English
The channels of the body, the winds of the four elements, the four nectars and the sixty-four branches, are the places of dependent origination. By focusing the mind on the wind that dwells in their center, the external wind ceases, and by generating non-conceptual awareness, one goes into the nature of great bliss. Thus, having explained the three meanings of the introduction, the appearance of the four mudras depends on the differences in aspiration. If one aspires to the four elements, they appear as the mandala of the four elements; or if one aspires to the four goddesses, they appear as such; or if one aspires to the four immeasurables, they appear as the four immeasurables; or if one aspires to the four perfections, they appear as such; or if one aspires to the four wisdoms, they appear as such; or if one aspires to the four letters ཨེ་ཝཾ་མ་ཡཱ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning), they appear as such. If one aspires to self-blessing, then the temporary stains are thinned, which is the cause of seeing emptiness. Therefore, the vajra without limbs is desired. Furthermore, through the blessing of the Buddha, the appearance of uncontaminated wisdom, the appearance of the emanation body and unequaled wisdom, is without defilements, as stated in the Glorious Supreme First. Having explained the distinctions of non-appearance in this way, the distinctions of ཨེ་ཝཾ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) should be explained. The crown of the head and the navel are ཨེ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning), the throat and the heart are ཝཾ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). Through the distinction of above and below, they transform into the nature of skillful means and wisdom. The sound of ཨེ་ཝཾ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning), if combined with the introduction of the compiler, should be explained as the meaning of the letters that accord with the sutras, from "Thus have I heard" and so forth, up to "rejoicing and praising." By combining the introduction and the boundaries of the words, it abides as the very words of the Blessed One. Therefore, the praiser, the accomplisher, will be explained by the tantras that are spoken. Or, the Sugata speaks for the sake of taming those to be tamed by the emanation body, and the compiler emanates as the Buddha himself for the sake of those to be tamed. To explain the meaning of these two, although the Blessed One, at other times, spoke the tantras after being requested by Buddhas and Bodhisattvas, there is no contradiction. Thus, in the Nirvana Sutra, it is spoken by the compiler himself, but its meaning is difficult to understand. However, in other sutras, I myself will explain it.
Chinese
如是。为了阐述“如是我闻”的意义，观世音所证悟的贪欲之道时，地藏所证悟的恶劣之时，文殊所证悟的不可思议之时。其中，善良是བྷ་ག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的坛城进入安乐之流的时机。恶劣是身体的坛城，风火之热的生命进入阿瓦杜提（梵文：Avadhuti）的时机。不可思议是幻象与空性成为一体之时。贪欲是欢喜和极喜之时。离贪是离喜。中道是俱生喜。这三者不可得见，是大乐光明。贪欲与离贪混合，在世俗中是不同的，但在胜义中是一体的，因此，事物与非事物一体的意义如何显现呢？具备六种功德，或具备摧毁烦恼和所知障，因此是薄伽梵。处在何处呢？身和语是法相，而它的法性是精华。它本身不被二障所分离，因此是金刚。在那里，以如来们的音声被称为明妃。它的བྷ་ག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是不学道的空性。唉！薄伽梵的法界བྷ་ག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中，处于无分别一体的状态，这样的说法如何成立呢？回答说，虽然胜义中空性与智慧是一体的，但由于所化众生的意乐，为了吸引他们的心意，在经续的开端之处，安住在莲花、月亮、宫殿、尸垫和明妃的བྷ་ག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中。我听闻薄伽梵安住在这样的法类之中，以此作为连接。那么，为什么称为བྷ་ག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）呢？因为烦恼被智慧空性所摧毁，所以是བྷ་ག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。它本身是无相的，一切智智为了让所化众生通达空性，所以幻化并显现为བྷ་ག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的形象。那么，什么是阐述此义的法呢？经续的意义本身所阐述的就是ཨེ་ཝཾ་མ་ཡཱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的字
English
Thus. In order to explain the meaning of "Thus I have heard," the time of the path of attachment realized by Avalokiteshvara, the time of evil realized by Kshitigarbha, and the time of inconceivability realized by Manjushri. Among them, goodness is the time when the mandala of bhaga (བྷ་ག་，bhaga，bhaga，vagina/womb) enters the stream of bliss. Evil is the time when the life force with the heat of wind and fire in the mandala of the body enters Avadhuti. Inconceivability is the time when illusion and emptiness become one. Attachment is the time of joy and supreme joy. Non-attachment is the absence of joy. The Middle Way is coemergent joy. Not perceiving these three is great bliss and luminosity. The mixture of attachment and non-attachment is different in conventional truth, but one in ultimate truth. Therefore, how does the meaning of the oneness of things and non-things appear? Endowed with six qualities, or endowed with destroying afflictions and cognitive obscurations, therefore, it is Bhagavan. Where does it reside? Body and speech are characteristics, and its nature is essence. It itself is not separated by the two obscurations, therefore it is Vajra. There, it is known as consort by the voice of the Tathagatas. Its bhaga (བྷ་ག་，bhaga，bhaga，vagina/womb) is the emptiness of the path of no more learning. Alas! In the dharmadhatu bhaga (བྷ་ག་，bhaga，bhaga，vagina/womb) of the Bhagavan, how can it be said that it resides in a state of non-conceptual oneness? The answer is, although emptiness and wisdom are one in ultimate truth, due to the inclination of the beings to be tamed, in order to attract their minds, at the beginning of the tantras, it resides in the lotus, moon, palace, corpse seat, and the bhaga (བྷ་ག་，bhaga，bhaga，vagina/womb) of the consort. I heard that the Bhagavan resides in such a category of Dharma, and use this as a connection. So, why is it called bhaga (བྷ་ག་，bhaga，bhaga，vagina/womb)? Because afflictions are destroyed by wisdom and emptiness, it is bhaga (བྷ་ག་，bhaga，bhaga，vagina/womb). It itself is without appearance, and the omniscient wisdom transforms and manifests into the form of bhaga (བྷ་ག་，bhaga，bhaga，vagina/womb) in order to allow the beings to be tamed to penetrate emptiness. So, what is the Dharma that explains this meaning? What is explained by the meaning of the tantras themselves is the letter E-VAM-MAYA (ཨེ་ཝཾ་མ་ཡཱ་，evam-māyā，evam-māyā，Thus-Illusion)
Chinese
是四种，因为能表达九续部的方便和智慧的意义，所以，九续部的法最初宣说埃旺玛雅。为什么需要呢？为了产生佛陀清净的成就。就这样说。所有经部也都要念诵埃旺玛雅的声音，回答说金刚手，从不可言说的意义开始。我为众生开示，理解了这个字代表的四手印智慧与方便同在，就能远离轮回之海。如果像了解那个心性一样了解一切法的法性，会怎么样呢？在一条大道上，从一切事物中收摄心，内在的自性不动摇，以调伏之心的象征，现量显现一切法的象征，今生就能获得金刚持果位。如果有人不了解心的空性，那他将一直体验禅定和无色界天神的快乐。如果有人舍弃了现量之道，那他将转生到无间地狱。如果具德者像获得现量之道清净之心的四手印智慧一样，修习一切，就能证悟自证智慧的去除忽然之垢的象征，像虚空一样看待三界的法性，以法身、报身、化身之形如意宝珠般利益众生，如果这也脱离了现量的因缘，那就无法象征不可思议的法界。第四分别的解释完毕。 第一品第四分别，广说密集金刚等的基础。
English
These are four, because they express the meaning of the means and wisdom of the nine tantras. Therefore, the Dharma of the nine tantras initially teaches E-Vam-Maya. Why is it needed? To generate the pure attainments of the Buddhas. Thus it is said. All Sutras should also recite the sound of E-Vam-Maya. In response, Vajrapani, from the inexpressible meaning. I have shown it to sentient beings, and by understanding that this letter represents the four mudras, wisdom and means reside together, one can go far away from the ocean of samsara. If one understands the nature of all dharmas as one understands the nature of that mind, what will happen? On a great path, gathering the mind from all things, the inner self is unwavering, with the symbol of a tamed mind, directly manifesting the symbol of all dharmas, one will attain the Vajradhara state in this very life. If one does not understand the emptiness of the mind, one will experience the bliss of meditation and the formless realm gods until then. If one abandons the path of direct perception, one will be born in the Avici hell. If the glorious one cultivates everything as he has obtained the wisdom of the four mudras of the pure mind of the path of direct perception, he will realize the symbol of the self-aware wisdom that removes the sudden defilements, and see the nature of the three realms as equal to the sky, and benefit sentient beings with the form of Dharmakaya, Sambhogakaya, and Nirmanakaya like a wish-fulfilling jewel. If this is also separated from the causes and conditions of direct perception, then it is impossible to symbolize the inconceivable Dharmadhatu. The explanation of the fourth distinction is complete. The fourth distinction of the first chapter, extensively explaining the basis of Guhyasamaja and others.