English
Therefore, the categories of the hand will be understood below when elaborating on the methods of protection. The third general meaning is the method of guarding, the first of which is a brief explanation: The method of guarding is like this. Although the categories have been understood above, it is useless if the guarding is not put into practice, like talking about the nectar of the gods, so in order to put it into practice, this method is explained, so it is said, "It is like this." For these, also, from the person who is the basis, who is guarded, what realm is guarded, how to guard, the nature of guarding, and when the high and low lineages have what kind of nature, it is shown through time and six ways. And the branches such as faults and merits are shown by the classification of the body. Among them, the person who is the basis is the connection of view, conduct, and vows, so in all aspects they are consistent. Realms and so on should be added temporarily. The detailed classification has two root vows. Among them, the first of the five categories is the Bodhisattva, which is divided into three categories, showing the conventional Bodhicitta, that is, "The seal of the Victorious One of one's own tradition is great," where "self" is the person who is the basis, that is, the characteristic itself that is spoken of. The body is the five aggregates that are the aggregation of causes and conditions, that is, the form aggregate has fifteen great forms, the feeling aggregate has three of pleasure, pain, and equanimity, divided by the three times there are eighteen, the perception aggregate has three of vast, small, and immeasurable, the mental formation aggregate has fifty-one. For all internal and external phenomena, there is not a single atom that is not contained therein, which is called aggregates, realms, and sources. At the time of non-realization, it is mistaken self-appearance. When realized by the fortunate, it is wisdom self-appearance. Not ceasing, it overcomes the extreme of emptiness, the essence is unobtainable, it overcomes the extreme of permanence. These three, appearance, fame, and awareness, are the seals of body, speech, and mind, similar to the seal of a king, because the seal is stamped, and it does not go beyond it, so it is also a seal. "Great" means that the meaning itself is unmixed and completely perfect, because it has not become the object of practice after yoga. What explains it in detail is, in the *Guhyagarbha Tantra* it says: "Alas, the branches of the Vajra aggregate are, the five complete Buddhas.
Chinese
名声。 诸蕴界处众多皆，菩提心之坛城即是。 地水眼和嘛嘛格，火风白衣度母也，虚空界之自在母。 如是，五蕴即五部佛。 彼之生起之自性，五大与蕴无别即五母之自性，从眼至舌之四识乃意之自性。 地之精藏与，虚空之精藏与，观世音与，金刚手四者。 成为识之境之色声香味四者，观待力之相等而成立，无别之自性即嬉女等四者。 眼等四根不灭而显现乃身之自性。 菩提萨埵慈氏与，除盖障与，普贤文殊四者依根而于时显现故，三者和合后生者与四者，功德之自性烧香母等四天女也。 身之法根与，识与，境与，触识四者乃阎魔敌等四忿怒尊。 见中之劣等与，顶峰与，大力之常断见，我见相见四者。 忿怒母铁钩母等四者。 彼等亦与身及法相合故住于父母。 如是所说之三十四种分别念，乃意之识之力量而显现。 意自生智慧而清净，故于三十四佛中显现，一切皆自证智慧而为一，第六普贤也。 彼即意与阿赖耶无别，真实义之阿赖耶即是。 乃三世佛之生起之自性，故说为法界。 细微之能取所取亦不住之贤妙母也。 如是之理，其他者譬如泥土中存有陶器之因一般。 若以加持力而矫正蕴界处，则如是，若无，则自续部论者，如糠秕遮蔽而不见大地一般。 于一事物之法，六种显现刹那间圆满亦能明了。 依靠者，补特伽罗如是，不仅如此，有情界亦如是知晓。 如是有情界无边无际
English
Name. All the many aggregates, realms, and sources, are the mandala of the Bodhicitta itself. Earth, water, eye, and Mamaqi, Fire, wind, white-clad Tara, The sovereign mother of the sphere of space. Thus, the five aggregates are the five Buddha families. The nature of generating that itself, the five elements inseparable from the aggregates are the nature of the five mothers, the four consciousnesses from the eye to the tongue are the nature of the mind. Ksitigarbha and, Akashagarbha and, Avalokiteshvara and, Vajrapani, the four. The four forms, sounds, smells, and tastes that have become the objects of consciousness, established as equal in terms of dependence, the inseparable nature is the four such as the seductive woman. The four faculties such as the eye appearing without ceasing are the nature of the body. The Bodhisattvas Maitreya and, Nivaranaviskambhin and, Samantabhadra Manjushri, the four, appear in time relying on the faculties, hence, the later arising from the union of the three and the four, the nature of the qualities are the four goddesses such as the incense mother. The body's dharma faculties and, consciousness and, objects and, tactile consciousness, the four are the four wrathful deities such as Yamantaka. Among the views, the inferior and, the peak and, the powerful eternalist and annihilationist views, the self-view and characteristic-view, the four. The wrathful mother Iron Hook Mother and the four. Those also abide as father and mother because they are in harmony with body and dharma. The thirty-four conceptualizations thus explained, appear as the power of the mind's consciousness. Since the mind is purified into self-born wisdom, it is clear in the thirty-four victorious ones, all are one in self-awareness wisdom, the sixth is Samantabhadra. Therein, mind and the base are inseparable, the true ultimate base itself. Since it is the nature of generating the Buddhas of the three times, it is called the Dharmadhatu. The subtle grasper and grasped are also the excellent mother who does not abide. Such a reason, others, for example, is like the cause of pottery existing in clay. If the aggregates, realms, and sources are straightened by blessing, then it is so, if not, then the Svātantrika proponent is like a husk blocking and not seeing the great earth. It is also clear that the six appearances are perfected in an instant for one object's dharma. The person who relies is like that, not only that, but also sentient beings are known there. Thus, the realm of sentient beings is endless.
Chinese
那些人也將錯覺和自顯的念頭，視為如上所示之本尊和佛母壇城，並知曉顯空不二的智慧身。正如彩虹和天空一般，本尊之身顯現而不間斷，然其本質未曾離開法界而為空性。彼即是本尊之不間斷顯現。了悟此二者不二，成為確信，即是智慧。是字母輪大會之地。其遍及一切法，於三世不變，且為功德之生處，故為身。如因緣所生般顯現的不間斷即是世俗諦。其於心中顯明，故無戲論，如水中倒影般不二，且未曾離開心，故為覺悟。光明而不間斷，無可指認，故為心。勝義菩提心即是所作、所見、所食一切。意指六根之境皆顯現為自生智慧，故能所不成立。因此，彼無能取所取之自性。彼時，顯示其於三世不變。所作是身體的一部分，所見是眼睛，所食是舌頭。一切之中包含耳朵和鼻子，即五根。及其對境之色等五者。以及體驗之五種識。於彼等之上顯示為觀看之基礎。又於方便之索中提到：於不見之狀態中見，於不聞之狀態中聽，於遠離一切垢染之狀態中嗅，於遠離一切味覺之狀態中嚐，於遠離一切觸覺之狀態中觸。所作是身體的感官，與對境相遇後，雖看似由識來體驗，然此三者未曾離開心性之故。所作不顯現為能取所取，所見是眼睛的感官，與對境之色成立後，雖看似由識來體驗，然因未曾離開心性之故，不顯現為境與有境，所食是舌頭的感官，以及看似對境，以及由識來體驗和心的緣故。能所不成立之故。任何體驗皆不存在。所聞看似是耳朵的感官，與對境相遇而由識來體驗，然因心性之故。能所未分離，故所聞不成立
English
Those also recognize the mistaken perceptions and self-appearing thoughts as the mandala of deities and goddesses shown above, and know the wisdom body of non-duality of appearance and emptiness. Like a rainbow and the sky, the body of the deity appears without interruption, but its essence does not move from the realm of Dharma and is empty. That itself is the uninterrupted appearance of the deity. Realizing the non-duality of these two, becoming confidence, is wisdom. It is the place of the great assembly of the wheel of letters. It pervades all dharmas, does not change in the three times, and is the source of qualities, therefore it is the body. The uninterrupted appearance that seems to be produced by causes and conditions is conventional truth. It is clear in the mind, so there is no elaboration, like a reflection in water, it is not two and does not move from the mind, so it is enlightenment. Clear and uninterrupted, without identification, so it is the mind. The ultimate Bodhicitta is all that is done, seen, and eaten. It means that all that has become the object of the six senses appears as self-born wisdom, so the object and the subject are not established. Therefore, it does not have the self-nature of grasping and being grasped. At that time, it is shown that it does not change in the three times. What is done is part of the body, what is seen is the eye, what is eaten is the tongue. All include the ears and nose, the five senses. And the five objects of those, such as form. And the five consciousnesses of experience. On those, it is shown as the basis for viewing. Also mentioned in the lasso of means: seeing in the state of not seeing, hearing in the state of not hearing, smelling in the state of being free from all defilements, tasting in the state of being free from all tastes, touching in the state of being free from all touches. What is done is the sense of the body, and although it seems to be experienced by consciousness after meeting the object, the three do not move from the nature of the mind. What is done does not appear as grasping and being grasped, what is seen is the sense of the eye, and although it seems to be experienced by consciousness after the object of form is established, it does not appear as the object and the subject because it has never left the nature of the mind, what is eaten is the sense of the tongue, and it seems like the object, and because of the experience of consciousness and the mind. Because the object and the subject are not established. There is no experience at all. What is heard seems to be the sense of the ear, meeting the object and being experienced by consciousness, but because of the nature of the mind. Because the object and the subject are not separated, what is heard is not established.
Chinese
嗅觉的鼻根如境显现，然识之体验亦是心性之故。境与有境不成，故无体验，如自生拉之智慧日之精髓。从能所取而清净者，乃名觉悟菩提心。因此，胜妙精华本身离分，故是胜义菩提心。心性自性离戏论，即是知障之义，离分且不变异故为寂。无能所取故为菩提。一切法皆摄集故为觉。离本体且明而不断绝故为心。又，所依之补特伽罗如前所说，故世俗不灭而显现，乃是天之坛城菩提心。胜义谛乃是觉性自明之智慧。非下者之行境，故名殊胜菩提心二者。如何守护此法？若先遣忆念与正知，如是忆念不令散乱。正知守护彼，彼即先行，故菩提心二者于见之体性中，若三时恒常不忆念。如是三时四威仪不退失，故是守护之方式与守护之体性。如何在相续中具足？初学者于此时，以忆念与正知，以词句之信解力不令散乱。彼即于觉性中修持，如境等同无有有境般显现，然具有专注执取者，乃名有漏之见道。虽见先前未见者，然以专注执取力故为有漏。彼即无所显示，乃自共之法。无别离，离偏颇之欲求。如是。证悟现前，纵细微之专注执取亦不住留。无漏自性即是见道。彼即次第转为力量，二菩提心不杂乱且圆满，如虚空般无有边际，自生之智慧光明，即是解脱道之大瑜伽士圆满之士夫。彼于果显现之时，视道之诸般为所断，乃因执着未从深处解脱故为心散乱。如渡河之舟般舍弃。如是说，执着耗尽仅是微弱心智之方便。因此，诸誓言即是金刚。如是宣说。不具足彼等之过患是