Chinese
转变。对于感受，有广大、微小、深奥三种，即是无量光。对于行蕴，虽有五十一种，但感受和认知二者在前，现在确定四十九种，即是触、根境识，作意、胜解，以及意欲这三者是遍行。业和意乐不会改变。欲、精进、信解、正念、定、慧是于各自境上决定的五种。信仰、心清净、知惭、自知过、有愧、不呵责他人、无贪的善根，对于有漏法。无嗔的善根，对于众生。无痴的了知法义，是善根。精进于善法，勤奋。轻安，身心堪能，修习。谨慎，调伏自心。舍，无有贪嗔。不害众生，这是十一种善法。贪欲，有漏的渴爱。愤怒，心烦乱。我慢，心高举。无明，不了知对境。与义不合的邪见，怀疑，对于对境的犹豫。这是六根本烦恼。悭吝，紧抓财物。谄，装作有功德。诳，不承认过失。骄慢，种姓、相貌等。恼害，损害众生。忿，对于作损害的人，怀恨在心，恒常如此。覆，隐藏罪过。恼，他人作损害。嫉妒，嫉妒他人的功德。不信，心不信。懈怠，不喜好善法。放逸，习惯于不善法。失念，忘失对境。无惭，对于有功德者不恭敬。无愧，罪恶。昏沉，对境不清楚。掉举，心向外散乱。散乱，对于对境之外的事物。如实知见不净的身体等执着为清净。不如理作意，这是二十种近分烦恼。睡眠，心无力。后悔，对于先前所做的事。寻，粗略的心。伺，细微的心。这四种转变和其他四十九种。这些从原始本性上就是清净的，具有意义且成就。五大是智慧界自在五尊，即：地是佛眼佛母，水是嘛嘛 giác，火是白衣母，风是誓言
English
Transformation. Regarding feeling, there are three types: vast, small, and profound, which is Infinite Light. Regarding formations, although there are fifty-one, with feeling and perception preceding, now identifying forty-nine, which are contact, sense fields, consciousness, attention, resolution, and intention, these three are all-pervasive. Karma and intention do not change. Desire, effort, conviction, mindfulness, concentration, and wisdom are the five that determine each object. Faith, purity of mind, sense of shame, self-awareness of faults, modesty, not blaming others, the root of virtue without attachment, regarding contaminated phenomena. The root of virtue without anger, regarding sentient beings. The root of virtue of understanding the meaning of Dharma without ignorance. Diligence in virtuous deeds, effort. Suppleness, body and mind being serviceable, cultivation. Vigilance, taming the mind. Equanimity, without attachment or aversion. Non-harming of sentient beings, these are eleven virtuous qualities. Greed, contaminated craving. Anger, mental disturbance. Pride, arrogance. Ignorance, not understanding the object. Wrong view that is inconsistent with meaning, doubt, hesitation about the object. These are the six root afflictions. Stinginess, holding onto possessions tightly. Deceit, pretending to have qualities. Cunning, not admitting faults. Conceit, lineage, appearance, etc. Harmfulness, harming sentient beings. Wrath, holding grudges against those who cause harm, constantly. Concealment, hiding faults. Annoyance, others causing harm. Jealousy, being jealous of others' qualities. Disbelief, the mind not believing. Laziness, not delighting in virtuous deeds. Carelessness, being accustomed to non-virtuous deeds. Forgetfulness, forgetting the object. Shamelessness, not respecting those with qualities. Immodesty, sin. Torpor, the object not being clear. Excitement, the mind scattering elsewhere. Distraction, towards things other than the object. Holding onto impure bodies, etc., as if they were pure, with correct knowledge. Inappropriate attention, these are twenty secondary afflictions. Sleep, the mind being powerless. Regret, about what was done before. Coarse thought. Subtle thought. These four transformations and the other forty-nine. These are pure from the original nature, meaningful and accomplished. The five elements are the five consorts of the wisdom realm, namely: earth is Buddha Eye, water is Mamaki, fire is White-Robed Mother, wind is Samaya
Chinese
嬉戏。虚空界自在母等五位。上述的器情万法，从无别的差别中，所有分别念的蕴、处、界都是勇士和明妃。也就是，眼识是地藏。耳识是观世音。鼻识是虚空藏。舌识是金刚手。色是娇女。声是歌女。香是花鬘女。味是舞女等四位。眼根是慈氏。耳根是除盖障。鼻根是普贤。舌根是文殊。过去是燃香女。现在是鲜花女。未来是明灯女。后来是香水女等四位。常断边见所触之聚。意思是：执常见者是不败女。执断见者是忿怒颦眉女。执我见者是独发女。执相见者是起尸女等四位。四父是：身根是身阎罗王。意识是意大威力。秘密处语是马头明王。三合之触是事业甘露旋和四位。应如是观想彼等分别念之聚显现为忿怒尊和忿怒母。以上所说的“聚”是指，六种烦恼和六种能胜者，以及作意者普贤和所作法母普贤女等都包括在内。四十二种分别念显现为四十二位佛，所有这些都是自明智慧的幻化，是普贤的嬉戏，无有止息地显现，这是世俗谛的实相，安住于化身佛的境界。如《秘密藏续》所说：金刚身之支分，是名圆满五佛。蕴处界等无余，即是菩提萨埵坛。地水眼与嘛嘛格，火风白衣度母也，虚空界之自在母，三有本初即佛刹。如是说。对于这些分别念之法，要以符合正法的理由详细介绍，并在清净为处所而成为本尊之时，详细介绍身色、面容、手印、装饰、服饰、法器、坐姿等，但因文字繁多而未书写。在讲解和介绍时，请善加运用。
English
Playful display. The five, including the sovereign mother of the sphere of space. From the indivisible distinction of all the above containers and contents, all the aggregates, elements, and sense bases of conceptual thought are heroes and heroines. That is, eye consciousness is Ksitigarbha. Ear consciousness is Avalokiteshvara. Nose consciousness is Akashagarbha. Tongue consciousness is Vajrapani. Form is the charming girl. Sound is the singing girl. Smell is the garland girl. Taste is the dancing girl, and so forth, the four. Eye faculty is Maitreya. Ear faculty is Nivaranaviskambhin. Nose faculty is Samantabhadra. Tongue faculty is Manjushri. The past is the incense girl. The present is the flower girl. The future is the lamp girl. The subsequent is the perfume water girl, and so forth, the four. The aggregates of touch that view permanence, annihilation, and extremes. That is, the one who views permanence is the Invincible Mother. The one who views annihilation is the Wrathful Frowning Mother. The one who views self is the One-Hair Mother. The one who views signs is the Corpse-Raising Mother, and so forth, the four. The four fathers are: body faculty is the body Yama. Consciousness is the mind Great Power. Secret place speech is Hayagriva. The touch of the three combined is the activity nectar swirling, and so forth, the four. One should visualize those conceptual aggregates as appearing in the form of wrathful deities, male and female. The above-mentioned "aggregates" refers to the six afflictions and the six conquerors, as well as the one who makes mental activity, Samantabhadra, and the Dharma-doing mother, Samantabhadri, and so forth, are all included. These forty-two conceptual aggregates appearing as forty-two Buddhas are all emanations of the wisdom of self-awareness, the playful display of Samantabhadra, appearing without cessation. This is the reality of relative truth, abiding in the realm of the Nirmanakaya Buddha. As it is said in the Guhyagarbha Tantra: The limbs of the Vajra Body Are known as the five complete Buddhas. All the elements and sense bases without exception Are the mandala of Bodhisattvas themselves. Earth, water, eye, and Mamaqi, Fire, wind, white-clad Tara also, The sovereign mother of the sphere of space, The three realms are primordially Buddhafields. Thus it is said. These phenomena of conceptual aggregates should be introduced in detail with reasons that accord with the Dharma, and when they are purified into places and become deities, the body color, face, hand gestures, ornaments, clothing, implements, and postures should be introduced in detail, but they are not written due to fear of many words. When explaining and introducing, please make good use of them.
Chinese
不思议的普贤王母的虚空中，无为法。直言。显现为天神和天女的，在显现时，其自性是无为，非由因缘所生，法性空性，此普贤王母的法界是胜义谛，证悟为法身佛。如《秘密藏》所说：无根之自性心，非男非女亦非雌雄。非相非种姓，非色非形。非处所亦非任何物。如是。无别菩提心大乐，是不杂圆满之见。直言。如是，不生是胜义，世俗不灭显现为诸佛之坛城，如水与影像般无别，即是菩提心大乐之如来藏。此无别之真谛证悟为报身佛。《道次第》中说：无为法显现为有为法，有为法之显现即是金刚。因此，体性无有差别。如是。此乃大瑜伽之见。三摩地有两种：计数。生起次第和。直言。大瑜伽之三摩地，修法有两种：顿悟和渐悟。初者，如《心滴》所说：一者殊胜智慧具缘者，决定融入而安住于彼，无二之菩提心，心之修法三种一时圆满。如是。渐悟者认为次第修道可以成佛。初者，资粮道之四瑜伽为：炽燃忿怒和，决定寂静之坛城一切。必须次第生起四种生起次第。通达见解后，首先，彼如来藏之三摩地，被认为是修持具足殊胜相之空性。如《意集经》所说：胜义是万物之因，因此，首先修持殊胜之因。以及《道次第》所说：若无此瑜伽，如海底之磐石，纵经多劫勤修道，亦是无义之枯竭。如是。对于未证悟空性之意义的众生，以普遍显现之三摩地修持大悲之瑜伽。如《小道》所说：平等普施之三种慈悲。以及《道次第》所说：彼之
English
Uncompounded in the space of Samantabhadrī, the Unborn. Direct statement. The appearance as gods and goddesses, when appearing, its essence is uncompounded, not born from causes and conditions, the nature of reality is emptiness, this realm of Samantabhadrī is the ultimate truth, enlightened as the Dharmakāya Buddha. As stated in the Guhyagarbha Tantra: The nature of mind without a root, is neither male nor female, nor hermaphrodite. It is not a characteristic, nor a lineage. It is not a color, nor a shape. It is not a place, nor anything. Thus it is. The non-dual Bodhicitta, great bliss, is the view of complete non-mixture. Direct statement. Thus, the unborn is the ultimate, and the unceasing appearance of the mandala of the Victorious Ones, like water and reflections, is non-dual, which is the Tathāgatagarbha of Bodhicitta, great bliss. This non-dual truth is enlightened as the Sambhogakāya Buddha. As stated in the Lamrim: The uncompounded appears as the compounded, the appearance of the compounded is Vajra itself. Therefore, the essence is not different. Thus it is. This is the view of Mahāyoga. Samādhi has two aspects: Enumeration. The generation stage and. Direct statement. The Samādhi of Mahāyoga, has two ways of practice: sudden and gradual. The first, as stated in the Thug Thig: One is the supreme intelligence, those who are fortunate, having definitely entered and abiding therein, the non-dual Bodhicitta, the three aspects of mind practice are perfected at once. Thus it is. The gradualists believe that one can attain Buddhahood by progressing through the path in stages. The first, the four yogas of the accumulation path are: blazing wrathful and, definitely peaceful, all of the maṇḍalas. It is necessary to generate the four generation stages in sequence. After realizing the view, first, the Samādhi of suchness, is considered to be the practice of emptiness with excellent aspects. As stated in the Gong Dü: Ultimate truth is the cause of all, therefore, first practice that supreme cause. And as stated in the Lamrim: If this yoga is not present, like a boulder at the bottom of the ocean, even if one strives on the path for eons, it is meaningless, a dry essence. Thus it is. For sentient beings who have not realized the meaning of emptiness, one practices the yoga of great compassion with the Samādhi of universal appearance. As stated in the Lam Chung: The three compassions that are equal to all. And as stated in the Lamrim: That of
Chinese
所有一切法，皆无有实义，如幻术、眼翳、化现般。慈悲如水中月、彩虹。我与众生体性一。如是。其后，需修观显空无二之增上九本尊及十本尊。如《道次第》所说：观自身为一尊金刚铃燃。如是观自身已成彼。观自身为三面六臂。观一处为智慧勇识。于顶、喉、心三处，修加持金刚三。于头之五处，以五字，圆满庄严五智权。如是。手印开展有四：坛城、聚、面手各异开展。其他另知。此处说坛城开展之理：寂静坛城略为十八尊，中等为四十二尊，广为八十二尊。如《道次第》所说：初为十八、四十二，次第学广之坛城。如是。忿怒坛城略为五十八尊，中等为六十八尊，广为八十八尊。如是之坛城广中略三者，以四种神变而扶正。即生起之神变、加持之神变、灌顶之神变、供养之神变等。需以四手印钉牢：身大印、语法之印、意三昧耶印、摄散事业之印等四者。此等之义虽有广说之必要，然因畏惧文字繁多故未书写。不离于了知誓言尊与智慧尊无别。导引。四时胜者之坛城者，谓桑耶自性任运成就之坛城。觉性自显之坛城者，谓修习之等持。安住于证悟之智慧，彼二如水入水般无别之身。不生法性智慧不离，方便不灭，显现为胜者之坛城，即是方便与智慧本来无别，彼乃大瑜伽士之三摩地。行持有二：