English
said. To put it briefly, the five kinds of appearances that are separated from form are: the form of shape is Vairochana (Tibetan: རྣམ་སྣང་, Sanskrit Devanagari: वैरोचन, Sanskrit Romanization: Vairocana, Chinese literal meaning: Illuminating Everywhere); the form of appearance is Ratnasambhava (Tibetan: རིན་འབྱུང་, Sanskrit Devanagari: रत्नसंभव, Sanskrit Romanization: Ratnasambhava, Chinese literal meaning: Jewel Born); color is Amitabha (Tibetan: སྣང་མཐའ, Sanskrit Devanagari: अमिताभ, Sanskrit Romanization: Amitābha, Chinese literal meaning: Immeasurable Light); the appearance of light is Amoghasiddhi (Tibetan: དོན་གྲུབ, Sanskrit Devanagari: अमोघसिद्धि, Sanskrit Romanization: Amoghasiddhi, Chinese literal meaning: Unfailing Success); non-sentient form is Akshobhya (Tibetan: མི་བསྐྱོད་པ, Sanskrit Devanagari: अक्षोभ्य, Sanskrit Romanization: Akṣobhya, Chinese literal meaning: Immovable). The recognition of this is not like in the Abhidharma, but it refers to the appearance of the form in the mind, which is called the form of self-awareness. The feeling arising from bile etc. is Akshobhya, that arising from phlegm and wind is Ratnasambhava, pleasure is Amitabha, suffering is Amoghasiddhi, equanimity is Vairochana. The perception of two-legged animals is Akshobhya, four-legged animals are Ratnasambhava, legless animals are Amitabha, many-legged animals are Amoghasiddhi, the perception that does not move or flow is Vairochana. Of these five, the fifth is the god of the formless realm, and the others refer to the perception of sentient beings that actually appear. Or, sequentially, it is relying on the two extremes of permanence and annihilation, relying on the four extremes, clinging to each characteristic as one, clinging to various objects as one entity, and clinging to emptiness as a characteristic. Some great masters think this way. In the aggregate of formations, the bodily action is Vairochana, speech is Amitabha, mind is Akshobhya, the three realms are Ratnasambhava, and the action of liberation is Amoghasiddhi. Eye consciousness is Vairochana, ear consciousness is Ratnasambhava, nose consciousness is Amitabha, tongue consciousness is Amoghasiddhi, body consciousness is Akshobhya, these are the twenty-five victorious ones. Hair and bones and outer earth and liver and heart {the teacher [i.e. inner] and Mount Meru i.e. the outer realm, what appears in these is the mother of Vairochana. Similarly combine, inner hair and nails, pus and heart, outer Jambudvipa is Ratnasambhava. Inner teeth and skin, flesh and heart, outer Godhaniya is Amitabha. Inner tendons muscles ribs heart, outer unpleasant sounds are Amoghasiddhi. Inner dirt intestines bile heart, outer superior body is Akshobhya, these are the realms. The inner and outer order similarly applies to all arising things, inner phlegm tears, outer flowing water is Vairochana, inner urine outer ocean is Akshobhya, dust and water flow is Ratnasambhava, blood and artificial water isྣང་མཐའ（nam mtha'）. Saliva and lotus accomplishment. The head's heat and fire from stone Vairochana (རྣམ་སྣང་，梵文天城体：वैरोचन，罗马转写：Vairocana，Literal meaning: Illuminating everywhere). The heart's heat and constantly burning fire Akshobhya (མི་བསྐྱོད་པ།，梵文天城体：अक्षोभ्य，罗马转写：Akshobhya，Literal meaning: Immovable). The navel's tummo and fire from fire mirrors Ratnasambhava (རིན་འབྱུང་，梵文天城体：रत्नसम्भव，罗马转写：Ratnasambhava，Literal meaning: Jewel-born). The limbs' heat and wood fire ྣང་མཐའ（nam mtha'）. The stomach's heat, which digests food, and forest fire Amoghasiddhi (དོན་གྲུབ，梵文天城体：अमोघसिद्धि，罗马转写：Amoghasiddhi，Literal meaning: Unfailing accomplishment). Life wind and east wind Akshobhya (མི་བསྐྱོད་པ།，梵文天城体：अक्षोभ्य，罗马转写：Akshobhya，Literal meaning: Immovable). Descending wind and south wind Ratnasambhava (རིན་འབྱུང་，梵文天城体：रत्नसम्भव，罗马转写：Ratnasambhava，Literal meaning: Jewel-born). Ascending wind and west ྣང་མཐའ（nam mtha'）. Fire-equalizing wind and north Amoghasiddhi (དོན་གྲུབ，梵文天城体：अमोघसिद्धि，罗马转写：Amoghasiddhi，Literal meaning: Unfailing accomplishment). Pervasive wind and upper wind Vairochana (རྣམ་སྣང་，梵文天城体：वैरोचन，罗马转写：Vairocana，Literal meaning: Illuminating everywhere), these are twenty places. The eye's faculty is earth-essence Akshobhya (མི་བསྐྱོད་པ།，梵文天城体：अक्षोभ्य，罗马转写：Akshobhya，Literal meaning: Immovable). The white eyeball is the support Ratnasambhava (རིན་འབྱུང་，梵文天城体：रत्नसम्भव，罗马转写：Ratnasambhava，Literal meaning: Jewel-born). Looking askance ྣང་མཐའ（nam mtha'）. Eye movement Amoghasiddhi (དོན་གྲུབ，梵文天城体：अमोघसिद्धि，罗马转写：Amoghasiddhi，Literal meaning: Unfailing accomplishment). Holding the three forms of superior, inferior, and middling is Vairochana (རྣམ་སྣང་，梵文天城体：वैरोचन，罗马转写：Vairocana，Literal meaning: Illuminating everywhere). The ear's faculty Akshobhya (མི་བསྐྱོད་པ།，梵文天城体：अक्षोभ्य，罗马转写：Akshobhya，Literal meaning: Immovable). The ear's support, the cavity, Vairochana (རྣམ་སྣང་，梵文天城体：वैरोचन，罗马转写：Vairocana，Literal meaning: Illuminating everywhere). The ear hole ྣང་མཐའ（nam mtha'）. The root Amoghasiddhi (དོན་གྲུབ，梵文天城体：अमोघसिद्धि，罗马转写：Amoghasiddhi，Literal meaning: Unfailing accomplishment). Holding the three sounds is Ratnasambhava (རིན་འབྱུང་，梵文天城体：रत्नसम्भव，罗马转写：Ratnasambhava，Literal meaning: Jewel-born). The nose's faculty Akshobhya (མི་བསྐྱོད་པ།，梵文天城体：अक्षोभ्य，罗马转写：Akshobhya，Literal meaning: Immovable). The nose's nature, the support, Vairochana (རྣམ་སྣང་，梵文天城体：वैरोचन，罗马转写：Vairocana，Literal meaning: Illuminating everywhere). The nostrils Ratnasambhava (རིན་འབྱུང་，梵文天城体：रत्नसम्भव，罗马转写：Ratnasambhava，Literal meaning: Jewel-born). The nasal passage Amoghasiddhi (དོན་གྲུབ，梵文天城体：अमोघसिद्धि，罗马转写：Amoghasiddhi，Literal meaning: Unfailing accomplishment). Holding the three smells ྣང་མཐའ（nam mtha'）. The tongue's faculty Akshobhya (མི་བསྐྱོད་པ།，梵文天城体：अक्षोभ्य，罗马转写：Akshobhya，Literal meaning: Immovable). The support Vairochana (རྣམ་སྣང་，梵文天城体：वैरोचन，罗马转写：Vairocana，Literal meaning: Illuminating everywhere). The root Ratnasambhava (རིན་འབྱུང་，梵文天城体：रत्नसम्भव，罗马转写：Ratnasambhava，Literal meaning: Jewel-born). The tip ྣང་མཐའ（nam mtha'）. Holding the three tastes Amoghasiddhi (དོན་གྲུབ，梵文天城体：अमोघसिद्धि，罗马转写：Amoghasiddhi，Literal meaning: Unfailing accomplishment). The body's faculty Vairochana (རྣམ་སྣང་，梵文天城体：वैरोचन，罗马转写：Vairocana，Literal meaning: Illuminating everywhere). Bones Ratnasambhava (རིན་འབྱུང་，梵文天城体：रत्नसम्भव，罗马转写：Ratnasambhava，Literal meaning: Jewel-born). Flesh ྣང་མཐའ（nam mtha'）. Skin Amoghasiddhi (དོན་གྲུབ，梵文天城体：अमोघसिद्धि，罗马转写：Amoghasiddhi，Literal meaning: Unfailing accomplishment). Holding the three tactile sensations Akshobhya (མི་བསྐྱོད་པ།，梵文天城体：अक्षोभ्य，罗马转写：Akshobhya，Literal meaning: Immovable), these are the twenty-five heroes. Without appearance and obscuration, and with attention, and from the cause of having the eye's faculty's aggregate, seeing forms is Vairochana (རྣམ་སྣང་，梵文天城体：वैरोचन，罗马转写：Vairocana，Literal meaning: Illuminating everywhere). Majesty and play, and the charming form Akshobhya (མི་བསྐྱོད་པ།，梵文天城体：अक्षोभ्य，罗马转写：Akshobhya，Literal meaning: Immovable), and the form of attachment is Ratnasambhava (རིན་འབྱུང་，梵文天城体：रत्नसम्भव，罗马转写：Ratnasambhava，Literal meaning: Jewel-born). The form with the three concepts of beautiful, not beautiful, and intermediate ྣང་མཐའ（nam mtha'）. The form of doing Amoghasiddhi (དོན་གྲུབ，梵文天城体：अमोघसिद्धि，罗马转写：Amoghasiddhi，Literal meaning: Unfailing accomplishment). Sounds inside the ear, etc., Vairochana (རྣམ་སྣང་，梵文天城体：वैरोचन，罗马转写：Vairocana，Literal meaning: Illuminating everywhere). Sounds of songs, etc., Ratnasambhava (རིན་འབྱུང་，梵文天城体：रत्नसम्भव，罗马转写：Ratnasambhava，Literal meaning: Jewel-born). The throat's speech sound ྣང་མཐའ（nam mtha'）. Sounds of water and forests and limbs and musical instruments Amoghasiddhi (དོན་གྲུབ，梵文天城体：अमोघसिद्धि，罗马转写：Amoghasiddhi，Literal meaning: Unfailing accomplishment). The letter Hūṃ (ཧཱུྃ，梵文天城体：हूँ，罗马转写：hūṃ，Literal meaning: Hūṃ), peaceful, wrathful, etc., Akshobhya (མི་བསྐྱོད་པ།，梵文天城体：अक्षोभ्य，罗马转写：Akshobhya，Literal meaning: Immovable). The collection of accumulated impurities Vairochana (རྣམ་སྣང་，梵文天城体：वैरोचन，罗马转写：Vairocana，Literal meaning: Illuminating everywhere). The smell of limbs Ratnasambhava (རིན་འབྱུང་，梵文天城体：रत्नसम्भव，罗马转写：Ratnasambhava，Literal meaning: Jewel-born). Distinguishing the differences of the three smells ྣང་མཐའ（nam mtha'）. The smell of taste Amoghasiddhi (དོན་གྲུབ，梵文天城体：अमोघसिद्धि，罗马转写：Amoghasiddhi，Literal meaning: Unfailing accomplishment). The essence of smell Akshobhya (མི་བསྐྱོད་པ།，梵文天城体：अक्षोभ्य，罗马转写：Akshobhya，Literal meaning: Immovable). Sweetness Vairochana (རྣམ་སྣང་，梵文天城体：वैरोचन，罗马转写：Vairocana，Literal meaning: Illuminating everywhere). Astringency Ratnasambhava (རིན་འབྱུང་，梵文天城体：रत्नसम्भव，罗马转写：Ratnasambhava，Literal meaning: Jewel-born). Saltiness ྣང་མཐའ（nam mtha'）. Bitterness Akshobhya (མི་བསྐྱོད་པ།，梵文天城体：अक्षोभ्य，罗马转写：Akshobhya，Literal meaning: Immovable). Hot and sour tastes, etc.
Chinese
证得义成。安住于一坐垫上的触觉遍照。殊胜的宝生。行淫的显现边际。吸气的义成。bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和linga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）结合的触觉不动佛，此为二十五尊神。 9-600 第二是：基础时期的如镜智遍照。平等性智宝生。妙观察智无量光。成所作智义成。法界性智不动佛。这样，八蕴、界、处转变处所，即转变为圣种百部的坛城。又，五部佛各自分出五小部，故为二十五部。由此再分出四位佛母，故为百部。将意三者普遍放开，成为五识之轮的五种行，即小、大、无量、一无所有和有顶之识。五识聚集为五种触觉。形状、颜色、姿态之色和孔隙虚空，以及自证之五蕴。这些都是由四大种的自性所成，故为一百之数。时轮金刚法中，还说了圣种百部的其他计算方法。因此，《摄行灯》中说：蕴、界以及诸处，五者分为五类，如来加持时，轮回的痛苦从何而来？同样，五根连同外境，各自也被五位如来恒常加持，并加持为五智和三智。如是说，如果证悟了这些法的自性，那么一切轮回都将从根本上消失。 第二是：此处的遍照部二十部，从遍照部到融入大部不动佛之间有五部。瑜伽母续中说：一切众生皆是佛陀之主，如舞者和善画师般显现。所谓第六佛，独一者乃是众多之舞者。如是说。 第三是：基础时期，五蕴融入身语意三者，真实
English
Attainment of meaning accomplished. The touch of Vairochana residing on a single seat. The excellent Ratnasambhava. The appearing limit of sexual intercourse. The accomplishment of inhaling. The touch of Akshobhya combining bhaga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and linga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), these are the twenty-five deities. 9-600 Secondly: The mirror-like wisdom Vairochana of the base time. The equality wisdom Ratnasambhava. The discriminating wisdom Amitabha. The accomplishing wisdom Amoghasiddhi. The dharma-dhatu wisdom Akshobhya. Thus, the transformation of the eight aggregates, realms, and sources of arising is transformed into the mandala of the hundred noble families. Furthermore, the five victorious ones are divided into five minor families each, thus making twenty-five. From this, dividing by four mothers each, there are one hundred families. Releasing the three minds universally, the five formations that become the wheel of the five consciousnesses, namely small, large, immeasurable, nothing at all, and the consciousness of the peak of existence. The five consciousnesses gather into five tactile sensations. Shape, color, forms of appearance, and the space of the [hole], and the five aggregates of self-awareness. Since these are all made up of the nature of the four elements, they are exactly one hundred. In the Kalachakra, other methods of calculating the hundred noble families are also taught. Therefore, in the "Compendium of Conduct Lamp": The aggregates, realms, and likewise the sources of arising, when the five are divided into five categories, when the Thus Gone Ones bless them, from where do these sufferings of samsara arise? Likewise, the five faculties together with the external objects, each are also constantly blessed by the five Sugatas, and blessed into five wisdoms and three wisdoms. It is said that if one realizes the nature of these dharmas, then all of samsara will disappear from the root. Secondly: Here, the twenty families of Vairochana, from the Vairochana family to the five families between merging into the great family Akshobhya. In the Yogini Tantra: All beings are the lords of the Buddhas, appearing like dancers and good painters. Whoever is called the sixth Buddha, the solitary ones are the dancers of many. Thus it is said. Thirdly: In the base time, the five aggregates are gathered into the three of body, speech, and mind, and meaningful.