English
It is also called great destroying touch. Showing the wrathful mother, the noble lady is non-eternal, etc. Generally, in the stage where the fruit of activities, etc., reaches its ultimate conclusion, there are four: Invincible Mother, Corpse, Wrathful Brow, Single Hair, etc. In the stage of sentient beings, it shows the four without distinction: the view of permanence, the view of annihilation, the view of self, and the view of characteristics. Among them, the noble lady is the object to be enjoyed by the four dharmas of the body, which are the four views such as permanence, and she becomes the Sana parents, that is the noble lady. Or, the place where the four views such as permanence are purified, becoming the mother of the four wrathful ones, hence the noble lady. The following three also apply. So, there are four: the consciousness of the body, the sense of the body, and the Bodhicitta touch consciousness arising from the combination of the three objects of touch. What is the reason for combining the four dharmas of the body with the object and the object-holder? The four dharmas of the body are the coarsest among all thoughts, and the four views are also the coarsest and least wise among all views, so it is the reason for combining them as parents. The equality of mind's self-born wisdom, the non-duality itself, also appears like self-appearance without cessation. Merely appearing, in the state of equality, free from the extremes of appearance and emptiness, spontaneously accomplished in the state of mind itself, is called non-eternal, which is the nature of the ultimate conclusion of thoughts. That is the nature of the goddess Iron Hook Woman, and when appearing as a form, the Iron Hook Woman is adorned with marks and examples. In the synonyms of the name, it is also said to be non-eternal. What is called non-annihilation, the equality of mind's self-born wisdom, free from all extremes, from self-appearance without cessation, also appears like the view of annihilation, which is the grasping of non-existent entities. Merely appearing, the mind does not move from the state of equality, and the non-establishment of annihilation as an entity, the mind itself appears in the state of equality, is called non-annihilation. It is also the nature of the powerful mother, the flesh-eating woman, and when appearing as a form, the corpse mother holds flesh, and the form appears adorned with marks and examples. What is called non-self, the equality of mind itself, free from all extremes, from the power of non-cessation, also appears like the view of self.
Chinese
未从本然之状态中移动，显空无别之平等性，因为完全没有执着于自我的缘故，被称为“非有”。在证悟达到究竟之时，也是忿怒母颦眉尊之自性。在显现为形象之时，则显现为马头金刚之母铁钩母，以身相和好相等庄严。所谓“非相”，心性自生之智慧，平等性不灭之力量，对于任何事物都显现为执取概念之相的对境。仅仅是显现之时，心性也未从法界平等性中移动。证悟此即达到究竟，被称为“非有”。分别念于本位清净，是忿怒母一发母之自性。在显现为形象之时，则显现为甘露旋母铃铛母，以身相和好相等光芒万丈。等等，是指法界所遍及之身体的四法，以及常断之四边，都显现为忿怒尊和忿怒母。由于这四位忿怒母能摧毁四种见解，所以也被称为“非有”。显示了这些的身体颜色，所谓“所有这些”，如果以轮回之法来衡量，就是已经证悟了果位。在此不共乘之场合，以衡量自性坛城，为了显现自性果位究竟之坛城。所谓“这些”是指五蕴。又所谓“这些”是指五种本位清净之智慧显现为五部之身。而显示身体颜色是：蓝色，是指自生智慧在调伏对象面前显现之时，是代表智慧本身的身色。从心自生智慧无论如何也不会改变的角度来说，不动佛身色是蓝色。或者说，即使暂时的主要因素会改变，但智慧不会改变。空性之智慧，对外能摧毁一切事物，对内则作为无论如何也无法建立的标志，所以是蓝色。白色，是指远离一切过失，如镜子般清澈而不间断，是远离二边过失的标志，所以毗卢遮那佛身色是白色。黄色，如同黄金原本就无杂质，而且是增长的颜色一样，平等性之智慧，是
English
Without moving from the state of Suchness, the equality of appearance and emptiness is called "non-being" because there is absolutely no grasping at self. At the time of perfect realization, it is also the nature of the Wrathful Mother Frowning One. At the time of appearing as form, it appears as the Iron Hook Mother, the mother of Hayagriva, adorned with body marks and signs. "Non-characteristic" means that the mind's own natural wisdom, the equality of non-ceasing power, appears as an object of grasping at the characteristics of conceptual thought for any object. At the moment of appearance, the mind itself does not move from the equality of the Dharmadhatu. Realizing this is the ultimate attainment, called "non-being." Conceptual thought is purified in its place, and is the nature of the Wrathful Mother Ekajati. At the time of appearing as form, it appears as the Nectar Swirling Mother Bell Mother, blazing with body marks and signs. "Etc." means that the four dharmas of the body that pervade the Dharmadhatu, and the four extremes of permanence and annihilation, are all manifested as wrathful deities and wrathful mothers. Because these four wrathful mothers destroy the four views, they are also called "non-being." The body colors of these are shown, and "all of these" means that if measured by the laws of samsara, the fruit has been manifestly realized. In the context of this uncommon vehicle, by measuring the self-nature mandala, in order to manifest the ultimate mandala of the self-nature fruit. "These" refers to the five aggregates. Also, "these" refers to the five pure wisdoms in their place appearing as the bodies of the five families. Furthermore, the body color is shown as: Blue, which means that when self-born wisdom appears to the object of taming, it is the body color that represents wisdom itself. From the point of view that the self-born wisdom of the mind will never change, the body color of Akshobhya is blue. Alternatively, even if the temporary main factor changes, wisdom does not change. The wisdom of emptiness destroys all things outwardly, and inwardly it is blue as a sign that it cannot be established in any way. White is the sign of being free from all faults, like a mirror that is clear and uninterrupted, and free from the faults of both extremes, so the body color of Vairochana is white. Yellow means that gold is inherently free from impurities and is the color of increase. The wisdom of equality is
Chinese
在地的时期，本体未曾从法界移动，因此，远离显空和有无的一切边际，称为平等性。未曾趋向任何一方，安住于一切的本体性中，因此，所有佛陀的功德任运成就而增长。宝生佛身色黄色。 勒坚意为红色，从个别觉知的智慧，即法的一般和自相的角度来说，一般相空性且无我，与涅槃无别。自相不混杂且不混淆，因此与世俗不相违，具有二贪，故为无量光佛的颜色。 绿色，是五种颜色混合在一起的颜色。 成所作智，如调伏所化众生一般，涉入各种事业，故不空成就佛为绿色。 闪耀，五种智慧显现为身的颜色是，法界智慧的光芒，也是智慧远离颠倒过患的象征而闪耀。无论怎样讲述智慧的体性，作为总义，远离一切意念对境的象征，对于所化众生的眼睛来说，难以忍受地闪耀，如同眼睛眩晕一般。 普贤五部，是自生智慧显现为五种智慧的体性。 也就是说，三界轮回之法中，五蕴清净为处所，任运成就于五种智慧之中，例如双面布匹一般。 进一步解释，自性基之坛城显现的方式是，心的自性超越思议，由于未证悟自性，以散乱的方式面向轮回，八识聚未成立时，以能取所取而生起执著的八识。于此，识未证悟色法无别于法性，如业所成就般显现内外能取所取的各种显现，故于识之后述说。 依赖内外之色，生起苦乐之感受六三一十八种，故于其后述说。 依赖感受，本是内外之法身和智慧之印，然因无明而执取为意识之境，故于前述之后述说。 以意识之执取，善恶无记。
English
At the time of the ground, since the essence does not move from the Dharmadhatu, it is called equality because it is free from all aspects of appearance and emptiness, existence and non-existence. The very fact that it does not go to any side dwells in the essence of all, so all the Buddha's qualities spontaneously accomplish and increase. Ratnasambhava's body color is yellow. Lebergan means red, from the perspective of the wisdom of individual realization, in terms of the general and specific characteristics of the Dharma. The general characteristic is emptiness and selflessness, which is inseparable from Nirvana. The specific characteristic is unmixed and unconfused, so it does not contradict the conventional and has two attachments, so it is the color of Amitabha. Green is a color that mixes five colors into one. Accomplishing activity wisdom, just as taming sentient beings, engages in various activities, so Amoghasiddhi is green. Shining, the body color in which the five wisdoms appear as bodies is, the light of Dharmadhatu wisdom, also shines as a symbol of wisdom being free from the fault of reversal. No matter how the nature of wisdom is explained, as a general meaning, as a symbol of being free from all mental objects, it shines unbearably for the eyes of sentient beings, like a dizzy eye. Samantabhadra and the five families are the nature of self-born wisdom appearing as five wisdoms. That is, in the Dharma of the three realms of samsara, the five aggregates are purified as places, spontaneously accomplished in the five wisdoms, like a double-sided cloth. Further explanation, the way the mandala of the self-nature ground appears is that the self-nature of the mind transcends thought, and because it has not realized its own self-nature, it faces samsara in a scattered way. When the eight consciousness aggregates are not established, the eight consciousnesses of grasping arise with the grasper and the grasped. There, consciousness does not realize that form is inseparable from Dharma, and various appearances of inner and outer grasper and grasped appear as if accomplished by karma, so it is mentioned after consciousness. Relying on inner and outer form, six, three, and eighteen kinds of feelings of happiness and suffering arise, so it is mentioned after that. Relying on feeling, it is originally the Dharmakaya and wisdom mudra of inner and outer, but because of ignorance, it is grasped as the object of consciousness, so it is mentioned after the previous one. With the grasping of consciousness, good, evil, and neutral.
Chinese
由于三种造作之法产生，因此在造作之后述说，是错觉自显的坛城。在作为基础的错觉自显的坛城上进行考察，以这个乘的理证来衡量，在证悟习惯达到究竟之时，就像镜子上的污垢彻底清除后，光明彻底显现一样，轮回本身如果显现为智慧自显的坛城，那么无漏的五蕴就会自然成就为五种智慧，无漏的五蕴，从殊胜智慧的蕴开始依次计算。五种智慧也说是以空性智慧的次第显现，但本体是刹那间无有差别的。论基所处的特征，三身的颜色手印已经说完。周遍的特征是，法界周遍无边等，法界是轮回和涅槃的一切法都遍及于它的自性，无而不可穷尽，空而生一切。周遍是，从各个方向周遍，十方无边有多大，就遍及到多大。时间周遍是，四个时间无始无终，法界周遍且不超越。无边是时间和处境二者都没有终极。周遍是，一切都圆满地显现在论基本身中。它的方式是不执著于分别念，因此轮回连名言也不存在，即使一切都变成身和智慧，因为没有作为所依的轮回，所以不成立。清净或成佛或涅槃连名言也不执著，因为心性自证达到自身，所以脱离一切概念，是明晰显现的本体。它的方式是“就像这样”，是接近显示的词语。举例说明，就像芝麻的容器一样，芝麻的容器里装满了芝麻，完全存在，就像芝麻油遍及所有芝麻一样，从何处周遍安住。就像芝麻团一样，法界是无边的，就像芝麻粒一样，由分别念的集合堆积，安住在哪里，那里就清净为四十二位佛，一切都自然成就于其中。周遍就像芝麻粒被芝麻油遍及一样，无论身如何显现，都是自