English
The suchness of phenomena, although the three truths mentioned above are inseparably and primordially present as the fruit of nature, is obscured by various levels of conceptual clinging. The instantaneous realization from the perspective of the wisdom of the sphere is Anu Yoga, and the appearance of things as they are, inseparable from the moment, in the direct experience of self-awareness is Ati Yoga. The means to represent these meanings are: "The collection of names designated by the sound of letters," and so on. Letters generally refer to letters that transcend suffering, namely Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Mūṃ (藏文：མཱུྃ，梵文天城体：मुं，梵文罗马拟音：muṃ，汉语字面意思：穆), Mo (藏文：མོ，梵文天城体：मो，梵文罗马拟音：mo，汉语字面意思：摩). Worldly letters include the types of divine letters, common letters such as ka kha, and seed syllables A ṇri suṃ tri pre duḥ. Here, the basis or root of all letters is the short A in the common letters, which resides in the center of the wheel of emanation or the wheel of Samantabhadrī. From within A arise the thirty-two consonant letters. From the actual A arise the twelve vowel letters. From both arise the four neuter letters. "Designated by sound" means that when consonant letters are combined, they become nouns, such as a pillar or a vase. The aggregation of nouns forms a collection of words, such as a single verse. Four verses form a stanza, a shloka. Three hundred shlokas form a chapter. The collection of these forms a complete treatise with a beginning and an end, such as the twenty-two chapters of this tantra itself. Relying on the collection of names spoken by the Sugata, such as the Guhyagarbha, the words of the Vajra Master excellently reveal the meaning to be represented by the representing words. How does it reveal? What depends on the Vajra Master is: "From him comes forth the hidden meaning." That is, the meaning represented by the expressing words is the essence of the secret nature, the suchness of all dharmas. Because of the clinging to the apprehended and the apprehender, the conceptualization is like being hidden and not realized, which is revealed by the teacher Samantabhadra. Therefore, this tantra, which represents the path, is the path of mantra blessings through the compassion of the teacher Samantabhadra, so it depends on the lama. The Vajra Master reveals the confusion of the tantra, the compression of the text, and the concealment of the instructions. Therefore, it is said to abide in the Vajra's mind, which is the instruction of Samantabhadra.
Chinese
虽然有续部的正文，但也依赖于上师。其中，这一章完全依赖于上师，因此，通过它的力量，取悦上师也会自然而然地发生。通过渐进的解脱道，以生起次第的方式，为持明者设置道路阶梯，如果从外在来说，以“具备坛城”等，因为见解先行的缘故，仅仅指示如是性的坛城。心的法性，未被改造的自性，具备七圣财，是胜义谛的坛城。心，自生智慧，光明而不间断，五蕴、界、处，在自显现的本性中，如水中的影像般，远离一切显现空性的法性，平等圆满，是名言上世俗的坛城。虽然说这两个坛城有先后，但就像水和湿性一样，在觉性中刹那间圆满，是真谛无别的坛城。那个意义，在没有能衡量和所衡量的情况下，在自明觉性的自性中显现，远离了“我懂了”的想法，是见解的自性到达顶峰，用“具备”这个词来表示。具备于任何事物，就具备于轮回和涅槃的一切事物。如果佛具备的见解是自性，那么众生迷惑时具备的是如何具备的呢？不了解具备，比如转轮王的儿子，身体具备妙相，因为血统混杂而与普通百姓一样。仅仅通过考察迷惑，即使没有见到自性，但通过证悟的意义，在自性上，佛和众生没有大小之分。那么，又是如何具备的呢？没有所遍和能遍，就像虚空和空明一样，以自性而安住。因此，这指示了道路的基础——见解。以“坛城”来说，见解是与证悟具备的道路的基础的理由。坛城，就是上面指示的见解。而“于”，是作为修行的基础而安立的。修行的自性是：修坛城。就是说，在如是性的等持中，在对显现空性任何一方都没有希求的状态中，在不证悟的伟大自性中，安住于自性而修行。修大悲心是：坛城从坛城中生起。就是说，坛城，就是悲心。
English
Although there is the text of the tantra, it also depends on the lama. Among them, this chapter depends entirely on the lama, so through its power, pleasing the lama will also naturally occur. Through the gradual path of liberation, in the way of the generation stage, setting up the stages of the path for the vidyadhara, if explained outwardly, with "possessing mandala" etc., because the view precedes, it only indicates the mandala of suchness. The nature of mind, the unconditioned essence, possessing the seven noble riches, is the ultimate mandala. Mind, self-born wisdom, clear and uninterrupted, the aggregates, elements, and sense bases, in the very nature of self-appearance, like an image in water, separated from all phenomena of appearance and emptiness, equally complete, is the conventional mandala in name. Although these two mandalas are said to have a sequence, like water and its wetness, complete in an instant in awareness, it is the indivisible mandala of truth. That meaning, without measurer and measured, manifests in the very essence of self-knowing, free from the thought of "I understand," is the essence of view arriving at the peak, represented by the word "possessing." Possessing any object, it possesses all of samsara and nirvana. If the view possessed by the Buddha is the essence, then how do sentient beings possess it when they are deluded? Not understanding possession is like the son of a universal monarch, whose body possesses marks and signs, but because of mixed lineage, is like an ordinary subject. Merely by examining delusion, even if the essence is not seen, through the meaning of realization, in essence, there is no difference in size between Buddha and sentient beings. Then, how is it possessed? There is no pervader and pervaded, like the sky and empty clarity, it abides by its own nature. Therefore, this indicates the basis of the path—the view. By "mandala," the reason is that the view is the basis of the path possessing realization. Mandala, is the very view indicated above. And "in," is established as the basis for practice. The nature of practice is: meditating on the mandala. That is, in the samadhi of suchness, in the state of not desiring any side of appearance and emptiness, in the great nature of non-realization, abiding in self-nature and practicing. Meditating on great compassion is: the mandala arises from the mandala. That is, mandala, is compassion.
Chinese
那是某地的区域，因为没有成为普通人使用的区域，所以自然是隐秘的。明点是远离戏论的，所以是圆形的，在真谛无别的本尊手印一体的范围内，不离大空性的瑜伽，坛城远离戏论事物的边际。因为戏论不灭而显现，所以远离无事物的边际。像这样习惯于手印一体，戏论的坛城显现，所以称为坛城。因为戏论的坛城显现的因的来源就像是界，所以称为界。显示坛城广大，像这样进入坛城戏论的时候，戏论显现的因是在修习大空性的瑜伽的时候，三界圆满成为远离一切边际的大空性的自性。智慧幻化自身在种子的时候，显明为因的字。从那之中，手印一体显明为庄严一体。以那些的力量，在此修习坛城广大之时，三界显明为坛城，所以，五大智慧种姓之母。在普通人证悟的时候，地水火风空五者，显明为五种姓之母，也就是从虚空地水火风五者之中，五大，意思是虚空的自性中显现地水火风四者。从那之中，器世间也从那之中产生。有情世间也从那之中产生，因为产生和出现，所以也称为母。因为说是因，所以也称为五大。智慧是如果将五大各自分解，就找不到五大的体性，仅仅是土自身也只是执持粗大坚硬的体性，是土的土。聚集在一个土中不分离也不流失是土的水。不腐烂也不消失是土的风。使土越来越成熟增长的是土的火。如果用那些来分解和观察，土的实物没有成立，在虚空中显明是土的虚空，五大都这样衡量，没有成立实物并且遍及一切，这本身就是方便和智慧，再者就是智慧。还有，产生一切器情世间法，以及器情无别的意义是二种母，也就是智慧。那些一切的自性，是等持的自性，是觉性。
English
That is a region of a certain place, and because it has not become a place used by ordinary people, it is naturally secret. The bindu is round because it is free from elaboration, and within the realm of the inseparable deity of truth, the one mudra, the mandala does not move from the yoga of great emptiness and is free from the limits of elaborative things. Because elaboration appears without ceasing, it is free from the limits of non-things. Thus, when one is accustomed to the one mudra, the mandala of elaboration appears, so it is called a mandala. Because the source of the appearance of the mandala of elaboration is like a realm, it is called a realm. Showing the expansion of the mandala: Thus, when entering the elaboration of the mandala, the cause of the manifestation of elaboration is when meditating on the yoga of great emptiness, the three realms are perfected into the nature of great emptiness, free from all limits. Wisdom itself, as illusion, is clear as the causal letter at the time of the seed. From that, the one mudra is clear as the one ornament. By the power of these, when meditating on the expansion of the mandala here, the three realms are clear as the mandala, so, the mothers of the five elements of wisdom. When ordinary people realize it, the five elements of earth, water, fire, wind, and space are clear as the mothers of the five families, that is, from the five elements of space, earth, water, fire, and wind, the five elements, meaning the nature of space, the four elements of earth, water, fire, and wind appear. From that, the container world also arises from that. The sentient world also arises from that, so it is also called mother because it produces and arises. Because it is said to be the cause, it is also called the elements. Wisdom is that if the five elements are analyzed separately, the nature of the elements cannot be found, only the earth itself holds the nature of being coarse and hard, it is the earth of earth. Gathering in one earth without separating or flowing away is the water of earth. Not decaying or disappearing is the wind of earth. What makes the earth mature and grow is the fire of earth. If one analyzes and examines with these, the substance of earth is not established, and what is clear in space is the space of earth. When all five elements are measured in this way, there is no establishment of substance and what pervades everything is the method and wisdom, and again, it is wisdom. Furthermore, the meaning of producing all container and sentient phenomena, and the inseparability of container and sentient beings, are the two mothers, that is, wisdom. The nature of all those is the nature of samadhi, is awareness.
Chinese
地的佛母，是指五种姓，佛母也是五位。地是佛眼佛母，是毗卢遮那佛的佛母。水是嘛嘛枳佛母，是宝生佛的。火是白衣佛母，是无量光佛的。风是度母，是不空成就佛的。虚空是普贤佛母，是金刚萨埵的佛母。伟大的种姓，就是这样。所谓“伟大”，是指五蕴，即色等五蕴力量强大。三界有情和无情的一切都包含在五蕴中。业的力量强大，能使轮回的因果增长。范围广大，遍及三界。根本和分支众多，例如色蕴有十五种大色，以此类推，一切皆可解释。所谓“种姓”，是指粗显的事物显现为五方如来，就是这样。也就是在修习的禅定境界中，色蕴显现为如来毗卢遮那佛。受蕴是宝生佛。想蕴是无量光佛。行蕴是不空成就佛。识蕴是金刚萨埵。“菩提心是金刚之聚”，是指自性本然的状态下，心性本身是三谛的意义，即菩提。从胜义的角度来说，由于远离一切事物，所以是“菩提”。从世俗的角度来说，无论自显的能量如何显现，都不会动摇菩提的本性，所以是“觉”。这两者无别，在真谛无别的意义上，三时不可得，所以是“心”。由于自显不灭，无论显现什么作为对境的法，都不会脱离无别的意义，所以“金刚之聚”是指界和处等。在修习的时候，菩提心是父母双运的空乐加持，作为产生轮回之因的菩提心，通过开展，显现为代表身语意的金刚，即金刚萨埵和佛母的集合。所谓“根、境、时、识等”，是详细的解释。首先，所谓“识”，是指各种识，即眼识，以及耳、鼻、舌、地、心等四识。身识是忿怒尊阎魔敌。眼根等四根观修成慈等四无量心。身根是大力忿怒尊。眼境色等四境是妩媚母等四位，是内在四位菩萨的佛母。身境所触是忿怒尊马头明王。过去时等。