English
In the mandala of the wrathful mothers, a vast assembly of Vajra retinue gathers. The eye consciousness is Kouri, the ear consciousness is Tsouri, the nose consciousness is Pramoha, the tongue consciousness is Betali, the eye sense power is Pukasi, the ear sense power is Karmahri, the nose sense power is Menshani, the tongue sense power is Tsandali. Therefore, since the four consciousnesses and four sense powers operate in their respective places, they are the eight mothers of the places. These are called the eight sources of birth. The realms are: the realm of the eye's form, Singama; the realm of the ear's sound, Jangtrima; the realm of the nose's smell, Trilama; the realm of the tongue's taste, Shonama; the eye sense power, the past object of experience, Tritama; the ear's present, Kangkama; the nose's future, Khakhama; the tongue's uncertain arising, Huluma. The four sense powers of the body are the four gate mothers. Realizing the single cause, the single cause is the Buddha and sentient beings, in the form of a single cause letter. Realizing in the form of letters, this cause is represented by the letters Oṃ Āḥ Hūṃ, representing body, speech, and mind. Realizing through blessing, with blessing and the three letters, the three of body, speech, and mind are blessed into body, speech, and mind, manifestly. Manifestly realizing, making manifest without doubt. Through the fourfold supreme realization, all is the manifest, perfect, great king. Here is the gathering of Vidyadharas. Thus, that single cause is Ting, the letter cause is Ting, the blessing is all Ting, and realizing the manifest as the deity's form, if one thoroughly familiarizes oneself with that, all phenomena manifest perfectly as self-awareness, that Buddha who triumphs over samsara is the Buddha who manifests perfectly at all times. The four realizations have four meanings: the four realizations combined with view, combined with the generation stage, combined with the completion stage, and combined with philosophical tenets. The four realizations combined with view each have three meanings. Among them, the object to be measured of realizing the single cause is: agitating the clinging appearances of samsara and nirvana. All four are the same. The understanding or realization that arises is: realizing the single cause in the nature of samsara and nirvana as mind itself. The clinging that is liberated is: the liberation from clinging to the difference between samsara and nirvana. Letter
Chinese
以字句方式证悟的理解或证悟所产生的，是通过三字的方式，将身语意三者证悟为身语意。执着是，解脱了从其他果实获得或者一同从其他地方寻找的执着。通过加持所产生的证悟是，通过唯一的因和字句的方式，认识到证悟身语意的力量，从而稳固地证悟。从不稳固的执着中解脱而变得稳固。显现地证悟是，认识到力量，将不稳固转为稳固地证悟，这不是仅仅是声音，而是从内心深处理解。所解脱的执着是，从如其声地执着中解脱。与生起次第结合，证悟唯一的因是，如是之性的等持。加持是普光明亮的等持。字句的方式是因的等持。显现地证悟是生起本尊的身相。认为本尊清晰显现就是彻底证悟。与圆满次第结合，唯一的因是，在顶轮大乐轮中，一切菩提心在脑中是唯一的因。字句是，在喉咙受用轮中，产生六十种语调，即十六个元音。加持是，自证智慧加持为如来佛的意，位于心间法轮中。显现是，从脐轮化身轮中，火风发动，降下菩提心的时候，显现安乐。与宗义结合，每一个都有四法，即所量、理、衡量方式和宗义。其中，唯一因的所量是，轮回和涅槃的一切法，即内外之物。理是，因为因不生，所以证悟为空性。衡量方式是，如果智慧大，则同时证悟；如果小，则逐渐衡量而证悟。宗义是证悟意义不生。字句方式的所量是，上面的胜义谛本身。理是，通过字母阿阿欧昂等，证悟为幻化。衡量方式是，世俗幻化根据智慧大小的次第和
English
The understanding or realization that arises from understanding in the form of letters is the realization of body, speech, and mind as body, speech, and mind through the three letters. Attachment is the release from the attachment of obtaining fruits from elsewhere or seeking them together from elsewhere. The realization that arises from realization through blessing is the firm realization through recognizing the power of realizing body, speech, and mind through the single cause and the form of letters. Attachment is the release from unstable attachment and becoming stable. Manifest realization is the realization of recognizing power, transforming instability into stable realization, which is not merely sound but understanding from the depths of the mind. The attachment that is released is the release from attachment to grasping sound as it is. In conjunction with the generation stage, realizing the single cause is the samadhi of Suchness. Blessing is the samadhi of all-illuminating. The form of letters is the samadhi of cause. Manifest realization is the generation of the deity's form. It is held that clear manifestation of the deity is complete realization. In conjunction with the completion stage, the single cause is that in the crown chakra of great bliss, all bodhicitta in the brain is the single cause. Letters are that in the throat enjoyment chakra, sixty vocal sounds arise, which are the sixteen vowels. Blessing is that self-awareness is blessed into the mind of the Sugata, residing in the dharma chakra at the heart. Manifest is that from the navel emanation chakra, when fire and wind move and the bodhicitta descends, bliss manifests manifestly. In conjunction with philosophical tenets, each has four dharmas, namely the object to be measured, the reason, the method of measurement, and the tenet. Among them, the object to be measured of the single cause is all the dharmas of samsara and nirvana, which are these internal and external objects. The reason is that because the cause does not arise, it causes realization of emptiness. The method of measurement is that if wisdom is great, one realizes simultaneously; if small, one measures gradually and realizes. The tenet is the realization that meaning does not arise. The object to be measured in the form of letters is the ultimate truth itself mentioned above. The reason is that through the letters A, O, AM, etc., one realizes as illusion. The method of measurement is that conventional illusion depends on the order of wisdom, whether great or small, and
Chinese
这是在当下证悟的。所有宗派都证悟胜义谛和世俗谛，这是周遍显现的等持。加持的所量是，上述的胜义谛和世俗谛二者本身。理由是，使证悟二谛无别。衡量的方式是，证悟二谛无别有大小之分。成立的宗派是，证悟二谛无别本身。现量证悟的所量是，上述的二谛无别本身。理由是如同虚空一般，显现而无自性。衡量的方式是，对一切不作境的区分，而有智慧大小之分。成立的宗派是，无别，远离行境。如此存在之中，这里，生起次第的意旨最为重要，为了证悟生起次第和圆满次第二者，也需要不是它们的事物。对于这些，称为四种极为了达。十方四时圆满。 获得十方和四时所摄的现证圆满正等觉的果位，那它的体性或功德是什么呢？这些是：身、语、功德、事业、意。五身是：法身、现证菩提身、报身、化身、金刚身。五语是：无生义之语，觉性自显之语，密意表示之语，种种词句之语，声空无别之语。五功德是：宫殿、刹土、庄严、光芒、座垫。五事业是：息灾、增益、怀爱、降伏、任运成就。五意是：法界无分别之意，如明镜般明了知之意，平等性不动摇之意，各别分别无阻碍之意，成办事业度化有情之意。这些无别称为五身任运成就。以无余自性面见。 将显有世间无余清净的身，即五身任运成就的佛陀，我亲见其面容，即是获得那果位本身。而且在幻化金刚续中说：自性安住故，非从他处来，执着于
English
This is realized in the present moment. All schools realize the ultimate truth and the conventional truth, this is the samadhi of pervasive appearance. The object of blessing is, the above-mentioned ultimate truth and the conventional truth themselves. The reason is, it makes one realize the two truths as inseparable. The way of measuring is, the realization of the two truths as inseparable has sizes. The established tenet is, the realization of the two truths as inseparable itself. The object of direct realization is, the above-mentioned two truths as inseparable themselves. The reason is like empty space, appearing but without inherent existence. The way of measuring is, without distinguishing anything as an object, there are sizes of intelligence. The established tenet is, inseparability, being free from the field of activity. Among such existence, here, the intention of the generation stage is most important, in order to realize both the generation stage and the completion stage, things that are not them are also needed. For these, it is called the four kinds of extremely thorough understanding. Complete in the ten directions and four times. Having obtained the fruit of complete and perfect enlightenment, which is encompassed by the ten directions and four times, what is its nature or qualities? These are: body, speech, qualities, activity, mind. The five bodies are: Dharmakaya, Abhisambodhikaya, Sambhogakaya, Nirmanakaya, and Vajrakaya. The five speeches are: the speech of unborn meaning, the speech of self-appearing awareness, the speech of implied meaning, the speech of various words, and the speech of sound and emptiness inseparable. The five qualities are: palace, pure land, ornaments, rays of light, and seat. The five activities are: pacifying, increasing, magnetizing, subjugating, and spontaneous accomplishment. The five minds are: the mind of non-conceptual Dharmadhatu, the mind of clear knowing like a mirror, the mind of unwavering equanimity, the mind of unobstructed distinct discernment, and the mind of accomplishing activities to liberate beings. The inseparability of these is called the spontaneous accomplishment of the five bodies. Seeing the face of the self-nature without remainder. The body that purifies all of existence and non-existence, which is the Buddha of the spontaneous accomplishment of the five bodies, when I see his face, it is the attainment of that very fruit. Moreover, in the Vajra Illusion Tantra it says: Because of the abiding nature, it does not come from elsewhere, clinging to
Chinese
以眼我面自能见，如是说。灌顶胜者乃殊胜，见此面容即罪过，为障所蔽即是障，见此面容即是障，灌顶能净诸罪障，是为佛陀之密意。在此获得果位有两种方式：共同获得持明位，特殊获得五身任运成。其中持明有四种：异熟持明，寿命自在持明，大手印持明，任运成就持明。其中异熟持明有两种：以因摄持之异熟，以果摄持。此乃以果摄持。其自性为：内取意中本尊之身相，为外身之网所遮蔽。譬如以泥土包裹之碗，泥土之内有热热之形相，然为外层泥土所遮蔽。自意之相成熟为本尊之身，故名异熟。寿命自在有四种：以甘露药成就之寿命自在，以灯油风成就之寿命自在，以方便道脉气明点成就之寿命自在，以解脱道生圆次第成就之寿命自在。此乃后者。其自性为：处于人与天之状态，能活五千岁。若为利他而住世，则每过一百年，身体如酥油般融化，恢复成八岁孩童之模样。大手印持明有四种：事部大手印持明，行部，瑜伽部，摩诃瑜伽部。此乃摩诃。其自性为：安住于自观本尊之身，行自他之利益。任运成就持明有三种：事业任运成就，瑜伽任运成就，摩诃任运成就。此乃摩诃。其自性为：身安住于五身之自性，于十方示现化身利益众生。特别是五身任运成就之结合，如十方四时等。此修持之方法乃是总摄。此修持忿怒尊之方法，乃是从《秘密藏续》中总摄而来。我所获得之功德，以此微薄之功德愿能成佛
English
It is said, "With the eye, I can see my own face." Empowerment is the supreme and excellent. Seeing the face is a fault; being obscured by obscurations is indeed an obscuration. Seeing the face is an obscuration, but empowerment purifies the obscurations. This is the supreme intention of the Buddha. Here, there are two ways to attain the result: commonly attaining the Vidyadhara level, and especially attaining the spontaneous accomplishment of the five Kayas. There are four Vidyadharas: the Vidyadhara of complete maturation, the Vidyadhara of power over life, the Mahamudra Vidyadhara, and the spontaneously accomplished Vidyadhara. There are two Vidyadharas of complete maturation: the maturation gathered by cause and the maturation gathered by result. This is gathered by result. Its essence is: internally grasping the form of the deity of the mind, obscured by the net of the outer body. For example, like a bowl covered with clay; inside the clay, there is a hot form, but it is obscured by the outer clay. Because the appearance of one's own mind matures into the form of the deity, it is called complete maturation. There are four powers over life: the life power accomplished from nectar and medicine, the life power accomplished from lamp and wind, the life power accomplished from the path of means, channels, winds, and bindus, and the life power accomplished from the path of liberation, generation, and completion stages. This is the latter. Its essence is: abiding in the state of humans and gods, one can live for five thousand years. If one remains for the benefit of others, every hundred years, the body melts like butter and returns to the appearance of an eight-year-old child. There are four Mahamudra Vidyadharas: the Kriya Mahamudra Vidyadhara, the Upa Vidyadhara, the Yoga Vidyadhara, and the Maha Yoga Vidyadhara. This is Maha. Its essence is: abiding in the body of the deity that one meditates on oneself, one performs the benefit of oneself and others. There are three spontaneously accomplished Vidyadharas: the spontaneously accomplished activity, the spontaneously accomplished yoga, and the Maha spontaneously accomplished. This is Maha. Its essence is: the body abides in the essence of the five Kayas, and emanations are manifested in the ten directions for the benefit of beings. Especially, the union with the spontaneous accomplishment of the five Kayas includes things like the ten directions and four times. This method of accomplishment is a compilation. This method of accomplishing the wrathful deity is compiled from the Guhyagarbha Tantra. May whatever merit I have gained, with this small amount of merit, may I attain Buddhahood.