English
Taking the five amritas, purifying them, pacifying attachment, and transforming into equanimity wisdom is also the act of purifying sins, so it is precious to practice for that purpose. This shows the blessing of the nature of the five amritas. The sight of the five common necessities, together with their causes, being accomplished by nature is shown. These five qualities are common to worldly people, so they are called common. From the perspective of the object of dharma, the necessity of accomplishing them symbolizes five aspects: Therefore, practice also includes prolonging life by taking essence through relying on feces, having a beautiful voice through urine, being able to proclaim the voice of Brahma, having great power by relying on human flesh, so that all non-humans are naturally enslaved, having radiance through rakta, surpassing other beings, and obtaining a majestic form through bodhicitta, thereby overwhelming all other beings. The accomplishment of nature is that it is said to be accomplished as the five families, with bodhicitta appearing as Vajrasattva, feces appearing as Vairochana, human flesh appearing as Ratnasambhava, rakta appearing as Amitabha, and urine appearing as Amoghasiddhi. Among the eight root amritas, bodhicitta is white Vajrasattva, feces is golden Vairochana, human flesh is blue Ratnasambhava, rakta is red Amitabha, and urine is green Amoghasiddhi. This shows that the five dharmas themselves possess the qualities of accomplishing the five families. Therefore, one is liberated from the suffering of the three realms, including its causes and effects, and is said to obtain all supreme and common accomplishments in appearance. The nature of the path is shown: such as, "Drinking the five essences is the supreme of the path." The five essences are the five amritas. So, what is the essence in the container? The essence of human flesh from the navel channel, the essence of feces from the colon channel, urine from the roma, rakta from the kyangma, and the essence of bodhicitta from the kundhama are the five that are drunk. If there is empowerment as a method for practice, then "the supreme of the path" refers to the method path, because the result appears manifestly through the substance to be abandoned. So, if animals and so on practice, but no qualities appear manifestly, it is because if one knows how to rely on the instructions of the method, that is the instructions of the great method secret mantra adorned with the four accomplishments.
Chinese
依赖于知，是不具备见、行、修三者。在那样的时机，关于其自身功德成就四种等的功德的讲述，以及其他不可思议的功德，在甘露续中，普贤王如来对金刚法说了。总结来说，所谓的“分开的誓言”，是指不违背如所说之名相而修持的誓言，即上述的五、四、二十种。广而言之，是五部。深而言之，是五种智慧和三十种，或者在上述二十种之上，加上深奥的五种智慧，根本是甘露五种和三十种，因时而异，指的是共同和殊胜的两种修持。在灌顶的时候，说是要接受，这是普贤王如来在所有内续中所说的。其中，在誓言的安排中，有五种要接受的：五种誓言物本身，对法性没有证悟，具有自性成就的力量，本来就是甘露，因好坏而成为毒药和甘露，其本身是成就伟大的因和缘，因此以秘密真言修持的殊胜方法是誓言。不具备证悟和禅定，没有保密，像旁生一样随意行事，就是破戒。这里，仅仅提到所依的补特伽罗，就包含了对五种所取境，具备如理作意和见解，因此本质上就包含了修持。具备续部，是指以有漏的高低差别，而有信解和实际行持。从无漏以上，则是远离一切取舍。时间方面，在誓言的安排中，接受五种，是要守护四个时间和六个时间。实际修持，是在口头誓言修持的时候相遇，并且经常以信解而不分离。对于要修持的，有三者的简要指示：因为修持而称为修持，是道路的诸法。因为要修持，所以是果，是三身五智的自性。它也像因的乘那样，因为不同而不像修持不同的那样，不是像学习文字那样，而是像从现在开始就对果进行练习，所以说是修持的行为。五种是各自都具备五种，所以是圆满的。所谓的“阐释者们是错误的”，是指简要指示本身是基础
English
Relying on knowledge is not possessing the three: view, conduct, and meditation. At that time, the explanations of the qualities such as the four accomplished qualities of that very thing, and other inconceivable qualities, were spoken by Samantabhadra to Vajradharma in the Nectar Tantra. To summarize, the so-called "separated vows" refer to the vows that are not violated by practicing according to the explained categories, which are the above-mentioned five, four, and twenty types. Broadly speaking, they are the five families. Profoundly speaking, they are the five wisdoms and thirty types, or on top of the above-mentioned twenty types, adding the profound five wisdoms, the root being the five nectars and thirty types, which vary according to the occasion, referring to the two practices of common and supreme. At the time of empowerment, it is said that one should accept them, which is what Samantabhadra said in all the inner tantras. Among them, in the arrangement of vows, there are five to be accepted: the five vow substances themselves, without realization of dharmata, possessing the power of self-nature accomplishment, being nectar from the beginning, being poison and nectar due to good and bad, and being the cause and condition of great accomplishment, therefore using the supreme method of practicing secret mantra is the vow. Not possessing realization and samadhi, without secrecy, acting randomly like animals is breaking the vow. Here, merely mentioning the individual who is the basis includes the five objects to be taken, possessing proper attention and view, therefore essentially including practice. Possessing the tantra means having faith and actual practice with the difference of high and low of contaminated. From uncontaminated onwards, it is being separated from all acceptance and rejection. In terms of time, in the arrangement of vows, accepting the five is to protect the four times and six times. Actual practice is encountering the time of practicing the oral vow, and constantly not separating with faith. For what is to be practiced, there is a brief indication of three: because of practice, it is called practice, which is the dharmas of the path. Because it is to be practiced, it is the result, the nature of the three kayas and five wisdoms. It is also like the vehicle of cause, because it is different, it is not like practicing differently, but like learning letters, it is like practicing the result from now on, so it is called the act of practice. The five are complete with five each, so it is complete. The so-called "explanations are wrong" means that the brief indication itself is the basis.
Chinese
的自性。广说差别是：五部智慧父母中，一个要知道有五个五个。所谓“部”即五部，五生、五显、五调伏解脱等。如所说，所化、能化一切是五部，即：心金刚部、身如来部、功德宝生部、语莲花部、事业羯磨部。从五烦恼显现，其自性是为所化而确定。广大时虽如此，就甚深而言是五智慧，即：心金刚不变法界性极清净之智慧；其自性任何也不断绝而显现，从法界如所化般逝去，明亮无断绝之明镜般智慧；其自性虽与所化相应而显现，却不沾染过失，语莲花部各别观察之智慧；其自性虽显现任何，然从法界于三时中也不变，虽无分别然能满足所需之平等性智慧；语莲花部如何显现之有情义利中，如是安乐且任运成就之事业部，一时任运成就故，刹那前后之因果自然不明显，如自在王的功德以各种法来表示一样。五父是不动等五尊，以语句来表示意义而说，即：法界性智慧任何也不动；明镜智慧明亮无断绝之毗卢遮那；平等性智慧离显空之边即成为功德之生处之宝生；各别观察如所化之想法般无有穷尽之无量光；成所作智慧于轮回未空之间事业不尽；中阴不虚耗且与果结合之不空成就。此五者是不绝而执持显现之分，故称父。五母是从因位时五大安住为一切法之生母，彼处清净即五法界性，彼亦法界性如虚空般虽无有众多然于有境之
English
The essence of. The expanded distinction is: Among the five families of wisdom, father and mother, one should know that there are five fives. The so-called "family" is the five families, the five births, the five appearances, the five subduing liberations, and so on. As it is said, all those who are to be tamed and those who can tame are the five families, namely: the Mind Vajra family, the Body Tathagata family, the Quality Ratna family, the Speech Padma family, and the Activity Karma family. It appears from the five afflictions, and its nature is determined for the sake of those to be tamed. Although it is so when it is vast, in terms of profundity, it is the five wisdoms, namely: the Mind Vajra unchanging Dharmadhatu nature, the wisdom of extreme purity; its nature appears without any interruption, and from the Dharmadhatu, it goes like those to be tamed, the clear and uninterrupted mirror-like wisdom; its nature appears in accordance with those to be tamed, but it is not stained by faults, the wisdom of the Speech Padma family's individual observation; its nature appears in any way, but it does not change from the Dharmadhatu in the three times, although there is no distinction, it is the wisdom of equality that can satisfy the needs; in the meaning of sentient beings, how the Speech Padma family appears, the Karma family that is so happy and spontaneously accomplished, because it is spontaneously accomplished at once, the cause and effect of the moment before and after are naturally not obvious, just as the merits of the sovereign king are expressed by various dharmas. The five fathers are the five deities such as Akshobhya, expressing the meaning with words, namely: the Dharmadhatu nature wisdom does not move in any way; the mirror wisdom is clear and uninterrupted Vairochana; the equality wisdom is the source of merit, the Ratnasambhava, which is separated from the edge of appearance and emptiness; the individual observation is like the thought of those to be tamed, the infinite light without end; the accomplishment wisdom is the activity that does not end between the emptiness of samsara; the Amoghasiddhi that does not waste the intermediate state and combines with the fruit. These five are called fathers because they hold the part of appearance without interruption. The five mothers are the five elements that reside as the mothers of all dharmas from the time of cause, and the purity of that place is the five Dharmadhatu natures, which are like the sky, although there are not many, but in the realm of
Chinese
因此说，五种智慧的自性，是所行、所见、不可分割而住。虽然是象征性的词语，但实际上没有分别，是脱离言说的。作为其不灭的象征，不使用的佛母是普贤佛母，因为法界智慧中连微细的能取所取之分也不存在，所以在名言上称为“贤”。从自性和境的执持方面说是“母”。明镜般的智慧，光明而不间断，是自性佛眼佛母，是不间断光明的自性。后面的也像前面所说的那样，适用于一切解释。平等性智不间断地显现，宝生如来虽然没有分别念，却进入了满足一切需求的状态。他的佛母是嘛嘛枳，因为她是所有功德的生起者或基础，所以称为嘛嘛枳，这是名副其实的。因为湿润能使一切生长，所以也与法相合。并且，该元素本身也清净于其处所。无量光佛的佛母白衣母是分别智，以通达法的一般和自相的理智，彻底清净了轮回和涅槃的过患。虽然与所化众生和境相同，却不被其过患所染污，例如白色不被其他颜色所染污一样，称为白衣母，就像衣服保护免受寒风一样，两种智慧保护免受轮回和涅槃的边际。因为这个原因，不被过患所染污，所以称为“白母”。火元素焚烧一切事物，这也与法相合。不空成就佛的佛母誓言度母，以成所作智不超越从轮回中解脱的度母，所以是誓言。因此称为誓言度母，最终将众生安置于佛的果位，所以是度母。这是风元素清净于处所，也应加上与法相合的佛母。事业是安立一切分类的基础，如种姓等。所谓一个之中也有五个，是指上述种姓等一个之中也有金刚等五个，即上述的解释。所谓“了知”，是指承诺了知的誓言先于见解的修习。身语意功德事业