English
Subduing the demons. The five aggregates appear as the five families, hence subduing the demon of the aggregates. The realm appears as an illusion, hence subduing the demon of the son of the gods. Realizing that all phenomena are unborn, hence subduing the demon of the Lord of Death. In the Extensive Chapter, the seventy-second chapter, it says: "Afflictions themselves are utterly pure. The five aggregates themselves are manifest enlightenment. The mandala of the self-existing deity, abides eternally without birth or death. The supreme being who has subdued the four demons, has subdued all great arrogance." Possessing. What possesses? It is the five families of the complete enjoyment body. The body possesses marks and signs. The speech possesses symbolic words and phrases. The mind possesses wisdom free from delusion. Qualities are spontaneously possessed. Activities are possessed without interruption, hence it is called possessing. Transcended. Transcended from the defilements of the four extremes. Thus Gone One. There are two aspects: in relation to the teacher and in relation to worldly customs. The first is: Just as the teacher Samantabhadra Buddha attained enlightenment, so too did the five families go. The second is: For example, just as the cause is the parents and the condition is the gandharva and their retinue, sentient beings experience the result of the three doors of body, speech, and mind being accomplished. Similarly, in the state of the Thus Gone One, the cause is the mind of sentient beings, the nature of reality is awakened as the mind of enlightenment, the condition is wisdom and samadhi, the result is the accomplishment of body, speech, and mind, and because they go for the benefit of beings, they are called Thus Gone One. Related to the "King of Consciousness." Vajrasattva. The King of the eight consciousnesses are eight: the alaya consciousness is the basis for accumulating the results of white and black karma, the klesha-manas consciousness clings to the defiled mind and the notion of a permanent self, the mind consciousness is the consciousness associated with discrimination, and the five sense consciousnesses are the consciousnesses associated with grasping, totaling eight. Because they are realized and liberated, they are the king, that is, Vajrasattva. Furthermore, in the Magical Illusion Sutra, in the fifth chapter of the Wrathful Wisdom Wheel of Recitation, it says: "All sentient beings of the three realms, the karma, manas, and consciousness, all the aggregates of the eight consciousnesses, because they arise from the realm of awareness, from the wisdom of great hatred, is the nature of Vajrasattva." In short, these five victorious families, from the perspective of language and meaning, there are six, combined with the impure aggregates, and with the pure.
Chinese
五种蕴、五种烦恼、五种智慧、五种风和五种誓言物。如果与不净的蕴结合，则有五种：识蕴与金刚萨埵，色蕴与毗卢遮那佛，受蕴与宝生佛，想蕴与无量光佛，行蕴与不空成就佛。从这里说，金刚蕴的支分被称为五圆满佛。清净的蕴是：智慧之蕴是金刚萨埵，戒律之蕴是毗卢遮那佛，禅定之蕴是宝生佛，解脱之蕴是无量光佛，解脱的智慧见之蕴是不空成就佛。此外，在《愤怒诵》中说：一切众生的大心，自性清净无垢染，五蕴之义即五佛。五种烦恼是：嗔恨是金刚萨埵，愚痴是毗卢遮那佛，我慢是宝生佛，贪欲是无量光佛，嫉妒是不空成就佛。此外，在《百十品》的第三品中说：无明转为明，颠倒即是正，五种烦恼即如来，若证无实乃菩提道。如果与五种智慧结合，则有五种：如镜之智是金刚萨埵，法界体性智是毗卢遮那佛，平等性智是宝生佛，妙观察智是无量光佛，成所作智是不空成就佛。在《百十品》的第七品第八节中说：五部的坛城被聚集，五种智慧的光芒四射。与五种风结合则有五种：虚空之风是金刚萨埵，大地之风是毗卢遮那佛，火焰之风是宝生佛，水之风是无量光佛，风之风是不空成就佛。此外，在《大忿怒尊大力自在成就瑜伽续》中说：向空性虚空界顶礼！向执持色相稳固的大地顶礼！向珍宝燃烧的火焰顶礼！向无边法性的水顶礼！向有意义运行的风顶礼！向五大如来顶礼赞颂！五种誓言物是：菩
English
The five aggregates, the five afflictions, the five wisdoms, the five winds, and the five samaya substances. If combined with the impure aggregates, there are five: the aggregate of consciousness with Vajrasattva, the aggregate of form with Vairochana, the aggregate of feeling with Ratnasambhava, the aggregate of perception with Amitabha, and the aggregate of formation with Amoghasiddhi. From this, it is said that the limbs of the Vajra aggregates are known as the five complete Buddhas. The pure aggregates are: the aggregate of wisdom is Vajrasattva, the aggregate of morality is Vairochana, the aggregate of samadhi is Ratnasambhava, the aggregate of liberation is Amitabha, and the aggregate of the wisdom of liberation's vision is Amoghasiddhi. Moreover, in the "Fierce Recitation" it says: The great mind of all sentient beings, is stainless by its very nature. The meaning of the five aggregates is the five Buddhas. The five afflictions are: hatred is Vajrasattva, ignorance is Vairochana, pride is Ratnasambhava, desire is Amitabha, and jealousy is Amoghasiddhi. Moreover, in the third chapter of the "Hundred and Ten Sections" it says: Ignorance is transformed into wisdom, reversal itself is correctness, the five afflictions are thus the Tathagatas, if one realizes non-existence, it is the path to enlightenment. If combined with the five wisdoms, there are five: the mirror-like wisdom is Vajrasattva, the wisdom of the Dharmadhatu is Vairochana, the wisdom of equality is Ratnasambhava, the wisdom of discernment is Amitabha, and the wisdom of accomplishment is Amoghasiddhi. In the eighth section of the seventh chapter of the "Hundred and Ten Sections" it says: The mandala of the five families is gathered and condensed, the rays of the five wisdoms radiate. Combined with the five winds, there are five: the wind of space is Vajrasattva, the wind of earth is Vairochana, the wind of fire is Ratnasambhava, the wind of water is Amitabha, and the wind of wind is Amoghasiddhi. Moreover, in the "Great Wrathful One, Powerful Lord, Yoga Accomplishment Tantra" it says: Homage to the sphere of empty space! Homage to the stable earth that holds form! Homage to the jewel-burning fire! Homage to the boundless water of Dharma! Homage to the meaningful moving wind! Homage and praise to the five elements, the Sugatas! The five samaya substances are: Bo
Chinese
菩提心金刚萨埵，大便毗卢遮那佛，肉宝生佛，血无量光佛，小便不空成就佛。又是甘露中说：菩提心白色是金刚萨埵。大便金色是毗卢遮那佛。肉是宝生佛。血是无染无量光。小便绿色是不空成就佛。如来，毗卢遮那佛。如来是，基础无误地去，道路美丽地去，果实安乐地去。色之国王，说的是，色有两种，因和果。因之色有四种，地水火风，四大。果之色有十一种，五根和，其境五种和，非显色和十一。国王是毗卢遮那佛。又是从怒读中说，三有情众一切的，因和果的色等一切，从法界所生，无分别意义的愚昧，是毗卢遮那佛的自性。如来，说的是，宝生佛。彼无误，如来无造作，于彼之中去。感受之国王，说的是，感受是，感受快乐如饮酒，感受痛苦如悲伤，非苦乐二者和三者。国王是宝生佛。又是从怒读中说，三有情众一切的，非苦乐二者的，感受蕴一切，于平等性界显现，大我慢的自性，体验是宝生自性。༈ 此处若将安住于有情之近取蕴，与如来所具有之无漏蕴结合为因果，则识蕴亦是知与觉，智慧蕴亦是总相与自相无别，故结合之。色蕴亦如是可行，戒蕴亦因非戒之邪淫戒蕴而怖畏，故结合戒与色。感受亦是体验，定
English
Bodhi mind is Vajrasattva, excrement is Vairochana, flesh is Ratnasambhava, blood is Amitabha, and urine is Amoghasiddhi. Furthermore, in the nectar it says: Bodhi mind is white, it is Vajrasattva. Excrement is golden, it is Vairochana. Flesh is Ratnasambhava. Blood is without attachment, it is Amitabha. Urine is green, it is Amoghasiddhi. Thus it is said. The Tathagata, Vairochana. The Tathagata is: going without error in the base, going beautifully on the path, going blissfully in the result. The king of form, it is said, form has two aspects: cause and result. The cause of form has four aspects: earth, water, fire, and wind, the four great elements. The result of form has eleven aspects: the five faculties and their five objects, and non-manifesting form, making eleven. The king is Vairochana. Furthermore, from the Wrathful Recitation it says: All sentient beings of the three realms, all forms of cause and result, arising from the realm of Dharma, without differentiation, due to the ignorance of meaning, are the nature of Vairochana. Thus it is said. The Tathagata, it is said, is Ratnasambhava. That is without error, the Tathagata is without fabrication, going within that state. The king of feeling, it is said, feeling is: feeling pleasure like drinking alcohol, feeling pain like sorrow, and neither pleasure nor pain, these three. The king is Ratnasambhava. Furthermore, from the Wrathful Recitation it says: All sentient beings of the three realms, all aggregates of feeling that are neither pleasure nor pain, appearing in the realm of equality, with the nature of great pride, experiencing is the nature of Ratnasambhava. ༈ Here, if we combine the aggregates of clinging that abide in sentient beings with the uncontaminated aggregates possessed by the Tathagata as cause and effect, then the aggregate of consciousness is also knowing and awareness, and the aggregate of wisdom is also inseparable from the general and particular characteristics, therefore they are combined. The aggregate of form can also be done in the same way, and the aggregate of morality is feared by the immoral aggregate of misconduct, therefore morality and form are combined. Feeling is also experiencing, Samadhi
Chinese
执持也与体验禅定的滋味相结合。 意识也执持境上的相。 解脱的蕴也与执持智慧的广大的功德相结合。 行也对善与不善的业造作。 解脱的智慧，在见蕴的时候，在证悟或见到智慧的体性时，因为进入不分别的意义，所以与行相结合。 因此，取众生之心的有漏蕴，以及如来无漏的五蕴，以因和果的方式相结合。 无量光。 如来是意识之王。 所谓“如来”是过去的胜者。“逝去”是与此道路相同地逝去。 意识有三种：细微的意识，如穿针眼般狭小；广大的意识，如粗糙的筑城墙般；无量意识，显现任何事物。 国王是遍照。 又是从勇猛诵读中： 三有众生的一切， 对境有细微粗大的意识， 造作的蕴的一切， 从不杂的体性中显现， 以智慧波浪的贪着， 是无量光自性。 这样说。 不空成就。 如来。 如同导师普贤逝去一样，不空成就也逝去成佛。 行。 所谓从心所生和非心所生中，与心相应的有五十一种，与心不相应的有十四种。 义成。 国王。 所谓行的蕴有两种：与心相应的和与心不相应的。 第一种一般有六种：五种是普遍运行的，五种是各别对境确定的，十一种是善的，六种是根本烦恼，二十种是近烦恼，四种是受他支配的。 五种是普遍运行的是：触，断境、根和识三种；作意，心投入于所缘；受，体验善、不善、无记的果报；意识，区分差别；心，知道过失和功德。 五种是各别对境确定的是：欲，专注于所想之物；信
English
Holding also combines with experiencing the taste of samadhi. Consciousness also holds the characteristics of objects. The aggregate of liberation also combines with holding all the great qualities of wisdom. Action also engages in virtuous and non-virtuous actions. The aggregate of seeing the wisdom of liberation, when realizing or seeing the essence of wisdom, because it enters into the meaning of non-discrimination, it is combined with action. Therefore, the contaminated aggregates that take the minds of sentient beings, and the five uncontaminated aggregates of the Tathagata, are combined as cause and effect. Amitabha. The Tathagata is the king of consciousness. The so-called "Tathagata" is the victor of the past. "Gone" means to go in the same way as this path. There are three types of consciousness: subtle consciousness, like threading a needle's eye, is small; vast consciousness, like roughly building a city wall; and immeasurable consciousness, which appears as anything. The king is Vairochana. Also, from the fierce recitation: All sentient beings of the three realms, Have subtle and gross consciousness of objects, All the aggregates of action, Appear from the unmixed essence, With the attachment of the waves of wisdom, Is the nature of Amitabha. So it is said. Amoghasiddhi. Tathagata. Just as the teacher Samantabhadra has gone, Amoghasiddhi also goes to become a Buddha. Action. That is, from what arises from the mind and what does not arise, there are fifty-one that are associated with the mind, and fourteen that are not associated with the mind. Meaning accomplished. King. That is, there are two aggregates of action: those associated with the mind and those not associated with the mind. The first generally has six types: five that are universally present, five that are determined separately for each object, eleven that are virtuous, six that are root afflictions, twenty that are near afflictions, and four that are subject to others. The five that are universally present are: contact, which cuts off the three of object, sense power, and consciousness; attention, the mind enters into the object; feeling, experiencing the results of good, non-good, and neutral; consciousness, distinguishing differences; and mind, knowing faults and merits. The five that are determined separately for each object are: desire, focusing on the object of thought; faith