Chinese
在达到究竟时所证悟的。从通达那些本来清净的法性中，五蕴不舍弃不转变，成为持金刚等五部，是自显现的缘故。已说。从自性本来就是，特别是由道而显现，并且即使在轮回和涅槃中运作，也为了圆满享用无漏的法性，被称为胜者。那些全部都是蓝色、白色、黄色、砖红色和绿色的光芒四射，这被称为自性本来就是，没有超出而是显现的缘故，说了颜色。意思是五种智慧的作用不混杂，意义是心中记住，从“那些全部都是”到“光芒四射”之间，是对所化众生的显现的颜色。无论显现什么，观看也不会厌倦。这些所喜悦的事物，以所化众生的显现而变成二，如《灰烬续》中说：五蕴的分别念的相全部摧毁，大乐（梵文天城体：mahāsukha，梵文罗马拟音：Mahasukha，汉语字面意思：大乐）。具有智慧的滋味，安乐的自性任何方向也未成立。自性俱生智显现的缘故。例如，被称为薄伽梵（梵文天城体：bhagavan，梵文罗马拟音：bhagavan，汉语字面意思：薄伽梵）逝多阿含（梵文天城体：tathāgata，梵文罗马拟音：tathāgata，汉语字面意思：如来）。从色等五蕴的相应增上的明点是，在内部存在。如果被方便所摄持，则具有摧毁五蕴的事业和显现为五部的功德，因为先前就具备。被称为部族的国王。从“那个如来”到“国王”之间。五界的精华五种精液的誓言物五甘露的明点是，最初形成身体的因明点也是五种誓言物。并且以脉的颜色而具有五种颜色。即脐脉中肉红色，长脉中大便黄色，中脉菩提心白色，若玛脉中血红色，姜玛脉中小便绿色。大便白色等的味道和消除疾病的五种药物成就的事业也同样是五种颜色。从“那些也”到“绿色的颜色”之间。像这样，各自的自性不混杂而普遍显现。这被称为奇妙的意思。如是说。从“妃子”到“地等”之间，是任何父亲所享用的对境，是
English
The realization at the time of completion. From understanding those originally pure dharmata, the five aggregates are not abandoned or transformed, becoming the five families such as Vajradhara, because of self-manifestation. It is said. From the fact that the nature is originally so, especially manifested by the path, and even when operating in samsara and nirvana, in order to fully enjoy the undefiled dharmata, they are called victors. All of those are shimmering in blue, white, yellow, brick red, and green colors, which is called the nature is originally so, not exceeding but manifesting, therefore the color is mentioned. It means that the functions of the five wisdoms are not mixed, the meaning is to remember in the mind, from "all of those are" to "shimmering" is the color of the appearance to be tamed. No matter what appears, watching is not tiring. These pleasing things become two by the appearance of the trainees, as it is said in the Ash Sutra: All the characteristics of the conceptualizations of the five aggregates are destroyed, great bliss (Sanskrit Devanagari: mahāsukha, Sanskrit Romanization: Mahasukha, Chinese literal meaning: great bliss). Possessing the taste of wisdom, the nature of bliss is not established in any direction. Because the self-existing wisdom is manifested. For example, it is called Bhagavan (Sanskrit Devanagari: bhagavan, Sanskrit Romanization: bhagavan, Chinese literal meaning: Bhagavan) Tathagata (Sanskrit Devanagari: tathāgata, Sanskrit Romanization: tathāgata, Chinese literal meaning: Thus Come One). From the corresponding increasing bindu of the five aggregates such as form, it exists inside. If it is held by skillful means, it has the function of destroying the five aggregates and the qualities of appearing as the five families, because it was previously possessed. It is called the king of the family. From "that Thus Come One" to "king". The essence of the five elements, the five seminal fluids, the samaya substance, the bindu of the five amritas, is also the five samaya substances that are the cause of the initial formation of the body. And it has five colors due to the color of the channels. That is, the flesh-colored in the navel channel, the yellow of feces in the long channel, the white bodhicitta in the central channel, the red rakta in the roma channel, and the green urine in the kyangma channel. The taste of white feces and the function of the five medicines that eliminate diseases are also the same five colors. From "those also" to "green color". In this way, each of their own characteristics appears universally without being mixed. This is called the meaning of wonderful. It is said. From "consort" to "earth etc.", it is the object to be enjoyed by any father, it is
Chinese
那五位明妃在功德的才华上，甚至在心母以下都变得特别，因此圣者的显现，虚空等五大生起的分别念，所说的三个理由是，父亲随顺，即坚硬的地，聚合的水，温暖的火，移动的风。五大是五蕴之因，作为器情世间一切的因，在这里被称为界。归纳等等，是指下面的明妃众，这是相符的。其理由是，因为承认此续部的一切方便智慧都是共同的续部，所以导师自己也安住在眷属女众的中央，以无二的语词宣说。因此也变成了般若的续部。从法界到安住之间，是用芝麻丸的比喻来显示眷属的数量，即法界显现了周遍无边的自性，而自性智慧是一切大自在的业，没有其他，因此如芝麻丸一样没有其他的分割，仅仅是无量，所以周遍安住。就这样说。这些也出自灰烬续部：虚空等外境的假立生起，是从内里的清净智慧五大产生的。也就是说，也是通过清净智慧五大的作用，才生起了外境假立的五大，因此称为界。因此，在明妃的本体中，也说了清净智慧的五大。菩提心明点是由于器皿根本的差别，如芝麻丸一样，脉络充满虚空。明点是乐，乐是智慧，智慧是身所周遍。因此，诸佛的坛城大集是无法言说的。安住于其中。这样说到。从那之后的“大菩提”到“应当体验”之间是：从这里开始，因为不是果位菩萨，所以显示了心识智慧特殊的眷属。所化众生是普遍的光明，最终是道路的清净。事业的最终是：变成了第六佛的所化众生之田，因此证悟。这些从因地的十地以下就变得与众不同。细微的见解之障
English
Those five consorts became special in the talent of merit, even below the Mind Mother, so the appearance of the holy ones, the conceptualizations of the five elements such as space, the three reasons stated are that the father agrees, namely the solid earth, the gathering water, the warm fire, and the moving wind. The five elements are the cause of the five aggregates, as the cause of all vessel and essence realms, here it is called Dhatu. The collection and so on, refers to the assembly of consorts below, which is consistent. The reason for this is that since all the skillful means and wisdom of this tantra are acknowledged as a common tantra, the teacher himself also abides in the center of the female retinue, speaking in non-dual words. Therefore, it also becomes the Prajna Tantra. From Dharmadhatu to abiding, the example of a sesame ball is used to show the number of retinues, that is, Dharmadhatu manifests the nature of pervasive infinity, and self-nature wisdom is the work of all great independence, there is no other, so like a sesame ball, there is no other division, only immeasurable, so pervades and abides. So it is said. These also come from the Ash Tantra: The imputed arising of external phenomena such as space arises from the five pure wisdom elements within. That is, it is also through the function of the five pure wisdom elements that the five imputed external phenomena arise, therefore it is called Dhatu. Therefore, in the essence of the consorts, the five pure wisdom elements are also spoken of. Bodhicitta bindu is due to the difference in the root of the vessel, like a sesame ball, the channels are filled with space. Bindu is bliss, bliss is wisdom, and wisdom is pervaded by the body. Therefore, the great assembly of the mandala of the Buddhas cannot be expressed. Abiding therein. It is said like this. From "Great Bodhi" onwards to "should be experienced" is: From here on, because it is not a result Bodhisattva, it shows the special retinue of mind and wisdom. The beings to be tamed are universal light, and ultimately the path is purified. The ultimate of the activity is: it has become the field of beings to be tamed by the Sixth Buddha, therefore enlightenment. These have become different from others from the ten grounds of cause and below. Subtle obscurations of view.
Chinese
因为如此，通过业之门为金刚。关于诸天之相，提及眼等觉知的理由是，主要在于随顺，即所见之眼识，如是则为地之精要；所嗅为虚空之精要；所尝为观世音；所听为金刚手，彼等具有色拉西亚玛、香玛蕾、味玛若、歌路玛、声乐之姿而安住。从“大菩提金刚见者”至“未生者”之间，其他已述竟。四时即眼等五根清净之业识，为了开显境显现之时，故说根与时彼等为方便父与智慧母。见者眼根彼等亦为天中慈氏，耳根为除盖障，鼻根为普贤，舌根为文殊。过去为香灯，现在为鲜花，未来为酥油灯，未生之众为凉爽之酥油灯。又于灰之续部中云：眼等四识之自性明点，法性。因，从因生果，作用和本体，法性，觉性，果之见之本体自性故。名为大心之大菩提。如是立誓。为使四种觉知之过患灭尽，故为业寂金刚。识之自生处，以根之差别而分。色等四境之相应明点，内即显现为外之四境。从自之器脉与精华明点等。为了生起安乐，故为明妃。如是时为四刹那。四大之风开显。童子等四无量之四智。彼之安乐亦由四刹那次第生起。从信心等五根等修习而显现，必为禅定之根，如是说。从“大寂金刚触”至“安住”之间，以身语意之事业之秘密界，以觉知而摧毁其他觉知，或摧毁魔与外道。仅为此故，金刚。从药叉罗刹等中超胜。大。身体之触
English
Therefore, through the door of action, it is Vajra. The reason for mentioning the perceptions of the deities, such as the eye, is mainly to be in accordance with them. Thus, the visual consciousness of the eye is the essence of earth; the sense of smell is the essence of space; the sense of taste is Avalokiteśvara; the sense of hearing is Vajrapani. They dwell with the forms of Lāsyā, the scent of Mālā, the taste of Māro, the song of Glumā, and the sound of music. From "Great Bodhi Vajra Seer" to "the unborn," the rest has already been explained. The four times are the five pure karmic consciousnesses of the senses, such as the eye. To reveal the time when objects appear, the senses and times are referred to as the father of skillful means and the mother of wisdom. The seeing eye sense is Maitreya among the gods, the ear sense is Nivarana-Vishkambhin, the nose sense is Samantabhadra, and the tongue sense is Manjushri. The past is the incense lamp, the present is the flower, the future is the butter lamp, and the unborn assembly is the cooling butter lamp. Furthermore, in the Tantra of Ashes, it is said: The self-nature bindu of the four consciousnesses, such as the eye, is the Dharma. Because it is the cause, the effect arises from the cause, the function and essence, the Dharma-nature, the awareness, and the essence of the view of the fruit. It is called the Great Bodhi of the Great Being. Thus, the vow is made. To exhaust the faults of the four perceptions, it is the Karma-Shanti Vajra. The self-arising place of consciousness is divided by the distinctions of the senses. The corresponding bindu of the four objects, such as form, is internal, appearing as the four external objects. From one's own vessel channels and essence bindu, etc. To generate bliss, it is the consort. Thus, time is four moments. The winds of the four elements reveal. The four immeasurables of children, etc., are the four wisdoms. The bliss of that also arises sequentially from the four moments. From faith, etc., the five senses, etc., are cultivated and appear, and it is certain to be the power of samadhi, as it is said. From "Great Peaceful Vajra Touch" to "abides," with the secret realm of the activities of body, speech, and mind, by perception, other perceptions are destroyed, or demons and heretics are destroyed. Only for this reason, Vajra. Surpassing yakshas, rakshasas, etc. Great. The touch of the body.
Chinese
触、所触、触识等等，是秘密的三界和三合的四种触。此外，身体的四种一般属性也不应舍弃。常等是断见、我见、相见，这四种邪见。由于在事物上颠倒执着的习气深重，所以与父母双运。说“分别”的理由是为了使主要和随顺的以及四种颠倒不复存在。名为“非”的那些分别，死主和秘密的识是与天神相合。化身大能者和自在的语马之王，以及触、事业、甘露充满者等，与四母相拥，以威猛之态调伏刚强之众，所以面朝外。像那样邪见的集合无法言说，安住于无二之中，这是说五部和自性以及意无二，与五母无共同之处，所以无二是伟大的自性和自性显现声一味，因此与开悟的眷属无二，与俱生眷属和下界的显现一味，所以安住于无二之中。或者说，自性轮涅无二，以及无共同之处的导师眷属，以及伟大的自性，天神分别，以及下界和清净刹土无二而安住。又，在灰烬续中说，秘密的处所和根以及识三合的触，以及身体的四种属性聚合，入定而享受安乐，为了摧毁其余一切分别之众，所以是忿怒尊。以名称是忿怒尊本身和秘密的界。其余诸根境等一切摧毁的事业分为四种忿怒尊。秘密的三界是方便的行为本身。是标志等颠倒的相由业所生，所以四种邪见被示现为明妃。结合安乐的事业之际，分别不存于四种颠倒之中。说“非地”。然后如来与明妃之众无二的秘密