English
Having faith through the path of four aspects; knowing the wisdom that belongs to one's own limbs and the distinctions of wisdom; knowing external objects as the realm and the objects of the realm; and knowing utensils as the non-dual Bodhicitta. Here, one should know all dharmas as enlightened Buddhas through the manner of four realizations. The four realizations are: realization through one cause; realization through the meaning of letters; realization through blessing; and realization through direct perception. Here, the term 'cause' generally refers to the seed that produces, the supporting friend, the reason, and the characteristics. Here, one should take the meaning of characteristic. The term 'one' also generally refers to similarity, number, and non-difference. Here, one should take the meaning of non-difference. Therefore, realizing that all dharmas are non-different in characteristics, and not fixating on dharmas and entities possessing dharmas, is called realizing through one cause. Furthermore, in the general Mahayana, there are three uncommon ways of realization. That is, realizing that all dharmas are distinct by the characteristic of being unborn in the ultimate truth, and realizing that they are distinct by the characteristic of illusion in the conventional truth, these two are known as common to the Mahayana. The unborn nature itself appears as various illusions and appears to function; the illusion itself, as it appears, has no essence, that is, it is unborn. Therefore, realizing that conventional truth and ultimate truth are non-dual is the uncommon realization spoken of in the profound scriptures. Realization through the meaning of letters is that the previous method itself is also realized as the body, speech, and mind, the fruit of the Dharma, and thus enlightened as a Buddha, which is an uncommon realization. How is it realized? Unborn is the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), A is the Vajra speech that cannot be expressed. Appearing as various illusions is the nature of the letter O (Tibetan: ཨོ, Devanagari: ओ, Romanized Sanskrit: o, Literal Chinese meaning: O), O is the nature of miraculous power, the manifestation of the nature of the Buddha, like illusion, water moon, etc., it is the indivisible Vajra body. The non-duality of appearance and unborn is the letter OM (Tibetan: ཨཱོྃ, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: OM), OM is the manifestation of the characteristic of knowing all dharmas as non-dual, it is the Vajra mind. Realization through blessing is that the previous two realizations
Chinese
要知道其威力和加持。一切法本初即是成佛，然而对于不具备这两种证悟的众生来说，它不会带来利益。如果具备这二者，则会显现出利益。因此，凭借两种证悟的力量，一切法如同被加持成佛一般显现，故称为证悟加持。现量证悟，一般也有所谓的根现量等，此处是指智慧根的现量。也应在个别观察的智慧本身中了解。它也具有所依，例如，就像用烧、切、磨三种方法来辨别黄金一样。任何不颠倒的意义，也应通过确定的圣言、获得成就且已成为智者的上师们的口诀，以及与二者相符的个别观察的智慧来确定意义。其中，通过烧可以知道是否是黄金。通过切可以知道黄金的储量。通过磨可以知道掺假导致的劣质和本质上的劣质等好坏的区别。同样，与确定的圣言相符，就能知道意义的总相是不颠倒的。与口诀相符，就能断除将圣言的密意引向其他地方。与二者相符而生起的个别观察的智慧，如此现量证悟，能消除和断除仅仅是听闻等就执着为证悟本身。在此处，就称这种为现量证悟。共同称许的是，通过现量和比量等方式确定意义本身，就像运用和解释烧、切黄金等的比喻一样，并非如此。因为对于业障未清净者来说，显现的现量本身就会被驳斥。因此，依赖于此的比量也不可用作论证。所以，像这样的比喻在此处不适用。如是，以四种证悟的方式，证悟一切法本初即是成佛。
English
To know its power and blessings. All dharmas are primordially enlightened, but for beings who do not possess these two types of realization, it will not bring benefit. If one possesses these two, then benefit will appear. Therefore, through the power of the two types of realization, all dharmas appear as if blessed into Buddhahood, hence it is called realization of blessing. Direct realization, generally there are also so-called sense-direct perceptions, etc., but here it refers to the direct perception of the faculty of wisdom. It should also be understood within the individual discriminating wisdom itself. It also possesses a basis, for example, just as gold is discerned by the three methods of burning, cutting, and polishing. Whatever is the non-inverted meaning, it should also be ascertained through definitive scriptures, the instructions of lamas who have attained accomplishment and become wise, and the individual discriminating wisdom that accords with these two. Among them, through burning, one can know whether it is gold or not. Through cutting, one can know the reserves of gold. Through polishing, one can know the distinctions between good and bad, such as inferiority due to adulteration and inherent inferiority. Similarly, by conforming to definitive scriptures, one can know that the general characteristic of the meaning is non-inverted. By conforming to the instructions, one can cut off diverting the intended meaning of the scriptures elsewhere. The individual discriminating wisdom that arises in accordance with these two, realizing it directly in this way, eliminates and cuts off clinging to mere hearing, etc., as realization itself. In this context, this is called direct realization. What is commonly acknowledged is that ascertaining the meaning itself through means such as direct perception and inference is not like applying and explaining the analogy of burning, cutting gold, etc. Because for those whose karmic obscurations are not purified, the appearing direct perception itself will be refuted. Therefore, inference based on this cannot be used as proof. So, such an analogy is not applicable here. Thus, through the manner of the four types of realization, one realizes that all dharmas are primordially enlightened.
Chinese
这是了解总体意义的思考。现在展示个别的思考，因此，肢体感官所有意识，要知道是成熟的嗡(藏文ཨཱོྂ，梵文天城体ओँ，梵文罗马拟音oṃ，汉语字面意思：嗡)。要在圆满的坛城中禅修。或者禅修忿怒尊的坛城。这样说。其中，肢体是感官的所依身体。因此，依赖于肢体的感官，以及依赖于它的意识，简而言之称为身体。身体本身不像它所显现的那样，而是智慧。要知道是成熟的嗡(藏文ཨཱོྂ，梵文天城体ओँ，梵文罗马拟音oṃ，汉语字面意思：嗡)。这样说。其中，嗡(藏文ཨཱོྂ，梵文天城体ओँ，梵文罗马拟音oṃ，汉语字面意思：嗡)是三个字母的集合。如前所述，由阿、乌、玛形成嗡(藏文ཨཱོྂ，梵文天城体ओँ，梵文罗马拟音oṃ，汉语字面意思：嗡)。三个字母也是身语意的自性。这三者无别即是意金刚的自性。从这样的自性中不移动，要在智慧的化身，胜者父的坛城中禅修和思考，因此说：要在圆满的坛城中禅修。当降伏恶毒者的时候到来之际，要以忿怒尊的形象禅修，因此说：或者禅修忿怒尊的坛城。这样说。如此授记后，为了展示行境，说了色声香味触等。其中，所有外在的行境，不像它所显现的那样，因为自性戏论寂灭，要知道是成熟的吽(藏文མཱུཾ，梵文天城体，梵文罗马拟音，汉语字面意思：吽)。这样说。其中，字母吽(藏文མཱུཾ，梵文天城体，梵文罗马拟音，汉语字面意思：吽)是穆克达莫克沙，是解脱和解脱的意思。明点是，玛，意为平等，清净，无不平等。总而言之，字母吽(藏文མཱུཾ，梵文天城体，梵文罗马拟音，汉语字面意思：吽)是无二法的印。为了展示要从它的状态中，在寂静和忿怒所包括的女神们的坛城中禅修和了解，因此说：要在佛母的坛城中禅修。或者禅修忿怒母的坛城。这样说。现在为了展示近取受用的思考方式，说了衣服、装饰、饮食、歌词，舞蹈、乐器、聚会的云团等。这些近取受用也是，法界和智慧无二的觉性菩提心的自性，以及父。
English
This is the thought of understanding the general meaning. Now, to show the specific thought, therefore, all the limb sense consciousnesses, know them to be the ripening Om (藏文ཨཱོྂ，梵文天城体ओँ，梵文罗马拟音oṃ，汉语字面意思：嗡). Meditate in the perfect mandala. Or meditate on the mandala of the wrathful one. Thus it is said. There, the limb is the body, the basis of the senses. Therefore, the senses that rely on the limbs, and the consciousness that relies on them, are called the body in short. The body itself is not as it appears, but is wisdom. Know it to be the ripening Om (藏文ཨཱོྂ，梵文天城体ओँ，梵文罗马拟音oṃ，汉语字面意思：嗡). Thus it is said. There, Om (藏文ཨཱོྂ，梵文天城体ओँ，梵文罗马拟音oṃ，汉语字面意思：嗡) is a combination of three letters. As mentioned above, Om (藏文ཨཱོྂ，梵文天城体ओँ，梵文罗马拟音oṃ，汉语字面意思：嗡) is formed from A, U, and Ma. The three letters are also the nature of body, speech, and mind. The non-duality of these three is the nature of the mind vajra. Without moving from such a nature, one should meditate and contemplate on the mandala of the victorious father, the emanation of wisdom. Therefore, it is said: Meditate in the perfect mandala. When the time comes to subdue the wicked, one should meditate in the form of the wrathful one. Therefore, it is said: Or meditate on the mandala of the wrathful one. Thus it is said. Having thus prophesied, in order to show the field of activity, it is said, 'Form, sound, smell, taste, touch, and so on.' There, all external fields of activity are not in the form as they appear, because the nature of elaboration is pacified. Know it to be the ripening Hūṃ (藏文མཱུཾ，梵文天城体，梵文罗马拟音，汉语字面意思：吽). Thus it is said. There, the letter Hūṃ (藏文མཱུཾ，梵文天城体，梵文罗马拟音，汉语字面意思：吽) is Mukta Moksha, meaning liberation and release. The bindu is, 'Ma' means equal, pure, without inequality. In short, the letter Hūṃ (藏文མཱུཾ，梵文天城体，梵文罗马拟音，汉语字面意思：吽) is the seal of non-duality. In order to show that one should meditate and understand from its state in the mandala of the goddesses included in peace and wrath, therefore it is said: Meditate in the mandala of the mother. Or meditate on the mandala of the wrathful mother. Thus it is said. Now, in order to show the way of thinking about the near enjoyments, it is said, 'Clothes, ornaments, food, drink, songs and words, dances, musical instruments, clouds of gatherings, and so on.' These near enjoyments are also the nature of the awareness bodhicitta, the non-duality of the realm and wisdom, and the father.
Chinese
因此，要知道并思考，母亲是无二的，是殊胜菩提心的自性。如是说：如果通过知晓“吽”字而善加利用。其中，“哈”字是“阿哈达”，意为不坏；“乌”字是聚集；明点是平等性。因此，在无二的菩提心中，一切法聚集且证悟平等性，是殊胜的供养，故云：悦意奇妙生起之坛城。现在为了展示会供轮的行持，说了天女、龙女、恶种女等。总而言之，行持可归纳为结合与解脱。结合是智慧的行持，解脱是方便的行持。如此，方便与智慧的两种行持，实际上包含了大乘的一切行持，小乘的行持也属于其中。那么，结合如何是智慧的行持呢？智慧是般若波罗蜜多。它有三种形式：业手印、智慧手印和大手印。其中，业手印是具有成熟之身的女性；智慧手印是从智慧中化现的天女；大手印是法身，无有自性。这些是智慧的自性，并且依靠这些能生起无二的智慧，是生起之处，因此是智慧行持的誓言，所以是无与伦比的智慧行持。解脱也是方便的行持，因为除了以大悲心将众生安置于解脱和安乐之外，没有其他方便。因此，所谓天女、龙女、恶种女，是指美貌和特征的上、中、下三种。其中，上等是贪欲之境，是语之母；中等是愚痴之境，是身之母；下等是嗔恨之境，是意之母。或者在修持时区分各自的种姓，或者不区分。因为一切明咒女都是具有信心的贪恋者，所以应当平等地视为大悲心的对象。
English
Therefore, one should know and contemplate that the mother is non-dual, the very nature of the supreme Bodhicitta. As it is said, 'If one skillfully applies through knowing the syllable Hūṃ.' Here, the letter 'Ha' is 'Ahada,' meaning indestructible; 'U' means gathering; and the bindu is equality. Therefore, in the non-dual Bodhicitta, all dharmas gather and the realization of equality is the supreme offering. Hence, it is said, 'Pleased is the mandala where wonders arise.' Now, to demonstrate the practice of the Gaṇacakra, it is said, 'Goddess, Nāginī, woman of evil lineage,' and so on. In brief, the practice can be summarized as union and liberation. Union is the practice of wisdom, and liberation is the practice of skillful means. Thus, the two practices of skillful means and wisdom actually encompass all the practices of the Mahāyāna, and the practices of the Hīnayāna also belong to it. How is union the practice of wisdom? Wisdom is Prajñāpāramitā. It has three forms: Karma Mudrā, Jñāna Mudrā, and Mahā Mudrā. Among these, Karma Mudrā are women who possess a body of maturation; Jñāna Mudrā are goddesses emanated from wisdom; and Mahā Mudrā is the Dharmakāya, devoid of inherent existence. These are the nature of wisdom, and relying on these, non-dual wisdom arises, being the place of arising. Therefore, it is the samaya of the practice of wisdom, hence it is the unparalleled practice of wisdom. Liberation is also the practice of skillful means, because there is no other means than to establish sentient beings in liberation and happiness through great compassion. Therefore, the terms 'Goddess, Nāginī, woman of evil lineage' refer to the three types of beauty and characteristics: superior, middling, and inferior. Among these, the superior is the object of desire, the mother of speech; the middling is the object of ignorance, the mother of body; and the inferior is the object of hatred, the mother of mind. Either one distinguishes the respective lineages during practice, or one does not distinguish. Since all mantra women are loving and possess faith, they should be regarded equally as objects of great compassion.