English
Appearing as the four elements, what do they do? They perform actions. Earth performs the action of stabilizing, water gathers, fire ripens, and wind performs the action of moving and propelling. This is called the mother. Because all phenomena arise from the state of performing these four actions, it is the mother. Because all appearing phenomena are indivisible, it is said that the mother is primordially so. Although on the level of imputation, illusory appearances are regarded as actions of karma, from the perspective of reality itself, the state of the five Sugata mothers is naturally blissful. From the perspective of non-cessation, the actions of the five elements have no beginning or end. There is no ego-grasping or arrogance, no discouragement or fatigue, and no interruption of continuity. Therefore, it is the great activity of reality itself. Moreover, appearing without cessation is the body, lacking inherent existence is speech, and being indivisible is mind. One must realize that the body, speech, and mind of the mother are primordially so. If one mistakenly believes that the five elements are material and are the appearances of sentient beings' karma, the objects of delusion, then, without awareness having an object, there is no arising of objects. Even in times of non-realization, everything is gathered into the mind consciousness alone, which is the wisdom of non-conceptualization. All that is to be measured, spontaneously accomplished as self-arisen wisdom, appears naturally in a way that is free from elaboration and contraction. In the absence of that which is to be measured and the measurer, the beginning of seeing, knowing, and realizing arises. Therefore, one object has different appearances, because illusory phenomena appear as material, and the appearance of wisdom free from objects. These two exist simultaneously in one moment in the nature of one object. Therefore, the spontaneous accomplishment in the mandala of the five objects is called practice because it is close to great accomplishment. Great accomplishment is: by the nature of the result, the assembly of letters and wheels, the forty-two categories of phenomena of container and contents are enlightened in the mandalas of body, speech, and mind of the forty-two victorious ones, which is called greater than the nature of the result. Moreover, in the tantras it is said: "The mind of enlightenment is the collection of vajras, the faculties, objects, times, and awareness." The approach and accomplishment that are spoken of, from the skill of the union of father and mother, the mind of enlightenment is called the collection of vajras, the faculties, objects, times, and awareness. Therefore, the realms and sources are the mandalas of deities and consorts.
Chinese
当它显现时，这就是所说的：方法和智慧是相关的。五蕴是方法的本质，五大是智慧的本质。或者，粗显的显现是方法，无自性是智慧。无论如何，就像海螺和白色，或者水和湿性一样，它们同时形成并相关联。与它们同时，在界和处，天和天女的坛城中自然形成。所有内外之法，普贤无别的地显现，是大成就果的本质，即经。广说中，首先是宣说一切之基母。所谓“那也是”，指的是所宣说的大成就，那也是法界的大母，从空性中生出一切。“五之”指的是，如所说，虚空等五大被视为成就之因，即从方法和智慧中产生智慧。而且，五大不灭，仍然显现。总母法界的自性未动摇，并从中行事，即五大母。无自性，完全清净的智慧，指的是从方法和智慧中宣说了智慧。它本身在三解脱门中被宣说为空性。从母的虚空性中，总母法界清晰而开放，所以是虚空；它本身没有实体的法，所以是空。从它的自性中显现的母，虚空界富饶，四大清晰而开放，所以是虚空；实体的法是空性，所以是空性。从中显现的四大，产生一切器情之法，所以是母。蕴等等清晰而开放，所以是虚空。它本身在不混杂、圆满的自性中，远离了显空相对的法之实体。从解脱空性的自性中，象征着父和无愿的是五蕴等等。从大种中，器世间的色蕴等等五者，在不混杂、圆满的终极状态中，因二而清净，所以是佛。自生智慧无边无际地扩展，这正是续部的教证所说的。它本身就是从方法和智慧中，方法即五大不灭而显现的途径。从父母二者中，是父，与大种无别，即大种。
English
When it manifests, this is what is said: method and wisdom are related. The five aggregates are the essence of method, and the five elements are the essence of wisdom. Or, coarse appearance is method, and no self-nature is wisdom. In any case, like a conch and whiteness, or water and wetness, they are formed simultaneously and are related. Simultaneously with them, in the realm and the sources, the mandala of gods and goddesses is naturally formed. All inner and outer dharmas, the ground of Samantabhadra without distinction, manifests as the essence of the great accomplishment fruit, which is the Sutra. In the extensive explanation, first is the teaching of the mother, the basis of all. The so-called "That also" refers to the great accomplishment that is taught, which is also the great mother of the Dharmadhatu, from the emptiness of which all arises. "Of the five" refers to, as it is said, the five elements such as space are regarded as the cause of accomplishment, that is, wisdom arises from method and wisdom. Moreover, the five great elements do not cease, but still appear. The nature of the general mother Dharmadhatu is unwavering, and acts from it, which is the five great mothers. No self-nature, completely pure wisdom, refers to the wisdom that is taught from method and wisdom. It itself is taught as emptiness in the three doors of liberation. From the mother's emptiness, the general mother Dharmadhatu is clear and open, so it is space; it itself has no substantial dharma, so it is empty. From its nature, the mother who appears, the space realm is rich, the four elements are clear and open, so it is space; the substantial dharma is emptiness, so it is emptiness. From it, the four elements appear, producing all vessel and sentient being dharmas, so it is mother. The aggregates and so on are clear and open, so it is space. It itself, in the unmixed, complete nature, is devoid of the entity of dharmas relative to appearance and emptiness. From the nature of liberation emptiness, what symbolizes the father and the absence of aspiration is the five aggregates and so on. From the great elements, the form aggregate and so on of the vessel world, in the unmixed, complete ultimate state, are purified by duality, so it is Buddha. Self-arisen wisdom expands without limit, which is exactly what the tantric scriptures say. It itself is from method and wisdom, method being the path of the five elements appearing without ceasing. From the two, father and mother, it is the father, inseparable from the great elements, that is, the great elements.
Chinese
处于作为行为对象的自性之中，并且由于诸要素的自性不可分割之故。所谓无愿，即是说，虽然五蕴和诸要素不可分割，但由于同时成立，没有能境和所境，所以是无愿。诸要素和五蕴不可分割，不灭不生，不可分割，在菩提心中不可分割，由于伟大自性的意义的境法没有成立，所以是无愿。因此，一切都在自性中自然成就，不期望果实，所以显示为无愿。那个意义也不是通过道路人为制造的，而是从一开始，五蕴和诸要素，方便智慧父母没有混合，完全结合在一起，是原始的伟大存在。所谓业，这里虽然提到了基和有基，但只是从表达的角度来说的，就自性而言，由于远离了前后刹那，所以是同时的，远离了来去，就像水中的月亮一样。因此，通过说明大成就的基础是空性，无所言说和二元对立，从而显示了大成就的自性是无相的究竟意义。也就是说，大成就的意义的自性是：菩提心，化身姐妹等。这里也一样，就像摩诃由此搅拌方便智慧的世俗菩提心而生出姐妹一样。这里，菩提心如前所述，五蕴和诸要素不可分割，智慧菩提心没有动摇，没有混合，对于完全的意义没有执着，所以是清净的。没有混合的一切法都在其中自然成就，所以是觉悟。那不可分割的智慧，自生智慧，被称为广大菩提心。五蕴和诸要素不可分割，不灭不执着，不可分割，对于微细的执着相也没有，这就是所说的。因此，续部的词语的解释也是如此。所谓化身，即是说，明明没有却不灭地显现，并且那本身在任何地方都没有成立，是空无的。从五蕴和诸要素在菩提心中不可分割的功力中，显现出四种识，四种根，四种境，四种时，四种时之法，以及常断四边等。显现却不成立，是法的自在。
English
It abides in the nature of being the object of action, and because the nature of the elements themselves is indivisible. The so-called absence of aspiration means that although the skandhas and elements are inseparable, they are established simultaneously, so there is no object and object-holder, hence there is no aspiration. The elements and skandhas are inseparable, neither ceasing nor arising, indivisible, and indivisible in the Bodhicitta. Because the object-dharma of the meaning of the great self is not established, there is no aspiration. Therefore, everything is spontaneously accomplished in the self, and there is no expectation of fruition, so it is shown as without aspiration. That meaning is not artificially made by the path, but from the beginning, the skandhas and elements, the father and mother of skillful means and wisdom, are not mixed, and are completely united, being the great primordial existence. The term "karma" is used here, even though the base and the based are mentioned, it is only from the perspective of expression. In essence, it is simultaneous because it is free from prior and subsequent moments, and it is free from going and coming, like the moon in water. Therefore, by stating that the basis of great accomplishment is emptiness, without words and duality, the ultimate meaning of the great accomplishment's own nature as without characteristics is revealed. That is to say, the nature of the meaning of great accomplishment is: Bodhicitta, emanation sisters, etc. Here too, just as Mahā emanates sisters from the conventional Bodhicitta by churning skillful means and wisdom. Here, Bodhicitta, as explained before, the skandhas and elements are inseparable, the wisdom Bodhicitta is unwavering, unmixed, and has no attachment to the meaning of completeness, so it is pure. All unmixed dharmas are spontaneously accomplished within it, so it is enlightenment. That indivisible wisdom, self-born wisdom, is called the vast Bodhicitta. The skandhas and elements are inseparable, without cessation or clinging, indivisible, and even the subtlest marks of attachment are absent, this is what is being said. Therefore, the explanation of the words of the tantra is also like that. The term "emanation" means that it appears without ceasing even though it is non-existent, and that itself is not established anywhere, it is empty. From the power of the inseparability of the skandhas and elements in Bodhicitta, the four consciousnesses, the four faculties, the four objects, the four times, the four dharmas of time, and the four extremes of permanence and annihilation appear. Appearing but not established, it is the dominion of dharma.
Chinese
自然成就犹如化身。兄妹即是显现于彼，并再次围绕所需。其中首先讲述满足所需，化身之众，四识为父，四境为母等如是宣说。从那方面来说，不分离，满足所需，以及供养欢喜之义，也称为父母。此处五蕴、诸大在菩提心中自然成就的状态中显现，犹如水的一切颜色不离水一般。从业的角度显现为父母，然于菩提心中自然成就的状态中，一并显现，故称兄妹。转变即是，方便智慧无别的自性。所谓自性，不像玛哈瑜伽那样执着于实物的结合，而是像虚空一样，本来就是那样的自性。经中说：于普贤王如来的坛城中，观照大自在的殊胜心之五智。如是说，刚刚所说的意义是，所谓的普贤王如来的坛城，即是不停息、不执着、无有分别这三者。身语意在普贤王如来的自性中自然成就，法界如何遍布，它也如何遍布，故为坛城。大自在即是一切，在那之中没有众多和部分。所谓殊胜，从那方面来说，五智也自然成就，身语意无别的意义本身，远离一切相的执着，是法界智。清晰而不停息的是明镜智。五蕴、诸界、诸处无论显现为何，都是个别了知的智慧。不离法界智的是平等性智。一切不停息的事业都做，并且本体不离法界的是成所作智。像那样也不是由道所改造，本来就不安住于事物之边，故为佛。觉性远离偏袒之义，自然成就，在广大的意义上，以无所见之方式证悟。像那样的意义，在修行者的心中体验的方式是，幻化中游戏幻化。经中说：以心髓明点和合。如是说，心髓和明点二者，是五蕴和诸大，或者，是识和境，或者，是根和三时，方便和