无别，具备平等性之界的坛城，证悟达到究竟的觉性在显现为身的时候，显现为白衣佛母，因为是无量光佛的佛母。以分别智，使二边的过失如火焚烧般不驻留。白色是远离过失，所以是白衣佛母。所谓的行动之界，行动即是风，执持内外运动的特征，显现空性无别，在平等性法界中成就的特征，具备法界五圆满的证悟达到究竟的觉性，在坛城的状态中自身显现为身的时候，是佛母誓言度母。以成所作智，使所化众生从高到高地修行并度脱，并且不超越它，因此称为誓言度母。智慧是成所作智。身是成就义成。所化众生的一切事业刹那间自然成就，以及父佛母。等等，是指世间的界限是无尽的。因此，五蕴等一切分别念的集合。
English
Auspicious! The so-called realm of solidity refers to the state of the mind's equanimity being uninterrupted, appearing to hold the characteristics of the solidity of earth, both internal and external. Merely appearing, the appearance and emptiness are inseparable, and all five dharmas spoken of in the equanimity realm are complete. That itself, being free from all characteristics, manifests clearly in one's own awareness, is the Buddha-eye, the mother of Vairochana. In the pure place, from the perspective of being free from all things, it is called Buddha-eye. The so-called realm of softness refers to the mind's equanimity being uninterrupted, capable of being bent in any direction, hence water is called soft. Those who hold the characteristics of softness, both internal and external, the appearance and emptiness being inseparable, the realization of the equanimity realm possessing the five perfect mandalas reaches its culmination, and when appearing as form, it is called the mother Mamaki. Because water generates everything, it is like a mother, hence it is called the mother Mamaki. In the stage of wisdom, the equanimity wisdom is also the nature of generating all the qualities of the Buddha, so in the stage of fruition, it is united with the father and mother Buddha. The so-called realm of warmth, warmth is fire. In the state of the mind's equanimity being uninterrupted, the internal and external warmth appear like fire. That itself, the appearance and emptiness being inseparable, possessing the mandala of the equanimity realm, the awareness of realization reaching its culmination, when appearing as form, appears as the White-Robed Mother, because she is the mother of Amitabha. With discriminating wisdom, she causes the faults of the two extremes to not remain, like being burned by fire. White is being free from faults, hence the White-Robed Mother. The so-called realm of movement, movement is wind, holding the characteristics of internal and external movement, the appearance and emptiness being inseparable, the characteristic of being accomplished in the equanimity dharmadhatu, the awareness of realization possessing the five perfect mandalas of the dharmadhatu reaching its culmination, when one's own form appears in the state of the mandala, it is the mother Samaya Tara. With the wisdom of accomplishing activities, she causes the beings to be trained to practice and liberate from higher to higher, and because they do not transcend it, she is called Samaya Tara. Wisdom is the wisdom of accomplishing activities. The form is the accomplishment of meaningfulness. All the activities of the beings to be trained are naturally accomplished in an instant, as well as the father and mother Buddha. And so on, refers to the fact that the limits of the world are endless. Therefore, the collection of all conceptual thoughts, including the five aggregates.
Chinese
没有不成为的。一个念头清净，则一切清净。不可思议的一切念头，在智慧中，智慧不可思议。在身方面，自然成就为父身母身。所谓“妃嫔的集合”，五蕴和五大清净的五部父父母母的集合，在坛城法界的边际平等显现。现在，对于特殊明智的眷属有两种。对于佛子菩萨的眷属有两种，其中宣说菩萨姊妹是：从“此后大菩提金刚见”等开始。而且，圆满的眷属也不是主尊和眷属各自存在，而是显示导师普贤王如来圆满具足。如何圆满呢？在果位究竟的阶段，什么是普贤王如来？在众生的阶段，心的意识融入一切法并断除，这二者无别。因为心在自性中清净即是普贤王如来。心自显现的界和处清净，即是菩萨和菩萨母，忿怒尊和忿怒母的坛城，因此称为不是与导师相异的圆满眷属。或者，轮回和涅槃的一切法平等性无别，是自生智慧中显现五种智慧的象征，化为五部的身相，也不是在轮回的法之外。在众生的阶段，五蕴圆满于五部和五种智慧之中。虽然法界没有分别，但从观看者智慧的角度，显现为五佛母的身相，也是五大显现于此。如同众生之时，五大和五蕴无别一样，证悟的智慧和法界无别，如同水和湿性一样，在显现身相之时，父和母无别。从那无别之中显现的证悟，在自生智慧的自性中，界和处显现的菩萨菩萨母，忿怒尊忿怒母的坛城的自性，因此不是与自身相异，称为不是与自身相异的眷属。这也是分别显示断除的差别，以及不是与自身相异的共同眷属之后，没有丝毫间隔地显示特殊明智的圆满眷属的后续，即“此后”。菩提
English
There is nothing that does not become. If one thought is pure, then all are pure. All inconceivable thoughts, in wisdom, wisdom is inconceivable. In terms of body, it is naturally accomplished as the body of the father and mother. The so-called "assembly of consorts" is the assembly of the five families of fathers and mothers, where the five aggregates and five elements are pure, appearing equally at the edge of the mandala's realm. Now, there are two kinds of retinues for special awareness. Of the two kinds of retinues for the sons and daughters of the buddhas, the bodhisattva sisters are taught: starting from "Then, the Great Enlightenment Vajra Vision," and so on. Moreover, the perfect retinue is not that the main deity and the retinue exist separately, but it is shown that the teacher, Samantabhadra, is perfectly complete. How is it complete? In the state of the ultimate fruition, what is Samantabhadra? In the state of sentient beings, the mind's consciousness enters and cuts off all dharmas, and these two are inseparable. Because the mind is pure in its own nature, it is Samantabhadra. The realm and sources of the mind's own appearance are pure, which are the bodhisattvas and bodhisattva mothers, the mandala of wrathful deities and wrathful mothers, therefore it is called the perfect retinue that is not different from the teacher. Alternatively, the equality of all dharmas of samsara and nirvana is inseparable, and it is a symbol of the manifestation of the five wisdoms from the self-born wisdom, transforming into the bodies of the five families, which are also not separate from the dharmas of samsara. In the state of sentient beings, the five aggregates are complete within the five families and the five wisdoms. Although the dharmadhatu has no distinctions, from the perspective of the wisdom of the beholder, the appearance of the bodies of the five mothers is also the appearance of the five elements there. Just as the five elements and five aggregates are inseparable at the time of sentient beings, the wisdom of realization and the dharmadhatu are inseparable, like water and its moisture. At the time of the appearance of the body, the father and mother are inseparable. The realization that appears from that inseparability, in the nature of self-born wisdom, is the nature of the bodhisattvas and bodhisattva mothers, the mandala of wrathful deities and wrathful mothers, where the realm and sources appear, therefore it is not different from oneself, and it is called the retinue that is not different from oneself. This also shows the difference of separately showing the cutting off, and after the common retinue that is not different from oneself, without any interruption, it shows the continuation of the perfect retinue of special awareness, that is, "Then." Bodhi
Chinese
是伟大的地位，轮回涅槃的一切法都自然成就为觉性菩提心。清净是指断除方面，最细微的细微垢染也得以清净。证悟是智慧方面，两种智慧无别，周遍广大，与法界等同。伟大是指从道位到达究竟，远离为自他所做的一切，二利自然显现，圆满究竟，是果位法身。总之，伟大是指一切的自性无别，不执著任何事物的体性，一切分别念都是清净的体性。如果概括地讲，大菩提本身是自显现的色身地藏菩萨，虚空藏菩萨，观世音自在，金刚手四尊，以及眼识等四者无别，所以是伟大。或者说，是导师的智慧心显现为有情，心之自生智慧本身显现，所以是伟大。或者说，现在为了利益众生而安住的菩提萨埵形象，虽然显现为道位，但体性是圆满究竟的，所以从道位上超胜，因此称为伟大。金刚是心的自性如金刚一般，在三时中不是造作的，在三时中不会改变，如金刚一般。心的自生智慧清晰而不间断，一切法都在觉性智慧的体性中摧毁，所以是金刚。或者说，这两者无分别，觉性智慧空性无我，是法界。它本身清晰而不间断，是自生智慧。这两者如虚空清净和太阳的光芒一般无分别。因为无分别，所以是金刚，一切法如金刚一般，在三种的语中自明，如四种或因或根本一般。或者说，一切法显现为色身，声音，忆念觉知为意，证悟成佛，这三者也无别，不是造作的，也称为金刚，这是金刚的两种解释。这两种解释中，前者是附加的，但后者接近大圆满。前者的三者本身不间断地显现，如见到眼识一般显现。仅仅是显现的当下就是心的自性。如金刚一般的三种无别的身语意无别，不是造