Chinese
胜义无缘自性净，世俗如幻本初净，因之体性清净者，外境五大皆是也。心性显现能所二，所取之境即大种，因即自心之故，大种从因即清净。果位完全清净者，乃是众生之串习，金刚菩提心是也，肉乃莲花之红血。大便小便藏红花水，各自安住于身者，胜义无缘清净者，内外诸法所有也。任何之体性亦非是，无生无灭本初净。世俗本初清净者，如幻之自性一切显。如水中月般不可得，不可得者显现种种。如来与本初平等，无上之坛城与，恶趣处所无余皆，因与自性二者净。自性本初即如是。果位清净之相者，世间动摇等等也，显现之中体性无，彼即法身大光明。说三与四之必要，乃为三四之迷乱，为遣除执着之恶见，说名相而体性一。任何亦不染不舍弃，各别显现且和合之色，不执为我与我所者，于如是之状态中显现。不具分别念，彼之不知亦无有。瑜伽之见如是也，语句有先后，然以意义一时圆满修。高低一切之色相，显现为无上菩提身，如镜子般之状态中，种种颜色显于虚空。大智慧极清净故，一切行境皆转为清净，知与行境无二别，于如是性中味一体。 复次，说平等三四五者，以二供养乃结合，为解脱自他大小之见，以平等二，增上平等二者，乃普贤之坛城。平等四者，乃证悟意义之殊胜处，说知故以四测度，彼亦共同平等二者，增上平等二者合和成。共同因之世俗中，缘四
English
The ultimate nature, devoid of object, is pure. The conventional, like illusion, is pure from the very beginning. The characteristic of the cause being pure, are the five great elements of the outer world. The mind itself appears as the duality of grasper and grasped. The object of grasping is the great elements themselves. Since the cause is one's own mind, the great elements are pure from the cause. The result being completely pure, is the habituation of all sentient beings. It is the Vajra Bodhicitta. The flesh is the red blood of the lotus. Excrement, urine, saffron water, each abiding in their respective bodies, are pure in the ultimate sense, devoid of object. All phenomena, both inner and outer, are not the essence of anything. They are pure from the beginning, without birth or cessation. The conventional is pure from the beginning. All phenomena appear as the nature of illusion. They abide without being perceived, like the moon in water. That which is not perceived appears in various ways. It is equal to the Tathagatas from the beginning. The supreme mandala and all the realms of suffering are pure in both cause and nature. The nature is thus from the beginning. The aspect of the result being completely pure is the world, stability, movement, and so on. In appearance itself, there is no essence. That itself is the great Dharmakaya. The need to speak of three and four is because of the confusion of three and four. In order to reverse the wrong view of grasping, the names are spoken, but the essence is one. That which is not stained or abandoned by anything, the forms that appear separately and harmoniously, not considering self and what belongs to self, appear in such a state. It does not possess conceptual thought, and there is nothing that it does not know. The view of yoga is like that. Although there is a sequence of words, one meditates on the meaning being complete all at once. All forms, high and low, appear as the supreme body of enlightenment. Like the manner of a mirror, various colors appear in space. Because great wisdom is completely pure, all activities become pure. There is no duality between knowledge and activity. In suchness, it is of one taste. Furthermore, speaking of equality, three, four, and five, offering with two is union. In order to liberate the view of self, other, great, and small, with two equalities, the two additional equalities are the field of Samantabhadra. The four equalities are the supreme place of realizing the meaning. Since it is said to be known, it is measured by four. That is also accomplished by combining the two common equalities with the two additional equalities. In the conventional of the common cause, the four conditions
Chinese
仅仅是显现的聚合是幻象。因为遍计所执的戏论已断绝。也称为名相上的胜义谛。说是依场合而究竟成立。如果将它分为因缘，显现的聚合事物是不生的。胜义谛被认为是平等的。是依缘起而成立的边。这些是幻化的两种方式。没有自和他，因为自性和自性的体性是法界性。清净法界性是一种方式。自和他都是颠倒的分别念。没有微细和深奥。仅仅在颠倒分别念中运用自身。没有其他的动摇。同样，行为和瑜伽士，什么是胜义自证？离戏自证是清净的，清净法界性是五种智慧。胜义谛在一切处都想要，将三智想成五智。因为没有证悟为大自在，所以自认为是共同平等。仅仅在增上的世俗谛中，因为自证显现，所以像是果。显现和义能自然空寂。因此是增上的世俗谛。那自证法界智慧，五果圆满，超离言说和思虑。因此是增上的胜义谛因。智慧显现为幻化，以及颠倒分别念显现为幻化这两种。因为是幻化，所以自性平等。不住于平等性，圆满了福德智慧资粮。在智慧的坛城中，具足了无余的最胜金刚乘。具足妙相好，不可思议。在一切平等的坛城中，由自生智慧的光芒，法界和觉性二者无别。如是金刚智。然而，如果一切都是无二的，那么说平等又是怎么回事呢？因为不成就不平等的所依，所以真实的名称也是虚假的。那也是因为遍计所执的不平等，所以为了依靠并遮止它而安立。实际上，对于本来的平等性，执着于平等而离于意愿和言说。五种平等的誓言是：胜义谛无生灭平等。一切诸法都是如此，都是真如和空性的边。真实性和法界。无相和无所缘。不可取且无所愿。本来也是寂灭。一切都是虚空的体性。虚空也没有体性。世俗谛如幻
English
Merely the assembled appearances are illusions. Because the elaborations of imputed constructs are cut off. It is also called the ultimate truth in terms of names. It is said to be completely established by circumstances. If we divide it into causes and conditions, the assembled appearances, things are unborn. The ultimate truth is considered to be equal. It is the end established by dependent origination. These are two ways of illusion. There is no self and other, because the essence of self and self is the nature of the dharmadhatu. The pure dharmadhatu is one way. Self and others are merely wrong thoughts. There is nothing subtle or profound. Only in wrong thoughts does one use oneself. There is no other movement. Likewise, actions and yogis, what is the ultimate self-awareness? The self-awareness free from elaboration is pure, and the pure dharmadhatu is the five wisdoms. The ultimate truth is desired everywhere, and the three wisdoms are considered as five wisdoms. Because one has not realized oneself as the great self, one speaks of oneself as common and equal. Even in the superior conventional truth, because self-awareness appears, it is like a result. Appearance and meaning are naturally empty of power. Therefore, it is the superior conventional truth. That self-awareness dharmadhatu wisdom, the five fruits are complete, beyond words and thoughts. Therefore, it is the cause of the superior ultimate truth. Wisdom appears as illusion, and wrong thoughts appear as illusion, these two. Because it is illusion, the nature is equal. Not abiding in equality, the accumulation of merit and wisdom is complete. In the mandala of wisdom itself, the supreme vajra vehicle is completely fulfilled without remainder. The marks and signs are complete and immeasurable. In the mandala of all equality, by the rays of self-born wisdom, the dharmadhatu and awareness are non-dual. Thus is the vajra wisdom. However, if everything is non-dual, then how can equality be spoken of? Because the basis for inequality is not established, that true name is also false. That is also because of the imputed inequality, so it is established to rely on and negate it. In reality, for the original equality, clinging to equality is free from desire and speech. The vows of the five equalities are: the ultimate truth is equal without arising or ceasing. All dharmas are like that, all are the limit of suchness and emptiness. Truth and the dharmadhatu. Without characteristics and without objects. Unreachable and without aspirations. It is also originally nirvana. Everything is the nature of space. Space also has no nature. Conventional truth is like illusion
Chinese
嘛巴（母续）啊！ 有为事物种种相， 如幻化般皆显现， 刹那显现诸作用， 显现为一切分别之量。 此等一切皆影像， 作用显现而无实物， 如水中月般皆显现， 一切显现而无自性。 胜义世俗无差别， 诸法无余一切皆， 从无根基中一切生， 非无亦非有二者。 胜义世俗无差别， 无为自性显有为相， 显现之中无有实物， 无实之性乃众多相。 彼性如幻术眼花样， 五大种者诸自体， 与五如来平等性。 地水火风与虚空， 奇妙种种生变化， 然非具有真实根， 自性自然如是生。 各自粗聚显现者， 于大方便中恒时等。 体性各自安住者， 于智慧界性中平等。 八识平等五智中， 非是分别阿赖耶识， 无有自性意义基， 此乃名为法界性， 即是如是之智性。 清净以及诸烦恼， 二者皆非真实有， 基乃分别阿赖耶， 习气黑暗自清净， 一切犹如明镜之相。 诸法无余一切皆， 不执我与有我相， 一切皆是无别性， 一切皆是平等智。 一切于诸境生分别， 无有分别与观察， 于三时中亦不见， 是为个别分别之智。 舍弃邪分别根境用， 诸根诸境无实体， 一切无别如是性， 是为成所作事之智。 于平等中如是观五相， 诸法无余一切皆， 观为本来自性空， 以及大方便任运成。 此乃真实之证悟。 本来无生清净菩提心， 自性无别本初不分界， 本来平等故为胜者海， 无有来去故三时圆满一。 无有分别故无好坏取舍， 分别性中即是智慧自性， 分别不生即是智慧。
English
Ma pa (Mother Tantra)! Various conditioned phenomena, Appear entirely as illusions, Instantly manifesting all actions, Appearing as the measure of all thoughts. All of these are reflections, Actions appear, but there are no real objects, Everything appears like a moon in water, Everything appears, but has no inherent nature. The ultimate and conventional are inseparable, All phenomena, without exception, Arise from a rootless base, Neither non-existent nor existent. The ultimate and conventional are inseparable, The unconditioned appears as the conditioned, Within appearance, there are no real objects, That non-reality is manifold. That very nature is like a magic trick or optical illusion, The five great elements, Are equal to the five Tathagatas. From earth, water, fire, wind, and space, Various wonders arise and change, But they do not have a real root, They arise naturally of their own accord. The appearance of individual coarse aggregates, Is always equal in the great skillful means. The characteristics that abide individually, Are equal within the expanse of wisdom. The eight consciousnesses are equal in the five wisdoms, Not the conceptual alaya, Without inherent nature, the basis of meaning, This is called the Dharmadhatu, It is the wisdom of suchness. Purity and afflictions, Neither of them truly exist, The basis is the conceptual alaya, The darkness of habits is self-purifying, Everything is like a mirror. All phenomena, without exception, Do not grasp at "I" or "mine," Everything is of an undifferentiated nature, Everything is the wisdom of equality. Everything is conceptualized as objects, There is no conceptualization or examination, Not perceived in the three times, It is the wisdom of individual discrimination. Abandoning the objects of the senses of wrong conceptualization, The senses and objects are without substance, Everything is undifferentiated suchness, It is the wisdom of accomplishing activities. Thus, contemplate the five aspects of equality, In all phenomena, without exception, Contemplate as being primordially without inherent nature, And spontaneously accomplished by great skillful means. This is true realization. The primordially unborn, pure Bodhicitta, Its nature is inseparable, not distinguishing beginning or end, Primordially equal, it is the ocean of victors, Without coming or going, the three times are perfected as one. Without distinction, there is no good or bad to accept or reject, Within conceptualization itself is the nature of wisdom, Non-arising of conceptualization is wisdom.
Chinese
无法言说。未舍弃，一切相皆空，无有来处，忆念者不舍弃，轮回之流不断绝，不分垢与净，于现前佛陀，以智慧之理分析且精进，象征且依止，现证菩提，知晓识之体性为何，认识何者之面目，超越能作所作，颤抖安住而行事，任何以智慧行事者，皆得菩提。༈ 五大明妃清净，五蕴为心故，清净为五部，八识平等为五智，器情世间断绝相续之遍计所执。胜义谛、世俗谛、真实义，以及无二和三种，彼三者亦平等而明。时节之遍计所执境，唯是名相，无有体性之相续，觉性能作何事显现，于证悟有共同显现之不定，以及手印之形状颜色清晰而成立。七宝圆满且超离思说，以九种自性成立，是所知之殊胜，是殊胜智慧之圣者。是境而非分别念，不欺惑，以决定而诠释语词，非仅是共同之空性言说。五与九，是自明自显现故，以理之差别而分，是自性，离言说，非思虑之境。无有边际，以自性无有差别，有知者亦是胜妙之境故，说是真谛之大真谛。于二谛无有差别故，幻化的喜乐之理非他异。如是四和增上二，后得共同之真谛亦是，是凡夫之境，以智慧，成立是共同之名声而已。༈ 以大自在之理，如何衡量，于此宣说，如颠倒执着因果我他等，此一切显现各自的，无自性之各别识，自生智慧无处显现。总而言之，八识分别念之显现，虽是所知一，然如是，思维坚固之时，于彼显现故，一切事物离他性是大自在。为了知一切故说为我，然非遮止显现之唯一。补特伽罗、法与常恒之我，因远离自续行境而清净。因果境之观察相反故，无有如此之大自在。超世间和世间之，诸法种种显现亦，非自以外的他者故，于一切祈愿。