Chinese
地母，以及体验享乐的喜悦，即歌舞等四种。虽然稍微混合，但只是名称而已，实际上认为是内在的四位美女，所以没有矛盾。如果用“如何”的声音来表达，那么应听闻的声音即是歌，应嗅闻的气味即是焚香。对于四位感官勇士来说，见者是眼睛的感官，它比红花更殊胜，金刚之眼没有遮蔽，是执持五境的所依，即慈氏。听者是耳朵的感官，它比卷曲的草根更殊胜，听觉的感官没有衰败，是明了五境的所依，即除盖障。嗅者是鼻子的感官，它比铜制的雌针更殊胜，鼻子的感官是进入五境的所依，即普贤。尝者是舌头的感官，它比半月更殊胜，因为知晓语言味道的殊胜，是进入五境的所依，即文殊。而这些的明妃们也依次是：已逝的妃子，比从先前流传的法中消失更为殊胜，先前之法如实显现的自性，对于已逝的时间没有执着和阻碍的智慧观照，以焚香显现作为进入的象征。现在是比感官显现更为殊胜，一切法没有劫末之义，对于现在的时间没有执着和阻碍的智慧观照，以花朵显现作为进入的象征。未来是比未显现的未来境更为殊胜，未来的诸法也如手掌中的余甘子一般，现在就能见到，对于未来的时间没有执着和阻碍的智慧观照，以光明显现作为进入的象征。不确定出现的四时集会是平等性智，如自生显现如实之状态，安住于无有迁变的法性之象征，以香水显现，共有四种。要知道，了知过去、未来、现在的方式，就像在镜子上绘画，显现出先前的痕迹、之后的痕迹以及现在的状态一样，是完全了知的。如《华严经》中所说：过去和未来，现在所生起，所有的一切，如实了知。
English
The earth mother, and the joy of experiencing enjoyment, namely the four such as song and dance. Although slightly mixed, it is only in name, but in reality, it is considered the four inner beauties, so there is no contradiction. If expressed in the sound of "how it is," then the sound to be heard is song, and the scent to be smelled is incense. For the four sensory heroes, the seer is the eye sense, which is more excellent than the Zarma flower, the vajra eye is without obscuration, and is the support for holding the five objects, namely Maitreya. The hearer is the ear sense, which is more excellent than a twisted blade of grass, the auditory sense is without decay, and is the support for clarifying the five objects, namely Sarvanivaranaviskambhin. The smeller is the nose sense, which is more excellent than a copper female needle, the nose sense is the support for entering the five objects, namely Samantabhadra. The taster is the tongue sense, which is more excellent than a half-moon, because it knows the excellence of the taste of language, it is the support for entering the five objects, namely Manjushri. And the consorts of these are also in order: The past consort is more excellent than disappearing from a previously known dharma, the nature of the previous dharma appearing as it is, the wisdom vision without attachment or obstruction to the past time, with the appearance of incense as a symbol of entering. The present is more excellent than the mere appearance to the senses, all dharmas are without the meaning of the end of the kalpa, the wisdom vision without attachment or obstruction to the present time, with the appearance of flowers as a symbol of entering. The future is more excellent than the unmanifested future realm, the future dharmas are also like an amalaka fruit placed in the palm of the hand, which can be seen now, the wisdom vision without attachment or obstruction to the future time, with the appearance of light as a symbol of entering. The four gatherings of uncertain occurrence are the wisdom of equality, like the state of self-arisen appearance as it is, residing in the unchanging nature of dharma, with the appearance of scented water as a symbol, there are four in total. It should be known that the way of knowing the past, future, and present is like drawing on a mirror, showing the previous marks, the subsequent marks, and the present state, it is completely knowing. As it is said in the Avatamsaka Sutra: The past and the future, the present arising, all that exists, is known as it is.
Chinese
显现出来。就像这样。门父门母共有两位，其中父亲是《密集金刚后部续》中所说的： “不坏不可知，无言不可思，此乃佛菩提智慧，知之得乐。” 与此相符。 摧毁者是方便，伟大者是智慧，这两者的神变大能调伏魔和阎罗等凶恶之徒，故名金刚。 这又分为三类，对于身体部分的触觉感受的产生：能触之身，所触之境，二者相遇产生触觉知识，即身体的识，这比普通人更为殊胜，因为佛身的触觉界进入五境，所以显现为甘露漩、骏马、大力者和阎罗死神。 口语部分的触觉转化为声音，在经文中作为身体的第一个基础而直接显示，因此口和意也间接显示出来。 声音的知识产生时，表达的声音，所表达的境，这二者表达的因缘聚合，产生悦耳、不悦耳、中等三种声音的知识，其中特别殊胜的是佛的语调，远离一切障碍，进入五境，作为象征，显现为甘露漩等四位忿怒尊。 心意转化为法，心意的境，法的生处产生时，能知之心，能知之境，各种总相之境，这二者相遇，产生苦乐、否定肯定等知识，其中特别殊胜的是佛的智慧，没有障碍，不依赖总相之执，而是直接显现，远离一切贪嗔，作为象征，四位忿怒尊在门处是智慧的妙用所显现的自显现，这也是不生不灭，不可言说，不可知，无相的四种证悟智慧。 他们的四位母亲依次象征着本体，即一切色法等法都不是常有的，而是无而显现，如同影像一般，并且以大慈悲和布施来摄受众生，所以用铁钩女来象征。 一切声音等法都不是断灭的，本体是各自的显现不
English
manifested. It is like this. There are two gatekeepers, father and mother. The father is from the later tantra of Guhyasamaja, which says: "The indestructible is unknowable, the inexpressible is inconceivable, this is the wisdom of Buddha's enlightenment, knowing it brings happiness." This is explained in accordance with that principle. The destroyer is skillful means, and the great one is wisdom. The great transformation of these two subdues the wicked ones such as demons and Yama, hence the name Vajra. This is also divided into three. For the generation of tactile sensation in the part of the body: the touching body, the object to be touched, the tactile knowledge arising from the encounter of the two is the body's consciousness, which is more excellent than ordinary people, because the tactile realm of the Buddha's body enters the five objects, so it appears as nectar swirl, supreme horse, mighty one, and Yama's slayer. The tactile sensation of the speech part is transformed into sound, and it is directly shown in the scripture as the first basis of the body, so the speech and mind are also indirectly shown. When the knowledge of sound arises, the expressing sound, the object to be expressed, the aggregation of the causes and conditions of these two expressions, gives rise to the knowledge of three kinds of sounds: pleasant, unpleasant, and intermediate. Among them, the particularly excellent one is the Buddha's voice, which is free from all obscurations and enters the five objects. As a symbol, it appears as four wrathful deities such as nectar swirl. When the mind is transformed into Dharma, the object of the mind, the birthplace of Dharma arises, the knowing mind, the object to be known, various aspects of the general object, when these two meet, knowledge such as happiness and suffering, affirmation and negation arises. Among them, the particularly excellent one is the Buddha's wisdom, which is without obscuration, does not depend on the grasping of the general object, but directly manifests, and is free from all attachment and aversion. As a symbol, the four wrathful deities at the gate are the self-manifestation of the power of wisdom, which is also the four kinds of enlightened wisdom that are unborn and undying, inexpressible, unknowable, and without form. Their four mothers symbolize in order the essence, that is, all dharmas such as form are not permanent, but appear as if they do not exist, like an image, and they gather sentient beings with great love and generosity, so they are symbolized by the Iron Hook Woman. All dharmas such as sound are not annihilated, the essence is the appearance of each one not
Chinese
象征套索如阳焰，显现大悲之相，以悦耳之语摄受有情。心之诸法，不可执为是非之主，其性非实有，如梦幻，显现大乐之相，与义相符，以铁钩为调伏有情之象征。显有轮涅一切之性，非实有物与相，本初即无自性，如幻化，显现义理辨析与大舍之相，以铃声为引导有情入寂之象征。如是，佛陀之五根识，一一亦能入于五境。《经庄严论》云：五根若转变，能入一切义，一切之功德，百千万二生。如是。眼根初分四方上下为六，六者一一复分十方，立眼根见东方之东之色。闻声，嗅香，尝味，触所触四者，余九方各四，为四十。如是，余五方亦各分十，为四十，四十。如是，四十为六份，为二百四十。耳，鼻，舌，身亦舍自性，如是计之，为百千万二。此等乃佛地之殊胜功德。如是，根本坛城之父母，勇士勇母，门父门母等，如中央所现，四方四部坛城，各自眷属之轮，为千百万所围绕。天众之多寡与形相，如根本坛城之聚，遍布虚空界，言不能尽，与自性无二而住，乃自显智慧之游舞，由一境而生之要诀。三、以智慧之自显庄严而摄义分二：何所庄严之体性，如何庄严之方式。初者，广说开端之语，如来父
English
Representing the lasso as a mirage, it manifests with great compassion and captivates sentient beings with pleasant speech. The phenomena of the mind cannot be grasped as the master of affirmation and negation, for their essence is not established as real, like a dream. Manifesting with great joy and in accordance with meaning, the iron hook symbolizes the taming of sentient beings. The essence of all phenomena, samsara and nirvana, is not established as real objects and signs, being without inherent existence from the beginning, like an illusion. Manifesting with the discernment of meaning and great equanimity, the bell symbolizes leading sentient beings into peace. Thus, each of the five sense consciousnesses of the Buddha can enter into the five objects. The Ornament of the Sutras states: When the five senses are transformed, they can enter all meanings, and all qualities, a hundred million and twelve arise. Thus. The eye sense is initially divided into six directions: four cardinal directions, above, and below. Each of the six is further divided into ten directions, establishing that the eye sense sees the form of the east in the east. Hearing sounds, smelling scents, tasting flavors, and touching tactile objects are four. The remaining nine directions each have four, totaling forty. Similarly, the remaining five directions are each divided into ten, totaling forty, forty. Thus, forty in six groups equals two hundred and forty. The ear, nose, tongue, and body also relinquish their own qualities, and when calculated in this way, there are a hundred million and twelve. These are the special qualities of the Buddha's realm. Thus, the fathers and mothers, heroes and heroines, gatekeepers, fathers and mothers, etc., of the root mandala, as they appear in the center, are surrounded by hundreds of thousands of myriads of the assemblies of the four mandalas of the four families in the four directions. The multitude and forms of the deities, like the assembly of the root mandala, pervade the entire expanse of space, beyond words, and abide inseparable from their own nature, being the key point of arising from the play of self-appearing wisdom from a single state. Third, gathering the meaning through the adornment of self-appearing wisdom has two aspects: the nature of what is adorned and the manner of how it is adorned. The first is the extensive explanation of the introductory words, the Thus-Gone Father.
Chinese
这些是与佛母众及自性无二之体性，非为他者所用，故为秘密坛城自显现，此乃彼等之大秘密。身金刚、语金刚、意金刚、功德金刚、事业金刚，五部坛城自显现之义，示现此金刚秘密语，乃以不言说之方式，于觉性自生中取出。第二，如何取出并安立为自显现，有三：自显现之坛城，从何种状态中安立；显现之方式为何；以及以何者认定其为安住之处。第一，埃，从法身之状态，埃玛，报身之显现，埃玛霍，于种种中自显现，示现稀有。法身，即如是之体性，于法界之自性中自在，报身五智坛城任运成就，乃是导师自身不可思议之大悲心中所生。第二，如是之清净刹土，密集庄严，如来自身即是自显现，乃是佛陀三摩地清净之影像，智慧之幻化，于自性清净之体性中，显明而显现，如是说。第三，佛之身语意功德事业，乃是丝毫罪过亦无之自性。功德圆满，如意宝，不可思议之大威力，具足无尽，拥有智慧庄严之轮，自性乃金刚胜之体性，无有聚散，乃圆满受用身之处所。如是身语意之金刚秘密语，乃续部之自性。对此，某些人认为是由结集者所作，此不合理，因为这是金刚秘密心髓续。此时，喇嘛荣巴，如是之坛城。法界之坛城。自在方便之坛城。智慧之坛城。大悲之坛城。自显现之坛城。自身之坛城。三摩地之坛城。影像之坛城。幻化之坛城。清净之坛城。显现之