Chinese
如是说：无始时之界，是诸法之所依，以彼有故，一切众生和寂灭得以获得。如是。又有些人这样认为：心、意和识三者是一，只是名称不同而已。不是这样的，因为意和识二者所缘的对境是不同的。因此，心也成为不同的对境。又如经中所说：总的来说，变成三种。即：自性、因和果。其中，自性是：依赖于一切具有遍染污性的法的习气，具有完全执持种子的特性，是产生它们的因的自性。其中，因本身的自性是：如是阿赖耶识，即一切种子，作为那些遍染污法的因，在一切时中都亲近存在。作为果安立的是：阿赖耶识的遍染污法，依赖于无始时期的习气而产生。那么，如果习气不是不同的，也不是多种多样的，如何能成为不同种类的法的因呢？例如，布不显现为多种多样，但当放入多种颜色的染料的容器中时，它会显现出多种不同颜色的形态。同样，被阿赖耶的多种习气所熏染，即使在习气之时不是多种多样的，但在果显现之时，也会显现出无数种法。因此，被称为诸法的根本。那么，如果这样，无根的心是一切法的根本，心本身是怎样的呢？心是大菩提的体性，虽然本来没有产生，但却是一切具有生起幻化的自性。如是《后分经》中所说：心性是怎样的？菩提就是心。心与菩提无有分别，一切无余皆是法。心与菩提合为一体。如是说，心无生之体性是大菩提的自性，心与菩提的自性中
English
Thus it is said: The realm of beginningless time is the abode of all dharmas. Because it exists, all beings and nirvana are attained. Thus it is. Furthermore, some think that mind, intellect, and consciousness are one, only the names are different. It is not so, because the objects of intellect and consciousness are different. Therefore, mind also becomes a different object. Moreover, as it is said in the sutra: In summary, it becomes three kinds: namely, self-nature, cause, and effect. Among them, self-nature is: relying on the habitual tendencies of all phenomena that are characterized by complete defilement, possessing the characteristic of completely holding seeds, it is the nature of the cause that generates them. Among them, the nature of the cause itself is: Thus, the alaya-consciousness, which is all seeds, as the cause of those completely defiled phenomena, is always closely present at all times. What is established as the effect is: the completely defiled phenomena of the alaya-consciousness arise relying on the habitual tendencies of beginningless time. Then, if the habitual tendencies are not different and not diverse, how can they be the cause of different kinds of phenomena? For example, cloth does not appear to be diverse, but when it is placed in a container of dyes of various colors, it will show various forms of different colors. Similarly, even though the habitual tendencies of the alaya are not diverse at the time of the habitual tendencies, when the fruit manifests, it will show countless phenomena. Therefore, it is called the root of all phenomena. Then, if that is the case, if the rootless mind is the root of all phenomena, what is the mind itself like? The mind is the essence of great bodhi, although it is originally unborn, it is the nature of all that arises with the illusion of arising. As it is said in the Later Treatise: What is the nature of the mind? Bodhi is the mind. There is no difference between mind and bodhi, all without remainder are dharmas. Mind and bodhi are united as one. Thus it is said, the nature of the unborn mind is the nature of great bodhi, in the nature of mind and bodhi
Chinese
是说，它汇集并无分别地显示了轮回和涅槃的所有法。因此，如果问，心性自性清净是什么？答：是文字。如果问，文字的自性清净是什么？答：犹如如意宝珠的云。这些词句表明，从心、法和文字的自性清净中，会产生所有共同和殊胜的成就。又为何如此呢？因为四十二个幻化文字，本来就显现为网络坛城的四十二尊本尊，圆满成佛，即便如此，也是暂时的权宜之计。因此，十方四时的一切如来正等觉的坛城，都是由心和文字无别地成就菩提所成，更何况是共同的成就等等呢？如果希求无上菩提的瑜伽士，要修持共同的成就，难道不会与大菩提的意义相违背吗？或者，仅仅获得无上菩提本身，不就能获得共同的成就吗？虽然仅仅获得无上菩提本身就能获得共同的成就，但在获得菩提之时，为了圆满瑜伽士自他二利的圆满，也不会与大菩提的意义相违背。那么，自他二利的圆满又是什么呢？比如产生和变化为甘露等等。其中，变化为甘露是指毒药，将毒物的本体和五种妙药清净地置于班杂内，放在面前，以下面出现的次第，以五种金刚行相生起自身，与明妃进行亲近修持，从自身父尊母尊的殊胜菩提心中，观想明妃的密处有日月轮，其上有双重叠置的文字鬘，由此生起大贪欲的喜乐，其光芒如云般凝聚，从明妃的毛孔中散发出来，照耀六道
English
That is, it gathers and indistinctly shows all the dharmas of samsara and nirvana. Therefore, if asked, what is the naturally pure nature of mind? The answer is: it is letters. If asked, what is the naturally pure nature of letters? The answer is: it is like a cloud of wish-fulfilling jewels. These words show that from the naturally pure nature of mind, dharma, and letters, all common and supreme accomplishments arise. Furthermore, why is it so? Because the forty-two illusory letters are already manifest as the essence of the forty-two deities of the net mandala, perfectly enlightened from the beginning. Even so, it is due to temporary circumstances. Therefore, all the mandalas of the Tathagatas, perfectly and completely enlightened, who have gone to the ten directions and four times, are made of the inseparability of mind and letters into enlightenment. What need is there to mention common accomplishments and so on? If a yogi who desires unsurpassed enlightenment is to accomplish common accomplishments, will it not contradict the meaning of great enlightenment? Or, does not the attainment of unsurpassed enlightenment itself lead to the attainment of common accomplishments? Although the attainment of unsurpassed enlightenment itself leads to the attainment of common accomplishments, at the time of attaining enlightenment, in order to perfect the complete benefit of oneself and others, it will not contradict the meaning of great enlightenment. So, what is the perfection of the benefit of oneself and others? For example, the arising and transformation into nectar, and so on. Among these, transformation into nectar refers to poison. The essence of poison and the five excellent medicines are purified and placed inside a bamda, and placed in front. According to the order that follows, one generates oneself through the five vajra behaviors, and engages in close practice with a consort. From the superior bodhicitta of oneself as father and mother, one visualizes a sun and moon disc in the secret place of the consort, with a double-layered garland of letters upon it. From this, great desire and joy arise, and its rays, like gathering clouds, emanate from the pores of the consort, illuminating the six realms.
Chinese
遍布于十方。安住于其中的所有佛陀的智慧之光，汇集为殊胜菩提心的自性。再次汇集，将毒的实体焚烧，显现为阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）的实体，并使其光芒四射。同样，再次放射和汇集时，融入于月轮之中。同样，再次放射和汇集时，成为阿字和嘎字。由此放射的光芒，催动安住于六道十方的所有佛陀，金刚、珍宝、莲花、事业部的所有佛陀的方便和智慧。其智慧的自性，殊胜的菩提心也融入其中。阿字和嘎字也融化为光，观想为洁白而清澈的智慧甘露，毒即净化并转化为甘露。或者，从字变为坛城，那方便和智慧嬉戏的殊胜菩提心放射和汇集，所有坛城也以大欲之火融化，成为洁白而清澈的甘露。如是，在《后部续》中也说：殊胜甘露乃大平等之界。甘露之义乃无生之法性。甘露之所乃菩提心之二相。甘露之业乃清净能取与所取的分别念。此外，由缘起生的毒，根本的毒和混合的毒，龙毒、熏香毒等等，以大悲的加持力，为了遣除所有毒，为了观想所有坛城。如是说。又，由物质修成之物，乃是从相而来。父母双运，方便和智慧嬉戏的殊胜菩提心，于月轮上，书写秘密的字。由此，从任何其他变化中成就。如是，以成为智慧甘露者，喂养所要医治的对境，从毒、病和邪魔等，安住于身体的根源中者遣除，并能消除有情四百零四种疾病等。如是，在《后部续》中也说：宣说了五种甘露的功德。四百零四种疾病
English
Spreading throughout the ten directions. The light of wisdom of all the Buddhas abiding therein, gathered into the essence of the supreme Bodhicitta. Again, gathering, burning that substance of poison, causing it to appear as the substance of A (ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无) and causing it to blaze with light. Likewise, again radiating and gathering, it dissolves into the circle of the moon itself. Likewise, again radiating and gathering, into the two letters A and Ka. From that, light radiates, urging the skillful means and wisdom of all the Buddhas abiding in the ten directions of the six realms, all those residing in the Vajra, Ratna, Padma, and Karma families. The essence of that wisdom, the supreme Bodhicitta, also dissolves into it. The letters A and Ka also dissolve into light, and meditate on it as white and exceedingly clear wisdom nectar. The poison is purified and transformed into nectar. Or, from the letters, it becomes a mandala. From that, the supreme Bodhicitta, playing with skillful means and wisdom, radiates and gathers. All the mandalas also melt with the fire of great desire, becoming white and clear nectar. Thus, it is also said in the Later Tantra: The supreme nectar is the realm of great equality. The meaning of nectar is the unborn Dharma-nature. The place of nectar is the two aspects of Bodhicitta. The action of nectar is to purify the discriminating thoughts of grasping and being grasped. Furthermore, poison arising from conditions, root poison and mixed poison, Naga poison, incense poison, and so forth, by the blessing of great compassion, in order to remove all poisons, in order to meditate on all mandalas. Thus it is said. Moreover, those accomplished from substances are transformed from signs. The supreme Bodhicitta of the union of father and mother, playing with skillful means and wisdom, on the circle of the moon, write the secret letters. From that, it is accomplished from anything else that changes. Thus, by that which has become wisdom nectar, if you feed the object to be healed, it will remove poison, disease, and demons, etc., which reside in the body's faculties, and it will also eliminate the four hundred and four diseases of sentient beings, and so forth. Thus, it is also said in the Later Tantra: The qualities of the five kinds of nectar are spoken of. Four hundred and four diseases.
Chinese
清净，没有三种痛苦，寿命能持续到劫末，获得不住的成就，圆满二资粮，这是如是宣说的缘故。此外，以方便和智慧菩提心日月及字句，用光芒之鬘剧烈摇动，供养圣众，清净有情恶趣之流，如果这样观想，以彼之同类因的果报，仅此一生，就能如愿以偿地获得想要的受用之果，并且由于具有这些，烦恼不生，也能利益他人，因此受用将会产生，并且能清净恶趣。或者，对于堕入恶趣者，修持秘密幻化，以智慧之光清净之。在后部续中说，五种甘露以五种智慧之光清净后，瑜伽士如果饮用，就能清净三恶趣的障碍。那又是为什么呢？因为能消除所有能取和所取的分别念之病。如是也曾说过：光芒放射照耀十方，复又收回光芒甘露燃，极其明亮一心专注修，字句咒语组合而念诵，饮用能净恶趣诸罪障。这是如是宣说的缘故。为了其他共同的成就。又说：任何转变都能成就。这是这样说的，将智慧甘露如前所说的次第加持后，向与圣众、空行母不合的方面抛掷，任何转变都能成就。这是说，能成就世间和出世间的成就。如是后部续中也曾说过：如果恒常依止，就能获得成就，所有疾病都能清净，供养天神能变得无二，凶猛暴烈也能变得温和，如果能获得佛果，那么天龙等更不用说了。这是如是宣说的缘故。又在幻化本身中，将盛满向上倾倒的净水的卡朵拉碗，与五种甘露混合后放在前面，以上面所说的幻
English
purifies. It eliminates the suffering of the three poisons, extends lifespan to the end of the kalpa, and attains the non-abiding accomplishment. It is also said to perfect the two accumulations. Therefore, with the method and wisdom, the bodhicitta, the sun and moon, along with the syllables, by the garland of light rays intensely moving, offering to the noble ones and purifying the streams of sentient beings in the lower realms, if one meditates in this way, by the result of the cause that is similar to it, in this very life, one will effortlessly gather the fruits of enjoyment as desired, and because one possesses these, afflictions will not arise, and one will also benefit others. Therefore, enjoyment will arise and the lower realms will be purified. Alternatively, for those who have fallen into the lower realms, meditate on the secret illusion, and purify them with the light of wisdom. In the later tantra, it says that the five amṛtas, purified by the five lights of wisdom, if consumed by the yogi, will purify the obscurations of the three lower realms. And why is that? Because it eliminates all the diseases of grasping and apprehending thoughts. It is also said: Light radiates and shines in all ten directions, then gathers back, the light radiates, the amṛta blazes. Extremely clear, meditate with one-pointedness, recite the syllables and mantras in combination, drinking it purifies the obscurations of the lower realms. This is because it is said. For the sake of other common accomplishments. Also, it is said: Any transformation can be accomplished. This is what it means: after blessing the amṛta of wisdom in the manner described above, and throwing it in a direction that is not in harmony with the noble ones and ḍākinīs, any transformation can be accomplished. This means that worldly and transmundane accomplishments can be achieved. As it is also said in the later tantra: If one constantly relies on it, one will attain accomplishment, all diseases will be purified, offering to the gods will become non-dual, the fierce and violent will become gentle, and if one attains Buddhahood, what need is there to mention gods and demons? This is because it is said. Also, in the illusion itself, a khaṭora bowl filled with pure water poured upwards, mixed with the five amṛtas, and placed in front, the illusion mentioned above