Chinese
是殊胜的，所以，她的相是金刚娇女。同样，以总持和三摩地的功德珍宝的自性是金刚鬘。殊胜法的自性是金刚歌。各种事业的自性是金刚舞。这些也和四部功德的差别相同，但特别是指示了行境的缘故，所以被指示为天女的手印。金刚眼等四位菩萨是：慈氏、除盖障、普贤和文殊。其中，大慈以利益有情为事业的自性是慈氏，以龙树花为标志。以悲悯解除痛苦的自性是除盖障，以法轮为标志。以大愿清净佛土的自性是普贤，以珍宝稻穗为标志。以智慧完全清净，使有情的智慧完全增长的缘故是文殊，以青莲花为标志。这些也是四部功德的差别。而且，在一些论典中，除盖障被说是业部，这样组合也很容易理解。然而，因为这个论典本身没有出现这样的次第，所以因为一切都是自性，无论怎么组合都没有矛盾。在根、识和佛母的章节中，也因为境的缘故而分别，被色所摄持的是菩提部，被声所摄持的是法部，被香所摄持的是功德部，被味所摄持的是业部。像这样指示的，很容易组合功德的体性。不显得容易理解的，其自性没有矛盾，和前面一样。妃已逝等是四时的天女，花女等。其中，以大慈利益的自性是花女。以大悲使相续满足的自性是香女。以大乐解除不信等障碍的自性是灯女。以大舍
English
is supreme, so her sign is Vajra Charming Woman. Similarly, the nature of the precious qualities of dharani and samadhi is the Vajra Garland. The nature of the supreme Dharma is the Vajra Song. The nature of various activities is the Vajra Dance. These are also similar to the distinctions of the four families' qualities, but because they are specifically shown as the field of activity, they are shown as the mudras of the goddesses. The four Bodhisattvas, such as Vajra Vision, are: Maitreya, Sarvanivaranaviskambhin, Samantabhadra, and Manjushri. Among them, Maitreya, whose nature is to benefit sentient beings with great love, is marked by the Nagapuspa flower. Sarvanivaranaviskambhin, whose nature is to remove suffering with compassion, is marked by the Dharma wheel. Samantabhadra, whose nature is to purify the Buddha-field with great aspiration, is marked by the jewel-like rice stalk. Manjushri, whose wisdom is completely pure and who causes the wisdom of sentient beings to fully expand, is marked by the Utpala flower. These are also distinctions of the four families' qualities. Moreover, in some treatises, Sarvanivaranaviskambhin is explained as the Karma family, and it seems easy to understand even if combined in this way. However, since this order does not appear in this treatise itself, there is no contradiction no matter how it is combined because everything is of the nature. In the sections on the faculties, consciousness, and the mothers, they are also separated according to the objects. Those gathered by form are the Bodhi family, those gathered by sound are the Dharma family, those gathered by smell are the Quality family, and those gathered by taste are the Karma family. Those shown in this way make it easy to combine the characteristics of qualities. Those that do not seem easy to understand, their nature is not contradictory, just like before. "The deceased consort," and so on, are the goddesses of the four times, such as the Flower Woman. Among them, the nature of benefiting with great love is the Flower Woman. The nature of satisfying the continuum with great compassion is the Incense Woman. The nature of removing obstacles such as disbelief with great joy is the Lamp Woman. With great equanimity,
Chinese
使地界喜悦的自性是香水。这四者也同样是四种姓功德的差别，但特别的是，无量是应该享用的对境，境和时也是享用之处，因此被视为是天女的手印。“摧毁大金刚智慧”等是四门的忿怒尊。而且，在一般的论典中广为人知的是： “不坏不识知， 无言不思议， 佛陀菩提智慧此， 知则获得安乐。” 如是说。坏灭是身体的法，识知是心的法，言说是语的法，如是之相是共同的法。因此，这些法被称为阎罗、智慧、莲花和障碍。以何种智慧了悟无生无灭，了悟无识，了悟无言说，了悟彼等之相，即被称为阎罗终结者、智慧终结者、莲花终结者和障碍终结者。此处，阎罗死神被视为是意之部族，即使稍微交错，其自性也如前者一样没有矛盾。身体的识、根和境等只是直接显示而已。“触知”是指，在《窍诀观鬘》中说：“由此产生的菩提心”，解释为从彼三者所生的心。如果与界和处相联系，则应与意根相联系，这是某些广为人知者的说法。邬玛巴派的导师们说：“被称为遍一切处的触，身体的聚合是触的因缘，应与感觉相联系。而且，最主要的是，与方法和智慧二者无别地结合的菩提心，是体验大乐本身。”他们如是说。总之，无论如何联系，都没有看到根本的矛盾。名为“非恒常的妃女”等是四门母，即铁钩女等。也就是通过四摄和四无量心来摄受一切众生并使之解脱，以及迎请如来并使之喜悦的差使。
English
The nature that pleases the earth element is perfume. These four are also similar in that they are distinctions of the qualities of the four castes, but specifically, the immeasurable ones are the objects to be enjoyed, and the place and time are also the places of enjoyment, so they are shown as the mudra of the goddess. "Destroying Great Vajra Wisdom" and so on are the wrathful deities of the four gates. Moreover, what is generally known in common treatises is: "Imperishable, non-knowing, Unspeakable, inconceivable, This Buddha, Bodhi, wisdom, Knowing it, one will attain bliss." It is said. Destruction is the dharma of the body, knowing is the dharma of the mind, speech is the dharma of speech, and such an appearance is a common dharma. Therefore, these dharmas are called Yama, Wisdom, Lotus, and Obstacles. That which realizes without birth and death, realizes without knowing, realizes without speech, and realizes without the appearance of these, is known as Yama Terminator, Wisdom Terminator, Lotus Terminator, and Obstacle Terminator. Here, Yama the Death is shown as the family of the mind, so even if there is a slight overlap, its nature is the same as before without contradiction. The consciousness of the body, the senses, and the objects are merely shown directly. "Touch-knowing" refers to what is said in the "Rosary of Instructions": "The Bodhicitta arising from that," which is explained as the mind born from those three. If it is connected to the realms and sources, then it should be connected to the mind sense, so say some who are widely known. The teachers of the Uma tradition say: "It is called all-pervading sparśa, the aggregation of the body is the cause of touch, and it should be connected to feeling. Moreover, what is most important is the Bodhicitta that unites method and wisdom without duality, which is the experience of great bliss itself." They say so. In short, no matter how one connects them, no fundamental contradiction is seen. The so-called "Non-eternal Consort" and so on are the four gate mothers, namely the Iron Hook Woman and so on. That is, through the four means of gathering and the four immeasurables, all sentient beings are gathered and liberated, and the messengers who invite the Tathagatas and make them happy.
Chinese
是何者的事业自性呢？即是以布施和慈悲来摄集有情，以及迎请如来的事业自性是铁钩母。以利益行为和慈爱来摄集有情，以及如来安住的事业自性是绢索母。以意义一致和欢喜来摄集有情，以及使如来稳固安住的事业自性是铁链母。以悦耳的言语和舍心来摄集有情，以及使如来欢喜的事业自性是铃铛母。因此，因为是役使的事业自性，所以显示为门守护。忿怒尊们也如前所说。因为能消除身语意的障碍，所以显示为门守护。特别是，收集的对境和无量的事物是应当受用的对境，以及恒常非有等等远离戏论的法性也是以智慧来缘取和应当受用的对境。因此，显示为天女的手印。如是之众和合也无二地安住，如前所说般地结合。这些是就一个续部的角度而言所说的本尊众而已。对于如来们来说，由于调伏的缘故，所显现的身和刹土没有数量和限度。例如，在一个人的一个毛孔尖端上，也能够容纳无数个具有如来佛的刹土。例如，如前所说的那样：一个毛孔尖端上，刹土无数不可思，种种形状各不同，彼等不杂而存在。就像这样所说的一样。在那些刹土中，如果佛不住在那里，那么在被调伏时，就会显现没有佛。如果被一个调伏，那么就会显现一个安住。如果被许多调伏，那么就会显现许多安住。如是所说：有些刹土没有佛，有些刹土有一个佛，有些刹土有许多佛。就像这样所说的一样。不是显示如来神变显现的方面，而是就蕴、界、处的事物如何的方面而言，
English
What are the natures of the activities? Namely, the nature of the activity of gathering beings with generosity and compassion, and inviting the Tathagatas, is the Iron Hook Mother. The nature of the activity of gathering beings with beneficial conduct and love, and of the Tathagatas residing, is the Noose Mother. The nature of the activity of gathering beings with agreement and joy, and of causing the Tathagatas to remain firmly, is the Iron Chain Mother. The nature of the activity of gathering beings with pleasing speech and equanimity, and of pleasing the Tathagatas, is the Bell Mother. Therefore, because it is the nature of the activity of employing, it is shown as the door guardian. The wrathful ones are also as stated above. Because it eliminates the obscurations of body, speech, and mind, it is shown as the door guardian. In particular, the objects of collection and the immeasurable things are objects to be enjoyed, and the nature of reality, which is free from elaboration, such as impermanence, is also an object to be apprehended and enjoyed by wisdom. Therefore, it is shown as the mudra of the goddess. Such a gathering also abides inseparably, and should be combined as stated above. These are only the assembly of deities mentioned from the perspective of a single tantra. For the Tathagatas, due to the power of taming, there is no number or limit to the bodies and fields that appear. For example, even on a single tip of a pore of a person, countless Buddha-fields with Tathagatas can reside. For example, as stated above: On a single tip of a pore, countless fields are inconceivable, various shapes are different, those do not exist mixed. It is like what was said. Even in those fields, if the Buddha does not reside there, then when being tamed, it will appear that there is no Buddha. If one is tamed, then it will appear that one resides. If many are tamed, then it will appear that many reside. As it is said: In some fields there are no Buddhas, in some fields there is one Buddha, in some there are many Buddhas. It is like what was said. It is not showing the aspect of the Tathagata's miraculous appearance, but rather in terms of how the aggregates, elements, and sources of arising are,
Chinese
如前所示，一切皆为天神之坛城。因此，法界无边无际地普遍存在，譬如芝麻粒般无处不在。这是所要表达的。如是安住的一切如来之意，一切法皆为本自俱足之坛城中成佛。并且，这又显现为身语意功德事业无尽庄严之轮，功德珍宝之源的意义。从“此后”等开始讲述，所谓从中取出“身语意功德事业”，意思是显现于意中。所谓“ཨེ་ཨེ་མ་ཨེ་མའོ་”，是重复三种惊叹语，仅仅是表示非常惊叹的词语而已。如《净除恶趣》中所说：“嗟，佛陀！嗟，佛陀！嗟，佛陀！所作甚善！”像这样，将惊叹之境分别组合反而会使意义变得浅薄。所谓“如是之性界性自在智慧坛城大悲之体性，自显现性禅定影像幻化极净光明者”，是指一切法皆显现为本自俱足之坛城。并且，这也显示了在十二坛城、三坛城和一坛城的自性中成佛。其中，十二坛城是：不变之如是性坛城、功德生起之界坛城、自在之方便坛城、智慧坛城、大悲坛城、自显现之坛城、自性之坛城、禅定之坛城、影像之坛城、幻化之坛城、极净之坛城和光明之坛城。这些坛城的命名，也出自母续和子续，并且还有比这更广为人知的名称。归纳为三坛城是：前面的词句是自性坛城，后面的词句是禅定和影像坛城。归纳为一个坛城是：自显现之坛城，对此有何
English
As shown above, everything is the mandala of the deities themselves. Therefore, the expanse of Dharma is infinitely pervasive everywhere, like a sesame seed, it dwells pervading from everywhere. This is what is being shown. In the intention of all the Thus-Gone Ones who dwell in this way, all dharmas are enlightened in the mandala that is spontaneously accomplished from the beginning. Moreover, this also shows the meaning of the inexhaustible wheel of ornaments of body, speech, mind, qualities, and activities, the source of precious qualities, dawning forth. Starting with "Then," etc., it is said that extracting "body, speech, mind, qualities, and activities" from it means dawning in the intention. The repetition of the three exclamations "E e ma e mao" is merely a word that shows extreme amazement. As it is said in the Purification of the Lower Realms: "Alas, Buddha! Alas, Buddha! Alas, Buddha! The deeds are excellent!" Like this, combining the realms of amazement separately will make the meaning shallow. The phrase "The very essence of Suchness, the dominion itself, the wisdom mandala, the nature of compassion, the self-appearing nature itself, the clarity of pure illusion, the image of meditative absorption," shows that all dharmas are spontaneously accomplished in the mandala. Furthermore, it shows enlightenment in the nature of twelve mandalas, three, and one. Among them, the twelve mandalas are: the unchanging Suchness mandala, the realm mandala from which qualities arise, the skillful means mandala from dominion, the wisdom mandala, the compassion mandala, the self-appearing mandala, the very own mandala, the meditative absorption mandala, the image mandala, the illusion mandala, the completely pure mandala, and the clear mandala. The naming of these mandalas also comes from the Mother Tantra and the Son Tantra, and even more famous names than these arise. Compiling into three mandalas: the preceding words are the nature mandala, the following words are the meditative absorption and image mandala. Compiling into one mandala: the self-appearing mandala, what is there to say about that?