Chinese
复次，名为金刚普贤，无分别智慧之体性，唯是吉祥金刚普贤。如是说。又，事物与相等等，断除解脱之五种相违品之精华等，即是五种解脱之门，以及同类法界等等之因，五种大智慧等等之果，五种姓即名为金刚。为说彼之事业体性之故，说名为普贤，虽不贪不嗔不痴不慢不嫉，然以境与悲悯之力，示现贪嗔痴慢嫉之行，以身语意功德事业之门，安立众生于大菩提之果。以三时之体性亦是普贤，众生之最初心即是普贤。中间为五毒垢染所覆者，以五毒之行，以及开示佛法之门而令清净，彼亦不转为后来的痛苦，而成为大菩提之果。薄伽梵最初之心亦是普贤，是不生之菩提心。于现在之时，亦是远离一切障碍垢染之无分别大智慧。后来出现以及未来之时，亦是无有怖畏之普贤。所谓“者”是显现为作者，何以故？一切无余之自性之理即名为金刚，一切如来与一切众生，皆于大贪之自性之等持中无别而存在。何以名为金刚？名为妃，即是名为法母普贤女。彼何以故？嬉戏将转为何？十方四时之一切如来皆无别于一之自性，如来即是对如来宣说此特别之语，即是说，无分别智慧大空性之体性即是吉祥普贤，彼智慧之境法，即是名为法母普贤
English
Furthermore, it is called Vajra Samantabhadra, the essence of non-conceptual wisdom, is only glorious Vajra Samantabhadra. Thus it is said. Moreover, things and characteristics, etc., the essence of eliminating the five conflicting aspects of liberation, etc., are the five gates of liberation, and the cause of the same kind of Dharma realm, etc., the five great wisdoms, etc., the five results of the lineage are called Vajra. For the sake of mentioning the nature of his actions, it is said to be called Samantabhadra, even without attachment, hatred, ignorance, pride, or jealousy, but by the power of the object and compassion, showing the behavior of greed, hatred, delusion, pride, and jealousy, through the gates of body, speech, mind, qualities, and actions, establishing sentient beings in the fruit of great Bodhi. The nature of the three times is also Samantabhadra, the first mind of sentient beings is Samantabhadra. Those who are covered by the stains of the five poisons in the middle are purified by the behavior of the five poisons and the gate of teaching the Dharma, and they will not turn into later suffering, but become the fruit of great Bodhi. The Bhagavan's first mind is also Samantabhadra, the unborn Bodhicitta. At the present time, it is also the great non-conceptual wisdom that is free from all obscuring stains. In the future and in the future, it is also the fearless Samantabhadra. The so-called "-po" is manifested as the doer, why? The nature of all without exception is called Vajra, all Tathagatas and all sentient beings exist without distinction in the Samadhi of the nature of great desire. Why is it called Vajra? It is called consort, that is, it is called Dharma Mother Samantabhadri. Why is that? What will the play turn into? All the Tathagatas of the ten directions and four times are indistinguishable from the nature of one, the Tathagata is the one who speaks this special word to the Tathagata, that is to say, the essence of the great emptiness of non-conceptual wisdom is the auspicious Samantabhadra, the object of that wisdom, the Dharma, is called Dharma Mother Samantabhadri.
Chinese
嗡！如此，法性以自身之方式成办自利，法性之智慧则成办利他，是为法界与法界之智慧。另者，吉祥普贤以名为普贤母之妃子的莲花中，以秘密金刚方便与智慧无二之义而嬉戏，十方四时之一切如来及所有众生皆进入母之莲花中，菩提心于月轮中化为一光团之自性而无别，彼时，如来即是如来之三大坛城，对此特意宣说，是为特意宣说。简而言之，其义如是宣说。吉祥秘密藏之根本与支分，安住于受用与守护之誓言及律仪之瑜伽士，首先应发起无上菩提心，我当获得吉祥普贤之果位，并令一切有情亦安住于吉祥普贤之果位。如是发起心。其后，当摧毁外器世界，以微尘之间的六方进行观察，因不成实有，故外器世界一切皆分析为大种微尘，若以微尘之六方进行剖析，亦不成实有。摧毁外器世界后，内情世界为六道所摄之所有有情，亦将四大种之事物分析为微尘上之缘起幻化。如是，于所取之境进行观察后，内执之心亦了知于形状与颜色、男女之相皆不成立，并以三时之方式进行观察亦不成立。如是，取舍之垢染清净之大空性智慧之同类因之果，譬如骤然乌云消散，光明之光芒自然显现之方式，法身之手印吉祥普贤自身刹那间安住。如是明。
English
Om! Thus, Dharmata accomplishes self-benefit through its own nature, while the wisdom of Dharmata accomplishes the benefit of others. This is known as the Dharmadhatu and the wisdom of the Dharmadhatu. Furthermore, glorious Samantabhadra, in the lotus of his consort named Samantabhadri, delights in the meaning of the indivisibility of secret Vajra skillful means and wisdom. All the Tathagatas of the ten directions and four times, and all beings without exception, enter into the lotus of the Mother, and Bodhicitta, in the mandala of the moon, becomes indivisible as the nature of a single mass of light. At that time, the Tathagata himself is the three great mandalas of the Tathagata. This special discourse is called a special pronouncement. The condensed meaning is spoken as follows: The yogi who abides in the root and branches of the glorious Guhyagarbha, and in the vows and commitments of eating and protecting, should first generate the mind of unsurpassed Bodhi, thinking, 'I shall attain the state of glorious Samantabhadra, and I shall establish all sentient beings in the state of glorious Samantabhadra.' Thus, generate the mind. Then, the external world, the container, should be destroyed. If one examines the six directions between atoms, it does not become a substance. Therefore, all external container worlds should be individually analyzed into great element atoms. If one breaks down the six directions of atoms, it does not become a substance. Having destroyed the external container world, all sentient beings included in the internal content world, the six realms, should also be individually examined as merely dependent origination illusions of the four great element substances on atoms. Thus, having examined the object to be grasped, one should also know that the mind that grasps internally does not exist in any form of shape, color, male, or female, and that it does not exist even when examined in terms of the three times. Thus, the result of the homogenous cause of the great emptiness wisdom, which is the complete purification of the faults of grasping and being grasped, is like the way in which, when a sudden cloud dissipates, clear light naturally arises. The Dharmakaya mudra, glorious Samantabhadra, abides instantaneously as oneself. Thus, clear.
Chinese
从下方的方向，能够显示一切的风轮，其边际和广大无法估量，观想为度母的自性。其上，加持为嘛嘛枳母的体性，成为甘露大海。其上，观想为佛眼母的体性，成为无量金地。在金地上观想无量的基。又因为具有身语意三者，所以具有中心、轮辐和轮辋三者。法界是远离八种戏论之边的缘故。中心是圆的，以及如明镜般的智慧等四者，为了摧毁颠倒的四边，所以顶端是锋利的。因为具有大乘的经论本身。观想为具有轮辋。在轮的中心，从白色བྷྲཱུྃ་（藏文，भ्रूं，bhrūṃ，光明）字中生出由智慧所成的智慧宝塔，具有五种颜色。法界的手印，是普贤佛母的自性，殊胜的宫殿安住于佛塔的形状中。因为金刚乘中聚集了一切乘。具有宝座。圆满了十地佛位的命树和轮。为了法身周遍一切，并且成为消除烦恼痛苦之因。具有大悲的伞盖作为遮雨。如是也说到：佛塔是一切佛的，宫殿住所如是说。如是说。其中，又从黄色བྷྲཱུྃ་（藏文，भ्रूं，bhrūṃ，光明）字，从智慧的种子中生出四方形的宫殿，具有四门。因为以佛陀的伟大功德而广大。成为四方形。因为没有边际和中心，所以在十方完全没有间断。因为每一个智慧也变成四个智慧。殊胜智慧的隆起之美。宫殿也以金刚、珍宝、莲花、宝剑和幢幡来庄严。十方三世的一切佛陀坛城，以及不是各个不同的智慧的缘故。佛塔的宝瓶圆满地盘绕着。一切都是从智慧的因中产生的缘故。一切都是智慧珍宝的庄严。
English
From the direction below, the wind mandala capable of showing everything, its edges and vastness immeasurable, contemplate as the nature of the Mother Tara. Above that, bless it as the essence of the Mother Mamaki, becoming a great ocean of nectar. Above that, contemplate as the essence of the Mother Buddha Eye, becoming an immeasurable golden ground. On the golden ground, contemplate a limitless base. Furthermore, because it possesses the three aspects of body, speech, and mind, it has a center, spokes, and a rim. The Dharmadhatu is free from the eight extremes of elaboration. The center is round, and the four, such as mirror-like wisdom, are sharp at the top to destroy the four inverted sides. Because it possesses the very essence of the Mahayana teachings, contemplate it as having a rim. In the center of the wheel, from the white BHRUM (藏文，भ्रूं，bhrūṃ，radiance) syllable, arises a stupa of wisdom jewel made of wisdom, possessing five colors. The mudra of the Dharmadhatu, the nature of the Mother Samantabhadri, the sublime palace dwells in the shape of a stupa. Because all vehicles are gathered within the Vajrayana, it has a throne. It has a life-tree and a wheel that complete the ten Bhumi of Buddhahood. Because the Dharmakaya pervades all and becomes the cause of dispelling the suffering of afflictions, it has an umbrella as a rain cover of great compassion. Thus it is also said: The stupa is of all Buddhas, it is said to be the palace dwelling. Thus it is said. Within that, again from the yellow BHRUM (藏文，भ्रूं，bhrūṃ，radiance) syllable, from the seed of wisdom, arises a square palace with four doors. Because it is vast with all the great qualities of the Buddha, it becomes square. Because there is no edge or center, it is completely uninterrupted in the ten directions. Because each wisdom also becomes four wisdoms, it has the beauty of the protuberances of superior wisdom. The palace is also adorned with vajras, jewels, lotuses, swords, and banners. All the mandalas of the Buddhas of the directions and times, and because they are not separate wisdoms, the vase of the stupa coils roundly. Because everything arises from the cause of wisdom, everything is an adornment of wisdom jewels.
Chinese
幡和，胜幢和，幢幡和，伞盖和，拂尘和，风动铃和，伞和，璎珞和，网和，半网和，太阳和，月亮和，垂鬘和，以塔拉纳装饰。 宫殿的受用之差别。 眼的受用是各种各样的形象，如鲜花和花鬘等等，从同一种类幻化出名称和形状各异的，以及用二十五种颜色的颜料绘制的执持各种特征之物的男神和女神们。 有些下降，有些上升，有些以顺时针方向盘旋，有些从东向西行进，有些从西向东行进，有些从一方到另一方，有些从一隅到另一隅，各自进行着自己喜欢的嬉戏、交合、舞蹈和善妙的娱乐，花粉散落在地上，自己也倒在地上等等，展示着舞蹈的姿态，鞠躬和散花等等，可以想象有许多自然显现。 下面出现的那些也同样如此。 声音的差别是：鼓和，陶鼓和，穆尔然扎和，达迪拉，笛子和，琵琶和，弦乐器和，铙钹和，海螺和铜海螺和，跳舞、敲击、吹奏和撞击，以及执持这种自然声音的男神和女神们。 香味的差别也是自然的香味和变化，如檀香和，沉香和，杜鲁嘎和，麝香和，熏香和，自然和变化的各种珍贵香味充满容器，执持它们的男神和女神们。 味道的差别也是苦味和，涩味和，辣味和，粗糙味和，酸味和，甜味和，咸味和，等等，执持百味的男神和女神们。 衣服等等的所有装饰，因为自然光亮而不遮蔽，而且那些装饰也以自己的光芒互相辉映。 空性和，无相和，无愿和，自性光明的门和度母，解脱的阶梯，以及八根圆柱。 然后在中央，从吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出各种各样的十字金刚杵。
English
Banners, victory banners, streamers, canopies, yak tail whisks, wind-driven bells, umbrellas, necklaces, nets, half-nets, suns, moons, hanging garlands, and adorned with toranas. The distinctions of the palace's enjoyments: The enjoyments for the eyes are various forms, such as flowers and garlands, etc., emanating from the same kind with different names and shapes, and many gods and goddesses holding specific objects, painted with twenty-five colors. Some descend, some ascend, some whirl in a clockwise sequence, some go from east to west, some go from west to east, some go from direction to direction, some go from corner to corner, each engaging in their favorite games, unions, platforms, and virtuous plays, with pollen falling to the ground and themselves collapsing on the ground, etc., showing dance postures, bowing, and scattering flowers, etc. One can imagine many spontaneously arising. Those that appear below are also the same. The distinctions of sounds are: drums, clay drums, murajas, dardiras, flutes, viṇas, stringed instruments, cymbals, conches, copper conches, dancing, striking, blowing, and hitting, and many gods and goddesses holding such natural sounds. The distinctions of scents are also natural scents and transformations, such as sandalwood, agarwood, turushka, musk, incense, natural and transformed precious scents filling various containers, held by many gods and goddesses. The distinctions of tastes are also bitter, astringent, spicy, rough, sour, sweet, salty, and so on, with many gods and goddesses holding a hundred tastes. All the ornaments such as clothes, being naturally radiant, do not obscure, and those ornaments also illuminate each other with their own light. Emptiness, signlessness, wishlessness, the gate of naturally luminous, and Tārā, the steps of liberation, and eight round pillars. Then in the center, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises a variegated crossed vajra.