English
Tao. The Dharma other than the Buddha himself. That is, if one does not recognize oneself as a Buddha, then the Dharma that teaches that there is a Buddha other than the Buddha is difficult to obtain from others, just as a blind person seeks the edge of the sky, it cannot be found. The Buddha himself is not arrogant. Thus it is said. From the ashes, the countless three thousand worlds, all the limitless mandalas of lineages, the various manifestations of Samantabhadra's wisdom, everything is unmixed and completely perfect. The conventional appearance is inconceivable, like a moon in water in a mirror, like a rainbow, appearing without obstruction, everything is interdependent, and the mandala of lineages manifestly abides. All the Dharmas of Samantabhadra are perfected by the Buddha's teachings. To speak of a meaning superior to that is completely separated from the conceptual thoughts of the object of focus. Thus it is said. When it is said that all sentient beings in the three realms have eighty aggregates with conceptual thoughts, it is said that all the Tathagatas are delighted. They are delighted with the meaning of what is said, delighted with the words of what is said, and delighted with the view explained by what is said. Then, the consort named Melodious Goddess, it is said, after the father initiates the topic, it shows that the mother initiates the topic. The consort is the object to be investigated. The purity of all conditioned and unconditioned dharmas is the mother. There are four kinds of Samantabhadra: nature Samantabhadra, realization Samantabhadra, mudra Samantabhadra, and time Samantabhadra. After the Bhagavan Vajra Mind becomes inseparable from Samantabhadra, it means that the four maras are naturally subdued, the body and wisdom are naturally endowed, completely transcending the four extremes, because the constant thought of samsara abides in purity, therefore only the mind of non-conceptual wisdom is called the Vajra Mind. Because all activities are completely pure, it is Samantabhadra. The realm of wisdom is the Dharmadhatu, because wisdom cannot realize it, or because it realizes itself with the nature of non-duality, therefore it is said to be inseparable. This verse is spoken. It means to proclaim it for the sake of all beings. Proclaiming the mandala of the illusion of wisdom is, Wondrous! The ten directions, the realm of space, are originally empty. Thus it is said, Wondrous! is the mother's voice calling to the father. East South West North
Chinese
四方和四隅，上下十方也是佛的清净刹土。三千世界，四大部洲、须弥山和梵天世界等组成的空，是小千世界。像这样一千个，是中千世界。像这样累计一千个，是大千世界。界有三种，欲界有二十处，色界有十七处，无色界有四处。这样看来，十方、三千世界和三界所显现的一切，本来就是佛的刹土。法界是无边无际的，所以称为寂静，是空性的另一种说法。如经中所说：从灰烬中，十方的边际都是寂静的，本来就是未经造作的寂静。三有是清净的刹土。指的是上界天有、中界人有和下界恶趣有。上界天有是欲界天、色界天和无色界天。中界人有是四大部洲和八小部洲。下界恶趣有是地狱、饿鬼和畜生道。这些是佛的刹土，极乐世界、莲花世界、柳树世界和色究竟天。也就是显现是化身，安住是报身，空性是法身的清净刹土。五浊本身就是安乐的处所。五浊是：时浊是处于五百年的末期。寿浊是寿命为十岁的时候。业浊是儿子不认识父亲，做杀戮之事。见浊是执着于常断二边。烦恼浊是五毒烦恼执着于我执。如果能如实了知这五浊，就是安乐的处所，如莲花世界等。或者说，由浊土所形成的，由地水火风空五大组成的这个处所就是安乐的处所。五蕴本身就是现证菩提。也就是说，色蕴生灭的本性，要知道就是毗卢遮那佛的现证菩提。
English
The four directions and four intermediate directions, above and below, the ten directions are also the pure Buddha-fields. The three thousand worlds, the emptiness consisting of the four continents, Mount Meru, and the Brahma world, is the small thousand world. A thousand of these is the intermediate thousand world. A thousand of these accumulated is the great thousand world. There are three realms: the desire realm with twenty abodes, the form realm with seventeen abodes, and the formless realm with four births. Thus, all that appears in the ten directions, the three thousand worlds, and the three realms is originally the Buddha-field. The Dharmadhatu is without limit, so it is called "Seclusion," which is another term for emptiness. As it is said in the scriptures: "From ashes, the limits of the ten directions are all peaceful, originally abiding in uncreated seclusion." The three existences are pure lands, referring to the upper realm of gods, the middle realm of humans, and the lower realm of evil destinies. The upper realm of gods includes the desire realm gods, the form realm gods, and the formless realm gods. The middle realm of humans includes the four continents and the eight sub-continents. The lower realm of evil destinies includes the hells, hungry ghosts, and animal realms. These are the Buddha-fields, Sukhavati, the Lotus World, the Willow World, and Akanistha. That is, manifestation is the Nirmanakaya, abiding is the Sambhogakaya, and emptiness is the pure land of the Dharmakaya. The five degenerations themselves are the abode of bliss. The five degenerations are: the degeneration of time, which is the end of the five hundred years; the degeneration of lifespan, which is when the lifespan is ten years; the degeneration of karma, which is when sons do not recognize their fathers and engage in killing; the degeneration of views, which is clinging to the extremes of permanence and annihilation; the degeneration of afflictions, which is clinging to self-grasping with the five afflictions. If one truly understands these five degenerations, they are the abode of bliss, such as the Lotus World and so on. Alternatively, this place formed by the five elements of earth, water, fire, wind, and space, which has become degenerate, is the place of bliss. The five aggregates themselves are manifest enlightenment. That is, the nature of the arising and ceasing of the form aggregate, know that it is the manifest complete enlightenment of Vairochana.
Chinese
敏锐或迟钝的识蕴是金刚萨埵，苦乐的感受是宝生，大小的意识是无量光，不住而周遍行事的行蕴是不空成就。未证悟时显现为五蕴，证悟时即是五部佛。在此，以意义明确地阐明了割截之法。在此，师父和佛母发起讨论，是否希望向眷属授予秘密灌顶？如果不希望，那么师父和佛母的结合就没有必要。如果希望授予秘密灌顶，那么秘密灌顶需要灌顶物——红白菩提。如果有人问：对于普贤王如来智慧之身来说，没有红白菩提，如何获得灌顶？那么，如何体验智慧之味呢？那是不行的，没有灌顶物是不适合授予灌顶的。那么，应该怎样呢？应该这样认为：普贤王如来佛父佛母是智慧幻身，他们依靠智慧幻身的红白菩提，授予秘密灌顶。如《小品》中所说：“从自身本位，从住处脉和明点中，生起种姓的智慧之身。”因此，从普贤王如来智慧之身中，取出智慧的日月菩提，授予眷属秘密灌顶，获得灌顶后，就具备了融化相续的勇气。因此，要讨论佛父佛母。这里有两种情况：与心相联系，以及经文的强制力。如果与心相联系，也有两种情况：被未证悟的错觉所控制，以及瑜伽士证悟者被体验的显现所控制。在未证悟的时候，轮回和涅槃的一切法的根本都汇集于心。心的法性菩提心，在未证悟的时候，显现为十方、三千世界和界。这些显现为地方、峡谷和悬崖，山洞和鸟巢，高低和苦乐。三有是轮回的场所，五浊是邪见的处所，五蕴是痛苦的根源。如果被证悟者体验的显现所控制，那么，当如实证悟众生的法性菩提心时，十方虚空界本来就远离有无的边。三有即是佛
English
The aggregate of consciousness, whether sharp or dull, is Vajrasattva; the feeling of pleasure and pain is Ratnasambhava; the perception of large and small is Amitabha; the ever-acting aggregate of volition is Amoghasiddhi. When not realized, they appear as the five aggregates, but when realized, they are the five Buddha families. Here, the method of cutting is clearly explained in meaning. Here, the Father and Mother initiate a discussion: Do you wish to bestow the secret empowerment upon the retinue or not? If not, then there is no need for the Father and Mother to be in union. If you wish to bestow the secret empowerment, then the secret empowerment requires the empowerment substances, red and white bodhicitta. If someone asks: For the wisdom body of Samantabhadra, there is no red and white bodhicitta, how can empowerment be obtained? Then, how is the taste of wisdom experienced? That is not possible; it is not appropriate to bestow empowerment without the empowerment substances. So, what should be done? It should be understood in this way: Samantabhadra Father and Mother are the wisdom illusory body, and they rely on the red and white bodhicitta of the wisdom illusory body to bestow the secret empowerment. As it says in the "Smaller Treatise": "From one's own place, from the abiding channels and bindus, the wisdom body of the lineage arises." Therefore, from the wisdom body of Samantabhadra, having extracted the wisdom sun and moon bodhicitta, the secret empowerment is bestowed upon the retinue. Having obtained the empowerment, one becomes endowed with the courage to melt the continuum. Therefore, the Father and Mother are to be discussed. There are two aspects to this: relating to the mind, and the force of the scripture. If relating to the mind, there are also two aspects: being controlled by the delusion of non-realization, and the yogi realized one being controlled by the appearance of experience. In the time of non-realization, the root of all phenomena of samsara and nirvana gathers in the mind. The mind's nature, bodhicitta, in the time of non-realization, these appearances in the ten directions, the three thousand worlds, and the realms, appear as places, valleys, and cliffs, caves and bird nests, high and low, and with pleasure and pain. The three realms are the places of samsara, the five degenerations are the places of wrong views, and the five aggregates are the fields of suffering. If controlled by the appearance of the realized one's experience, then when the nature of sentient beings, bodhicitta, is realized as it is, the empty realms of the ten directions are primordially free from the extremes of existence and non-existence. The three realms are the Buddhas.
Chinese
佛土完全清净是极乐世界，具足莲花，具足杨柳，显现为稠密庄严。五浊即是身和智慧的安乐，五蕴即是五部佛。一切轮回即是涅槃的功德之精华，或者称为菩提之精华。身和智慧完全清净的净土，是清净的自性。经文依据是：奇哉！十方虚空本来空寂。一切都是殊胜的精华。因此，五浊和五蕴，如幻术一般，以幻化的自性而光明。因此，一切轮回的痛苦不需断除而转变，成为佛土和成佛，这就是殊胜的精华。为了不错误地阐述道和所证悟之果，经中说：其他胜者不说法。因此，应当证悟心的法性，如果不能证悟，不从自心证悟，却想从其他地方获得甚深的佛法，那是极其难以获得的。所谓“从自身之外”，意思是说，如果不能从自心证悟，其他地方没有法。为什么呢？因为显现为轮回和涅槃也是自己心的显现。所谓“说亦不慢胜者”，意思是说，如果想要说法，众生且不说，即使是佛陀自己也无法找到意义。为什么呢？因为在其他地方没有。总之，这是在讲述没有二心、怀疑和犹豫的证悟。༈ 这里消除争论：生起菩提心，这是闲聊还是经续的意义？如果是闲聊，那么生起五种菩提心就不能算是闲聊。如果是经续的意义，那么生起菩提心之后，又以四种秘密来决定，这是请法的言辞。如果有人问：这是怎么回事呢？是这样的：父母闲聊的结果是生起了五种菩提心，所以是经续的意义。生起菩提心的结果是以四种秘密来决定，这就是请问经续的意义，是为了自己而生起菩提心，为了他人而宣说没有束缚解脱的乘。这样说，一切本来成佛，如来自己知道。这是对未证悟的