English
Knowing. Joining palms on the head is a mudra. Because when in the womb, the two hands stay joined at the crown of the head, the five and the two are inseparable, merging into the great bliss wheel at the crown. The mudra is a prostration to the realm. The basis of training is spoken. "The activity of going is the place of discipline." This means that holding all characteristics is training. Or, the basis of training refers to the awareness that closely takes up knowledge. The activity of going is the wisdom inseparable from the three vajras. The recitation of mantra is spoken. The recitation of mantra, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) and Hūṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Hūṃ) protect the mind, therefore it is a mantra. It is the two garlands of nāda of Ā (Tibetan: ཨཱ, Devanagari: आ, Romanized Sanskrit: ā, Literal meaning: A) li (Tibetan: ལི, Devanagari: लि, Romanized Sanskrit: li, Literal meaning: Li) kā (Tibetan: ཀཱ, Devanagari: का, Romanized Sanskrit: kā, Literal meaning: Ka) li (Tibetan: ལི, Devanagari: लि, Romanized Sanskrit: li, Literal meaning: Li). That itself is recitation, that is the characteristic of words. A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) and Hūṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Hūṃ) are the letters of A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) Hūṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Hūṃ). Or, it is the nature of the letters A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) and Hūṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Hūṃ). As it is said, just as the activity of going, so is A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) Hūṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Hūṃ). Just as A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) Hūṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Hūṃ), so is the activity of going. The form of the place of birth wheel is A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A). The form of great bliss is Hūṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Hūṃ). The letter of the place of birth wheel is Aṃ (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: Aṃ) neuter, that is the letter Hūṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Hūṃ) of great bliss. The letter Hūṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Hūṃ) of great bliss, that is the letter Aṃ (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal meaning: Aṃ) of the place of birth wheel. These two combined are A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) Hūṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Hūṃ). The recitation of mantra is the nature of sound, and sound is also the partless part. Naked, hair and beard shaved, the mantra-reciting man is a monk. This is easy to understand. Or, man means complete, meaning separated from birth, un जन्म. Monk is Buddha, the nature of the nirmāṇakāya. Reciting mantra means the nature of complete enjoyment. Naked means the ultimate without obscurations, the nature of the dharmakāya, which is the Bhagavan. Hair and beard shaved means that itself is the nature of power, spontaneously accomplished, therefore it is considered the activity of the Buddha. These causes make sentient beings, without doubt, become Buddhas. The meaning is clear. Or, these causes make sentient beings' body, speech, and mind, without doubt, become Buddhas. Ten months are the bhūmis themselves, sentient beings are the lords of the ten bhūmis. Sentient beings are the ten bhūmis.
Chinese
十地是那五个二者。又，由于月亮超越了算术，所以被认为是无限的种姓。因此，是十地自在，十地之主是三身，是五种智慧的自性之义。然后，对于瑜伽母无我母等所有天女是这样：眼母，嘛嘛嘎，白衣母，度母，忿怒母，身作母，以及，山居叶衣母，诶嘛喔乐等，与须弥山的微尘数量相等的瑜伽母们听到这些话后，变得非常惊奇，昏厥，恐惧，倒地和颤抖。然后，是指随后。所有是指无我母等。诶嘛喔乐是指没有开始和结束的瑜伽母，这些与须弥山的微尘数量相等的瑜伽母们用耳朵听到这些话后，颤抖，恐惧，倒地，倒在地上，这显示了加持。坛城众也显示出与瑜伽母们无二无别而成为精华。又，金刚持看到所有那些天女后，为了加持而真实地赞颂。金刚持是持金刚者。是不可分割的智慧者。真实地赞颂是指用声音来鼓励，为了再次唤起，是为了欢喜。所有那些天女是指方便的自性，那些是智慧，所以由男性来显示。说了赞颂本身。 地水风加持而食， 天女有情汝自身。 任何何人皆不知， 彼即我以欢喜闻。 闻是指从无相执着中解脱而听闻。迎接是什么的疑问。彼即欢喜是指欢喜的彼即。任何是指任何。何人皆不知是指任何戏论。不知是指不知，认为是所依和能依的安立。世尊的语如梦般听到后，他们所有人都获得了生命。世尊的语是指听到三身一体之身的语。那会怎么样呢？
English
The ten grounds are those five pairs. Also, since the moon transcends arithmetic, it is considered to be of infinite lineage. Therefore, it is the lord of the ten grounds, the lords of the ten grounds are the three bodies, which is the meaning of the nature of the five wisdoms. Then, for all the goddesses such as the yogini Anatma-mata and so on, it is like this: Eye Mother, Mamaki, White-clad Mother, Tara, Wrathful Mother, Body-making Mother, and, Mountain Retreat Leaf-clad One, Emaho Delight, etc., the yoginis equal to the number of atoms of Mount Meru, after hearing these words, became extremely astonished, fainted, frightened, fell to the ground, and trembled. Then, it refers to subsequently. All refers to Anatma-mata and so on. Emaho Delight refers to the yogini without beginning and end, these yoginis equal to the number of atoms of Mount Meru, after hearing these words with their ears, trembled, were frightened, fell down, and fell to the ground, this shows the blessing. The mandala assembly also showed that they became essence from being non-dual with the yoginis. Also, Vajradhara, seeing all those goddesses, praised them truthfully in order to bless them. Vajradhara is the one who holds the vajra. He is the one with indivisible wisdom. Praising truthfully means encouraging with sound, in order to awaken again, it is for joy. All those goddesses refers to the nature of skillful means, those are wisdom, so it is shown by a male. He spoke the praise itself. Earth, water, wind, blessing, eat, Goddess, sentient being, your own self. Whatever, whoever, does not know, That I will hear with joy. Hear means to listen having been liberated from grasping at characteristics. Welcoming the doubt of what it is. That joy means the very joy. Whatever means anything. Whoever does not know means any elaboration. Not knowing means not knowing, it is considered to be the establishment of the dependent and the depended upon. After hearing the Bhagavan's speech like a dream, all of them gained life. The Bhagavan's speech means hearing the speech of the body of the three bodies as one. What will happen with that?
Tibetan
རྨི་ལམ་ལྟ་བུར་བདེན་པ་ཡང་མ་ཡིན་བརྫུན་པ་ཡང་མ་ཡིན་པར་རོ། །དེ་རྣམས་ཐམས་ཅད་སྲོག་རྙེད་པར་གྱུར་ཏོ་ནི་སྲོག་རྙེད་པ་སྟེ་མཚན་མ་མེད་པ་ཉིད་མཚན་མའི་རང་བཞིན་སྙམ་དུ་བསམ་པ་ཆོས་ཀྱི་སྐུ་ཉིད་ལོངས་སྤྱོད་པའི་སྐུ་ཡིན་པས་ སྐུ་གཉིས་དབྱེར་མེད་པར་གྱུར་ཏོ། །སྐུ་གཉིས་པོ་དེ་ཡང་སྤྲུལ་པའི་སྐུ་དང་དབྱེར་མེད་པར་བསྟན་པར་བྱ་བའི་ཕྱིར། བཅོམ་ལྡན་འདས་ཀྱིས་བཀའ་སྩལ་པ། སེམས་ཅན་རྣམས་ནི་སངས་རྒྱས་ཉིད། །འོན་ཀྱང་གློ་བུར་དྲི་མས་བསྒྲིབས། །དེ་ཉིད་བསལ་ནས་སངས་རྒྱས་ཉིད། །སེམས་ཅན་རྣམས་ཞེས་པ་ནི་སྲིད་གསུམ་དུ་གྱུར་པ་སྤྲུལ་པའི་སྐུ་དང་དབྱེར་མེད་པ་གཉིས་ཀྱི་སྐུ་ཅན་ནོ། །སངས་རྒྱས་ཉིད་དོ། །དེ་ཇི་ལྟར་སངས་རྒྱས་ཀྱི་ཡོན་ཏན་འདི་རྣམས་མེད་པ་ཡིན་པ་གསུངས་པ། འོན་ཀྱང་གློ་བུར་དྲི་མས་བསྒྲིབས་ནི་གློ་བུར་གྱི་སྒྲས་ནི་འབྲེལ་མེད་པ་ཅན་ནོ། །དེ་ལྟ་བུར་གྱུར་པ་དྲི་མ་སྟེ་དྲི་མ་ལྟ་བུར་གཟུང་བའི་མངོན་པར་ཞེན་པ་ཕུང་པོ་ལྔ་རྣམས་སོ། །དེས་བསྒྲིབས་པ་ནི་བསྒྲིབས་པར་བྱས་པའོ། །དེ་ཡང་སེམས་ཅན་རྣམས་རང་བཞིན་གྱིས་དག་པའོ། །དེ་སྐད་དུ་འཕགས་པའི་ཞལ་སྔ་ནས། ཇི་ལྟར་ཉི་ཟླ་དྲི་མེད་ཀྱང༌། །སྒྲ་གཅན་ཁ་སྤྲིན་ཁུག་རྣ་དང༌། །རྡུལ་ཚུབ་དུད་སོགས་དྲི་མ་ནི། །དྲི་མ་ལྔ་པོ་རྣམས་ཀྱིས་བསྒྲིབས། །དེ་ཉིད་བསལ་ནས་ཞེས་པ་ནི། །གཟུང་བའི་མངོན་པར་ཞེན་པ་ཡོངས་སུ་སྤངས་པའོ། །སངས་རྒྱས་ཞེས་པ་ནི་བསྟན་པའི་མཁའ་འགྲོ་མར་འདོད་པར་བརྗོད་དོ། །དེ་ལྟར་བཅོམ་ལྡན་འདས་འདི་བདེན་པ་ཡང་མ་མཆིས་བརྫུན་པ་ཡང་མ་མཆིས་ཏེ། གང་བཅོམ་ལྡན་འདས་ཀྱིས་གསུངས་པ་འདི་བདེན་པ་ཡང་མ་ཡིན་བརྫུན་པ་ཡང་མ་ཡིན་པའོ། །བཅོམ་ལྡན་འདས་ཀྱིས་བཀའ་སྩལ་པ། དེ་དཔེས་དབེན་པར་སེམས་ཅན་རྣམས་སངས་རྒྱས་ཉིད་ཡིན་པར་གསུངས་པ། གང་ཞིག་མི་ཤེས་འཇིག་རྟེན་པ། བཙན་དུག་ཟོས་པས་བརྒྱལ་བར་འགྱུར། །རྨོངས་སྤངས་དེ་ཉིད་ཡིད་ཀྱིས་ནི། །དེ་ཡི་དེ་ཉིད་ཡོངས་སུ་གཅོད། །དེ་བཞིན་ཞི་བཞི་ཐབས་ཤེས་ཤིང༌། །ཀྱེ་ཡི་རྡོ་རྗེ་ང་ལ་གསོན། །མ་རིག་སོགས་པས་མི་འཛིན་ཅིང༌། །གཏི་མུག་ལ་སོགས་ལྕི་བས་མིན། །བརྒྱལ་བར་འགྱུར་ནི་བརྒྱལ་བའོ། །ཇི་ལྟར་ཞེ་ན། བཙན་དུག་ཟོས་པས་སོ། །དེ་གང་ཞེ་ན། འཇིག་རྟེན་པ་སྟེ་འཇིག་རྟེན་པའོ། །ཅིས་ཁྱད་འཕགས་ཤེ་ན། གང་མི་ཤེས་པ་སྟེ་གང་སེམས་མེད་པ་དུག་གི་དེ་ཁོ་ན་ཉིད་མི་ཤེས་པ་གང་ངོ༌། །གང་ཡང་དེ་ཉིད་ཡིད་ཀྱིས་ནི་དུག་གི་དེ་ཁོ་ན་ཉིད་ཀྱི་ ཡིད་
Chinese
如同梦境一般，既非真实也非虚假。所有这些都变成了获得生命，即获得生命，也就是无相之性，认为相即是自性，法身即是报身，因此二身变得无二无别。为了显示这两个身也与化身无二无别，世尊说道：一切有情皆是佛，然为客尘所障蔽，除彼即是真佛陀，所谓有情，是指存在于三界中的化身，与二身无二无别。是佛陀。那么，如何说这些佛陀的功德都不存在呢？然为客尘所障蔽，客尘之“客”字，是指无关联性。如此这般的尘垢，即是如同尘垢般被执取的五蕴。被其障蔽，即是被障蔽了。而且，有情自性清净。如是圣者云：如日月无垢，然为罗睺云雾尘，尘埃烟等五垢蔽。除彼即是，指完全舍弃对所取之显现的执着。佛陀，是指被认为是教法的空行母。因此，这位世尊既非真实也非虚假，世尊所说之语，既非真实也非虚假。世尊说道：以譬喻来说明有情皆是佛陀。无知世人食毒药，中毒昏厥不省事，智者遣除彼毒性，如实了知毒之性。如是寂静方便智，嘿日嘎（藏文：ཀྱེ་ཡི་རྡོ་རྗེ།）请听我言！不执著无明等，亦非因愚痴等沉重。昏厥，即是昏厥。如何昏厥呢？因为吃了剧毒。那是什么呢？是世人，即是世人。有何差别呢？即是不知，即是无心之人不知毒的真如。
English
Like a dream, it is neither true nor false. All of these become the attainment of life, which is the attainment of life, that is, the nature of no characteristics, thinking that characteristics are the nature itself, the Dharmakaya is the Sambhogakaya, therefore the two bodies become inseparable. In order to show that these two bodies are also inseparable from the Nirmanakaya, the Bhagavan said: All sentient beings are Buddhas, but they are obscured by adventitious defilements, removing them is the true Buddha. Sentient beings refers to the Nirmanakaya existing in the three realms, which is inseparable from the two bodies. Is the Buddha. So, how is it said that these qualities of the Buddha do not exist? However, obscured by adventitious defilements, the word "adventitious" means unrelated. Such defilements are the five aggregates that are grasped as defilements. Obscured by them means obscured. Moreover, sentient beings are pure in nature. Thus the Holy One said: Like the sun and moon without stain, but obscured by Rahu, clouds, dust, and the five defilements of dust and smoke. Removing them means completely abandoning the attachment to the appearance of what is taken. Buddha refers to the Dakini who is considered to be the Dharma. Therefore, this Bhagavan is neither true nor false, and what the Bhagavan said is neither true nor false. The Bhagavan said: To illustrate with a metaphor that all sentient beings are Buddhas. The ignorant worldling eats poison, becomes unconscious from poisoning, the wise person removes the poison, and truly understands the nature of the poison. Thus, peaceful skillful wisdom, Hevajra, listen to me! Not clinging to ignorance, etc., nor heavy due to ignorance, etc. Fainting is fainting. How does one faint? Because of eating poison. What is that? It is the worldling, that is, the worldling. What is the difference? That is, not knowing, that is, the mindless person does not know the suchness of poison.