English
In order to prevent the lineage from being broken, the eldest son Ra Tsa was spoken to. Also from the scripture: I am Ra Tsa Hasti, of the lineage of Kuntuzangpo Vajrasattva. Holding with self-aware Bodhicitta. The lineage of the Buddhas of the three times is also held by Bodhicitta. The meaning of self-aware, unborn Bodhicitta, Buddha Bodhi Vidyadhara suppresses the three grounds simultaneously. If you meditate, you completely rely on the five elements. Your own mind is inherently Buddha, if you realize that mind and Buddha are inseparable, then you have meditated. If you realize that the mind is without change, you can suppress the three grounds simultaneously. If you realize this way, it is undistracted meditation. Thus it is said. Therefore, in order to realize the meaning of Dharmata and unite equally, the daughter Paramita was spoken to. Also from the scripture: I am the daughter Paramita, the five mothers of the five elements of lineage unite equally without duality. The five aggregates and the five fathers of lineage unite equally without duality. One's own mind, Kuntuzangpo Vajrasattva, unites equally without duality. If you realize this way, it is the correct union. If you meditate, you completely rely on the five elements. Because the mind has no birth or death, the five elements also cut off the continuity of arising. Because the mind has no cessation, the five aggregates are also freed from the extreme of cessation. The continuity of arising is cut off, the extreme of cessation is freed, and one dwells inherently in the space of great meditation. Thus it is said. Therefore, in order to subdue the arrogant and eliminate the attached, it was spoken to the Naga King. Also from the scripture: I am the Naga King Jogpo, without abandoning the three poisons, body, speech, and mind. Without abandoning the five poisons, the five wisdoms. Without abandoning samsara, nirvana. If you meditate, you completely rely on the five elements. Mind and habitual tendencies are not dualistic. If pure in the place, it is infinite light. If attached to characteristics, it is desire. If the three poisons are stirred, it is body, speech, and mind. In the very stirring, body, speech, and mind are without movement. If you remain like that, it is meditation. Thus it is said. Therefore, in order to abandon attachment, and in order to make everything free, it was spoken to the Yaksha woman Bodhi woman. Also from the scripture: I am the Yaksha Bodhi, my own mind is Vajrasattva. There is nothing to meditate on apart from Vajrasattva. My own mind is also the Dharmakaya. There is nothing to practice apart from the Dharmakaya. If you realize this way, everything is under control. That
Chinese
所有人都安住于如是证悟的誓言中。 如果禅修，完全依赖于五大元素。 彻底证悟自心为金刚萨埵后， 不离证悟之义而禅修。 没有比这更应禅修的了。 如是说。 因此，为了以见解断定，以行为抛弃， 对妓女自性母宣说。 经文中说：我是妓女自性母。 见解之王是菩提心。 心无男女，故合修亦无损。 心无生灭，故杀亦不堕。 知晓显有为甘露，故本来无有净秽。 如是证悟，以见解断定。 如果禅修，完全依赖于五大元素。 自己的心本来就是佛。 不对其加以造作，安住即是禅修。 证悟自己的心，本来就是甘露。 不从他处寻找甘露，无法成就。 如是证悟，不离其义而禅修。 如是说。 因此，为了证悟智慧之明，以及所作与意义不相违背， 对克什米尔的堪布饶桑宣说。 经文中说：我是克什米尔的堪布饶桑。 如果内外密一切法，宣说不与意义相违背。 如果以正理智慧宣说导师的教言，不与意义相违背。 如果宣说具足思与实，与四种量相关联，不与意义相违背。 如是证悟，则证悟见解之义。 如果禅修，完全依赖于五大元素。 心的自性本来就是佛， 没有比这更应禅修的了。 不以理智去辨别所修之境。 不离心性本佛之义而禅修。 如是说。 因此，为了证悟决定的教言，以及将持明安立于地， 对邬金的堪布玛哈拉匝宣说。 经文中说：我是玛哈拉匝。 五大元素确定为五部之母。 五蕴确定为五部之父。 识之境确定为勇士勇母。 境、心、明确定为普贤父母。 如果禅修，完全依赖于五大元素。 不离证悟之义而禅修。 证悟一个决定的意义后， 禅修不会获得， 不禅修也不会失去。 安住于平等中即是禅修。 如是说。 因此，为了与修持之论相合，以及使成就临近，对公主郭玛
English
All abide in the vow of such realization. If meditating, it depends entirely on the five elements. Having thoroughly realized one's own mind as Vajrasattva, Meditate without straying from the meaning of realization. There is nothing else to meditate on apart from that. Thus it is said. Therefore, in order to decide with view and abandon with conduct, It was explained to the Prostitute Self-Nature Mother. From the scripture: I am the Prostitute Self-Nature Mother. The king of views is Bodhicitta. Since the mind has no male or female, union is not a fault. Since the mind has no birth or death, killing does not weigh down. Knowing appearance and existence as nectar, there is no purity or impurity from the beginning. Realizing it thus, one decides with view. If meditating, it depends entirely on the five elements. One's own mind is Buddha from the beginning. If one leaves it without effort, that is meditation. Realizing one's own mind, it is nectar from the beginning. Nectar cannot be found or accomplished from elsewhere. Realizing it thus, one meditates without straying from the meaning. Thus it is said. Therefore, in order to realize the wisdom of awareness and to make actions not contradict the meaning, It was explained to the Kashmiri Abbot Rabnang. From the scripture: I am the Kashmiri Abbot Rabnang. If all the outer, inner, and secret teachings are explained without contradicting the meaning, If the Teacher's words are explained with valid awareness without contradicting the meaning, If it is explained with both thought and reality, connected with the four valid cognitions, without contradicting the meaning, Realizing it thus, one realizes the meaning of the view. If meditating, it depends entirely on the five elements. The nature of mind is Buddha from the beginning, There is nothing else to meditate on apart from that. Do not mark the object of meditation with intellect. Meditate without straying from the meaning of mind itself as Buddha. Thus it is said. Therefore, in order to realize the definitive words and to establish the Vidyadhara on the ground, It was explained to the Abbot of Oddiyana, Mahārāja. From the scripture: I am Mahārāja. The five elements are definitely the five mothers of the families. The five aggregates are definitely the five fathers of the families. The field of consciousness is definitely the heroes and heroines. Object, mind, and awareness are definitely Samantabhadra father and mother. If meditating, it depends entirely on the five elements. Meditate without straying from the meaning of realization. Having realized the meaning of one certainty, Meditation will not gain it, And not meditating will not lose it. Remaining in equanimity is meditation. Thus it is said. Therefore, in order to accord with the treatises of accomplishment and to bring about near attainment, to the princess Goma
Chinese
对德比宣说。 经中说：我乃高玛德比。 五大为种姓之母。 五蕴为种姓之父。 界与处为勇士勇母。 阿赖耶为普贤佛母。 意为普贤佛。 父母具足方便与智慧则与经文相符。 无二平等结合则获得成就。 若修习则完全依赖五大。 阿赖耶不作改造如其本然。 意不遮蔽如其本然。 阿赖耶之境为意所见。 意与阿赖耶无二。 不离此而修习。 如是说。因此，为了行合于善巧方便之行，为阿阇黎阿洛迦宣说。 经中说：我乃阿阇黎阿洛迦。 以善巧度脱之方便，亦断绝生之相续。 以善巧结合之方便，亦消除断灭之边。 以善巧事业之方便，舍弃作与不作二者。 以善巧成就之方便，不依赖于他者。 以善巧修习之方便，如实安住于本然。 若修习则完全依赖五大。 于无差别之法性中。 行边越多，证悟边越大。 若不作为而平等安住，即是修习。 如是说。因此，为了安置于持明之地，并决断无生无死，为犬之堪布咕咕惹匝宣说。 经中说：我乃咕咕惹匝。 心无生灭，是金刚心。 金刚萨埵之身遍一切处。 虚空之比喻无法描绘。 若修习则完全依赖五大。 自心彻底证悟为金刚萨埵后。 不离证悟之义而修习。 如是说。因此，为了具足种姓之七支，并圆满智慧之力量，为仙人萨惹夏底宣说。 经中说：我乃仙人萨惹夏底。 五大之力量圆满于虚空界。 三有之力量圆满于法界。 九乘之力量圆满于阿底瑜伽。 三世诸佛之力量圆满于菩提心。 证悟菩提心即是圆满之佛。 若修习则完全依赖五大。 以心圆满故，心性即是佛。 心无边无中，是广大。 心无生无灭故，是大成就
English
This was spoken to Debi. From the scripture: I am Goma Debi. The five elements are the mothers of the lineage. The five aggregates are the fathers of the lineage. The realms and sense bases are the heroes and heroines. The Alaya is Samantabhadri. The mind is Samantabhadra. If the parents possess skillful means and wisdom, they are in accordance with the scriptures. If they unite in non-duality and equality, one attains accomplishment. If one meditates, one relies entirely on the five elements. The Alaya is unaltered, just as it is. The mind is unobscured, just as it is. The realm of the Alaya is seen by the mind. The mind and the Alaya are non-dual. To meditate without straying from this. Thus it was said. Therefore, in order to act in accordance with skillful means, it was spoken to Acharya Aloka. From the scripture: I am Acharya Aloka. With skillful means of liberation, I have also cut the stream of birth. With skillful means of union, I have also eliminated the extreme of annihilation. With skillful means of activity, I have abandoned both action and non-action. With skillful means of accomplishment, I do not rely on others. With skillful means of meditation, I abide in reality, just as it is. If one meditates, one relies entirely on the five elements. In the nature of non-differentiation. The more boundaries of conduct, the greater the boundary of realization. If one abides equally without acting, that is meditation. Thus it was said. Therefore, in order to establish one in the ground of vidyadhara and to decide on the absence of birth and death, it was spoken to the dog-master Kukkuraja. From the scripture: I am Kukkuraja. The mind is without birth and death, it is Vajrasattva. The body of Vajrasattva pervades all. The example of space cannot be depicted. If one meditates, one relies entirely on the five elements. Having fully realized one's own mind as Vajrasattva. To meditate without straying from the meaning of realization. Thus it was said. Therefore, in order to possess the seven branches of the lineage and to perfect the power of wisdom, it was spoken to the sage Sarasvati. From the scripture: I am the sage Sarasvati. The power of the five elements is perfected in the sphere of space. The power of the three realms is perfected in the sphere of dharma. The power of the nine vehicles is perfected in Atiyoga. The power of the Buddhas of the three times is perfected in bodhicitta. Realizing bodhicitta is the perfect Buddha. If one meditates, one relies entirely on the five elements. Since the mind is perfected, the nature of mind is Buddha. The mind is without beginning or end, it is vast. Since the mind is without birth or cessation, it is great accomplishment.
Chinese
是。修行之事不离于此。如是说。因此，为了说明法性之母的虚空深奥之自性，对所有贱女自性母宣说。经文说：我乃贱女自性母。五大是五部族母的虚空。彼即普贤佛母之虚空。普贤佛母是法界之虚空。自证阿赖耶是普贤佛母之虚空。如是了悟则虚空界甚深。若修则不需依赖五大。菩提心如虚空之月。若具自证之悟则为修行。于心中修心，不离法界而超越。如是了悟则为大修行。如是说。因此，为了了悟大乐之义，并从地升至地，对龙树菩萨宣说。经文说：我乃龙树。无生法身无有蕴，故乐。无言自性之语无有阻碍，故乐。无心智慧之心无有生灭，故乐。如是理解则了悟大乐之义。若修则不需依赖五大。于大乐菩提心中，本来就没有任何事物或相状可修。不离于无修之义而修。如是说。因此，为了使先前之无明成为明，对后来的犬师宣说。经文也说：我乃犬师达呼纳（梵文天城体：dhāhūna，梵文罗马拟音：dhāhūna，汉语字面意思：达呼纳）。所有无明轮回之有情众生，若以明来观察，则为一大菩提。五大和五蕴，于天和天女中完全了悟之后，即为了悟二无之结合。若修则不需依赖五大。意之境乃阿赖耶识，阿赖耶识之境乃意之所见。如水乳交融般，若二无融合则为修行。如是说。因此，为了显示二种明之传承和恭敬之相，对后来的文殊菩萨宣说。经文也说：我乃后来的文殊菩萨。具有修习二种姓氏之功德，以及修习之余和成就之神力。当下即可显现证悟之果。若修则不需依赖五大。若断除心之根本而不散乱，则修行之事不离于此。如是说。因此，了悟决定之经文。为了成为密诀之法器，对德瓦拉匝牟尼女宣说。