Chinese
这是关于阿赖耶识的教导。如是说。《普贤王如来密宗——空明炽燃日》中，开示初始阿赖耶识之品，第二十章完毕。྅྅྅ 此外，空行母们如此劝请道： 哎玛，大母普贤王母！ 不净的错觉显现从何而来？ 祈请开示众生错觉之根源！ 如此祈请后，导师又开示道： 谛听，大母空行母们！ 在基和基智的自性上， 不净错觉的根本是， 原始的阿赖耶识宝瓶身中， 以清净的智慧自风， 动还是不动呢？ 处于无作、无缘的微动状态。 觉性自风于空性中， 以觉性光芒开启虚空之门， 觉性自性慈悲之路显现， 任运成就之光闪闪发亮。 例如黑暗的夜晚， 洁白的玻璃聚焦阳光一样， 对境自光明显现。 在这些任运成就的显现中， 自和他的证悟， 内和外的显现生起。 显现以心的分别念， 变成细、粗、大的三种。 因缘、增上缘、所缘缘， 以这四种紧密相连， 本体一而相二。 就像樟脑被条件转变一样， 六识紧密相连。 总是寻求的心， 决定下来的心， 一定要安住的心， 执持一切活动的心， 收集各种各样的心， 烦恼吝啬的心。 六者各自观察自己的作用。 实际上是慈悲自性的显现。 五光以自光不认识， 五智执着于颜色。 在那明点的形态上， 执着于阿，形象改变。 从那执着于阿，五大改变。 就像黄疸病患者看到的白色海螺是黄色一样， 或者像患有眼翳的人所见一样。 执着于我和我所， 虚空依赖于风，风依赖于水。 从那出现金山和阶梯， 洲和岛屿以及周围环境。 日月星辰三千世界最殊胜。 贪欲肉身和意身等， 众多成为五毒的自性。 慈悲无碍错觉为精华。 在细、粗、大的三种分别念上， 以欲界、色界和无色界， 三界都依赖于此。 非有非无，以及少许的明
English
This is the teaching on the Alaya. Thus it is said. From the Secret Tantra of Kuntuzangmo Longsal Barma Nyima, the chapter on showing the initial Alaya, the twentieth is complete. ྅྅྅ Furthermore, the Dakinis urged as follows: Alas, Great Mother Kuntuzangmo! From where do impure delusory appearances arise? Please show the root of sentient beings' delusion! After praying thus, the Teacher again said: Listen, Great Mother Dakinis! In the basis and the wisdom of the basis itself, the root of impure delusion is, in the primordial Alaya vase body, with pure wisdom self-wind, does it move or not? It remains in a state of slight movement without action or cause. When awareness self-wind opens the door to space, the path of awareness essence compassion arises, spontaneously accomplished light shines brightly. For example, in the dark night, just as white glass focuses sunlight, the self-light of the object clearly appears. In these spontaneously accomplished appearances, the realization of self and other, inner and outer appearances arise. Appearances become subtle, coarse, and large through the mind's conceptualization. Cause, condition, dominant condition, and immediate condition, connected by these four, essence is one but aspects are two. Just as camphor is transformed by conditions, the six consciousnesses are closely connected. The mind that always seeks, the mind that decides, the mind that must abide, the mind that holds all activities, the mind that gathers various things, the mind of afflicted miserliness. The six each examine their own functions. In reality, it is the manifestation of compassion essence. The five lights, not recognizing their own light, the five wisdoms are attached to color. In that form of bindu, attached to A, the form changes. From that attachment to A, the five elements change. Just as a jaundiced person sees a white conch as yellow, or like what someone with cataracts sees. Clinging to "I" and "mine" as permanent, space relies on wind, and wind relies on water. From that appear golden mountains with terraces, continents and islands with surrounding environments. Sun, moon, planets, stars, the supreme three thousand worlds. Desire, fleshly form, and mental form, etc., many become the nature of the five poisons. Compassion, unceasing, is mistaken for essence. On the subtle, coarse, and large three conceptualizations, with the desire realm, form realm, and formless realm, the three realms depend on this. Neither existent nor nonexistent, and a little bit of clear
Chinese
无尽的，无色之物由此而生。 净居天等有身者，由上而上渐趋稠密之状。 于此乃是我执之所，转为四种生。 观视与欢笑，执手与根门合，四种贪欲生。 男女欲门日月生，六识入于六根门，阿底利那苏贝等，六字与阿结合，六聚六境显现生。 于此以遮止与成立，舍弃与取舍，六聚之自性，生起感受经历。 彼亦善恶与无记，以三者摄持而成熟，有佛刹土世间众生之所。 圣者之地道与有，三有之极摄持，恒常流转于轮回。 是与非，希冀与疑虑，于内外，不识自过，以考察而迷乱。 四缘不识自力故，心念，突发之自力等，虽遮止亦不入，隐隐显现。 烦恼痛苦大云渐密，分别希冀大雹降。 自显现立为自之敌，如丝绸之子的口水。 普基如家之识空，积善恶习气食财。 于我执心之妻，生起遮止成立欲之子。 作意为基之仆役后，心生风夫相似，于无我执为我。 身之识如新娘，彼之六聚入于眷属。 生住死时法性与，有与中有四者转。 无始无终亦无中，三有六道中漂泊。 如是说。 普贤王母空明燃日密续中，显示迷乱之基品第二十一。 再者，空行母众如是劝请道： 嗟呼！大母普贤王母，三界有情如是，大母您如何解脱？祈请为我等解说。 如是说。 又，导师开示道： 谛听，具光彩之眷属众，原始之住法三身，如宝珠光耀般相似。 彼亦任运自成自显现，于内外广大散乱之时，自光自显现之觉性，自显现自解脱自成佛，非积聚清净积善。 自性空性
English
From the inexhaustible, the formless ones are born. Beings with bodies, such as the Pure Abodes, become denser and denser from above. Therein lies the place of clinging to self, transforming into four kinds of birth. Gazing and laughing, holding hands and closing the sense doors, four kinds of desire arise. Male and female desire doors give rise to sun and moon. From the six consciousnesses entering the six sense doors, A-tri-nri-su-pre and so on, when the six letters are combined with A, the six aggregates and six objects appear. Therein, through negation and affirmation, abandonment and acceptance, the nature of the six aggregates arises, feeling and experiencing. That which is good, bad, and neutral, when gathered by the three and ripened, is the abode of the Buddha-fields, existence, and sentient beings. The noble grounds and paths are existence itself. When the three existences are completely gathered, they continuously revolve in samsara. In what is and is not, hope and doubt, inside and outside, one is confused by examining without recognizing one's own faults. Because the four conditions do not know their own power, mental thoughts, sudden self-powers, even when blocked, vaguely arise. The great clouds of afflictions and suffering thicken. The great hail of discrimination and hope falls. One's own appearances rise as one's own enemy, like the saliva of a silk child. The all-ground consciousness, like an empty house, accumulates the food and wealth of virtue and vice, habits. To the wife of the clinging mind, sons of desire for negation and affirmation are born. Having served as a servant of the basis of formation, the mind-born is like a wind husband, clinging to all that is selfless as self. The consciousness of the body is like a bride, and its six aggregates are included in the retinue. Birth, dwelling, death, suchness, existence, and the intermediate state revolve in four ways. Without beginning, end, or middle, one wanders in the expanse of the three existences and six realms. Thus it is said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Expanse, the twenty-first chapter, which shows the basis of delusion. Furthermore, the assemblies of dakinis urged, saying: Alas! Great Mother All-Good, if sentient beings of the three realms are like that, how are you, Great Mother, liberated? Please explain to us. Thus it is said. Again, the Teacher spoke: Listen, assembly of the radiant circle of awareness. The original state of being is the three kayas, like a radiant jewel. That is spontaneously accomplished, self-appearing. When scattered widely inside and outside, in the awareness of self-radiance and self-appearance, self-appearance is self-liberated, self-enlightened, not accumulating purification, accumulating virtue. The essence is emptiness.
Chinese
彼等是，法身十六重叠之相，不可思议空性之法身，无动摇之基之法身，诸相普光明之法身，大悲光芒之法身，无变虚空之法身，显现广大之法身，自性安住之法身，因缘造作片段之法身，虹光明显之法身，无碍放射之法身，收摄诸境之法身，空明大乐之法身，宣说无我之法身，无有善恶之法身，分别念尽之法身，基显现原始清净之法身，彼亦如是如是知，安住二净之相。自性光明之任运成就者，三十六五蕴之相，基五、道五、果五，五部、二十五智慧，五空性与父母十，五蕴与五界，五大与五光，五阳字与五阴字，父字五与母字五，五方、五根等，五境、五光、五智慧，五风、五部空行母，五地、五火、五水，五空等，无别安住于一明点中，彼亦有生无死，具足五决定之相。大悲无碍之游舞，二法未尽一切时，数量言说无边际，处所与时间及装束，眷属与教法不决定，法身界中无动摇，报身之面无碍放射，化身之面无执着放射，彼等一切是四身，本解广大之身与一，自解要诀之身与二，重解行圆满之身与三，勤解精进之身与四。彼等是童瓶身，汇集于普贤我之莲宫。如是自显自解脱，无碍无执萨雷瓦，离改造之觉性，称之为原始清净普贤莲宫，知彼之状态者，称之为本初成佛之佛陀，了悟彼之体性者，称之为自生佛之导师，知彼之自性者，称之为证悟现前之佛陀，轮涅莲宫圆满于彼，一切圆满赤裸之身。
English
They are, the Dharmakaya in the form of sixteen layers, the Dharmakaya of inconceivable emptiness, the Dharmakaya of the unwavering ground, the Dharmakaya of all-illuminating aspects, the Dharmakaya of compassionate rays, the Dharmakaya of immutable space, the Dharmakaya of vast appearance, the Dharmakaya of inherent nature, the Dharmakaya of conditioned fragments, the Dharmakaya of clear rainbow light, the Dharmakaya of unceasing emanation, the Dharmakaya of gathering all realms, the Dharmakaya of great empty clarity, the Dharmakaya of teaching selflessness, the Dharmakaya without good or bad, the Dharmakaya of exhausted thoughts, the Dharmakaya of the ground appearance, the original purity. They also know how it is, residing in the state of twofold purity. The spontaneously accomplished one of self-illuminating nature is in the form of thirty-six sets of five. Five bases, five paths, five fruits, five families, twenty-five wisdoms, five emptinesses and ten fathers and mothers, five aggregates and five elements, five elements and five lights, five male syllables and five female syllables, five father syllables and five mother syllables, five directions, five senses, five objects, five lights, five wisdoms, five winds, five classes of dakinis, five earths, five fires, five waters, five skies, and so on. Indivisibly reside in one bindu. It also has birth and no death, possessing the aspect of five certainties. The unobstructed play of compassion is until the exhaustion of the two dharmas. The enumeration is limitless. Because the place, time, attire, retinue, and teachings are uncertain, the Dharmakaya is unwavering in space. From the perspective of the Sambhogakaya, it emanates unceasingly. From the perspective of the Nirmanakaya, it emanates without grasping. All of these are the four bodies: the body of original liberation and expanse is one, the body of self-liberation and essence is two, the body of complete action of repeated liberation is three, and the body of diligent effort of striving liberation is four. They are the youthful vase body, gathered in the lotus palace of Kuntuzangpo. Thus, in self-appearance and self-liberation, there is no obstruction, no grasping, Salewa. The awareness free from fabrication and alteration is called the original purity, Kuntuzangpo's lotus palace. Knowing its state is called the Buddha of original enlightenment. Realizing its characteristics is called the teacher of the self-born Buddha. Knowing its nature is called the Buddha of manifest realization. Samsara and Nirvana are complete in that lotus palace. All complete, naked body.
Chinese
被称为佛。本体空性实证佛，称为法身离垢智。光明聚束自解脱，称为圆满报身四灯佛。嬉戏无执调伏劣行，称为化身利他佛。如是说。出自《普贤佛母虚空光明炽燃日秘密续》中，开显解脱之基的第二十二品。྅྅྅ 此外，空行母众等如是祈请道： 噫！大母普贤佛母，如是善逝藏心者，遍及一切有情众吗？如是请问。导师开示道：谛听，大母空行母众！善逝藏心空明光，如油在芝麻中般，安住于一切有情自续中。外面的虚空如何周遍，无垢觉性藏心亦如是周遍。牛奶虽是酥油之因，若不搅拌亦不能显现。火石虽是火之因，若缘起不具足亦不能燃烧。幼童虽是人之因，若不养育亦不能成事。周遍是周遍于轮涅一切法，安住是安住于任运自成之中。如太阳及其光芒，水和湿润一般，本来一切任运成就。因是于有情众之上，于道上积资净障所获得的，果位成佛皆是，为引导下劣者而作的教示。于真实义中已超越二法，谁能了悟任何是此者，便能行持无执大圆满。如是说。出自《普贤佛母虚空光明炽燃日秘密续》中，开显善逝藏心遍及一切有情之理的第二十三品。྅྅྅ 其后，空行母众等如是祈请道： 噫！大母普贤佛母您，如是善逝藏心者，有何差别祈请开示。如是请问后，导师再次开示道：谛听，大母空行母众！觉性智慧犹如虚空，如虚空被瓶子所隔断般，于血肉之身中如是安住。五大五蕴聚合之中，于明点跳动紫帐之中，安住于水晶宝瓶之中，明亮且于根门中显现。周遍是周遍于显有世间一切，显现为散布于外境，实则仅是确信其存在，为了开示而作的象征性方