English
Being vast due to being free from bias, all dharmas are inherently of that nature. The so-called "practice of the path" means that practitioners cultivate with intention, like those of the Lesser Vehicle, who regard these dharmas as contradictory and antidotal, which cannot be transformed. Even in the Inner Path, there is the saying "The five poisons are the five wisdoms, the three poisons are body, speech, and mind." Even the method of applying antidotes here is only attachment to the apprehended and the apprehender. Therefore, manifesting the meaning of not abiding in such things is non-realization. Therefore, in the context of this supreme vehicle, it is like a child learning to read, starting from learning "ka kha," until mastering all the scriptures and arts, and completing the reading. It is not mastering "ka kha" itself, but using "ka kha" as a basis, without needing to seek fruit separately. Similarly, here, the meaning of the ground state is the essence of the body, the self-nature of the Great Perfection reaching ultimate completion, which itself is the nature of the fruit to be attained. Therefore, the exhaustion of the effort of the path itself is called the fruit. Therefore, without destroying, cultivating, or transforming the apprehended and the apprehender that appear on the face of what is conceived, in the state of realization of what the mind of enlightenment is, as explained by both common and uncommon scriptures and oral instructions, one will be free from the effort of hoping for the fruit elsewhere, and free from the effort of cultivating the antidotal path, and certainty will be gained in awareness. Absence of bias is called realization, and because it approaches the nature of the fruit of this realization, it is called approaching. For the lowest, it is the purification of the attachment to the apprehended and the apprehender on the face of realization. In the state of Mahāyoga, approaching is knowing the view, near approaching is considering oneself as the deity in that state, practice is generating the mother, and great practice is the union of the father and mother Buddha, and establishing the mandala of sons, sisters, and brothers. Here, until the above three characteristics reach ultimate completion, even if the essence is one, the four, approaching and practice, are fully and clearly explained separately. Here too, the so-called "near approaching is knowing oneself as the deity" means that from the manifestation of the meaning of ultimate completion, it is closer than approaching, so it is called near approaching, which is knowing oneself as the deity, which is to recognize the five aggregates of the self-manifestation of bodhicitta as the body, speech, and mind of the Buddhas of the five families. As it says in the tantra: "The Thus-gone One of the great lineage,"
Chinese
之所以称为“大”，是因为五大所显现的五蕴之中，包含了三界的一切法，就像主尊一样。种姓的如来是未混杂、圆满具足的自性，显现为五种姓的佛身、语、意。所谓“自性”，是因为一切法无不包含在五蕴之中，所以称为“自性”。所谓“知”，如自性圆满大之时所说，不仅是五种姓的佛身、语、意，而且是通达庄严轮，领悟觉性，这称为“知”。这是总的指示。详细解释是，从“那也是”等开始。总的指示中所说的意义是，器情世间的一切法，本来就是已经成佛的自性，因此，譬如一切水都离不开湿性，河流也离不开湿性一样。所谓“自性”，就是觉性自生的智慧，光明而不停滞，即是五蕴。也就是十方所有的蕴，都与十五大光明、六十三种感受等同等，没有差别，因此也称为“自性”。因此，蕴不是单一的，五蕴也本来就是天神的自性。色蕴不停止、不执著、无分别，任运成就为菩提心，因为没有偏执，所以称为清净，也称为天神，因此称为自性。感受等其余四蕴也同样比照，没有偏执就是佛。觉性远离边际和中心，所以是广大。瑜伽士不是仅仅在现在才以道的心愿来修持，而是要证悟它。因此，从上师那里以道的心来修持的成分较多，接近于究竟，所以称为“近的亲近”。修持就是生起佛母，也就是说，这里也是父与母的结合，能依与所依的结合，如果一个存在，另一个就不可能不存在。如上所述，因为证悟了五蕴，所以不可能不证悟由此生起的五大为五佛母。即使同时证悟，也因为从各自清晰的差别方面进行指示，所以也称为修持。而且，大修持是果的体性，唯有究竟圆满的亲近和修持二者结合才能显现，单独分离则无法显现，所以称为大修持。
English
It is called "Great" because the five skandhas manifested from the five elements contain all the dharmas of the three realms, like a principal deity. The Tathagata of the lineages is the unmixed, completely perfect nature, appearing as the body, speech, and mind of the five lineages. "Self-nature" is so-called because all dharmas are contained within the five skandhas, hence it is called "self-nature." "Knowing" is as explained in the context of the Great Perfection of Self-Nature, not only the body, speech, and mind of the five lineages, but also understanding the wheel of ornaments, comprehending awareness, is called "knowing." This is a brief indication. The detailed explanation begins with "That also," etc. The meaning explained in the brief indication is that all the phenomena of the container and its contents are inherently the nature of enlightenment from the very beginning. Therefore, just as all water is inseparable from wetness, and a river is inseparable from wetness, so too, "self-nature" is the spontaneously arising wisdom of awareness, clear and unceasing, which is the five skandhas. That is, all the skandhas of the ten directions are equal to the fifteen great lights, the sixty-three kinds of feelings, etc., without any difference, and therefore it is also called "self-nature." Therefore, the skandhas are not singular, and the five skandhas are inherently the nature of deities. The skandha of form is unceasing, unattached, and undifferentiated, spontaneously accomplished as bodhicitta, and because it has no partiality, it is called pure, and it is also called a deity, therefore it is called self-nature. The other four skandhas, such as feeling, are also compared in the same way; without partiality is Buddha. Awareness is free from edges and center, so it is vast. The yogi does not cultivate it merely with the intention of the path in the present, but must realize it. Therefore, there is more emphasis on cultivating with the mind of the path from the guru, which is close to completion, so it is called "near approach." Cultivation is the generation of the Mother, that is to say, here also is the union of father and mother, the union of the dependent and the depended upon; if one exists, the other cannot not exist. As mentioned above, because the five skandhas are realized, it is impossible not to realize the five elements that arise from them as the five Mothers. Even if realized simultaneously, it is also called cultivation because it is indicated from the aspect of their distinct clarity. Moreover, great cultivation is the nature of the result, only when the near approach and cultivation are combined can it appear, it cannot appear separately, therefore it is called great cultivation.
Chinese
趋近于“哦”而修持，名为生起次第。所谓“母”，五大也是幻相之母，虚空是开显之母，地是生起之母，火是成熟之母，水是汇集滋养之母，风是摇动，使之不腐烂，不耗损于中阴之母。所谓“生起”者，四母于虚空中显现，五者不灭，是无尽身庄严轮。无所缘且无分别，是语和意庄严轮。如是这般，从觉性之境显现且不灭，从觉性中不移动，且无有偏执的见解证悟，直至究竟之间，以修持之力增上，名为生起次第，是为经。广释为：经续中说，五大是智慧族之母。因此，五大不杂，圆满具足，生起一切，以与一切无别之义，方便即是智慧，从父和母二者来说，即是母，以事业和体性二者而言。所谓大母者，轮涅无别菩提心大乐，是亲近时所说之体性。一切名言之相皆已远离，以一切边皆空性故，也是母。无相之自性安住于一切相之体性中，也是母。以其力，未证悟者显现为轮回之法，证悟者显现为涅槃之法，显现为轮涅和合，也是母。轮涅、器情、有无等一切二取显现，皆于其境中无二，因此，所谓大空者，空性而光明，远离一切边，无有边际和中心，不执著于分别，因此是虚空。所谓彼即是界者，是诸法之基或根本，如是无有而不可尽知，空性而成为生起一切之因，所谓“母”者，一切皆由彼所生之境，即是虚空本身。所谓五大之虚空自性，即是空明开显。所谓大母者，是最初的引导者，是上者的足之集合。足之集合，即是虚空本身，生起五大，并且使从五大所生的一切法生起和显现，因此是大母。引导者，即是虚空本身，从不灭之境中显现为四大母，是哪四大呢？地、水、火
English
That which is close to 'Oṃ' is called the generation stage. The term 'mother' refers to the five elements, which are also mothers in illusory appearances. Space is the mother that opens up; earth is the mother that generates; fire is the mother that ripens; water is the mother that gathers and nourishes; wind is the mother that moves, preventing decay and loss in the bardo. 'Generation' means that the four mothers appear in space, and the five themselves, being unceasing, are the wheel of adornment of the inexhaustible body. Being undifferentiated and without objectification is the wheel of adornment of speech and mind. Thus, from the state of awareness, appearing and unceasing, from the understanding that awareness does not move and is without attachment to any direction, up to the ultimate, increasing through the power of meditation, is called the generation stage, which is the Sutra. The expanded meaning is: In the Tantra, it says, 'The elements are the mother of the wisdom family.' Therefore, the five elements, unmixed and completely perfect, generate all things, and through the meaning of being inseparable from all things, method is wisdom itself. From the two, father and mother, it is the mother, in terms of both action and essence. 'Great Mother' means the indivisibility of samsara and nirvana, the great bliss of bodhicitta, the essence spoken of during the approach. Being free from all characteristics of terminology and empty of all extremes, it is also the mother. The nature of non-characteristic dwells in the essence of all characteristics, it is also the mother. By its power, the unawakened appear as the phenomena of samsara, and the awakened appear as the phenomena of nirvana, appearing as the union of samsara and nirvana, it is also the mother. All dualistic appearances such as samsara and nirvana, container and contents, existence and non-existence, are non-dual in its state. Therefore, 'Great Space' means emptiness and clarity, free from all extremes, without beginning or end, not clinging to distinctions, therefore it is space. 'That itself is the sphere' means the basis or root of all phenomena, like something that is without and cannot be exhausted, emptiness that becomes the cause of all arising. 'Mother' means that all things arise from its state, which is space itself. The nature of the space of the elements appears as emptiness, clarity, and openness. 'Great Mother' means the initial guide, the collection of the feet of the higher ones. The collection of the feet is space itself, generating the elements and causing all phenomena arising from the elements to arise and appear, therefore it is the Great Mother. The guide is space itself, appearing as the four great mothers from the unceasing state. What are the four? Earth, water, fire
Chinese
显现为四种元素，做什么呢，就是做事情。地做稳固的事情，水做聚合，火做成熟，风做摇动和运行的事情，这被称为母。因为从做这四件事的状态中产生一切法，所以是母。因为一切显现的法都不可分割，所以说母本来就是。虽然在遍计所执的层面，将错觉显现视为业的行为，但从本体上来说，自性本自安乐逝者的五母的状态，从不间断的层面上，五大的作用没有开始和结束。没有我执和傲慢，没有沮丧和疲惫，也没有先后相续的断绝，所以是本体的伟大事业。而且，不间断地显现是身，没有自性是语，不可分割是意，要证悟母的身语意本来就是。如果错误地认为五大是物质，是众生业的显现，是错觉的行境，那么，没有有境的觉知，就没有有境的产生，在没有证悟的时候，一切都汇集在意之识中，是不可思议的智慧。一切自然成就为自生智慧的所量，以远离收放的方式自显现。在没有所量和能量的时候，就是开始生起见、知、证悟。因此，一个事物有不同的显现，因为幻化之法显现为物质，以及远离对境的智慧显现，这二者在一个事物的法性上，一刹那间同时存在。因此，五境的坛城自然成就，因为接近伟大的修持，所以称为修持。伟大的修持是：以果的自性，文字轮涅的集合，将器情世间四十二种分别念，在四十二位佛的身语意坛城中成佛，这被称为比果的自性更伟大。而且，经续中说：菩提心是金刚的集合，根、境、时、觉知等。所说的近修和修持二者，从父母双运的运作中，菩提心被称为金刚的集合。根、境、时、觉知等。因此，界和处是本尊和本尊母的坛城。