English
The Gyagram (crossed vajra) is clear in the heart, The consort is like the body and its shadow. In the manner of completion on the ground seat, Is the first group of mandalas. Vajra Akshobhya resides in the center, Surrounded by Earth Essence Lasye and, Maitreya Dhupe. This is the second group of mandalas. Ratnasambhava resides in the center, Surrounded by Space Essence Malye and, Samantabhadra Pushpe. This is the third group of mandalas. Amitabha resides in the center, Surrounded by Avalokiteśvara Girti and, Manjushri Marme. This is the fourth group of mandalas. Amoghasiddhi resides in the center, Surrounded by Vajrapani Nirti and, Nivaranavishkambhin Gandhe. This is the fifth group of mandalas. In order to manifest similarity, Those arising from them, Their body color and hand gestures are the same as the main deity. The six Thubpas who tame the six realms, Tame the four doors with the four immeasurables, Liberate from the four extremes, the four mother doors, Since the space and wisdom are inseparable, Samantabhadra appears as father and mother. Through realization, one is liberated into the body of qualities. Thus it is said. At that time, the six abhijñās arise: with the abhijñā of the eye, one sees the dharmakaya realm beyond thought, directly sees the sambhogakaya realm, and downwards sees the nirmanakaya realm of the six types of beings. With the abhijñā of the ear, one hears the speech of the dharmakaya, which is the discussion of single-pointed wisdom, directly hears the self-sound of the five wisdoms of the sambhogakaya, and downwards hears the self-sound of the speech of the nirmanakaya of the six types of beings. With the abhijñā of the mind, one knows the intention of the dharmakaya, directly knows the intention of the sambhogakaya, and downwards knows the minds of the six types of beings. With the abhijñā of place, one knows the dwelling place of the dharmakaya, directly knows the sambhogakaya, and downwards knows the dwelling place of the nirmanakaya of the six types of beings. With the abhijñā of karma, one knows all the causes and effects of oneself and others. With the abhijñā of miraculous power, knowing which nirmanakaya of the six Thubpas and others should be tamed in what way, one emanates accordingly, benefiting sentient beings. These are called the non-conceptual Dharma eyes. These methods are explained in the Kunsel: The non-abiding wisdom dharmakaya, possessing the nature of the five wisdoms, the self-born wisdom of the five elements, arises in the realm of the purity of dharmata. The color of the bindu of light is
English
Nga. The five colors, such as blue, appear clearly. Understand the essence of the five Buddha families. The five bodies are complete with the body of wisdom. The forty-two deities appear in the light. Each dwells in the radiance of their own wisdom. The light shines brightly, beautifully, and radiates light. In the five wisdoms, there are immeasurable palaces. Clarity, taste, and purification, vastness, lightness, and the lord of pervasion. Arising from the wisdom of Samantabhadra, blazing as a mass. The three seats are complete without arising. Emanations arise through the three yogas. Dispelling the darkness of ignorance of beings." Thus it is said. The way of benefiting beings is: From the tongue of the Sambhogakaya parents, rays of light radiate, entering the womb from the eyes of the pure male radiating and gathering light. Transforming into a Nirmanakaya, doing the work of benefiting beings according to their various capacities. That Nirmanakaya also coils in the precious secret womb, abiding in the state of one great indivisible inner clarity. Thus, the uninterrupted emanation to benefit beings is complete and perfect, as stated in the "Namasamgiti": "Scattering various emanations in the ten directions, truly accomplishing the benefit of beings." Thus it is said. The way of perfecting the fruit is: When complete and perfect, the power of awareness and compassion appears uninterruptedly. Those appearing as bodies that perform benefit also merge outward into the inner state of awareness in the way that they manifest outward and dissolve inward. As it says in that very text: "Passing beyond sorrow, passing beyond sorrow. Close to the well-gone and passing beyond sorrow. Transforming into the end of happiness and suffering. Liberation and the liberated are all bodies of liberation. Invisible, unmanifest, not a manifestor. Unchanging, all-radiating, all-pervading." Thus it is said. Thus, there are five ways of abiding in the inner realm of original purity of liberation: Wisdom rises into the sky, the elements dissolve into the mother, wisdom dissolves into the Dharmadhatu, wisdom swirls in the sky, and awareness takes its own ground. The first is that the self-arisen wind of wisdom generates the Rupakaya in the expanse of Dharmata. Because the four life-winds are purified, there are the four: Powerful Mother, Swiftly Holding Mother, Lifting Mother, and Manifesting Mother. "Powerful Mother" combines the main and attendant of the wisdom wind without separation, without separation in meaning. "Swiftly Holding Mother" generates the five main and attendants into the state of Dharmakaya in an instant. "Lifting Mother" makes the support and supported inseparable, abiding in the Rupakaya in the state of Dharmakaya. "Manifesting Mother" makes the mind of non-conceptual thought inwardly clear. The elements dissolving into the mother are: Earth is solid, water is moist, fire is warm, wind is
Tibetan
་གཡོ་བ། ནམ་མཁའ་ཁྱབ་པ་དེ་སྙིགས་མའི་འབྱུང་བ་ལྔ་དངས་མ་ལྔར་གྲོལ་བ་སྟེ། རླུང་རྡོ་རྗེ་རྒྱ་གྲམ་བཀོད་ལེགས་ཏེ་དམ་ཚིག་གི་ལྷ་མོ་མཁའ་ལ་འཁྱིལ་པ་གཡོ་བ་མེད་པའི་རླུང་དབྱིངས་སུ་ཐིམ། ཆུ་ཤེལ་གྱི་འཁོར་ལོ་བརྩེགས་ལེགས་ཏེ་ཀློང་གཅིག་ཏུ་དྲིལ་བས་གཤེར་བ་མེད་པའི་ཆུ་དབྱིངས་སུ་ཐིམ། ས་རིན་པོ་ཆེ་སྣ་ལྔའི་མཆོད་རྟེན་ཁོད་སྙོམས་ཤིང་ཚུལ་དུ་གཤིས་པས་སྲ་བ་མེད་པའི་ས་དབྱིངས་སུ་ཐིམ། མེ་པདྨ་འདྲ་བ་འོད་འབར་ཏེ་མ་སྨིན་པ་སྨིན་པར་བྱས་པས་ཚ་བ་མེད་པའི་དབྱིངས་སུ་ཐིམ། ནམ་མཁའ་ཁྱབ་པ་མེད་པའི་གདངས་ཅན་རྒྱལ་མཚན་གྱི་རྩེ་མོ་ལྟར་ནུབ་པ་མེད་པས་ཁྱབ་པ་མེད་པའི་ནམ་མཁའ་དབྱིངས་སུ་ཐིམ་པའོ། །ཀུན་གསལ་ལས། དེ་ལྟར་འབྱུང་བ་ལྔ་མ་ཐོག་ནས་ཤར་བས། ཐ་མ་ཡང་མ་ཐོག་ཏུ་གྲོལ་ཏེ། མི་གནས་པས་མ་ལ་ཞ་བའོ། །ཞེས་སོ། །ཡེ་ཤེས་དབྱིངས་སུ་ཐིམ་པ་ལ། སྣང་བ་ཅན་ལུས་ཀྱི་ཐིམ་ཚུལ་གསུམ་ལས། སྣང་བ་གསུམ་གཅིག་ལ་གཅིག་ཐིམ་སྟེ། མ་དག་པ་འཁྲུལ་པའི་སྣང་བ་དག་པ་ཆོས་ཉིད་ཀྱི་སྣང་བ་ལ་ཐིམ། དག་པ་ཆོས་ཉིད་ཀྱི་སྣང་བ་ཤིན་ཏུ་དག་པ་ཡེ་ཤེས་ཀྱི་སྣང་བ་ལ་ཐིམ་པའོ། ། སྤྱན་གསུམ་གཅིག་ལ་གཅིག་ཐིམ་སྟེ། ད་ལྟ་ཤེས་རབ་ཀྱི་སྤྱན་བར་དོར་ཆོས་ཉིད་ཀྱི་སྤྱན་ལ་ཐིམ། ཆོས་ཉིད་ཀྱི་སྤྱན་ཡེ་ཤེས་ཀྱི་སྤྱན་ལ་ཐིམ་སྟེ། ཤེས་རབ་ཀྱི་སྤྱན་དག་པས་མི་སྤྱོད། ཆོས་ཉིད་ཀྱི་སྤྱན་དག་པས་མི་གཟིགས། ཡེ་ཤེས་ཀྱི་སྤྱན་རྣམ་པར་དག་པས་རིན་པོ་ཆེའི་སྦུབས་ནི་ཡེ་ཤེས་ནང་གསལ་གྱི་དགོངས་པ་ལ་འགྱུར་བ་མེད་པའོ། །ལུས་གསུམ་གཅིག་ལ་གཅིག་ཐིམ་ཏེ། ད་ལྟར་ཤར་ཁྲག་གི་ལུས་བར་དོར་ཡེ་ཤེས་ཀྱི་ལུས་ལ་ཐིམ། ཡེ་ཤེས་ཀྱི་ལུས་ཆོས་སྐུ་རིན་པོ་ཆེ་གསང་བའི་ལུས་ལ་ཐིམ་མོ། །ཤེས་རབ་མཁའ་ལ་འཁྱིལ་བ་ལ་བཞི་སྟེ། ཐིམ་པ་ལ་མ་རྨུགས་པ། གསལ་བ་ལ་རྟོག་པ་མེད་པ། ཡིན་པ་ལ་བདག་མེད་པ། སོ་སོར་མ་འདྲེས་པ་ལ་གོ་མི་འབྱེད་པའོ། །དང་པོ་ནི། འབྱུང་བ་མ་ལ་ཞ། ཡེ་ཤེས་དབྱིངས་སུ་ཐིམ། སྐུ་གསུམ་འདུ་འབྲལ་མེད་པས་ཡེ་ཤེས་ནང་གསལ་དུ་གནས་པའོ། །གཉིས་པ་ནི། ཆོས་སྐུ་ལ་དྲི་མ་མེད་པར་གསལ། མདུན་རྒྱབ་མེད་པར་གསལ། སྟེང་འོག་མེད་པར་གསལ། ཕྱོགས་མཚམས་མེད་པར་གསལ་བའི་ནང་ན། རིན་པོ་ཆེ་འོད་འབར་བའི་སྐུ་དང་རང་སྣང་རྣམ་དག་གི་སྐུར་གསལ་ཡང༌། བག་ཆགས་ཀྱི་ལུས་མེད་པས་འགྱུ་བྱེད་ཀྱི་རླུང་མེད་པའི་ཕྱིར་རྟོག་དཔྱོད་ཀྱི་སེམས་མེད་པའོ། །གསུམ་པ་ནི། ཡིན་ནི་ལྟ་བ་རང་བྱུང་གི་ཡེ་ཤེས་ཡིན་ཡང་བག་ཆགས
Chinese
摇动。 遍布虚空的那些，消融为五浊之五大和清净之五大。风，金刚交杵布置精妙，誓句之天女于空中盘旋，融入不动摇的风界。水，水晶之轮堆砌精妙，凝聚为一团，融入无湿性的水界。地，五种珍宝之佛塔，平坦且如法安立，融入无坚硬性的地界。火，如莲花般光芒炽盛，使未成熟者成熟，融入无热性的界。虚空，无有遍布之声，如胜幢之顶端般不没落，融入无有遍布的虚空界。 《普明》中说： 如此五大从最初显现，最终也消融于最初，不住留，故而消融于“妈”字。 如是说。 融入智慧界中，具有显现之身体的消融方式有三种，三种显现相互消融： 不清净的迷乱显现，融入清净的法性显现中。 清净的法性显现，融入极清净的智慧显现中。 三眼相互消融： 如今智慧之眼于中阴融入法性之眼中。 法性之眼融入智慧之眼中。 智慧之眼清净故不运作，法性之眼清净故不观视，智慧之眼极清净故珍宝之藏即是智慧内明之意，无有改变。 三身相互消融： 如今显现的血肉之身于中阴融入智慧之身中。 智慧之身融入法身珍宝秘密之身中。 智慧于空中盘旋有四种： 消融时无有昏暗，明晰时无有分别，是真实时无有我，各自不混杂时无有分别。 第一种是： 诸大消融于“妈”字，融入智慧界中，三身无有聚散故而安住于智慧内明中。 第二种是： 法身无有垢染而明晰，无有前后而明晰，无有上下而明晰，无有方隅而明晰之中，显现为珍宝光芒炽盛之身和自显清净之身，然因无有习气之身，故而无有运行之风，因此无有分别思虑之心。 第三种是： 是乃见解自生之智慧，然习气
English
Shaking. Those pervading the sky dissolve into the five impure elements and the five pure elements. Wind, the vajra cross arranged excellently, the samaya goddess swirling in the sky, dissolves into the unwavering wind realm. Water, the crystal wheel stacked excellently, condensed into one mass, dissolves into the non-moist water realm. Earth, the stupa of five kinds of precious jewels, level and properly established, dissolves into the non-solid earth realm. Fire, like a lotus blazing with light, ripening the unripe, dissolves into the non-hot realm. Sky, the sound without pervasiveness, like the top of a victory banner without decline, dissolves into the sky realm without pervasiveness. The Kunsel says: Thus, the five elements arise from the beginning, and ultimately dissolve into the beginning, not remaining, therefore dissolving into the letter "Ma." Thus it is said. In dissolving into the wisdom realm, there are three ways of dissolving the body with appearances, the three appearances dissolving into one another: The impure, deluded appearance dissolves into the pure appearance of dharmata. The pure appearance of dharmata dissolves into the utterly pure appearance of wisdom. The three eyes dissolve into one another: Now, the wisdom eye in the bardo dissolves into the dharmata eye. The dharmata eye dissolves into the wisdom eye. The wisdom eye does not operate because it is pure, the dharmata eye does not see because it is pure, the wisdom eye is utterly pure, therefore the treasury of jewels is the intention of inner clarity of wisdom, without change. The three bodies dissolve into one another: Now, the manifested flesh and blood body in the bardo dissolves into the wisdom body. The wisdom body dissolves into the dharmakaya, the precious secret body. Wisdom swirling in the sky has four aspects: In dissolving, there is no dimness; in clarity, there is no conceptualization; in being, there is no self; in non-mixture, there is no separation. The first is: The elements dissolve into the letter "Ma," dissolving into the wisdom realm, the three bodies being inseparable, therefore abiding in the inner clarity of wisdom. The second is: The dharmakaya is clear without impurity, clear without front or back, clear without above or below, clear without directions or boundaries, appearing as a body of blazing jewels and a self-appearing pure body, but because there is no body of habitual tendencies, there is no moving wind, therefore there is no mind of conceptual thought. The third is: It is the view, the self-born wisdom, but habitual tendencies