Chinese
对于非造作且无生灭特征者，因无可舍弃且行境完全清净，故称之为普贤。轮回与涅槃所摄的一切法，以无余的第六种自性，一体且不可分，故为身语意金刚之自性。妃是指可享用且为子之来源，与前述一致，差别在于以法使心欢喜。母是指于有为与无为之法中，无可舍弃，故为普贤母，乃身的摩诃母扎之总持。与之结合，是与所化众生的显现相符。如何结合之方式是，以方便与智慧无二而嬉戏。如此进入有何必要呢？对于不确定出现的如来，众生甚至会因此而转变，因此，包含十方与四时的一切如来，也无别地显现为俱生智的自性。因此，如来普贤，如来普贤母，为了对俱生眷属进行灌顶，如同言语表达一般，以下将清楚阐述以身示现之义。以身示现之义，正直。埃玛欧之意为，若依方便道，虽享用贪欲，然行境完全清净；若依解脱道，则自性本然成佛于念头之聚，身与智慧。金刚若依方便道，则是乐空无别；若依解脱道，则是显空无别；或于意义自证之智慧中，天与念头无别。蕴是指众多堆积之故，色等五蕴之支分是八十种念头之自性，虽彼等自性本然成佛于三身，然圆满正等觉是五身任运成就且被称为五部。眼耳鼻舌之识四者，色声香味四境，眼耳鼻舌四根，即十二处，以及秘密的识与境。
English
For that which is uncreated and devoid of the characteristics of arising and ceasing, because there is nothing to abandon and the sphere of activity is completely pure, it is called Samantabhadra. All phenomena encompassed by samsara and nirvana are of the nature of the sixth, without remainder, unified and indivisible, hence the nature of body, speech, and mind vajra. The consort is that which is to be enjoyed and is the source of offspring, consistent with what was previously stated, the difference being that the mind is delighted by the Dharma. The female action refers to the fact that within conditioned and unconditioned dharmas, there is nothing to be abandoned, hence she is Samantabhadri, the dharani of the great mudra of the body. To be in union with her is in accordance with the appearance of those to be tamed. The way in which they unite is that they sport with the inseparability of skillful means and wisdom. What is the need for entering in this way? For the Tathagata whose appearance is uncertain, beings may even be transformed by it. Therefore, all the Tathagatas encompassed by the ten directions and the four times also appear inseparably as the nature of the single co-emergent wisdom. Therefore, the Tathagata Samantabhadra, the Tathagata Samantabhadri, in order to empower the co-emergent retinue, like expressing it in words, the meaning of demonstrating with the body, which will be explained below, will be clearly stated. The meaning of demonstrating with the body, is straightforward. The meaning of "Emaho" is, according to the path of means, although desire is enjoyed, the sphere of activity is completely pure; according to the path of liberation, the collection of thoughts, body and wisdom, are naturally enlightened from the beginning. Vajra, according to the path of means, is the inseparability of bliss and emptiness; according to the path of liberation, it is the inseparability of appearance and emptiness; or in the wisdom of self-awareness of meaning, deity and thought are inseparable. Skandha means that many are piled up, the branches of the five skandhas such as form are the nature of eighty thoughts, although those natures are naturally enlightened in the three bodies, the perfectly complete Buddha is spontaneously accomplished in the five bodies and is known as the five families. The four consciousnesses of eye, ear, nose, and tongue, the four objects of form, sound, smell, and taste, the four faculties of eye, ear, nose, and tongue, are the twelve sources, and the secret consciousness and object.
Chinese
棒波。秘密三界中的秘密三合之触，以及过去、未来、现在不确定的四时，常断我相四者皆非的颠倒四者。如是种种分别念，皆是菩萨和佛母的眷属，以及忿怒尊和忿怒母的坛城。同样地，地是佛眼佛母，水是嘛嘛噶佛母，火是白衣佛母，风是誓言度母。此外，作为本源之名的空是空界自在母。因此，包含欲界、色界、无色界三有的一切，原本就是自生佛三身的净土。此外，名即事物之相，总摄一切四句，以及轮回和涅槃的一切法，无不皆是本来清净的法身和智慧，除了佛之外别无他物。这四句名言，既然是自生佛，那么从它之外的其他法，在事物自性中寻觅，即使以佛陀的智慧之眼也无法看见，无法获得，因此无法寻得。这是它的功德。念诵“正直”之后，示现无二自性之轮的一切如来，为了示现身之妙用而特别宣说，对此感到欢喜。佛母的提问分为两种：计数，以及将所说之事讲述为历史。念诵“正直”。“之后”等字句虽然有先后顺序，但因为是同时宣说，所以不考虑意义上的关联。如果从词语关联的角度来看，为了显示佛父的提问，所以用“彼”，为了显示佛母的提问，所以用“乃”。名为普贤佛母的妃子说：“世尊，如果按照普贤意和方便道，则明点日月无二；如果按照解脱道，则证悟无二，为了聚集在一起的眷属们，宣说示现身之妙用的意义，将宣说下面这段话。”这是示现身之妙用的真实意义。念诵“正直”。“嗟”是呼唤之词。“嘛哦”是感叹之词。为什么需要这样呢？为了向他人展示自己的安乐，所以用“嗟”呼唤聚集在一起的眷属们，然后用“嘛哦”表示前所未有。
English
Bangpo. The touch of the three secrets combined from the three secret realms, and the four times of past, future, and uncertain present, and the four inversions that are not the four of permanence, cessation, self, and characteristics. All such distinctions of thought are the retinue of Bodhisattvas and consorts, and the mandala of wrathful deities and wrathful mothers. Similarly, earth is Buddha Eye, water is Mamaki, fire is White-Clad, and wind is Samaya Tara. Furthermore, the sky, named as the source, is the sovereign mother of the space realm. Therefore, all that is included in the three existences of desire, form, and formlessness is originally the pure land of the three bodies of the self-born Buddha. Moreover, name is the characteristic of things. All that is included in the four statements, and all the phenomena of samsara and nirvana, without exception, are primordially pure Dharmakaya and wisdom, and there is nothing other than Buddhahood. Since these four statements are the self-born Buddha, then searching for other phenomena apart from it in the nature of things, even with the wisdom eye of the Buddha, one cannot see or obtain them, and therefore one cannot find them. This is its merit. By reciting "Straightforward," all the Tathagatas of the wheel of non-dual nature, especially speaking to show the meaning of the manifestation of the body, were pleased. The mother's question is divided into two: counting, and narrating what was said as history. Reciting "Straightforward." Although the words "after" and so on have a sequence, since they are spoken simultaneously, the connection in meaning is not considered. If viewed from the perspective of word connection, "that" is used to show the father's question, and "then" is used to show the mother's question. The queen named Samantabhadri said, "Bhagavan, if according to the mind of Samantabhadra and the path of means, the bindu of sun and moon are non-dual; if according to the path of liberation, realization is non-dual, and for the sake of the assembled retinue, to explain the meaning of manifesting the body's display, the following will be spoken." This is the true meaning of manifesting the body's display. Reciting "Straightforward." "Kye" is a word of calling. "Mao" is a word of exclamation. What is the need for this? In order to show others one's own bliss, "Kye" is used to call the assembled retinue, and then "Mao" is used to express the unprecedented.
Chinese
据说，可以通过这种方式展示独特的幸福智慧。那是怎样的呢？十方、三千世界、三界和显现，因为其自性为空，所以阿赖耶清净法身本来就是空性，远离二取之地。如《抛瓦金刚》所说：“世间动摇等，显现中无自性，此即大*法身。”这表明了这一点。同样，三有本身就是清净三身的净土。最后，五浊是确定的。哪五个呢？时浊、众生浊、寿浊、业浊和烦恼浊。其中，时浊是争斗时期。众生浊是生于那个时期。寿浊是寿命低于一百岁。业浊是行持十不善业。烦恼浊是无法被对治力所胜伏。这些也都是遍计所执，因为没有确定自性，所以具有大乐，是享乐之处。因此，五蕴本身就是圆满的五方佛。如此，十方、三千世界、三有、五浊、五蕴的显现，总而言之，以四种名相概括的一切都是功德或殊胜果位的所证之精华。不要从那之外寻找其他的胜者之法，因为四种名相的自性本来就是法身，如果从那之外寻找所谓的果位法身，寻找涅槃之法，即使是具有清净传承的胜者佛陀也无法找到。这是密灌顶的定义。说“正直”表示一切导师在身和智慧上本来就是成佛的，如来至尊普贤父母了知。
English
It is said that the unique wisdom of bliss can be shown in this way. What is it like? The ten directions, the three thousand worlds, the three realms, and appearances, because their own nature is empty, the Ālaya immaculate Dharmakāya is inherently empty, and devoid of the ground of the two graspers. As it is said in the Powa Vajra: "The moving and unmoving of the world, etc., have no essence in appearance. That itself is the great Dharmakāya." This shows that. Similarly, the three existences themselves are the pure lands of the three pure bodies. Finally, the five degenerations are definite in number. What are the five? The degeneration of time, the degeneration of beings, the degeneration of lifespan, the degeneration of karma, and the degeneration of afflictions. Among them, the degeneration of time is the age of strife. The degeneration of beings is being born in that time. The degeneration of lifespan is a lifespan of less than one hundred years. The degeneration of karma is engaging in the ten non-virtuous actions. The degeneration of afflictions is being unable to be overcome by antidotes. These are also all completely imputed, and because the self-nature is not determined, it possesses great bliss and is a place of enjoyment. Therefore, the five aggregates themselves are the five fully perfected Buddhas. Thus, the appearance of the ten directions, the three thousand worlds, the three existences, the five degenerations, and the five aggregates, in short, everything summarized by the four terms is the essence of the accomplishment of the supreme qualities or fruits. Do not seek another Victorious Dharma other than that, because the nature of the four terms is inherently the Dharmakāya, and if you seek a so-called fruit Dharmakāya, seeking a Dharma of Nirvana other than that, even the Victorious Buddha with a pure lineage will not find it. This is the definition of the secret empowerment. Saying "straightforward" indicates that all teachers are inherently enlightened in body and wisdom, as known by the Tathagata Supreme Samantabhadra Father and Mother. The second is to show the common activity of the two empowerments, which has three parts: telling the story, the order of generating the mind of enlightenment, and the qualities of generating the mind of enlightenment. First, straightforward. Showing the conferring of the secret empowerment, because it shows the common activity of the two empowerments of wisdom and undifferentiated great bliss, according to the path of means, the teachers, father and mother, bindu sun and moon, and according to the path of liberation, the father and mother have the wisdom of bliss in which their intentions are non-dual.
Chinese
因此，伟大的导师向聚集的眷属们讲述了本自成佛的意趣，或者说，心性实物的本性状态本身，以上行有漏的四喜实物，以俱生智为代表，下至稳固无漏的四喜自性，以俱生智的心，将八识五智实际生起的方法，以及从下往上生起的五种心次第。此心生起次第，就像用针刺一样保密，没有完全公开。但根据杰·卓普的观点，可以分为外、内、密三种方式来讲解。第一种讲解方式，以外部的窍诀道次第的第三章作为依据，结合四种行为来讲解。诶玛，这是指四种行为本自清净，完全是自性的行为领域吗？ 稀有，这是指即使实行四种行为，它们也显现为法性吗？ 奇妙之法，这是指这就是密宗玛哈瑜伽的特点吗？ 这本身也是圆满二资粮的诸佛意趣的本质，因此是秘密。因为凡夫俗子无法将其作为行为领域，所以也是秘密。 也就是说，以了解原因的特征——见解为基础，以进入的特征——禅定作为道路的瑜伽士，如何将四种行为融入道路呢？ 无论是坐着安住，还是躺着睡觉，还是吃喝，还是行走往来，无论实行哪种行为，都没有生，没有灭，没有住，没有执着，没有来去，这是胜义谛，是七宝自性任运成就。一切生，一切灭，一切住，一切执着，显现来去的是世俗谛，是身和智慧坛城的自显现。生起之时即无生，灭去之时即无灭，安住之时即无住，执着之时即无执着，没有来去，这是无别的真谛，世俗身和智慧坛城的自显现本身，不离胜义七宝自性任运成就。 如此，在三谛平等性的状态中，修行者不遮止四种行为，