English
Proceeding in the following order and actualizing the fruit, one does not remain in the lower bliss-gone. There are two types: going into oneself and going to oneself. The first refers to the inseparability of unceasing and unconditioned enjoyment, which is called bliss. From that, for one who does not change in the three times, it is called gone or ultimate. Going to oneself is called bliss, because the vajra-like self-aware wisdom has no grasping or grasper, so it is bliss. The power of that very nature appears unceasingly, so it is gone, namely, the aggregates, elements, and sense bases. The father is the five aggregates, having the nature of non-cessation. The mother is the five elements, having the nature of generating the aggregates. Etc., including the elements and sense bases, are the nature of the mandala of heroes and heroines. Above, the term "bliss-gone" is inherently so; do not transform what is not into what is. For example, if gold is placed in front of someone who does not recognize it, they do not recognize the gold and see it as a stone. When they recognize it, they know that gold is gold. Just like not pouring into an uncomprehending vessel, the aggregates, elements, and sense bases are inseparable from appearance and emptiness, spontaneously accomplished as bodhicitta, and do not go beyond it. Therefore, what is completely pure is called a deity. Holding onto the parts of object and subject is called father and mother. Although one mistakenly clings to grasping and the grasped due to not understanding, it does not change from the state of the deity, just like seeing gold as a stone. That itself is inherently so. To explain it in detail as a method for recognizing it, "all phenomena" refers to all phenomena of mistaken appearance, aggregates, elements, and sense bases, each holding onto its own characteristics without producing them. Those are the dharmadhatu, the unceasing nature or essence of which is the body, and the unconditioned is wisdom. Therefore, the nature of the body, speech, and mind mandala, having taken the elements, has no clinging to that there, and is liberated through the power of pure speech clinging, etc. What is that which is shown separately? "The five great elements are the nature of the five objects," which means that the mother is shown first. Moreover, above, in the context of the brief explanation, the father was shown first, but here the mother is shown first. What is the need? Above, it refers to the meaning of the main deity or root of the mandala being first.
Chinese
首先是关于父亲的教导。在这里，由于蕴、界、处都显现为五大，因此为了根本，首先是关于母亲的教导。所谓“伟大”，是指普遍广大，如虚空般无处不在。作用的力量强大，能显现三界的一切法。虚空能开启三界，地能稳固三界，水能凝聚三界，火能成熟三界，风能摇动和运行，从而使一切事业得以成就，不会浪费。五即是五大，母亲是不分别一切法，并且是产生一切法的根源，所以称为母亲。正如“其本身即是五部种姓的伟大母亲之自性”所说，五大本身就具有虚空之义，从中显现光明，开启智慧，作用不会停止。不为菩提心所动摇，与其无二无别，即称为普贤佛母，因为她没有能取所取的过患。或者称为法界自在母，因为四大以及由此产生的内外一切法，都是她显现的根本或因，所以称为法界。一切都与其自性无二无别，没有分别，所以也称为自在母。她本身是金刚部的母亲，金刚是不生不灭，三世不变，法界清净的智慧，是所有智慧的主体，所以是金刚部的母亲。不间断地显现为地的就是眼，如同真实所见的地，恒常稳固，是产生一切的根源一样。不间断、不执著、无分别的自性，自然成就为菩提心，三世不变，是如来部的母亲，是显现一切遍知功德的根源，所以称为佛眼。水的作用是运行和凝聚一切，连绵不断，柔软易于引导，其不间断、不执著、无分别的自性就是嘛嘛ki（藏文：མཱ་མཱ་ཀཱི་，梵文天城体：मामाकी，梵文罗马拟音：māmakī，汉语字面意思：嘛嘛ki）。用水的三种解释可以成立嘛嘛ki的理由。她本身是平等性智的自性，是宝生部的功德之主，是宝生部的母亲。火除了火本身之外，能焚烧一切，所以是不安住的，能使之成熟和增长，其不间断、不执著。
English
First, the teachings about the father. Here, since the aggregates, realms, and sources appear as the five elements, therefore, for the sake of the basis, first are the teachings about the mother. The term "great" means vast and pervasive, like the sky, omnipresent. The power of its function is great, manifesting all phenomena of the three realms. The sky opens up the three realms, the earth stabilizes the three realms, water gathers the three realms, fire ripens the three realms, and wind moves and propels, thereby accomplishing all actions without waste. The five are the five elements, and the mother is the one who does not differentiate all phenomena and is the source of their creation, hence called the mother. As it is said, "Itself is the nature of the five great mothers of the lineage," the elements themselves possess the meaning of space, from which light manifests, opening wisdom, and its function does not cease. It is not moved by Bodhicitta and is inseparable from it, which is called Samantabhadri, because she has no faults of grasping and being grasped. Or it is called the Dharmadhatu Sovereign Mother, because the four elements and all internal and external phenomena arising from them are the basis or cause of her manifestation, hence called Dharmadhatu. Everything is inseparable and non-dual from her nature, so she is also called the Sovereign Mother. She herself is the mother of the Vajra lineage. Vajra is unborn and undying, unchanging in the three times, the wisdom of the pure Dharmadhatu, the essence of all wisdom, so she is the mother of the Vajra lineage. The uninterrupted manifestation as earth is called Eye, just as the earth is seen as real, constant and stable, and is the source of all creation. The uninterrupted, unattached, and undifferentiated nature, spontaneously accomplished as Bodhicitta, unchanging in the three times, is the mother of the Tathagata lineage, the source of the manifestation of all omniscient qualities, so she is called Buddha Eye. The function of water is to move and gather everything, continuous and soft, easily guided, its uninterrupted, unattached, and undifferentiated nature is Māmaki (Tibetan: མཱ་མཱ་ཀཱི་, Sanskrit Devanagari: मामाकी, Sanskrit Romanization: māmakī, Chinese literal meaning: Māmaki). The three explanations of water establish the reason for Māmaki. She herself is the nature of equality wisdom, the lord of qualities of the Ratna lineage, the mother of the Ratna lineage. Fire, except for fire itself, burns everything else, so it is impermanent, and it matures and increases, its uninterrupted, unattached.
Chinese
无别菩提心自成即名为白衣母，调伏对象的功德全部成熟并加以考察，却不为能取所取的过失所染，犹如白色无有瑕疵。名为白衣母。三、莲花部各自辨别的部之母，辨别智慧从总相和自相二者的角度，不染二边的过失，并且使调伏对象的意义成熟稳固。风虽无实体，却具有推动和救度的作用。其不灭不缘无别即名为度母，自己的体性远离一切相，却救度调伏对象的利生事业从不间断。其为成所作智业部的部母，事业利生从不间断，却不执着于任何一方，即使是微尘也不存在。自利达到究竟，并且恒常成办他利，故为度母。所谓信，从平等性的状态和自成的状态二者来说，这里是自成。显现为五大种的当下，五母自成而住，对其来说，没有细微的显空垢染，在平等性中自成。五蕴即五部佛，所谓色蕴等五，众多名相聚集为一即名为蕴，这些不灭而显现，如未识之金，体性自成五部佛。色蕴名曰毗卢遮那，十五种大色和各自的法不灭而显现，并且四蕴也成为显现的所依，因此其不灭不缘无别，证悟为菩提心，是与意义相符的名称毗卢遮那，五部中是身的部，从不灭的角度来说。感受是宝生，对境和有境感受的十八种名相不灭不缘无别，在菩提心中显现，其以其力量远离执着苦乐的界限，因为没有分别念而如珍宝，十八种不灭而显现，成办所需即是
English
The indivisible, spontaneously accomplished Bodhicitta is called White-Robed Mother. All the qualities of those to be tamed are matured and examined, but it is not tainted by the faults of grasping and clinging, just as the color white is without defect. It is called White-Robed Mother. Third, the mother of the discriminating family of the lotus family. Discriminating wisdom, from the perspective of both general and specific characteristics, is not tainted by the faults of the two extremes, and it matures and stabilizes the meaning of those to be tamed. Wind has no substance, but it has the function of moving and liberating others. Its non-cessation, non-objectification, and non-differentiation are called Tara. Although its own nature is free from all characteristics, the activity of liberating beings is continuous. She is the mother of the Karma family of accomplished wisdom. Although the activity of benefiting beings is continuous, she does not have even a speck of dust of clinging to any side. Self-interest is perfected and the interests of others are constantly accomplished, hence she is Tara. By 'faith,' from the two states of equality and spontaneous accomplishment, here it is spontaneous accomplishment. At the very moment of appearing as the five elements, the five mothers spontaneously dwell. For them, there is no subtle impurity of appearance and emptiness, and they are spontaneously accomplished in equality. The five aggregates are the five Buddha families. The five, such as the form aggregate, are called aggregates when many categories are gathered into one. These appear without ceasing, like unrecognized gold, and their nature spontaneously accomplishes the five Buddha families. The form aggregate is called Vairochana. The fifteen great forms and their respective dharmas appear without ceasing, and the four aggregates also become the basis for appearance. Therefore, its non-cessation, non-objectification, and non-differentiation, realizing as Bodhicitta, is the name Vairochana, which is in accordance with the meaning. Among the five families, it is the family of the body, from the perspective of non-cessation. Feeling is Ratnasambhava. The eighteen categories of object and subject feelings do not cease, are not objectified, and are not differentiated, and appear in Bodhicitta. By its power, it is free from the boundaries of clinging to pleasure and pain. Because there is no conceptual thought, it is like a jewel. The eighteen appear without ceasing, and accomplishing what is needed is the
Chinese
从那珍宝中，需求愿望产生，那本身是珍宝的种姓，所有善逝的功德，皆从法界智慧平等性的状态中显现。 意识广大无量，三者清晰而不间断，本体不离心性，无别而超越菩提心，是莲花部，如莲花虽生于污泥而不染污泥之过，以个别自证智，法之总相与自性任运成就，不染二边，意识清晰而不执著的本体。 称为无量光，显现不执著本身，三界之意识皆任运成就。 五十一行不间断显现，本体不执著，任运成就于菩提心，是轮涅无别的本体，即称为不空成就，不间断显现故，利他任运成就，不执著故，自利任运成就，无别故，二利刹那圆满，不离平等性之状态。 因此，所见之显现，能作所作之体性，能执持一切，皆是法身之事业，不特意造作，自他一切事业皆成就。 此乃二利之自他一切事业皆究竟，故称为业之种姓。 识蕴是识八聚不间断显现，本体不离第九识，无别即是金刚，八聚如何显现，第九识于三时中不变，八聚虽不间断，然彼于第九识之状态中寂灭，二者如水与湿性般不可分，故为金刚，于三时中不变故，是种姓。 不混杂而圆满，不为二边所动摇，故称不动，自证菩提心第九识之本体，于基位清净中，无有偏执，故是法界极清净之智慧。 佛之义，第五者不混杂而圆满之义，于彼无有偏执故为佛，远离边之智慧，以蕴之身遍布增长。 因此，未证悟之时，蕴