Chinese
进入之后，与诸大种微细分混合的菩提心二者结合，身体的诸根等都会产生。在那样的状态中，识的转变就叫做结生。彼诸根所依之大种，如眼等大种，以及身体的诸根也会一同产生。之后，以诸根之大种为因，眼根等会次第成就。以诸根所依之大种为因，次第地，诸根的所依也会成就。如是，从诸根及其对境的产生，一切身体都会成就圆满。如是成就之后，在那时，以转变之力的作用，如引来口水一般，依于六根的六识也以意根的作用而进入，譬如器与情器世间一般。如是，那些也从菩提心中，示现为自生于勇士勇母的众会和忿怒尊与忿怒母的坛城中。众生所见为轮回，圣者所见为大圆满坛城。不领悟调伏有情的坛城，而错误领悟，就叫做沉溺于无明的泥潭。如是也曾说过，譬如鹏鸟和狮子的幼崽，虽然自身具有调伏龙和象的力量，却如同被胎和蛋所遮蔽一般。那些语句就表示一切法自生于菩提心大圆满的坛城中。吉祥密集心要中，将完全清净的本尊和所居坛城的共同教义，以及共同和不共同的差别分开解释，已于密咒摩诃瑜伽的教义中解释。现在，将续部的教义在阿底瑜伽中解释，将从后部续的教义中解释，那是什么呢？即薄伽梵如来，名为了知之王等，包含器情的一切法与法性，蕴、界、处、有等。
English
Having entered, the two bodhicittas, which are mixed with the subtle parts of the great elements, combine, and the senses of the body and so on will arise. In that state, the transformation of consciousness is called rebirth. The great elements that are the basis of those senses, such as the great elements of the eyes and so on, and the senses of the body will also arise together. Then, taking the great elements of the senses as the cause, the eye sense and so on will gradually be accomplished. Taking the great elements that are the basis of the senses as the cause, gradually, the bases of the senses will also be accomplished. Thus, from the arising of the senses and their objects, the entire body will be accomplished and perfected. Having been accomplished in this way, at that time, by the power of transformation, like drawing saliva, the six consciousnesses that rely on the six senses also enter through the function of the mind sense, like the vessel and the contents and the world. Thus, those also, from the mind of enlightenment, are shown to arise spontaneously in the assembly of heroes and heroines and in the mandala of wrathful deities and wrathful mothers. What sentient beings see as samsara, the noble ones see as the great perfection mandala. Not understanding the mandala that tames beings, and misunderstanding it, is called sinking in the swamp of ignorance. It has also been said that, for example, although the offspring of a garuda and a lion have the power to subdue dragons and elephants, they are like being obscured by the womb and the egg. Those words indicate that all dharmas arise spontaneously in the mandala of the great perfection of the mind of enlightenment. In the glorious Guhyagarbha, the general doctrine of the completely pure deity and the mandala in which they reside, and the differences between the common and the uncommon, have been explained separately, and have been explained in the doctrine of the secret mantra Mahayoga. Now, the doctrine of the tantra is explained in Atiyoga, and will be explained from the doctrine of the later tantra. What is that? That is, the Bhagavan Tathagata, named King of Awareness, etc., all dharmas and dharmata including vessel and essence, aggregates, realms, sources, existence, etc.
Chinese
界和糟粕和时间和见解和，动摇和不动摇和行境和行境之外和，知识和所知之自性等等全部清净之坛城中，本来成佛之自性菩提心无生之界中聚集而显示，恒常非有等之间关联。彼为何耶？形色和分离，不是任何之自性，然无始时间之界之因，成为轮回和涅槃之生处，善和恶业之习气种子执持之阿赖耶菩提心金刚不动者，乃是名为了别之王，于此位中。何故耶？缘起轮回之垢全部清净者也。胜义中无自性之法界中，世俗为利有情故，显现内外能取所取之错乱坛城之自性，然显现和法界自性无二之自性，乃是色之王，圆满受用身也。感受三种之自性乃是，空性之自性，乐苦无别也。彼乃一切无别，平等性之身，感受之王宝生也。境和根和了别显现之时，作意者也是，境和根乃极微之自性，一微尘也无方分，故所取之境空也。了别自性光明故空，如是无事物乃现证菩提之身，作意之王乃无量光也。心所生之法等和，与心相应之非有法等，五十一行者等也是，根本八识聚，彼乃阿赖耶，阿赖耶一切种子彼也是比喻幻化八种，故无事物，无事物彼乃一切智智之身，行之王不空成就也。当知五色之誓言为何耶？有情之了别八识聚，虽为五智所遍及，然为错乱之网所遮蔽故不见，彼
English
In the mandala of complete purification of realms, impurities, times, views, movements, non-movements, spheres of activity, that which is beyond the sphere of activity, the nature of knowledge and objects of knowledge, and so on, it is shown that the self-nature of original enlightenment, the mind of bodhi, is gathered into the unborn sphere. It is connected to what is not constant. What is that? It is separated from shape and color, and is not the nature of anything, yet it is the cause of the sphere of beginningless time, becoming the source of samsara and nirvana, and the alaya, the mind of bodhi, which holds the seeds of the imprints of virtuous and sinful actions, is called the king of consciousness in this state. Why? Because it is completely purified of the defilements of conditioned samsara. In the ultimate sense, from the dharmadhatu of no self-nature, for the sake of sentient beings in the relative, the nature of the mandala, which is the illusion of internal and external grasping, appears, but the nature of appearance and the dharmadhatu itself are non-dual, which is the king of form, the sambhogakaya. The nature of the three feelings is the nature of emptiness, where happiness and suffering are inseparable. That is the body of equality, where all are inseparable. The king of feelings is Ratnasambhava. When objects, faculties, and consciousness appear, so does perception. Objects and faculties are the nature of atoms, and even a single atom is without direction, so the object to be grasped is empty. Consciousness is empty because its nature is clear light. Thus, the absence of things is the body of manifest enlightenment, the king of perception, Amitabha. Mental factors and non-associated formations, the fifty-one formations, are also rooted in the eight aggregates. That is the alaya, and the alaya, which is all seeds, is like eight kinds of illusions, so there is no thing. That which is without thing is the body of all-knowing wisdom, the king of formations, Amoghasiddhi. What is the samaya to know the five colors? Although the eight aggregates of sentient beings' consciousness are pervaded by the five wisdoms, they are obscured by the net of delusion and are not seen.
Chinese
据说，为了向那些被愚痴的黑暗所蒙蔽的人们展示智慧的光芒，即自性之坛城，所以使用了颜色。同样，蓝色象征着法界真如永不改变。白色象征着众生本具觉悟之心，是本初成佛之因。黄色象征着我和一切众生都充满着如来坛城的一切伟大功德。根据摩诃瑜伽，众生和法性菩提心本身就具有执着；而根据阿底瑜伽，为了表明即使是这一点执着也没有，所以使用了粉红色。多种颜色混合在一起就像绿色一样，象征着一切相都融入无相之界，并且象征着无相的行境自然成就。天空如同遍布一切，同样，法界真如也遍布一切；天空如同开启一切，同样，阿赖耶识的种子心也开启了器情万物的生起。反驳：如果说像情器世间一样，一切都是阿赖耶识所造，那么“器世间是阿赖耶识所造”这句话就矛盾了。这并不矛盾，因为一切世间都由业所生，而阿赖耶是业习气的住所。因此，天空开启一切，是显现之界。如同土地能承载一切有情，大乘无生之界中的智慧也能容纳和承载一切乘，所以是坚固之界。从能取和所取的分别念，以及二障的垢染中解脱出来，无生之界，菩提心的大河，以及度母和十三地的大悲所滋润的大海，是柔软之界。以空性大智慧如金刚般的火焰，焚烧事物和非事物，以及心之见解的习气细微显现的自性，并使大菩提之果成熟，是温暖之界。将我执之见的山峰化为尘埃，并以极其清净的菩提心。
English
It is said that colors are used to show the light of wisdom, the mandala of self-nature, to those who are blinded by the darkness of ignorance. Similarly, blue symbolizes the unchanging nature of Dharmadhatu Suchness. White symbolizes that sentient beings inherently possess the mind of enlightenment, the cause of primordial Buddhahood. Yellow symbolizes that I and all sentient beings are filled with all the great qualities of the Tathagata's mandala. According to Mahayoga, sentient beings and the nature of Bodhicitta itself have attachment; according to Atiyoga, pink is used to show that even this much attachment is absent. When various colors are mixed together, they resemble green, symbolizing that all characteristics are integrated into the realm of no-characteristics, and that the realm of no-characteristics is spontaneously accomplished. Just as the sky pervades everything, so too does the Dharmadhatu Suchness pervade everything; just as the sky opens up everything, so too does the seed-mind of Alaya open up the arising of all containers and contents. Refutation: If it is said that everything is made by Alaya, like the world of containers and contents, then the statement "the container world is made by Alaya" is contradictory. This is not contradictory because all worlds are born from karma, and Alaya is the abode of karmic imprints. Therefore, the sky opens up everything, it is the realm of appearance. Just as the earth supports all beings possessed by mind, so too does the wisdom in the unborn realm of the Great Vehicle accommodate and support all vehicles, so it is the realm of solidity. Liberated from the conceptualizations of grasping and being grasped, and the defilements of the two obscurations, the great river of Bodhicitta in the unborn realm, and the great ocean moistened by the compassion of Tara and the thirteen Bhumis, is the realm of softness. With the fire of great emptiness wisdom like a vajra, burning the nature of subtle manifestations of things and non-things, and the habitual tendencies of the mind's views, and ripening the fruit of great enlightenment, is the realm of warmth. Scattering the mountain of the view of self-grasping into dust, and with the extremely pure Bodhicitta.
Chinese
众生皆被安置于大菩提之界，故为安置之界。胜义谛中，法性菩提心非颜色与形状，故眼不能见。眼根与识，如境色之不可见。然于世俗圆满大坛城中，大菩提金刚可见，能见，亦显现为所见之明妃。胜义谛中，法性菩提心，从何闻，闻何，以何闻，已超离言辞与文字，亦超离耳根与识，以及境声。然于世俗圆满大坛城中，大菩提金刚可闻，能闻，亦显现为所听之菩萨与菩萨母。胜义谛中，法性菩提心非香与鼻之境，虽已超离鼻根与识，以及境香。然于世俗圆满大坛城中，大菩提金刚可嗅，能嗅，亦显现为所嗅之明妃。胜义谛中，法性菩提心非语与声，虽已远离舌根与识所应体验之边，然于世俗圆满大坛城中，大菩提金刚可尝，能尝，亦显现为所尝之明妃。胜义谛中，法性菩提心，离一切戏论之相，其自性如虚空，虽显现为四时之体性，然于世俗圆满大坛城中，亦显现为四天女之自性。胜义谛中，一切法如十八空性之体性，一切种子如阿赖耶识，种子之处如水泡凝结，俱生之触，如水中之泡，所依之境所触，如幻术所变，所缘之境能触，如阳焰，彼等刹那之境所识，亦如大降伏忿怒尊般显现。胜义谛中，法性菩提心自性如虚空，于错乱之邪分别四边而分别
English
Beings are placed in the realm of great Bodhi, hence it is the realm of placement. In the ultimate truth, the Dharma-nature Bodhicitta is neither color nor shape, so it cannot be seen by the eye. The eye faculty and consciousness, like the invisibility of objects. However, in the mandala of the complete great perfection of conventional truth, the great Bodhi Vajra is visible, the seer, and also appears as the consort to be seen. In the ultimate truth, the Dharma-nature Bodhicitta, from what is heard, what is heard, by what is heard, has transcended words and letters, and has also transcended the ear faculty and consciousness, and the object sound. However, in the mandala of the complete great perfection of conventional truth, the great Bodhi Vajra is heard, the hearer, and also appears as the Bodhisattva and Bodhisattva-mother to be listened to. In the ultimate truth, the Dharma-nature Bodhicitta is not the object of smell and nose, although it has transcended the nose faculty and consciousness, and the object smell. However, in the mandala of the complete great perfection of conventional truth, the great Bodhi Vajra is smelled, the smeller, and also appears as the female consort to be smelled. In the ultimate truth, the Dharma-nature Bodhicitta is not speech and sound, although it is separated from the edge to be experienced by the tongue faculty and consciousness, but in the mandala of the complete great perfection of conventional truth, the great Bodhi Vajra is tasted, the taster, and also appears as the consort to be tasted. In the ultimate truth, the Dharma-nature Bodhicitta is free from all characteristics of elaboration, its nature is like the sky, although it appears as the nature of the four times, but in the mandala of the complete great perfection of conventional truth, it also appears as the nature of the four goddesses. In the ultimate truth, all dharmas are like the nature of the eighteen emptinesses, all seeds are like the Alaya consciousness, the place of seeds is like a solidified bubble, the co-emergent touch, like a bubble in water, the object of reliance is touched, like an illusion, the object of focus is touched, like a mirage, the consciousness of those immediate objects also appears like the great subduing wrathful one. In the ultimate truth, the Dharma-nature Bodhicitta is like the nature of the sky, discriminating on the four sides of deluded wrong thought.