English
These are the assembly of the noble mothers and the nature of non-duality, not becoming the object of others' use, therefore, the self-manifestation of the secret mandala, this very great secret of those themselves. The meaning of the self-manifestation of the mandalas of the five families of Body Vajra, Speech Vajra, Mind Vajra, Quality Vajra, and Activity Vajra, these Vajra secret words that show the meaning, were extracted in a way that does not express the self-arising of realization. Second, how it was extracted and arranged as self-manifestation has three aspects: From what state was that self-manifested mandala arranged? How does it appear? And by what is it identified as the place of dwelling? First: E, from the state of Dharmakaya, Ema, the appearance of Sambhogakaya, Emahoh, self-manifesting in various ways, showing wonders. Dharmakaya, the very nature of Suchness, being empowered in the essence of the Dharmadhatu, the spontaneously accomplished mandala of the five wisdoms of Sambhogakaya, arises from the inconceivable compassion of the Teacher himself. Second: Such a pure realm, densely arranged, the Tathagata himself is the self-manifestation, the image of the Buddha's pure Samadhi, the illusion of wisdom, clear and appearing in the nature of self-purification, it is said. Third: The Body, Speech, Mind, Qualities, and Activities of the Buddha are the very nature of being without even the slightest fault of wrongdoing. The qualities are perfect, the wish-fulfilling jewel, the inconceivable great power, possessing inexhaustible, the wheel of wisdom adornment, the nature possessing the essence of the supreme Vajra, without gathering or scattering, is the very place of the Enjoyment Body. Thus, the Vajra secret words of Body, Speech, and Mind are the very nature of the Tantra. Some consider this to be the arrangement of the compilers, but this is not appropriate because it is the Vajra Secret Essence Tantra. At this time, Lama Rongpa, the mandala of Suchness. The mandala of Dharmadhatu. The mandala of the means of empowerment. The mandala of wisdom. The mandala of compassion. The self-manifested mandala. The mandala of itself. The mandala of Samadhi. The mandala of image. The mandala of illusion. The mandala of complete purity. The manifestation of
Chinese
也被认为是坛城。这也是金刚语，所以可以用在任何地方。然而，现在这个时候不是指三摩地和影像坛城等道路的坛城，而是指佛陀的自显任运成就坛城，所以没有关联。有些人认为这是对开场白的总结，但他们甚至没有看到经文的一点点方向。关于开场白的收集，有些人说开场白是收集者的词语，所以开场白以下是佛语，这也是不合理的。因为收集者本身与导师没有区别，所以他的话也是佛语。在消除恶趣的坛城中，大多数都是金刚手菩萨所说，这也是经文中记载的。此外，在《悲伤白莲经》中也说：我去世的时候，比丘们在收集佛语的时候，首先要说“如是我闻，一时”。所以这里也符合佛法。像这样，通过描述圆满的方式，可以确定有二十二品是关于秘密精华的。由于经文产生的历史、确定和给予，以及作为基础，所以是开场白的意义。品是从“པ་རིཙྪེཏ”的声音而来，意思是完全切断或分成段落，这里也是这个意思。第一个“呢”是像在队列开头一样，指出了品的最开始。书页是向下看的，而品是向上看的，所以这是显示每个品完成的结尾词。
English
It is also considered a mandala. This is also Vajra speech, so it can be applied anywhere. However, this is not the time to show the mandala of the path, such as the three samadhis and the mandala of images, but the time to show the spontaneously accomplished mandala of the Buddha's self-appearance, so it is not related. Some people think that this is a summary of the introduction, but they have not even seen a little bit of the direction of the scripture. Regarding the collection of the introduction, some people say that the introduction is the words of the collector, so everything below the introduction is the Buddha's words, which is also unreasonable. Because the collector himself is no different from the teacher, so his words are also the Buddha's words. In the mandala for purifying evil destinies, most of them are spoken by Vajrapani, which is also stated in the tantras. Furthermore, in the Sutra of the White Lotus of Compassion, it is also said: When I pass away, when the monks collect the Buddha's words, they should first say, "Thus have I heard, at one time." So this is also in accordance with the Dharma. In this way, by describing the perfect way, it can be determined that there are twenty-two chapters that are about the essence of the secret. Because of the history of the origin of the tantra, the determination and giving, and as the basis, it is the meaning of the introduction. Chapter comes from the sound "pariccheda", which means completely cut off or divided into sections, and this is also the meaning here. The first "ni" is like being at the beginning of the queue, indicating the very beginning of the chapters. The folios look down, while the chapters look up, so this is the ending word showing the completion of each chapter.
Chinese
当以智慧衡量对境时，二者在觉性的本质上是同一的，例如，当用心去衡量拉萨的总义时，心是父亲，拉萨是母亲，二者在自心中成为一体，犹如无二。如是心中忆念总的意义后，现在宣说第二品的内容，分为二：讲述意义的密意，以及对未能领悟的众生生起慈悲之相。第一部分分为三：父亲的密意，母亲的密意，以及无二的密意的讲述。第一部分分为二：进入讲述密意的因，以及讲述密意本身。第一部分是揭示讲述的基础，然后，世尊种姓之主的自生智慧，以无二之相，进入金刚意境，由于始终未从法界自性中动摇，善逝十方四时一切佛陀的全部密意，皆汇集于此，三身无离无合之相，三时无迁无变之金刚。由于对境的自性本已成佛，因此需确定明妃，女性显现轮回涅槃的一切法，皆是清净的，因此对善妙之母生起分别之智。生起智慧后，十方四时的一切如来，皆以自生智慧普贤王如来一的自性，本质上无有分别。未见有异于自身之法，故对如来本身，以特别赞颂之相，如是宣说。第二部分是，一切法本初清净，故“唉玛吙！（ཨེ་མ་ཧོཿ，梵文天城体：aho，梵文罗马拟音：aho，汉语字面意思：稀有）”乃稀有之义。如何一切佛与众生的自性，本初无生而成佛，故金刚，即法性空性与法相显现之自性乃是蕴。其支分是识等五蕴，被称为不动佛等五方圆满正等觉佛。如是十二处与十八界之众多差别，皆是菩萨父母，本初安住于坛城之中。生
English
When measuring the object of wisdom, both are one in the essence of awareness, for example, when measuring the general meaning of Lhasa with the mind, the mind is the father, Lhasa is the mother, and the two become one in one's own mind, just like non-duality. Having kept the general meaning in mind in this way, now, to speak of the meaning of the second chapter, there are two parts: discussing the intention of the meaning, and showing the manner of compassion arising for sentient beings who have not understood it. The first part has three sections: the intention of the father, the intention of the mother, and the discussion of the non-dual intention. The first part has two sections: the cause of entering into the discussion of the intention, and the actual discussion itself. The first part is the revelation of the basis of the discussion, and then, the self-born wisdom of the Lord of the Tathagata family, in the manner of non-duality, enters into the vajra mind-object, because it has always been unwavering from the essence of the dharmadhatu, the complete intention of all the Buddhas of the ten directions and four times, is gathered here, the three bodies are inseparable, the vajra is unchanging in the three times. Because the nature of the object is enlightened from the beginning, therefore the consort must be determined, all the phenomena of female appearance, samsara and nirvana, are pure from the beginning, therefore the wisdom of discernment arises towards the Excellent Mother. When wisdom arises, all the Tathagatas of the ten directions and four times, with the self-born wisdom, are inseparable in essence as the nature of one Samantabhadra. Not seeing any dharma other than oneself, therefore the Tathagata himself, in the manner of special praise, speaks thus. The second part is that all dharmas are pure from the beginning, so "Emaho!" (ཨེ་མ་ཧོཿ, Sanskrit Devanagari: aho, Sanskrit Romanization: aho, literal meaning: wonderful) means wonderful. How is it that the nature of all Buddhas and sentient beings is enlightened without birth from the beginning, therefore the vajra, that is, the nature of emptiness of dharmata and the nature of appearance of dharmas, is the skandha. Its branches are the five skandhas such as consciousness, which are known as the five complete and perfect Buddhas such as Akshobhya. Likewise, all the many distinctions of the twelve sources and the eighteen elements are bodhisattva fathers and mothers, and have always resided in the mandala.
Chinese
生处是指对于色等六境，由眼等六根生起六识，并在后一刹那相续生长的意思。分类有色、声、香、味、触、法，即六境。眼、耳、鼻、舌、身、意，即六根的生处，共十二处。十八界是：眼和色，以及眼识界，即六境，六根，六识。五大显现为五佛母的体性，地和水是佛眼佛母和嘛嘛嘎佛母。火和风是白衣佛母和誓言度母，虚空是法界自在母。如此，内外诸大和由分别念积聚的欲界、色界、无色界三有的体性，虽然显现为不净，但实际上从原始以来就安住于佛的自性中。轮回的一切法和寂灭的一切法，所有显现和存在的诸法，无一不是佛，除了佛之外，所谓不净的轮回之法，如果成立自相，那么即使是佛亲自去寻找，也找不到一丝一毫，即找不到。佛找不到，意味着实际上是不存在的。如《释量论》所说：一切智者所见之颠倒，意味着完全不存在。如《普作王续》所说：诸法皆不生，于普作之自性中，本初即是佛，于普作之精要中，有无皆不观，于自性平等之状态中，本初即是离根之法性。以及《不退转法轮经》所说：诸法本初即是佛，菩提乃虚空之体性。如是，宣说显现之法性本初即是佛，令所有如来及眷属女众皆欢喜。第二，对于佛母之意，主要阐述法性空性的安住方式，也分为二：以意趣引发开示之因，以及真实的开示。首先是以心识陈述对境之安住方式，之后需要确定显现于心识中的对境，自性清净的明妃自身显
English
The sources of arising refer to the six objects such as form, from which the six consciousnesses of the senses such as the eye arise, and which propagate continuously in the next moment. They are called that. Differentiated, there are six objects: form, sound, smell, taste, touch, and dharma. The sources of arising of the six senses—eye, ear, nose, tongue, body, and mind—are twelve. The eighteen elements are: eye and form, and the element of eye consciousness, that is, the six objects, the six senses, and the six sense consciousnesses. The five elements are enlightened as the essence of the five mothers: earth and water are the Buddhas' eyes and the Mamaqi Buddha. Fire and wind are the white-clad woman and the Samaya Tara. Space is the Queen of the Dharmadhatu. Thus, the nature of the three existences of desire, form, and formlessness, which are gathered by the internal and external elements and conceptual aggregates, although appearing as impure, has actually resided in the nature of the Buddha from the very beginning. All the dharmas of samsara and all the dharmas of nirvana, all the phenomena that appear and exist, are none other than the Buddha. Other than the Buddha, the so-called impure dharmas of samsara, if established as self-characterized, even if the Buddha himself searches, he will not find a single particle, that is, he will not find it. The fact that the Buddha cannot find it means that it does not exist in reality. As it says in the Valid Cognition: The perverted vision of the All-Knowing means only that it is understood to be completely non-existent. As it says in the Kunje Gyalpo Tantra: All dharmas are unborn, in the nature of Kunje itself. From the beginning, the essence of the Buddha is in Kunje. Without observing existence or non-existence, in the state of equality of nature, from the beginning, it is the dharmata free from root. And as it says in the Sutra of the Wheel of Non-Regression: All dharmas are enlightened from the beginning, enlightenment is the nature of space. Thus, saying that the nature of appearance is enlightened from the beginning, all the Tathagatas and their retinue of consorts were pleased. Secondly, regarding the intention of the Mother, mainly explaining the abiding of the emptiness of dharmata, there are also two aspects: the cause of initiating the discourse with intention, and the actual discourse. The first is to state the abiding of the object with mind, and then it is necessary to ascertain the object appearing in the mind, the self-purified consort herself.