English
That is the means of abiding of things. That alone is the magical display, the very nature of objects and mind. It is the characteristic of means and wisdom. It is said that in the heightened conventional reality, the magical display of awareness, such as objects and mind, appears in accordance with it. Not obstructing appearance is the means, and because it is without inherent existence, it is wisdom. Thus, appearance shows the increase of the remainder. In the mandala of father and mother, such as the aggregates, it is the natural appearance, not through lineage. It is said that whatever is the five aggregates and the five elements gathered together, as well as the elements and sense bases, etc., are all appearances of awareness. The mandala of father and mother deities, whether many or few, is the magical display of the mind, appearing simultaneously without transmission. The yogi should estimate this. Other things like houses and mandalas, and various gatherings and dispersals, are also great magical displays of the mind. It is said that these are the appearances of self-nature. So, what appears in samsara? From the essence of non-dual bodhicitta, the characteristic of samsara is naturally absent. It is said that object and mind are non-dual. Even the appearance of objects is realized as having one cause, and the cause is pure. After examining one's own history and the reasons of self-nature, the magical display of self-awareness appears like an object, without its own continuum. It is not seen by one person, but only appears in accordance. Therefore, when attachment is purified, the object changes and cannot be established. What need is there to mention the inner body, as it has been said? The yogi, with the strength of steadfastness, exhausts the outflows, and without transferring to the Great Seal, it transforms, so it is evident that it is the mind, and the fruit is pure. Therefore, samsara and nirvana do not have separate lineages and are not stable, so it is the nature of mind. It is extremely one, and if there is difference, then three faults and contradictions arise. Therefore, the magical display of the mind appears, and on the basis of the great essence of buddhahood, which is the inseparability of the two truths, samsara is only a name, and in essence, it does not exist according to the reasons of self-nature. It is also said in the tantra: "The three realms are primordially pure. All are the supreme essence. Do not seek the clear Dharma elsewhere." Thus it appears. Whoever directly realizes this is the characteristic of knowledge. To show the benefit of realization, the king of medicine, Magida, said: "Whatever it touches turns into medicine." It is said that this is an example of the transformation of the field of activity. Mastery.
Chinese
若安住于语意，毒等亦转为菩提道。如是说者，何人若如大自在之见（མ་ཀི་ཏ་，梵文天城体：makita，梵文罗马拟音：makita，汉语字面意思：摩吉陀）般获得定解，并于彼安住于心，则五毒之自性与一切对境，皆能了知为自明之智慧，因无勤作之行持，故不需调伏，复能转为二资粮。若无定解，则如猴子倒吸蜂蜜，或熊取花蜜般毫无意义。行持则转为泥土、罗刹、厉鬼、黑骨灰及九头鳄鱼。证悟先行为要故，以方便自在不执著，无碍智慧眼明照。如是说者，无论于轮回之何物而行，以觉性光明了知无境，于智慧之行持不束缚，方便即觉性之幻化，无论显现何者，觉性皆能自在，行持不执著，如二绳及二女之拥抱般解脱，以自共之体性自明，觉性乃一切智之见，先前见为要，诸多经中皆有宣说，以能作之语了知后，与修持相连。大瑜伽士，定之次第为何耶？ 三相禅定次第修，如是说者，此乃于定解薄弱者而言，法性之瑜伽，大悲之瑜伽，及微细之瑜伽次第修持也。与此不同者，则如事部瑜伽及瑜伽部般不作转变而示现也。自在心之幻化，因果次第皆不立，如是说者，若于觉性之幻化光明中相见，则不转为先后因果，因离于对境，故三者亦同时圆满修持，乃大自在也。此亦特意而为，若与顺同者相伴则会迷失，此如是说，定三摩地稳固后，行持成就之边际，勤作之果与经教相悖，实乃迷途也。如是说。༈。后随之瑜伽之见为何耶？后于事中方便入，瑜伽之正行，如是说者，先前生起，最终习惯，无有见解之作意而入，此乃其殊胜之处，此宗轨乃，未生自明本觉智，功德圆满戏乐自显现，如是说。
English
If one abides in the meaning of words, even poisons are transformed into the path of enlightenment. It is said that whoever gains conviction like the view of the Great Self (མ་ཀི་ཏ་, Sanskrit Devanagari: makita, Sanskrit Romanization: makita, Chinese literal meaning: Magita), and abides in that in their mind, then the nature of the five poisons and all objects of experience can be realized as self-aware wisdom. Because there is no action of exertion, there is no need to subdue, and it can again be transformed into the two accumulations. If there is no conviction, it is meaningless, like a monkey sucking honey backwards or a bear taking nectar from flowers. Conduct transforms into mud, rakshasas, evil spirits, black bone ash, and nine-headed crocodiles. Realization is cherished as prior, with skillful mastery without attachment, unobstructed wisdom eye illuminating. It is said that whatever of the four objects of samsara is practiced, realizing the absence of objects through the light of awareness, the practice of wisdom is not bound. Skillful means is the magic of awareness, and whatever arises, awareness is able to master. Conduct is without attachment, like the embrace of two ropes and two women, liberating the common and individual characteristics to be self-illuminating. Awareness is the view of omniscience. Seeing beforehand is cherished, as spoken in many scriptures, and understanding through the word of action is connected to meditation. Great yogi, what is the sequence of the path of samadhi? Even if the three aspects of samadhi are practiced in sequence, it is said that this is for those with weak conviction: the yoga of dharmata, the yoga of great compassion, and the yoga of subtle practice are practiced in sequence. Those that are different are shown without transformation, like Kriya Yoga and Yoga. Mastering the magic of the mind, cause and effect are not established in sequence. It is said that if one sees the light of the magic of awareness, then it does not transform into prior and subsequent cause and effect. Because it is separate from objects, the three are also fully practiced at the same time, which is the Great Self. This is also done intentionally, and if one associates with those who are similar, one will be misled. It is said that when the three samadhis are stable, practicing the limits of accomplishment, the result of effort contradicts the scriptures and is a delusion. It is said. ༈. What is the view of the subsequent yoga? Following from the act, the means enters, the essence of yoga. It is said that previously generated, ultimately habituated, entering without the intention of view, this is its specialty. This doctrine is: unborn, self-aware, primordial wisdom, perfected skill, playful self-appearance. It is said.
Chinese
为了观见与父、母、子三者俱生的菩提心大乐，现在为了安住此事物，如此宣说显现方面之父的体性：一切法的根本，心，远离因缘的阿赖耶识，于自明中显现，本来无处不住而知晓一切，于彼本身，显现一切之能力任运成就，一切作为中，法自显现，譬如太阳和阳光。又如： 病痛等种种显现的一切， 皆显现为自性觉性的力量。 如是显现是真实的。数量颜色不定之身语意，自显现手印不可思议，为了普贤之嬉戏，无取舍。如是说，道理是自显现的一切法显现为本尊，以数量和颜色等不可思议衡量，一切相皆显现为本尊之数量。又如： 只要有相存在， 本尊的数量也存在。 只要无相存在， 本尊的数量也不存在。 如是显现，令人信服。因此，一切显现皆是自声，忆念分别皆是本尊之身语意，觉性自显现，身手印超越限量，文字轮涅众会之本尊，行境完全清净，于普贤之受用，无好坏取舍，是为智慧方便之父。母者： 任何也无心之外， 自性任何也不生。 如是说，嬉戏显现之事物一切，以阿赖耶识心之法性印持，以显现之自性任何也不成立之理由， 分别之言思绝境。 如是说，因此，心显现若无体性，分别者何须说，胜者也已开示，超越观察。彼即称为母，于阿赖耶识贤妙之虚空界中，显现任何即是母之法界。如是说，心之法性无垢，是为无舍弃和遣除之基。于彼不摇动而显现嬉戏不遮止之故为母，是为般若母之法界，认为是一切之因。又如： 菩提心非男非女亦非雌雄， 颜色种姓相状一切皆非是， 自性无有却能随视而显现， 是故名为普贤母之母胎藏。
English
In order to behold the great bliss of Bodhicitta together with the father, mother, and son, now, in order to abide in this thing, thus is shown the characteristic of the father of the appearing aspect: The root of all dharmas, the mind, the alaya free from cause and condition, is clear in self-awareness, and from the beginning, knowing everything without abiding anywhere, the ability to appear as everything is spontaneously accomplished, and in all actions, the dharma self-appears, like the sun and sunlight. Furthermore: All the various appearances such as ailments, Appear as the power of one's own awareness. Thus, appearance is true. The body, speech, and mind, with indefinite number and color, the self-appearing mudras are inconceivable, and for the play of Kuntuzangpo, there is no acceptance or rejection. As it is said, the reason is that all self-appearing dharmas appear as deities, and even measuring with countless numbers, colors, and signs, all signs appear as the number of deities. Furthermore: As long as there are signs, There are also numbers of deities. As long as there are no signs, There are also no numbers of deities. Thus, appearance is convincing. Therefore, all appearances are self-sounds, and memories and thoughts are the body, speech, and mind of the deities, and since awareness self-arises, the body and mudras are beyond measure, and the deities of the great assembly of letter wheels, since the realm of activity is completely pure, in the enjoyment of Kuntuzangpo, there is no good or bad to accept or reject, and it is considered the father of wisdom and means. The mother is: There is nothing other than mind, Since nature is not born in any way. As it is said, all the objects of playful appearance are sealed with the dharmata of the alaya mind, and with the reason that the nature of appearance is not established in any way, Beyond the realm of conceptual speech and thought. As it is said, therefore, if the appearance of mind has no nature, what need is there to speak of conceptualizers? The Victorious Ones have also taught and transcended examination. That is called the mother, and in the space of the virtuous alaya, whatever appears is the realm of the mother. As it is said, the dharmata of mind is stainless, and it is the basis without abandonment or removal. Since it does not move from that and the appearance of play is not obstructed, it is the mother, and it is considered the realm of the Prajnaparamita mother, the cause of all. Furthermore: Bodhicitta is neither male nor female nor hermaphrodite, Color, lineage, and all signs are not, Since it is without nature, it appears as whatever is seen, Therefore, it is said to be the womb of the mother Kuntuzangmo.
Chinese
地。彼。为了显示无二之子，自显之乐虽不可思议，亦未离Bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之界。如是说，一切法皆为觉性自显，乃自性，无有数量。不合者，非为有质，故说彼不成立。一切之基，与如是性无别，故无相，自性，无名。无有聚散之大乐中，无有一佛未成。如是说，如是显空不断绝，故不分离，如二种混合之子，回转于轮回，故无有痛苦之名，众生安住于不可得。彼基以记号表示，修习则传承，共同之理，以及 特殊之理，即，性、自性、大自在三种之理，以及，界与智慧二者合一之理，以及，大自在合一之理，以及，以自性与历史等所见之确定，即为见。又，经中云：以平等见平等之义，平等圆满智慧界智慧，全知全圆满普照，法性不变广大之地，平等圆满智慧界智慧，全知全圆满普照，法性不变广大之地。如是显现。然于自显分门内外，分界智慧，分父母，分方便智慧，有回转于轮回之功用，以及，有分显空之功用，故未见殊胜之见。三摩地者，众多少量之诸神亦，如鱼出水之状显现，光明之三摩地力之行。如是说，阿努瑜伽本尊坛城觉性自显中，虽修习众多少量之数，譬如鱼出水，如十八眼睑闭合之顷，或如弹指之顷，仅诵咒语，四印无损，瓦然光明一时显现而不动摇，即，身明刹那光中燃。如是说，得名，可行之状，如海中之船，以力而显现。见解之功德与行持为，何者于此