Chinese
我之法皆为普贤行，以有境之智，薄伽梵普贤王如来与境、有境二者无别而成为法性空性之实相，特为此宣说其体性，如是说。第二，为显示法性之奇妙，故曰“奇哉！”。如何奇妙呢？以自显之刹土为例，十方三千大千世界一切界，从原始以来即为空性，故寂静，是为显示器世界为空性。三千世界者，四大部洲与须弥山等，一者为铁围山，颈木持山，高低相同环绕，以欲界与色界天宫庄严，是为四大洲之世界。其千之尽头，有三十三天之住所，与高低相同之铁围山环绕，是为第一个千之总集之世界。其千之尽头，有他化自在天之住所，与相同之铁围山环绕，是为第二个千之中间世界。其千之尽头，有初禅之住所，与相同之铁围山环绕，是为三千大千世界之界。此处，以其所代表之刹土与世界一切皆为空性，如影像一般。其中所住之有情一切亦显示为空性，三有本即清净之佛之刹土，安住于自然丰厚之庄严自性中。五智之功能于执取对境时，显现为五毒，故生起轮回之痛苦，然五浊之体性亦非他处，乃是自生之智慧大乐。于此，某些人将时间等解释为浊，是颠倒之说。众生之五蕴亦如前一般，本即现证菩提之故。一切法之实相，于好坏与取舍皆不成立，故殊胜之精华平等性即是菩提之自性。故，除此以外，胜者不寻觅法，一切皆是佛之自性，于佛性之外，若寻觅所谓不净之邪法，胜者亦不可得，即是不得也。如是说。
English
My Dharma is the conduct of all-goodness. With the wisdom of the possessor of the realm, the Bhagavan Samantabhadra and the realm, the possessor of the realm, becoming inseparable, the reality of the emptiness of Dharmata, especially to express this essence, thus it is said. Secondly, to show the wonder of Dharmata, it is said, "How wonderful!". How wonderful is it? Taking the self-manifesting pure land as an example, all the realms of the ten directions, the three thousand great thousand worlds, are empty from the very beginning, so they are solitary, which shows that the container world is empty. The three thousand worlds are: the four continents with Mount Sumeru, one is the Iron Mountain, the Neck Wood Holding Mountain, surrounded by the same height, decorated with the palaces of the desire and form realms, which is the world of the four continents. At the end of that thousand, there are the abodes of the thirty-three heavens, surrounded by Iron Mountains of the same height, which is the world of the general collection of the first thousand. At the end of that thousand, there are the abodes of the Paranirmitavasavartin, surrounded by the same Iron Mountains, which is the middle world of the second thousand. At the end of that thousand, there are the abodes of the first Dhyana, surrounded by the same Iron Mountains, which is the realm of the three thousand great thousand worlds. Here, all the pure lands and worlds represented by it are empty, like an image. All the sentient beings living in it are also shown to be empty, the three existences are originally pure Buddha's pure land, and they dwell in the nature of naturally rich decoration. When the function of the five wisdoms is mistaken for grasping the object, it appears as the five poisons, so it generates the suffering of samsara, but the nature of the five degenerations is not elsewhere, but the self-born wisdom is great bliss. Here, some people explain time and so on as turbidity, which is a reversed statement. The five aggregates of beings are also the same as before, because they are originally enlightened. The reality of all dharmas, in good and bad and acceptance and rejection are not established, so the supreme essence of equality is the nature of Bodhi. Therefore, other than this, the Victorious Ones do not seek Dharma, everything is the nature of the Buddha, and outside of Buddhahood, if one seeks a so-called impure evil Dharma, the Victorious Ones will not find it, that is, they will not find it. Thus it is said.
Chinese
以母续之语，一切法本初成佛，如来与眷属众悉知之。第三，无二之意亦有二，即生起意之因，与所生起之论。初者，境即境之自性，以及清净之智，由此父母明空无二大本体，为使轮涅本初平等而成佛，亦知心为成佛之法性，此为自生之智慧，于本初即是者，生起为是之自性，此为所说。如是亦于《奇哉王经》云：我与无边诸有情，本初即是佛陀也，于即是知之自性中，发菩提心胜复胜。如是。二者，一切法本初即已超离生灭戏论之境，为示悟彼之智亦为五智之自性故，噫玛火！诸法之实相甚奇哉，此较他者尤为稀有之法性，乃圆满佛陀众之甚深秘密义。何者耶？法性从本初无生之状态中，所摄集之显有轮涅一切法，显现为生乃如梦幻，显现生之时，然于意义上无生之体性乃法界也。悟彼之智乃法界智也。如是，前二句亦可加于后四句上。本初无灭之法性，于如镜面般显现种种光彩中，一切所知如影像般显现，虽显现为灭，然于显现灭之时，实相无灭乃如镜也。悟彼之智乃如镜之智也。一切法本初无住，于如虚空般之状态中，如此显现之种种法，虽显现为住，然于显现住之时，实则无住乃平等性也。悟彼之智乃平等性智也。心性自性清净，无所缘与相状，于如虚空或清净海中央般之状态中，分别念如云或
English
Through the words of the Mother Tantra, all phenomena are primordially enlightened, as known by the Tathagata together with the assembly of consorts. Thirdly, the meaning of non-duality also has two aspects: the cause for engaging in arousing the intention, and the actual arousing of the discussion. The first is that the object itself is the essence of the object-possessor and is completely pure as the wisdom of awareness. Then, the great essence of the father and mother, non-dual wisdom and emptiness, knows that even the mind is the nature of enlightenment for the sake of the primordially equal enlightenment of samsara and nirvana. This is said to be the self-arisen wisdom, which is primordially inherent, generating into the essence of being inherent. As it is said in the Marvelous King Tantra: "I and limitless sentient beings, are primordially Buddhas. In the essence of knowing that, I generate the mind of supreme enlightenment." The second is that all phenomena are primordially beyond the realm of arising, ceasing, and elaboration. To show that the wisdom that realizes this is also the nature of the five wisdoms, Emaho! The reality of all phenomena is wondrous and more extraordinary than others. This nature of reality is the profound secret meaning of all the perfect Buddhas. What is it? The nature of reality is that from the state of primordially unarisen, all phenomena encompassed by appearance and existence, samsara and nirvana, appear to arise like dreams and illusions. At the very moment of appearing to arise, the essence of non-arising in meaning is the dharmadhatu. The wisdom that realizes that is the wisdom of the dharmadhatu. Similarly, the first two phrases can also be applied to the following four. The nature of reality, which is primordially unceasing, manifests in various colors like the surface of a mirror. All phenomena that appear like reflections appear to cease, but at the moment of appearing to cease, the reality of non-cessation is like a mirror. The wisdom that realizes that is the mirror-like wisdom. All phenomena are primordially without abiding. From the state of being like the sky, all the various phenomena that appear in this way appear to abide, but at the moment of appearing to abide, in reality, non-abiding is equality. The wisdom that realizes that is the wisdom of equality. The nature of mind is naturally pure, without objects or characteristics, in the state of being like the sky or the center of a clear ocean. Discursive thoughts are like clouds or
Chinese
如影像般显现的各种事物，虽然看似以破立等为目标，但在以各种分别念为目标显现之时，因无基无根，故以目标和相状执取的分别念自性本无，是为各别自证智。证悟此的智慧称为各别自证智之智。一切法本初无有来去，如幻化般的体性中，显现和觉性显现为各种来去，然于显现为来去之时，其自性安住于无有来去，是为成所作智。证悟此的智慧是成所作智之智。其中一些人将这些意义与四喜之智相联系，然未见其与此处相关联，因为此处是阐释显有轮回涅槃一切法之实相的场合。如是，以言说一切法之自性本初清净之理，如来父一切显现和母妃眷属一切空性，亦于平等性中本初即已遍满欢喜。第二，为未证悟此之有情示现悲悯之理，有四：示现悲悯所缘之有情未证悟，以未证悟之自性执著为我而于轮回中迷乱之方式，于迷乱显现之时即未脱离系缚解脱之义，以及为示现此而宣说悲悯之游舞。第一者有二：示现悲悯生起之因，以及如何趣入之所缘。第一是阐释一切法之实相，其后，一切如来与妃眷属为示现此义而宣说此偈颂。第二是，以对未证悟之有情众生悲悯之方式，呼唤“唉玛吙”，一切法自性本初即已成佛之义，从初始即未证悟，对于一切有情而言，是本自隐藏之法。显有各种显现之此，与三身无离之法性中本初安住，然显现为不净迷乱之法，故自性隐藏。如是之义，并非如被他者隐藏一般，而是显空无离之
English
All the various appearances like reflections, although seemingly aimed at refutation and establishment, etc., when appearing to be aimed at various conceptualizations, are without basis or root. Therefore, the conceptualization that grasps at aims and characteristics is naturally non-existent, which is discriminating awareness. The wisdom that realizes this is called the wisdom of discriminating awareness. All phenomena are primordially without coming and going. From the nature of illusion-like appearances, appearances and awareness appear as various comings and goings. However, when appearing as coming and going, their own essence remains without coming and going, which is accomplishing activity. The wisdom that realizes this is the wisdom of accomplishing activity. Some people connect these meanings with the wisdoms of the four joys, but I do not see it as relevant here, because this is a context for explaining the reality of all phenomena of appearance, existence, samsara, and nirvana. Thus, by speaking of the nature of all phenomena as being primordially pure, the Tathagata father, all appearances, and the mother, the assembly of consorts, all emptiness, are also completely satisfied in equality from the very beginning. Secondly, to show the way compassion moves towards beings who have not realized this, there are four aspects: showing that sentient beings, the object of compassion, have not realized it; how they are confused in samsara by grasping at the unrealized nature as self; how, at the very moment of deluded appearance, they do not deviate from the meaning of being neither bound nor liberated; and expressing how the play of compassion is emanated to show this. The first has two aspects: showing the cause of the arising of compassion and showing the object of how it enters. The first is explaining the reality of all phenomena, and then all the Tathagatas, together with the assembly of consorts, speak this verse in order to show this meaning. The second is, in a manner of lamenting for the assembly of sentient beings who have not realized, calling out "Emaho!" The meaning that all phenomena are enlightened from the beginning is not realized from the very beginning, and is a naturally hidden dharma for all beings. This appearance of various existences and the nature of the three kayas inseparable, which abides from the beginning, appears as impure and deluded phenomena, and is therefore naturally hidden. Such a meaning is not as if hidden by others, but rather the inseparability of appearance and emptiness.
Chinese
未证悟之诸法，其自性本体极度隐秘。此理虽不异于自心，然因未见其存在于自身，故甚为隐秘。某些人认为对非器之人保密，乃是阐释根本隐秘之时，此说不合理。从本初即隐秘之义，如是宣说后，复又生起开示之慈悲。第二，关于迷乱之方式，亦有二：即宣说慈悲之因，与迷乱之真实方式。初者，清净之如来法身与显现于净土之所有，以及不清净之轮回之法，即器情世间三有中显现之所有，皆为本初成佛之本体，以其一体之体性，无有分别而清净。然众生之分别念，由能取所取之迷乱无明，执二元对立而生之果，即三恶道与天人二者，五道众生之苦乐种类不可思议地成熟。此时，自生之大悲自然成就，于佛之大智慧中生起，复又特意宣说，如是说道。第二，以慈爱之自性，念诵“唉玛吙”之后，从原始之本性，心性光明之如来藏中迷乱。彼如来藏即是心性光明，安住于三身无离无合之本体中，故即是彼。如《三摩地王经》云：清净澄澈光明，不动不合和，是为如来藏，本初安住之法性。如是说。又如《幻化网续》云：非为分别之阿赖耶，无自性之义之基，彼即是法界，如是真如之智慧。如是说。无为之义之阿赖耶之义。如《宝积经》云：地界种种是阿赖耶，如来藏亦是彼，以阿赖耶之名，如来开示彼心要。如是说。彼即是遍布一切众生，如《三摩地王经》云：如来藏遍布一切众生。如是说。如《宝性论》亦云：圆满佛身普照故，如是真如无别