Chinese
那么什么是（胜义谛）呢？就是嗔恨完全清净的自性，也就是识蕴完全清净的，心之金刚法界智的自性。为了主要说明不动佛的坛城，也就是法身的体性。世尊如来名为了知之王等。同样，贪等四烦恼，色等四蕴，如明镜般的四智，以及毗卢遮那佛等四部，无生无死的身等四身，都按次第对应。其中，既是世尊，又是如来，所以称为世尊如来。这些词语的意义，在阿底瑜伽的范畴内已经阐述过了。在嘛哈瑜伽的瑜伽士的范畴内，关于世尊的语词的解释是：通过五种伟大的金刚仪式，觉性的化身会自然显现，蕴、界、处都清净地安住于天神之自性中，因此降伏了蕴之魔。以方便和智慧完全清净的体性，在四时中安住于平等性中，因此降伏了烦恼之魔。法性菩提心在无生之界中，于四时中无生无灭地安住，因此降伏了死主之魔。嫉妒完全清净，因此降伏了天子之魔。像这样，以父尊母尊方便和智慧完全清净的自性，通过具足共同和不共同的相好，安住于方便和智慧秘密菩提心之坛城中。在圆满大瑜伽中，有些人说，由于在无生之界的体性中恒常安住于四时，因此降伏了生的分别念。在世俗谛中，安住于圆满大坛城中，在胜义谛中，安住于菩提心法身的体性中。那又是什么呢？就是了知之王等，以及行之王等。五取蕴完全清净，安住于五部佛中。这是总的。
English
What is it then? It is the nature of completely purifying hatred, that is, the mind-vajra dharmadhatu wisdom nature of completely purifying the skandha of consciousness. It is mainly to explain the mandala of Akshobhya, that is, the essence of the Dharmakaya. The Bhagavan Tathagata is called the King of Consciousness, etc. Similarly, the four afflictions such as delusion, the four skandhas such as form, the four wisdoms such as the mirror-like wisdom, the four families such as Vairochana, and the four bodies such as the unborn and undying body, are all in order. Among them, he is both Bhagavan and Tathagata, so he is called Bhagavan Tathagata. The meaning of these words has already been explained in the context of Atiyoga. In the context of the yogi of Mahayoga, the explanation of the word Bhagavan is: Through the five great vajra rituals, the embodiment of awareness will naturally appear, and the skandhas, elements, and sources will be purified and dwell in the nature of the deity, thus subduing the demon of the skandhas. With the nature of completely purifying skillful means and wisdom, dwelling in equanimity in the four times, thus subduing the demon of afflictions. The Dharmata Bodhicitta dwells without arising or ceasing in the unborn realm in the four times, thus subduing the demon of the Lord of Death. Jealousy is completely purified, thus subduing the demon of the son of the gods. In this way, with the nature of completely purifying the father and mother, skillful means and wisdom, through possessing common and uncommon signs and characteristics, it dwells in the mandala of skillful means and wisdom, the secret Bodhicitta. In the Great Perfection Yoga, some say that because it constantly dwells in the nature of the unborn realm in the four times, it subdues the conceptual thought of birth. In the conventional truth, it dwells in the Great Perfection mandala, and in the ultimate truth, it dwells in the nature of the Bodhicitta Dharmakaya. What is that? It is the King of Consciousness, etc., and the King of Action, etc. The five aggregates of grasping are completely purified and dwell in the five Buddha families. This is general.
Chinese
哦。特别是解释。识的国王是阿赖耶识完全清净的吉祥金刚萨埵。它在未完全清净的时候，是一切轮回之法的根本；在完全清净的时候，是一切涅槃的根本。色的国王和作用是，总的来说，认为是毗卢遮那佛；特别是在关联的时候，四种清净的因之色是，完全清净的四位天女和十一种果之色，那也说是以勇士和明妃的姿态来看待。身和触被解释为是忿怒的姿态。在《法蕴论》中说到的表色和非表色，应该如何安立呢？这样提问。那是小乘认为是表色，大乘的《摄大乘论》和其他大乘经典说，是积聚业的习气。小乘认为只是因和作用的自性，大乘则认为是后世的业习气。那么，为什么称之为色呢？因为它从中产生，并且具有作为后者之因的特征。在那里反驳说，所有外道都首先提到蕴的顺序中的色蕴。在这里首先提到识可以吗？那是外道执着于粗大的所取之义，而这里主要执着于能取之根本的识，所以没有矛盾，而且大乘被认为是佛的教诲。感受的国王，意思是感受的自性是快乐、痛苦和非两者。感受产生之处是六根。其中，在下二界中，包含在五识之中，而上界则包含在意识之中。那也是依赖于遍染和清净的特征，具有善与非善的果报。那些的完全清净是完全清净的平等性智，是宝生佛。特别是
English
Oh. In particular, the explanation. The king of consciousness is the completely pure, glorious Vajrasattva of the Alaya-consciousness. When it is not completely pure, it is the root of all samsaric dharmas; when it is completely pure, it is the root of all nirvanas. The king of form and its function are generally considered to be Vairochana. Specifically, in relation to the four pure causal forms, they are the four completely pure goddesses and the eleven resultant forms. It is said that these are viewed as the nature of heroes and heroines. Body and touch are explained as being in the nature of wrathful deities. In the Abhidharma Sutra, it is said that there are manifesting and non-manifesting forms. How should these be established? This is the question. The Lesser Vehicle considers them to be manifesting forms, while the Great Vehicle, such as the Compendium of the Great Vehicle and other Great Vehicle texts, says that they accumulate karmic imprints. The Lesser Vehicle understands them only as the nature of cause and effect, while the Great Vehicle considers them to be future karmic imprints. Why is it called form? Because it arises from it and has the characteristic of being the cause of the latter. There it is refuted: all externalist vehicles primarily mention the form aggregate first in the order of the aggregates. Is it permissible to mention consciousness first here? That is because externalists primarily desire the gross object of grasping, while here, the fundamental consciousness, which is the basis of grasping, is primarily desired, so there is no contradiction, and the Great Vehicle is considered to be the Buddha's teaching. The king of feeling, meaning that the nature of feeling is pleasure, pain, and neither. The place where feeling arises is the six senses. Among them, in the lower two realms, it is included in the five consciousnesses, while the upper realm is included in the mind. That also has the characteristic of depending on affliction and purification, and has the result of good and non-good. The complete purification of those is the completely pure equality wisdom, which is Ratnasambhava. Especially
Chinese
因为与六种识完全相应，所以也观待为勇士、勇母、忿怒尊和忿怒母的自性。 “想之王”是指相、无相、广大和狭小等，总之是对所缘执著为相。 驳斥：既然感受和想二者在三界中也同样遍布，并且同样是从心中产生的，为什么要做成各自的蕴呢？那不是没有差别吗？ 答：它们之间是有差别的，感受是执著于欲望的，所以说“居家者们争论”。如《法句经》中所说：“成为争论之根源，轮回之因和次第因。”《吉祥密集》中也说：“感受显示为欲望所染，是慢的自性。”因此，感受是被欲望的贪著所染污的。 想是对见解特别执著的，所以出家者和非出家者们争论，外道和佛教徒们争论，还有各宗派的人们也对想争论。那些的清净是完全清净的个别观察智，是无量光之智。 “行之王”，这也是指心所法。在《俱舍论》的教法中说：“五种一切行等，共五十一。”那些的清净是完全清净的成所作智，于成所作有，特别的是，勇士、勇母、忿怒尊和忿怒母。 如《法句经》中所说：“仅从那些根境，就认为有处和界十种。感受是体验，想是执著相的自性，行蕴不同于四种。”等等。 这也是因为方便和智慧的行境安住于四时，所以说“圣洁的妃子是显现的法界”等等，是打开一切虚空，不作利益和损害，是常恒的缘故。如果虚空没有打开，一切欲妙都不会产生，所以是显现的法界。如同四大一样，不亲近利益和损害。
English
Because it is fully associated with the six consciousnesses, it is also viewed as the nature of heroes, heroines, wrathful deities, and wrathful mothers. "The King of Perception" refers to characteristics, absence of characteristics, vastness, and smallness, etc. In short, it is grasping onto objects as characteristics. Refutation: Since feeling and perception are both similarly pervasive in the three realms and similarly arise from the mind, why are they made into separate aggregates? Isn't that without distinction? Answer: There is indeed a distinction. Feeling is attached to desire, so it is said, "Householders argue." As it is said in the Sutra of Dharmapada: "It becomes the root of disputes, the cause and sequential cause of samsara." It is also said in the Glorious Guhyasamaja: "Feeling is shown to be intoxicated by desire, it is the nature of pride." Therefore, feeling is intoxicated by the attachment to desire. Perception is particularly attached to views, so renunciants and non-renunciants argue, non-Buddhists and Buddhists argue, and also people of various schools argue about perception. The purification of those is the discriminating wisdom of complete purification, it is the wisdom of infinite light. "The King of Formation," this also refers to mental factors. In the teachings of the Treasury, it is said, "Five all-pervasive, etc., totaling fifty-one." The purification of those is the completely pure accomplished action wisdom, in the accomplished action, especially, heroes, heroines, wrathful deities, and wrathful mothers. As it is said in the Sutra of Dharmapada: "From those sense objects alone, one considers the twelve sources and the eighteen elements. Feeling is experience, perception is the nature of grasping at characteristics, the formation aggregate is different from the four," and so on. This is also because the realm of skillful means and wisdom abides in the four times, so it is said, "The noble consort is the realm of appearance," etc., it opens all of space, does not do benefit or harm, and is permanent. If space did not open, all desirable qualities would not arise, so it is the realm of appearance. Like the four great elements, it does not closely cultivate benefit and harm.
Chinese
并且，由于没有生和死的怖畏，所以是常恒的。那完全清净且极度清净的是金刚界自在母，那也是外部和内部虚空的自性。其中，外部的虚空是具有显现和阴影的。内部的虚空是腹部内诸要素没有增减，以及毛孔和感官的孔窍。如是《法蕴经》中说：腹部，孔窍被称为虚空界，是显现和黑暗。如是说。坚固的界，指的是黄金地基等外器世界，以及内部身体上存在的任何东西，那就是地界。那完全清净且极度清净的，应视为是佛眼之自性。柔软的界，指的是水坛城等，以及内部身体的湿润和柔软的自性。那完全清净的，应视为是极度清净的嘛嘛枳之自性。温暖的界，指的是，外部的火界，以及内部身体的体温和温暖的自性。那完全清净的，应视为是天女白衣母之自性。运动的界，指的是外部的器世界风界等，以及内部的风界轻盈，运动，以及名为乌达那和加那的风使身体的感官增长。界这个词的意思是不尽。那完全清净且极度清净的，应视为是天女誓言度母之自性。等等的词语是指众多，应理解为无边无际。如是安住于具足妃女眷属之中。谁安住呢？如上所说的如来们安住。以何种方式安住呢？以无二的方式安住。那也是安住在自性法界无边无际之中，以及安住在外部身体的坛城无边无际中，以及秘密菩提心无边无际中无二安住。譬如芝麻荚一样，安住在法界遍布之中。譬如芝麻荚遍布芝麻粒，或者芝麻粒遍布油，或者又如芝麻团中安住的形象一样，各自的形象也不混杂，不
English
And, because there is no fear of birth and death, it is permanent. That which is completely pure and utterly pure is the Vajradhātu Īśvarī, which is also the nature of outer and inner space. Among these, outer space is that which possesses appearance and shadow. Inner space is the elements within the abdomen that have no increase or decrease, and the pores of the hair and the openings of the senses. As it is said in the *Dharma Aggregate Sutra*: "The abdomen, the openings are called the space element, which are appearance and darkness." Thus it is said. The solid element refers to the outer container world such as the golden ground, and whatever exists in the inner body, that is the earth element. That which is completely pure and utterly pure should be seen as the nature of Buddhalocanā. The soft element refers to the water mandala and so forth, and the nature of the inner body's moisture and softness. That which is completely pure should be seen as the nature of utterly pure Māmakī. The warm element refers to the outer fire element, and the nature of the inner body's temperature and warmth. That which is completely pure should be seen as the nature of the goddess Pāṇḍaravāsinī. The moving element refers to the outer container world, the wind element and so forth, and the inner wind element, lightness, movement, and the winds called Udāna and Vyāna, which cause the senses of the body to grow. The word "dhātu" means inexhaustible. That which is completely pure and utterly pure should be seen as the nature of the goddess Samaya Tārā. The word "etcetera" refers to many, and should be understood as limitless. Thus, they dwell possessing a retinue of consorts. Who dwells? The Tathāgatas mentioned above dwell. In what way do they dwell? They dwell in a non-dual way. That is, they dwell in the limitless nature of the Dharmadhātu, and they dwell pervading the limitless mandala of the outer body, and they dwell non-dually pervading the limitless secret bodhicitta. Like a sesame pod, they dwell pervading the Dharmadhātu. Just as a sesame pod is filled with sesame seeds, or sesame seeds are filled with oil, or like the images dwelling within a sesame ball, their individual forms are not mixed, and not