Chinese
以慧肯定，以念不忘，以定一心，以慧辨别。十一善法是：有信，知惭，有愧，无贪，无嗔，无痴，精进，极柔，谨慎，舍，不害。六根本烦恼是：贪欲，嗔恚，我慢，无明，见，疑。二十随烦恼是：忿，恨，覆，恼，嫉，悭，诳，谄，憍，害，无惭，无愧，昏沉，掉举，不信，懈怠，放逸，失念，散乱，不正知。四不定法是：悔，眠，寻，伺。十四不相应行是：得，无想定，灭尽定，无想事，命根，众同分，生，老，住，无常，名身，句身，文身，异生性。又，从厉声念诵中：三有情众生，善与不善皆无有，从心生与非从心生之，所有行蕴皆是，从舒缩之界所生故，从解脱嫉妒，是实有成就之自性。如是。第二，与道用结合，所谓薄伽梵，安住脉轮摧伏烦恼之魔，所依明点摧伏蕴之魔，成就文字摧伏天子之魔，运行风摧伏死主之魔。脉风明点文字四者具有之大乐，乐之自性未成就故为寂灭。所谓如来，明点乃乐之自性，由母与虚空俱生之智慧而逝去。所谓识之王，乃脉身之轮空性也。色之
English
With wisdom, one affirms; with mindfulness, one does not forget; with samadhi, the mind is one-pointed; with wisdom, one discerns. The eleven virtuous qualities are: having faith, knowing shame, having embarrassment, being without attachment, being without hatred, being without delusion, being diligent, being very pliant, being careful, being generous, and being non-harming. The six root afflictions are: desire, anger, pride, ignorance, views, and doubt. The twenty secondary afflictions are: anger, resentment, concealment, vexation, jealousy, stinginess, deceit, flattery, arrogance, harm, shamelessness, lack of embarrassment, lethargy, excitement, lack of faith, laziness, carelessness, forgetfulness, distraction, and non-correct knowledge. The four variable factors are: regret, sleep, investigation, and analysis. The fourteen non-associated compositional factors are: attainment, the meditative absorption of non-perception, the meditative absorption of cessation, non-perception, the life faculty, commonality of kind, birth, aging, duration, impermanence, collection of names, collection of sentences, collection of letters, and otherness. Moreover, from the fierce recitation: For all sentient beings of the three realms, there is neither good nor non-good. All formations that arise from the mind and do not arise from the mind, because they arise from the sphere of expansion and contraction, from the jealousy of liberation, are the nature of real accomplishment. Thus it is. Secondly, in conjunction with the path, the Blessed One means: abiding in the root chakra, subduing the demon of afflictions; relying on the bindu, subduing the demon of the aggregates; accomplishing the letters, subduing the demon of the sons of the gods; moving the wind, subduing the demon of the Lord of Death. The great bliss endowed with the four—channels, winds, bindus, and letters—is extinguished because the nature of bliss is not established. The Thus-Gone One means: the bindu is the nature of bliss, having passed into the wisdom co-emergent with the mother in space. The King of Consciousness means: the wheel of the channel body is emptiness. The form of
Chinese
所谓国王，即是形成明点的形象。所谓感受，即是发出咒语的文字声音。所谓概念，即是风和明点混合。所谓行，即是风的否定肯定而使一切运动。或者脉猛烈而不动，明点寂静即是毗卢遮那。文字增长即是宝生。风心自在即是不空成就。风任运成就即是不空成就的事业。或者脉安住之处，明点是五部佛的身。文字的事业，风的功德。从灰烬中，一切相都摧毁的大乐。自己的自性没有成立，因为自性俱生。世尊如来之名。色等剩余的明点，因为事业和功德有意义，说是部主。如是。在此五部有语义三，即是就自性的显现而说，就所化众生的显现而说，就善逝的显现而说。自性的显现有四，即是就自性的显现而说，识蕴本来是不动的自性，色蕴本来是毗卢遮那的自性，因此混合。所化众生的显现，道上有二，即是错觉的显现不净，所化众生的显现瑜伽士体验的显现。其中不净错觉的显现，如来是天。识是分别。国王是天和分别的认识，总之自性具分别百十种认识五部。具证瑜伽士体验的显现，意自生是导师。分别集合显现为眷属。国王是无漏圆满受用，各自的轮掌握自在，如同不共的论题。善逝就果的显现而说，众生的证悟本来清净，心中领悟的五部连同眷属显现。那也是灰烬篇第二品中说，自性善逝所化者，三种显现的体性上，错觉的境分别执着，名称分别的法都显现。因和道和
English
That which is called king, is the formation into the image of bindu. That which is called feeling, is the utterance of the sound of mantra syllables. That which is called concept, is the mixture of wind and bindu. That which is called formation, is the movement of all by the affirmation and negation of wind. Or the pulse is fierce and unmoving, the bindu is peaceful, that is, Vairochana. The increase of letters is Ratnasambhava. The wind and mind are free, that is, Amoghasiddhi. The spontaneous accomplishment of wind is the activity of Amoghasiddhi. Or the place where the pulse resides, the bindu is the body of the five families. The activity of letters, the qualities of wind. From the ashes, all characteristics are destroyed, great bliss. One's own nature is not established, because of the co-emergent nature. The name of the Bhagavan Tathagata. The remaining bindu of form and so on, because the activity and qualities are meaningful, it is said to be the lord of the family. Thus. Here, the five families have three meanings, that is, speaking in terms of the appearance of one's own nature, speaking in terms of the appearance of those to be tamed, and speaking in terms of the appearance of the Sugata. The appearance of one's own nature has four, that is, speaking in terms of the appearance of one's own nature, the skandha of consciousness is originally the nature of immovability, the skandha of form is originally the nature of Vairochana, therefore they are mixed. The appearance of those to be tamed has two paths, that is, the impure appearance of illusion, and the appearance of the experience of the yogi, the appearance of those to be tamed. Among them, the impure appearance of illusion, the Tathagata is a god. Consciousness is discrimination. The king is the recognition of the god and discrimination, in short, the nature with discrimination, a hundred and ten kinds of recognition, the five families. The appearance of the experience of the realized yogi, mind self-arisen is the teacher. The collection of discriminations appears as the retinue. The king is the complete enjoyment of uncontaminated enjoyment, and the mastery of each of their own wheels, like an uncommon topic. The Sugata is spoken of in terms of the appearance of the fruit, the enlightenment of sentient beings is originally pure, the five families understood in the heart appear together with the retinue. That is also said in the second chapter of the Ashes, the nature of the three appearances of the Sugata of those to be tamed, on the nature of the objects of illusion, discrimination and attachment, the phenomena of names and discriminations all appear. Cause and path and
Chinese
结果的，广大事业的处所圆满，这样说了就清楚了。 佛密意的核心，心之明点中，上述第二句就在其中。 五部总体的身色陈述如下： 那些全部，这样说，那些是五种。身色是包括各部的坛城等。身色有解脱道和方便道。 蓝色等，这样说，有两种，内相和外相。内相是，嗔恨被认知为如镜般的智慧。外相是，法性不变，例如黑羊毛不会被染色一样。心的部，显现为不动佛的身色。 白色等，这样说，内相是，愚痴被认知为法界性的智慧。外相是，法性没有被罪过的过失所染污的身色。身的部，是毗卢遮那佛的身色。 黄色等，这样说，内相是，我慢被认知为平等性的智慧。外相是，作为大智慧增长的象征，身色是黄色。功德的部，是宝生佛的。 红色等，这样说，内相是，贪欲被认知为个别观察的智慧。外相是，作为对众生慈悲的象征，语的部，是无量光佛的身色显现为红色。 绿色中显现，这样说的，内相是，嫉妒被认知为成所作智。外相是，为了行持各种事业，业的部，是不空成就佛身色是绿色。 从嬉戏开始，法界镜智和平等性，个别一切观察成所作，烦恼业等完全清净的，部的如来全部知晓。 这样说，内心被认知为智慧。 还有，菩提心性不变，不杂染业等完全清净，功德聚圆满任运成就，以大贪爱行持一切，那些以各种事业，在自己的广大刹土中享用。 这样说。 身色如果解释为方便道，右边红色罗玛的精华和体液血，左边姜玛明点绿色。中间昆达玛白色。空行母脉蓝色体液嘎拉，罗浪脉体液黄色等。 这五种原因
English
It is clear from the statement that the place of great deeds of the result is complete. In the secret core of the Buddha, in the heart's bindu, the above second sentence resides. The general body color statement of the five families is as follows: Those all, it is said, those are five. The body color includes the mandalas of the families, etc. Body color has the path of liberation and the path of means. Blue etc., it is said, there are two, inner sign and outer sign. The inner sign is that anger is known as mirror-like wisdom. The outer sign is that the nature of reality is unchanging, just as black wool does not get dyed. The heart family, appears as the body color of Akshobhya. White etc., it is said, the inner sign is that ignorance is known as the wisdom of the sphere of reality. The outer sign is the body color of the nature of reality that is not stained by the faults of offenses. The body family, is the body color of Vairochana. Yellow etc., it is said, the inner sign is that pride is known as the wisdom of equality. The outer sign is that as a symbol of the increase of great wisdom, the body color is yellow. The quality family, is Ratnasambhava's. Red etc., it is said, the inner sign is that desire is known as the wisdom of individual observation. The outer sign is that as a symbol of compassion for sentient beings, the speech family, is the body color of Amitabha appearing as red. Appearing in green, it is said, the inner sign is that jealousy is known as accomplishing activity wisdom. The outer sign is that in order to perform various activities, the karma family, is the body color of Amoghasiddhi is green. Starting from play, the Dharmadhatu mirror wisdom and equality, individual all observing accomplishing activity, afflictions karma etc. completely purified, the Sugatas of the families all know. It is said that the inner mind is known as wisdom. Also, the nature of Bodhicitta is unchanging, unmixed karma etc. completely pure, qualities assembly complete spontaneously accomplished, practicing everything with great attachment, those with various activities, enjoy in their own vast realm. It is said. If the body color is explained as the path of means, the essence and fluid blood of the red Roma on the right, the green bindu of the left Kyangma. The white Kundama in the middle. The blue fluid Kala of the Dakini channel, the yellow fluid etc. of the Rolang channel. These five causes
Chinese
处所位于脉中，五种清澈的明点发出光芒。从拉洞中也持有五种姓的名称。从灰烬中，五种精华的液体明点，具有因和业的颜色。从拉洞中也是如此，自身的特征普遍显现。如此说。此处宣示身色有两种：自性的身色是五种智慧，以及象征的身色是为所化众生显示的。第一，自性的身色是：不变如虚空，无垢如海螺，清澈如月亮，油润圆融如身穆达，明亮闪耀如太阳。象征的身色有两种：意义和表征。意义是：心怀五种大智慧。表征是：为了让众生身上的智慧，因为未证悟而证悟，或者为了象征，而宣示五部及其眷属的身色。百十品的第七十三品中说：所有一切众生，虽然五种智慧普遍遍布，但因自己的体验被遮蔽，所以没有见到五种智慧的意义。为了让所有没有见到、愚昧的众生，见到智慧的特征，所以宣示白色、黄色、红色和绿色等颜色。以此可以证悟任运成就。如此说。༈ 此处，如果以提问的方式来阐明身色，那么五部父母的身色是怎样的呢？是所有本尊的身色吗？如果是五部父母的身色，那么其他本尊没有身色吗？如果是其他本尊的身色，那么这里说只有五种，这是如何理解的呢？这样认为：这是根据所化众生的根器而说的。因为在色究竟天，度化众生的事业已经圆满，所以身色也宣示为五种智慧，根本也汇集为五种智慧。如果所化众生喜欢修持不同的身色，那么也可以分为二十五种姓。第六品中说：绿色等各种各样的。如此说。神圣的妃子，宣示五部的佛母，佛母是普遍宣示的。妃子是：成为应该享用的对象。神圣的是：五种元素器皿成为法界。这也是解脱道和方便道。法界自在母，显现的虚空是空性的法界，以及显现的虚空是：法界自在，即金刚萨埵的佛母。从《严读》中，器