English
The body of the deity of the birth place, in the bhaga of the unborn mother, arises in the indestructible play of the vajra. In the great bliss chakra at the crown of the head, Vajra Dakini father and mother reside. The five mirror-like wisdoms are thus purified. In the enjoyment chakra at the throat, Ratna Dakini father and mother reside. The five equality wisdoms are thus purified. In the dharma chakra at the heart, Buddha Dakini father and mother reside. The five dharmadhatu wisdoms are thus purified. In the emanation chakra at the navel, Padma Dakini father and mother reside. The five discriminating wisdoms are thus purified. In the bliss-making chakra at the secret place, Karma Dakini father and mother reside. The five accomplishing wisdoms are purified in their own places. The aggregates are the supreme method, the hero, the elements are the wisdom, the heroine. All the pores of the hair, like sesame seeds pervaded by oil, are the nature of gods and goddesses. The mandala of the four elements is the Buddha-field, the five chakras are the abodes of the five families. The aggregates and elements are the assembly of deities, the mind is great wisdom, awareness is free from elaboration, ala la. Thus it is said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space, the thirteenth chapter, which is the explanation of the meaning of the twenty-five wisdoms. Furthermore, the dakinis urged: Kye, Great Mother All-Good, how is the appearance of the five lights? Thus it was said. The Teacher spoke thus: Listen, assembly of gathered ones. The distinctions of light are beyond thought. However, when condensed in the sutras, there are two: the pure light of wisdom and the impure light of delusion. Furthermore, the impure light has six: white, yellow, red, green, black, and blue. They appear as confused delusion. For a person who possesses realization, the five lights and five bodies are spontaneously accomplished. For an unrealized ordinary person, there is an example of a symbol in a human. For the gods, it is something to be seen. For the asuras, it appears subtle. For animals, it is just their own state. For those who are mentally constructed, it appears flickering. For the hell beings, it is like a sesame seed. This is how it appears to the impure. The way it appears to those who possess realization is the way it appears in the bardo, and the way it appears in the light of deluded appearances. The first appearance is the mandala of great wisdom, the place is in the hub of the citta, the path arises from within the ocean, the realm is in empty space, the body is the body and wisdom, the eye is the lamp of wisdom, the essence is
Chinese
是清净之花。 譬如无垢水晶之身。 时乃法性中阴。 缘如遇日晒。 于珍宝藏中认识而解脱。 中阴解脱之方式， 说是二十一。 对于上中下根器， 每一个都有七七。 清净法性之显现， 于无缘智慧虚空中， 五光无垢格外明亮。 那也是五五成群， 以父父母母之相显现。 若混合颜色则如下： 蓝色等是法界， 母为空界之富饶者， 生空即是虚空， 蕴是色蕴。 地是事业圆满之地， 是如来部， 空行金刚亥母。 烦恼愚痴得以清净。 白色金刚萨埵之身， 智慧是如镜智慧， 母被认为是玛玛吉。 生是大河， 蕴是识蕴， 地是事业空性之地， 部是金刚部， 空行金刚空行母。 烦恼嗔恨得以清净。 黄色宝生之身， 智慧是平等性智， 母是佛眼佛母， 生是大稳固。 蕴是行蕴， 地是种种生起之地， 部是宝生部， 空行宝生空行母。 烦恼我慢得以自净。 红色无量光之身， 智慧是妙观察智， 母是白衣大母， 生是焚烧之火。 蕴是想蕴， 地是种种显示之地， 部是莲花部， 空行莲花空行母。 烦恼贪欲得以自净。 绿色不空成就之身， 智慧是成所作智， 母被认为是誓言度母。 生是动摇之风。 蕴是受蕴， 地是事业成就之地， 部是事业部， 空行羯磨空行母。 烦恼嫉妒得以自净。 这些是清净之显现， 光和身和智慧， 母和蕴和生， 地和明和无明， 烦恼清净之方式已述说。 了悟其义者， 成佛。
English
It is a clear flower. Like a flawless crystal body. The time is the bardo of dharmata. The condition is like meeting the sun. In the precious abode, recognize and be liberated. The way to be liberated by the intermediate state, It is said to be twenty-one. For the superior, intermediate, and inferior faculties, Each one has seven sevens. The pure appearance of dharmata, In the wisdom of unconditioned space, The five lights are especially clear and immaculate. That is also in clusters of five, Appearing as father and mother. If colors are combined, it is like this: The blue ones are the dharmadhatu, The mother is the rich one of the space realm, The arising emptiness is space, The aggregate is the aggregate of form. The ground is the ground of accomplished activity, It is the Tathagata family, The dakini is Vajravarahi. The affliction of ignorance is purified. The white body of Vajrasattva, The wisdom is mirror-like wisdom, The mother is considered Mamaki. The arising is a great river, The aggregate is the aggregate of consciousness, The ground is the ground of empty activity, The family is the Vajra family, The dakini is Vajra Dakini. The affliction of hatred is purified. The yellow body of Ratnasambhava, The wisdom is the wisdom of equality, The mother is Buddha Locana, The arising is great stability. The aggregate is the aggregate of formation, The ground is the ground of various arisings, The family is the Ratna family, The dakini is Ratna Dakini. The affliction of pride is self-purified. The red body of Amitabha, The wisdom is discriminating wisdom, The mother is White-robed Great Mother, The arising is burning fire. The aggregate is the aggregate of perception, The ground is the ground of various displays, The family is said to be the Padma family, The dakini is Padma Dakini. The affliction of desire is self-purified. The green body of Amoghasiddhi, The wisdom is accomplishing wisdom, The mother is considered Samaya Tara. The arising is moving wind. The aggregate is the aggregate of feeling, The ground is the ground of accomplished activity, The family is said to be the Karma family, The dakini is Karma Dakini. The affliction of jealousy is self-purified. These are the pure appearances, Light, body, and wisdom, Mother, aggregate, and arising, Ground, knowledge, and ignorance, The way afflictions are purified has been explained. The one who realizes its meaning, Becomes a Buddha.
Chinese
五种地界皆聚集，自明上师普贤王，内外密供作献祭，其福德难以言尽，因此当行供养之介绍。如是说。出自《普贤王母虚空光明炽燃日之秘密续》，与五光结合而宣说之第十四章。྅྅྅ 又，空行母众如是劝请道： 噫！大母普贤王母，所谓五大种，其义为何？请您宣说。如是说。 导师又开示道： 谛听，自光觉性之眷属，五大种皆能满足，乃众生之自性处，三界一切有情众，皆于五大种之界中行。无有五大种之先，亦无佛与有情之名。五大种乃普贤之基空，空生风，风生水，水生土而立，众生依之而立。 莲花处广大而生风，气息生风，风生舍(藏文：ཤ ，梵文天城体：श，梵文罗马拟音：śa，汉语字面意思：舍)，心之所依即依于此。 外在所生，广大虚空之中，生起为风，坚硬为土，收摄为水，焚烧为火。 五大种之延续乃是土，五大种并非智慧，五大种之幻化亦是风。 五大种之主乃是水，五大种之基乃是虚空。 无作自然生乃是土，一切事物之风亦是风。 粗猛缘起作用乃是火，能收摄者名为水。 一切生起之源故名为虚空。 若将意义与觉性结合，觉性无有善恶动摇，故五大种之土亦融入觉性。 无有而能显现一切，幻化散布，风之意义亦融入觉性。 能使轮涅成熟为明点，故五大种之火亦融入觉性。 能将二法摄为四灯，故五大种之水亦融入自性。 身亦充满于莲花处，故虚空之界亦融入自性。 显现无断乃是五大种，称之为大幻化。 觉性无有迁动，称之为五大种之自性。 诸佛之慈悲，显现为五大种。 从五大种之界中心，五身不变如宝藏般安置，开启上师之意藏而取出。 于法性中阴之显现，觉性如智慧宝藏般安置。
English
The five earth elements are all gathered as the chief. To the self-aware Lama Kunsang, with outer, inner, and secret offerings, the merit of that is beyond words. Therefore, introduce the offering. Thus it is said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space, the fourteenth chapter, which explains the combination with the five lights. ྅྅྅ Again, the Dakinis urged, saying: Alas! Great Mother Kuntuzangmo, what is the meaning of the so-called five elements? Please explain. Thus it is said. The Teacher then spoke again: Listen, assembly of self-luminous awareness. The great elements are satisfied by all. It is the inherent nature of all beings. All sentient beings in the three realms also act within the realm of the five elements. Before the existence of the elements, there were no names for Buddhas or sentient beings. The elements are the basic space of Kunsang. From space comes wind, from wind comes water. From that, earth is established, and beings rely on it. In the vast bhaga, wind arises. From breath, wind arises, and from that, Sha (Tibetan: ཤ , Devanagari: श, Romanized Sanskrit: śa, Literal meaning: Sha). The mind's abode relies on that. Outwardly, in the vast expanse of space, wind arises as creation, earth as solidity, water as gathering, and fire as burning. The continuity of the elements is earth. The elements are not wisdom, and the emanation of the elements is also wind. The lord of the elements is water, and the basis of the elements is space. Unmade, self-arisen is earth, and the wind of all things is also wind. The rough, causal, functional power is fire, and the ability to gather is called water. Because it is the source of all, it is called space. When meaning is combined with awareness, because awareness is unwavering from good or bad, the earth element is also included in awareness. Without existence, all arises and emanation spreads. The meaning of wind is also included in awareness. Because it can ripen samsara and nirvana into bindus, the fire element is also included in awareness. Because it can gather the two dharmas into four lamps, the water element is also included in itself. Because the body is also filled in the bhaga, the space element is also included in itself. Appearance without cessation is the elements. It is called great magic. That awareness without movement is called the essence of the elements. The compassion of the Buddhas appears as the five elements. From the center of the great elements, the five kayas are placed as an unchanging treasure. Open the treasury of the Lama's mind and take it out. In the appearance of the Bardo of Dharmata, awareness is placed as a treasure of wisdom.
Chinese
萨！自二十一种显现中生起，于五毒烦恼之深处，将五种智慧作为宝藏安放。身之要害与气显现而生，于习气迷乱之中心，将自明之智慧作为宝藏安放。二资圆满显现而生，于自心之中心力量中，将五身之坛城作为宝藏安放。于四灯显现中观视，于普贤（藏文：ཀུན་བཟང་，梵文天城体：समन्तभद्र，梵文罗马拟音：Samantabhadra，汉语字面意思：普贤）巴嘎回旋处，将轮涅一切法作为宝藏隐藏。以原始解脱之大观视之。如是说。出自《普贤佛母虚空光明炽燃日之密续》，外五大显现品第十五。嗡嗡嗡。又，空行母众如是劝请道：奇哉！大母普贤，如是五大，于身中是圆满具足，还是不具足呢？如是请问。又，导师如是说道：奇哉！具明之眷属谛听，五大于身中如是圆满具足。五气是智慧之清澈显现，五火是智慧之力量开展，五土是智慧之自性开展，五水是智慧之境开展，五空是智慧之处开展。何为五气之数量？命勤气与等火气，增益光彩气与遍行气，无有悲悯之业气五者。业气位于心皮之间，其他则遍布头身。火亦有五，所谓内外俱明之火，位于意之深处。内外周遍之火，位于肺中。内外平等之火，位于血肉之间。内外之间圆满之火，位于脚底。内外作业之火，位于手掌。内外事业成就之火，位于心之中心。俱明事业成就唯一。土亦有五，周遍显现之大地，与明觉一同存在。不变金刚之大地，与界灯无别。普生珍宝之大地，与明点空灯无别而存在。显现无边之大地，与智慧自性一同存在。成就究竟之大地，与般若一同存在。水亦有五，不变之大水，位于一切脉中