English
It is the body of wisdom. At the time of attaining the ground, all five bodies are completely attained. The ground, body, and wisdom of the fruition, distinguished by their functions, have no precedence or subsequence. This is also because it becomes the basis of merit, it is the ground; because it becomes the body of the Buddha, it is the body; abiding in self-born awareness is wisdom; doing the deeds of beings is activity. Although named separately, their essence is the same. Just as things born from causes and conditions, because they are destructible, are impermanent, and because they hold water, they are called pots, these essences are the same. Fourth is the manner of appearance of wondrous signs: Having said this, in each of the ten directions of the six realms of beings to be tamed, all the limitless and boundless places manifested inconceivable and inexpressible mandalas of transformation, as numerous as the motes of dust in the realms of all the Buddhas of the ten directions. Third, condensing the meaning into one mandala of great wisdom of the fruition, there are two aspects: how it is spoken and what essence is spoken. First: Everything appears as a mandala, and from then on, from the self-appearing assembly of the Tathagata consorts and the non-dual mandala of self-nature, the secret of the Tathagata himself, namely body, speech, mind, qualities, and activity vajra, thus it is said. Second: To show that the wondrous play of the self-appearing mandala of samadhi is unwavering from the expanse, therefore it is Ahoh (ཨ་ཧོཿ, Devanagari: अहो, Romanization: aho, Literal meaning: Ah!). Also, the object to be focused on, the dharma, is naturally pure, and the consciousness that focuses, is purified by temporary imputation, and the essence of both of these, not even focusing on non-dual wisdom, this is the ultimate nature, which the mind cannot measure, inconceivable, it is the mandala of the ground nature. With the three samadhis as a prelude, generating the nature of the deity, the wisdom of contemplating like the moon in water, the self-aware mandala, after contemplating countless inexpressible forms, the nature of samsara, in the dharmata is equality, and nirvana, with the object of focus being pacified, and not the nature of inequality, the pervading and the pervaded, pervaded by the Suchness that is primordially pure in all things, are not.
Chinese
即是本然之自性。以法性大圆满遍布之界，如是于真如生圆次第亦不执着而安住，是为道之生圆次第修持之坛城。如是修持之究竟，果于基位上实现之时，本初显现且普光明之报身无灭之坛城中，种种化身之坛城各别散发，成办利他二事。如是二身之散发与不散发而安住般显现，然自性无戏论乃法身，如虚空般之法性，以奇妙方式开示，故说此金刚秘密语“ཧོཿ (HOḤ)”。如是基、道、果各自而安住。所缘境与能缘识二者之自性，本初即是无所缘之自性，心性不可思议且无法测度之光明中，智慧自明之坛城种种不可言说，本初安住，彼亦是法性平等与有法各异不平等遍布一切之自性，平等性即是无遍遍布大界，本初普光明之坛城任运大成，散发于一切有情然无戏论之自性，甚为奇妙。彼亦是真如乃遍布一切之体性。于《佛平等合经》中云：“法界平等与不平等，虚空界之无边际，一切事物即是彼，虚空一切之界中，吉祥金刚萨埵恒时住。”如道而言，所缘之禅定与能缘之自心二者之体性，不缘即是真如之禅定，及普现之禅定，大悲无量，与因之禅定，于大悲之状态中，心性不可思议，字母之自性阿等之体性中，智慧自明之坛城种种不可言说而修习，彼一切于心性中平等故为空性。显现各别之生起不平等之显现，及彼之体性无生故，普周遍不遍遍布之界，本初普光明之状态中，坛
English
It is the very nature of the original state. The realm pervaded by the Dharmata Great Perfection, likewise, without clinging to the mere arising and completion of Suchness, remaining in equanimity is the mandala for accomplishing the path's arising and completion. When the result of such practice is ultimately realized on the ground, from the unobstructed mandala of the Sambhogakaya, which is primordially apparent and universally radiant, various Nirmanakaya mandalas emanate, spontaneously accomplishing the two benefits for beings. Thus, the appearance of these two Kayas as abiding through their emanation and non-emanation, yet the self-nature is free from elaboration, is the Dharmakaya, the Dharma-nature like space, wonderfully revealed, hence this Vajra secret word "HOḤ" is spoken. Likewise, the ground, path, and result each abide. The nature of both the object of focus and the focusing mind is primordially without focus, in the immeasurable and inconceivable luminosity of mind itself. The various inexpressible mandalas of wisdom self-awareness, which are primordially present, are also the very nature that pervades all of Dharmata's equality and the inequality of distinct phenomena. Equality itself is the realm of non-pervasion and great pervasion. The primordially all-illuminating mandala, spontaneously accomplished, radiates to all beings, yet its nature is free from elaboration, how wondrous! That Suchness is the essence that pervades all. In the "Buddha Samayogatantra," it says: "The equality and inequality of the Dharmadhatu, the infinity of the space realm, all things are that, in the realm of all space, glorious Vajrasattva always abides." As for the path, the essence of both the object of focus, Samadhi, and the focusing mind itself, non-focus is the Samadhi of Suchness, and the Samadhi of universal appearance, immeasurable compassion, and the Samadhi of cause, in the state of compassion, the inconceivable nature of mind, from the essence of letters like A, etc., the various inexpressible mandalas of wisdom self-awareness are meditated upon. All of that is equal in mind itself, hence emptiness, and the arising of distinct appearances, unequal appearance, and because the essence of that is unborn, the realm of universal pervasion, non-pervasion, and pervasion, in the state of primordially all-illuminating, the mandala.
Chinese
周遭的嬉戏聚集虽然众多地显现，实际上是在无戏论的状态中觉知。月官秘密明点中说：一切勇士的本体是，金刚勇士安乐之最胜，彼即一切事物之，一切支分皆安住。如以果的角度来说，从无垠、无对境、无能对境、无对境，且不可思议的法身状态中，自显智慧觉性的坛城，无数无法言说地显现，这些的体性是平等性，以及布局和形象不平等，遍布一切的法性，无所不遍、能遍、遍布的界，本初即是普光明圆满受用身，化身的坛城虽然显现，却如水中月般不移动，因此从彼界中无戏论，故显示了三身无离合的法性之奇妙。如此显现的佛陀和众生，实际上是未生而平等性。宝箧经中说：何者我与诸佛，自性平等而安住，不住亦无取舍者，彼等将成如来。如是，从证悟自显现之如是的《谛定秘密藏》中，自性谛定的坛城，戏论品第六之释说完毕。 第二，关于其支分咒语和手印的坛城之分别解说，分为二：语咒的坛城和身手印的坛城之分别解说。第一者有三：说语坛城生起之因，真实宣说秘密咒语的坛城，以及决定自性。第一是：为了宣说在谛定坛城之后，作为其支分的咒语坛城，如来与所有眷属妃女众之身语意金刚中，取出这些秘密咒语。第二者有二：生起坛城的咒语和灌顶的咒语。第一者有四：所依之宫殿生起的咒语，所依之尊神生起的咒语，事业圆满的咒语，以及奇妙的征兆如何显现之方式。第一是：以“Bhrūṃ viśva viśuddhe” (藏文：བྷྲཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེ་，梵文天城体：भ्रूं विश्व विशुद्धे，梵文罗马拟音：bhrūṃ viśva viśuddhe，清净一切)来说明。
English
Although the many gatherings of amusement of the retinue manifest in various ways, it is knowing in a state free from elaboration in reality. From the Secret Moon Bindu, it says: 'The essence of all heroes is, Vajra Hero, the best of bliss. That itself is of all things, In all places, the limbs reside.' As explained from the perspective of the result, from the state of the Dharmakaya, which is boundless, without object, without subject, without objectification, and inconceivable, the self-appearing mandala of wisdom awareness, which manifests in countless ways that cannot be expressed, their essence is equality, and the Dharma nature that pervades all unequal arrangements and forms, the realm that is neither pervasive, nor pervader, nor pervasion, from the beginning, the all-clear Sambhogakaya, even though the Nirmanakaya mandala manifests, it does not move like the moon in water, therefore, from that realm, without elaboration, it shows the wondrous Dharma nature of the three kayas being inseparable. Likewise, the Buddhas and sentient beings that appear are equal in that they are unborn in reality. The Jewel Basket Sutra says: 'Whoever I and the Buddhas, Abide equally in nature, Without abiding and without taking, Those will become Tathagatas.' Thus, from the certainty of suchness of self-appearance, the Secret Essence of Samadhi, the explanation of the sixth chapter, the chapter on the elaboration of the mandala of self-nature Samadhi, is complete. Secondly, regarding the specific explanation of the mandalas of mantra and mudra, which are its branches, there are two: the specific explanation of the mandala of speech mantra and the mandala of body mudra. The first has three parts: stating the cause of the arising of the speech mandala, actually showing the mandala of secret mantra, and establishing the nature. The first is: in order to explain the mandala of mantra as its branch after explaining the mandala of samadhi, these secret mantras were extracted from the body, speech, and mind vajra of the Tathagata and all the assembly of consorts. The second has two parts: the mantra for generating the mandala and the mantra for empowerment. The first has four parts: the mantra for generating the support, the palace; the mantra for generating the supported, the deities; the mantra for completely accomplishing activities; and the manner in which wondrous signs appear. The first is: by "Bhrūṃ viśva viśuddhe" (Tibetan: བྷྲཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེ་，Sanskrit Devanagari: भ्रूं विश्व विशुद्धे，Sanskrit Romanization: bhrūṃ viśva viśuddhe，Meaning: purify all).
Chinese
བྷྲཱུྃ་是毗卢遮那佛，宝瓶，宫殿，法轮和顶髻转轮王的种子。在此，于无量之智慧法轮上生起宫殿，宫殿亦是毗卢遮那佛之体性，宝瓶亦是宫殿，故从བྷྲཱུྃ་生起。昔日佛顶髻转轮王为利益佛与有情故，曾发愿宫殿，故此代表彼。如《释续小疏》云：顶髻转轮王，其愿乃自咒。光明次第中云：种种坛城放光于བྷྲཱུྃ་，圆满转成智慧之宫殿。此乃其义。彼乃外为天之宫殿，内为天之种子，秘密为母之莲宫。如《灰烬续》云：བྷྲཱུྃ་于法界莲宫中，种种聚集，事业与体性，皆为清净性，佛陀珍宝摩尼宝。毗湿瓦是种种，即轮涅一切显现之法。毗 শুদ্ধེ་是自性清净，即法界离戏，彼即显示为佛之住所，故此处代表彼，是为宫殿。第二，生起本尊之咒语有六，第一，五部怙主父母之咒语，即ཧཱུྃ་བཛྲ་དྷྲིཀ྄་等五组，共两套。彼等，父亲咒语各自之首，ཧཱུྃ་ཨཱོཾ་སྭཱཾ་ཨཱཾ་ཧཱ་此五者，是不错乱之根本咒，是生起之种子。彼即五身、五智等之自性。如《密集续》云：金刚持与胜者胜，珍宝持与大贪示，智慧持者如是称。又如《意集续》云：以ༀ་作为代表身之名相。等等。བཛྲ་དྷྲིཀ྄་等是代表彼等自性之体性咒。བཛྲ་是显空不二故为金刚，དྷྲིཀ྄་是执持彼者故为不动。ཛི་ན་ཛི。如是，རཏྣ་是珍宝，དྷྲིཀ྄་是执持，即施予众生所欲故为宝生。ཨ་རོ་ལིཀ྄་是对所化生起贪着故为无量光。པྲཛྙཱ་དྷྲིཀ྄་是为利有情故执持种种智慧故为不空成就。母亲
English
The first of each mantra, the five syllables Mūṃ Lāṃ Māṃ Pyāṃ Tāṃ, are the root mantras that are the essence of the five consorts, the seeds of generation. Their intrinsic nature is: Mūṃ Dhātuśvarī, the self-purified, the sovereign mother of the sphere of reality. Lāṃ Dveṣaratī, the minister of all Buddhas, namely, the Buddha eye. Māṃ Moharatī, taking sentient beings as self, hence Māmakī. Pyāṃ Rāgaratī, unsoiled by the stain of faults, hence White-clad Mother. Tāṃ Vajraratī, liberating sentient beings from cyclic existence, hence Tārā. Secondly, regarding the mantras of the father and mother bodhisattvas of the heart, there are also two. The father's four syllables Ṣiṃ Traṃ Hrīṃ Jiṃ are the root mantra and the seed of generation. Hi Rājayasa, like the earth and the eye, benefits sentient beings, hence the king. Āgarbhaya, the essence from which all needs and desires arise. Ha Hūṃ Padmapadama, without attachment and captivating, hence possessing a face like a lotus. Kurupāna Hrī, accomplishing the benefit of sentient beings like a vajra. The four mothers' Hūṃ Trāṃ Hrī Āḥ are the root mantra and the seed. Lāsyai Samayastvaṃ, endowed with graceful gestures, hence one should take the vow of all Buddhas. Māle Samayaho, through dhāraṇī and samādhi, one should abide in the vow of all Buddhas. Thus it is said. Gīrtirāgohaṃ, like a melodious song, attachment arises towards sentient beings, this is I. Thus it is said. Nirtirāgayāmi, through actions like dancing, attachment arises towards sentient beings. Thus it is said. Thirdly, regarding the mantras of the father and mother bodhisattvas of speech, there are also two. The father's Mai Thliṃ Hūṃ Muṃ are the root mantra and the seed. Dhāraṇī, embracing sentient beings with love, therefore, Svāhā is the firm foundation. Nissaraṃ Bhaya Svāhā, is the removal of thick or difficult-to-purify obscurations. Svarajaya Svāhā, is the nature that does not abide in either cyclic existence or nirvāṇa, the King Samantabhadra. Śrī Āṃ Rāgaya Svāhā, is the glory that does not abide in duality, attachment arises towards sentient beings. The four mothers' Jaḥ Hūṃ Baṃ Hoḥ are the root mantra and the seed. Dhūpe Praveśa, is the incense of discipline entering the continuum of those to be tamed. Puṣpe Āveśa, is the rain of blossoming flowers of enlightenment descending upon the continuum of those to be tamed.