English
It shows that there is a mandala, and in the treatises of Mahāyoga, from the arising of the self-generation in the order of meditation, the five aggregates, elements, and sense bases should be blessed, and this should also be done for all the deities of the mandala. Because it shows, it speaks of these two things that should be done. Emaho! What is called the Vajra Aggregate, etc., is derived from the sound of "Hiyam Samadarti," from "Wonderful" to "Surprise," etc. Why? Because, from the great realm of the ultimate Bodhicitta, which is unborn, in the conventional perfect great mandala, all dharmas are inherently in a state of enlightenment, which is truly wonderful. What is that? What is called the Vajra Aggregate, etc., is like everything that includes the container and its contents, includes conditioned and unconditioned phenomena, includes pure and impure, all are inherently the body and limbs of the glorious Samantabhadra, abiding in a state of enlightenment. Dharmas other than the Buddha himself cannot be attained by the Buddha himself. Up to all that is said. Among them, what is called the Vajra Aggregate is the name of the result placed on the cause. Generally, the cause is wisdom, the five aggregates, the five afflictions, and the indivisible Vajra of the five families. Here, it refers to the aggregate of consciousness in the treatises of Mahāyoga. Its branches refer to the aggregate of consciousness, etc. Or another way of saying it, the branches of the Vajra Aggregate are known as the five perfect Buddhas. From here, the branches here are: All the many sense bases and elements are the mandala of the Bodhisattvas. It is not contradictory to say this. Thus, the five aggregates of samsara are also said to be the five perfect Buddhas in the Mahāyoga treatises of the Great Vehicle. Similarly, in the general Sutras, the sense bases and elements that are taught are also said to be the nature of Bodhisattvas and Bodhisattva Mothers. Similarly, the five elements such as earth, and those distinguished above, are definitely the nature of the five Buddha Mothers. From the very nature of such a mandala, all the dharmas of the three realms are inherently enlightened, samsara and, nirvana and, conditioned phenomena and, unconditioned phenomena and, the world and
Chinese
超越世间和胜义谛和世俗谛，以及器和情，清净和不清净，名声和超越名声，佛和有情之间，所有的一切音声，都不是佛之外的。如是说来，更不用说佛之外的其他法了，佛自己也无法获得。究竟而言，与法身的体性无别，世俗而言，安住于自身的身体和肢体中。对此，十二处安住于此。十八界也确定了，那还需要“多”这个词做什么呢？因为所有的经典都说十八界，而一切续部的王都说是万物的来源，所以在后来的续部中说有二十一界。我的秘密金刚被说成是所有坛城的自性。其境莲花是智慧的体性。这两者的心是从殊胜菩提心所生的金刚萨埵。因此又说：一切菩提萨埵金刚自在，根的境是智慧莲花的法界，根的形象是金刚心。为什么这样确定呢？又说：根是金刚秘密之王，境是莲花大乐法界，心是菩提生起之宝。三有，按照共同的说法，是欲有、色有和无色有。三有也本来就是成佛的。其中“也”字是趋向过去的，后来在做对治的方面说了，不是变成了佛，而是说从无始以来，就以无生的体性和大圆满的坛城中本来就安住于成佛的状态。秘密大瑜伽认为，欲有是母亲。为什么呢？因为是想要和贪恋的境。色有是父亲。为什么呢？因为是出生的原因。
English
Transcending the world, ultimate truth, and conventional truth, as well as container and content, purity and impurity, fame and transcendence of fame, between Buddha and sentient beings, all sounds whatsoever are none other than the Buddha himself. Given such a statement, what need is there to mention other dharmas apart from the Buddha himself? Even the Buddha himself cannot attain it. Ultimately, it is inseparable from the nature of the Dharmakaya, while conventionally, it abides in one's own body and limbs. In this regard, the twelve sources abide. Since the eighteen elements are also definite, what need is there for the word 'many'? The reason is that all the scriptures state the eighteen elements, and the king of all tantras is said to be the source of all things. Therefore, the later tantras state that there are twenty-one elements. My secret vajra is taught as the nature of all mandalas. Its object, the lotus, is the essence of wisdom. The mind of these two is Vajrasattva, born from the supreme Bodhicitta. Therefore, it is also said: 'All Bodhisattvas are empowered by the Vajra; the realm of the senses is the sphere of the wisdom lotus; the form of the senses is Vajra Mind.' Why is it so certain? Again, it is said: 'The senses are the king of the secret Vajra; the realm is the lotus, the sphere of supreme bliss; the mind is the treasure of the arising of Bodhi.' The three realms, according to the common explanation, are the desire realm, the form realm, and the formless realm. The three also are enlightened from the beginning. The word 'also' tends towards the past, and later it is said in the aspect of applying antidotes, it is not that they have become Buddhas, but that from beginningless time, they have always abided in the state of enlightenment with the nature of non-birth and in the mandala of the Great Perfection. According to the Secret Mahayoga, the desire realm is the mother. Why? Because it is the object of desire and attachment. The form realm is the father. Why? Because it is the very cause of birth.
Chinese
因为如此。无色界的存在是从菩提的界限的大乐中产生的缘故。那些也以方便和智慧菩提的坛城，本来就安住于成佛的自性中，如是说。又是男性的存在和，女性的存在和，出生的存在，那也是方便和智慧增上的菩提心之坛城是出生的自性。因此，方便的音声所摄的一切法的自性，不是佛陀本身之外的他者，胜义谛和世俗谛的坛城二者之外的其他法更不用说，佛陀本身也无法获得，这是总结语。如是父亲的胜义谛的世俗圆满大坛城般地谈论发起时，母亲欢喜，说“奇哉”等等，难道蕴和，界和，处和，器和，情器的一切都成佛了吗？如此宣扬只是言词的说法而已，十方无垠无际的虚空界限一切都是，境法界限的自性，因此本来就寂静，是远离能取所取的分别之法性。如是说。上面所说的三种存在本来就成佛了，那太过了，三种存在本身就是清净刹土，视为不清净的众生是错觉，一切都以三十六天神之自性本来就成佛而安住，称为清净刹土。不仅如此，被称为五浊的那些也与圣者无量寿佛的极乐世界无有差别。那么什么是浊呢？五毒等等的强烈烦恼是烦恼浊。邪见等等的六十二见山是见浊。与福德聚等等分离的众生是众生浊。成为身体痛苦之境的劫是劫浊。寿命短促的蕴等等是命浊，那些也于自己的心之法性被菩提心所自在之时，与极乐世界
English
Because of that. The existence of the formless realm arises from the great bliss of the realm of enlightenment. Those also, in the mandala of skillful means and wisdom enlightenment, are said to abide in the nature of being enlightened from the very beginning. Also, the existence of the male, the existence of the female, and the existence of birth, that also, the mandala of the mind of enlightenment, which is superior in skillful means and wisdom, is the nature of birth. Therefore, the nature of all the phenomena gathered by the sound of skillful means is none other than the Buddha himself. What need is there to mention other phenomena besides the two mandalas of ultimate truth and conventional truth? Even the Buddha himself cannot find it, this is the concluding statement. Thus, when the father's ultimate truth, the conventional perfect great mandala, is discussed and initiated, the mother rejoices and says, "How wonderful!" etc. Are all the aggregates, elements, sources, containers, and contents enlightened? Such proclamations are merely verbal expressions. All the infinite and boundless space realms of the ten directions are the nature of the realm of objects and phenomena, therefore they are inherently peaceful, and are of a nature that is free from the coming and going of grasping and being grasped. So it is said. The three existences mentioned above are enlightened from the very beginning, that is too much. The three existences themselves are pure lands, seeing them as impure beings is a delusion. Everything abides as enlightened from the very beginning in the nature of the thirty-six deities, and is called a pure land. Not only that, but those known as the five degenerations are also no different from the blissful realm of the noble Amitayus. What are the degenerations? The intense afflictions such as the five poisons are the degeneration of afflictions. The sixty-two mountains of views such as wrong views are the degeneration of views. Sentient beings separated from the accumulation of merit etc. are the degeneration of sentient beings. The kalpa that has become a realm of physical suffering is the degeneration of the kalpa. The aggregates of short life etc. are the degeneration of life. Those also, when the nature of one's own mind is empowered by the mind of enlightenment, are the same as the realm of Sukhavati.
Chinese
这被称为“无有差别”。此外，根据调伏者的意图，沉溺并掌控五种烦恼等。如果将五种烦恼转化为佛，为了报答五种烦恼的恩情，用蛇装饰身体，沉溺于方法和智慧完全清净的自性中，披着象皮，穿着虎皮，将大天神作为坐垫，用颅骨鬘装饰身体等等，这些都是在享用烦恼的残渣。菩提心远离生灭，恒常地观待，进入无生的大界而观断灭，将无量无边的众生都视为法性的同一种类而观待为我，将一切法都视为自性圆满大圆满的坛城中本来成佛而观待为相。因此，并非是外道的恒常观等。这被称为享用见解的残渣。所有外境都是福德的聚积，将外境与空性的法性结合，这是在享用众生的残渣。将身体的四大分解为微尘，并将外境与空性的法性结合，这是安住于劫末的残渣。短暂的寿命是寿命的残渣，轮回的命脉是恒常执取烦恼之心的意念，以及破除具有能取所取分别念，这是恒常安住于短暂寿命的聚积，像这样的五种残渣，就这样安置于安乐的处所。现在，根据大乘阿底瑜伽的论典，为了阐释将一切法都作为自己的行境，观修为空性大空中与因相符的五种大智慧，以及根据嘛哈瑜伽的论典，首先瑜伽士将胜义谛和世俗谛无别，本来成佛的菩提心生起为五种大智慧的意义。从“无生”等开始，器、情和八识，观修胜义谛和世俗谛菩提心无别的五种大智慧，即是行和来。
English
This is called "without difference." Furthermore, according to the intention of the Subduer, one indulges in and controls the five afflictions, etc. If the five afflictions are transformed into Buddhas, in order to repay the kindness of the five afflictions, one adorns the body with snakes, indulges in the nature of completely pure method and wisdom, wears elephant skin, wears tiger skin, places the great deity as a seat, adorns the body with a garland of skulls, etc. These are all practices that utilize the residue of afflictions. The mind of enlightenment is free from arising and ceasing, constantly observing, entering the great realm of non-arising and viewing as annihilation, considering all limitless sentient beings as the same kind of Dharma nature and viewing as self, viewing all phenomena as originally enlightened in the mandala of the Great Perfection of inherent nature, and viewing as signs. Therefore, it is not the eternal view of non-Buddhists, etc. This is called utilizing the residue of views. All external objects are accumulations of merit, and by combining external objects with the Dharma nature of emptiness, this is utilizing the residue of sentient beings. The body's four great elements are broken down into fine particles, and by combining the external with the Dharma nature of emptiness, this is abiding in the residue of the end of the kalpa. Short lifespan is the residue of life, and the life force of samsara is the mind that constantly grasps afflictions, and by destroying the conceptualization of grasping and being grasped, this is constantly abiding in the accumulation of short lifespan. Such five residues are thus placed in a place of bliss. Now, according to the treatises of the Great Vehicle Atiyoga, in order to explain the meaning of contemplating all phenomena as one's own field of experience, contemplating the five great wisdoms that are in accordance with the nature of great emptiness, and according to the treatises of Mahayoga, first the yogi generates the mind of enlightenment, which is the inseparability of ultimate truth and conventional truth, and is originally enlightened, as the five great wisdoms. Starting from "unborn," etc., the container, contents, and eight consciousnesses are contemplated as the five great wisdoms that are inseparable from the ultimate truth and conventional truth of the mind of enlightenment, which are going and coming.