Chinese
以及，不执著于相，即以平等心摄集并令欢喜的铃女等，如是心智自显之眷属。此外，还有以续部净化的众会等，不可言说者，与自性无二而安住。如前所说，示现的导师眷属之相，皆融入导师六种姓之智慧游舞一味之中。众生的蕴、界、处，所有的一切，皆于任运成就之坛城中，本自成佛之故。《释疏》云：三有众生的一切，蕴、界与处，不可说不可尽说，如是轮之坛城中，现证圆满王，彼性即决定。无二任成坛城中，一切自性恒常住。又《二观察》云：我已遍布此一切，未见众生有他性。如是。三、摄义分三：述说所说为历史，真实摄义，以及，表诠密咒之语。第一，即“其后如来”等。广说开端，其后如来父等与母妃众，以及心识无二之体性，难以了悟之秘密智慧自性，任运成就之坛城，彼等之义，超离他者行境之大秘密，此即宣说导师六种姓之身、语、意、功德与事业五者体性的五种姓士夫，从不可分离之金刚体性中显现，故说为“生出”。第二，即“诶诶玛诶玛哦，如是性”等一颂。“诶诶玛诶玛哦”重复宣说。《释疏》云：“诶”是惊叹之词，“诶玛”是极惊叹，“诶玛哦”是甚惊叹。故为显示极稀奇之语。如《恶趣清净》云：奇哉佛陀，奇哉佛陀，奇哉佛陀，所作善妙。如是。所谓“如是性之界性”，即总摄处所之自性与相。即是，心性自生之智慧，彼四
English
and those who do not cling to appearances, such as the bell-maidens who gather and please with equanimity, are the retinue of the self-manifestation of wisdom. Furthermore, they abide in non-duality with the unspeakable hosts purified by the tantras. All the appearances of the teacher's retinue, as mentioned above, are gathered into the single play of wisdom of the teacher of the six lineages. All the aggregates, elements, and sense bases of beings are enlightened from the very beginning in the spontaneously accomplished mandala. The commentary states: "All beings of the three realms, aggregates, elements, and sense bases, unutterable and inexhaustible, in such a wheel's mandala, the fully enlightened king is determined as that very nature. In the non-dual, spontaneously accomplished mandala, all natures abide eternally." Also, the Two Examinations state: "I pervade all this; I do not see any other nature of beings." Thus. Third, the summary has three parts: stating what was said as history, the actual summary, and the words that represent the secret mantra. First, "Then, the Thus-Gone One," and so on. Having extensively explained the introduction, then the Thus-Gone One, the fathers, the assembly of mother consorts, and the nature of non-duality of mind, the secret wisdom nature that is difficult to realize, the spontaneously accomplished mandala, the meaning of those very things, the great secret that transcends the realm of others, this is the manifestation from the indivisible vajra nature of the five lineage individuals who explain the nature of the body, speech, mind, qualities, and activities of the teacher of the six lineages, and is therefore said to be "born." Second, "E e ma e ma o, suchness," etc., is one verse. The repetition of "E e ma e ma o" is explained in the commentary: "'E' is a word of amazement, 'E ma' is great amazement, 'E ma o' is extreme amazement." Therefore, it is a word that shows extreme wonder. As in the Purification of the Lower Realms: "Alas, Buddha, alas, Buddha, alas, Buddha, your deeds are excellent." Thus. "The essence of suchness" gathers the nature and characteristics of the place. That is, the self-born wisdom of mind itself, those four
Chinese
未从本性之界移动。 所谓自显现，即是： 坛城的基础、原因和范围， 形状、凸起、顶端和庄严等都包含在内。 证悟的觉性本身，具备圆满一切果位功德的能力，如宫殿的基础等，以各种各样的幻化而自显现。 所谓三摩地，即包含门之义，以四解脱之三摩地门进入，显现为四门。 所谓影像，即包含马蹬之义，象征从八乘进入的因果，自显现为马蹬的影像。 所谓清净明亮的幻化和如意宝，即包含坐垫之义，象征四无畏等，证悟的觉性本身如幻化般显现为五种众生的坐垫，无有罪过的清净莲花，光明灿烂的日月，以及如意满足希望的珍宝坐垫。 所谓自在智慧坛城慈悲之境，即包含导师之义，在本性之界中拥有并自在的智慧本身，显现为导师的体性。证悟的觉性本身，显现为五种智慧的坛城，并且此觉性与有法轮回涅槃的一切法和法性无二无别地存在，即是慈悲之境，是导师的自性。 所谓身语意功德事业，即包含无二自性的五部眷属本尊父母，从导师的身语意功德事业五者，阐述五蕴清净的五部本尊父母显现。 所谓无余，即包含周遍的程度，即法界的一切，以及众多的程度，即如是之集合等，由于一切法都被身和智慧所周遍，因此丝毫罪过都没有剩余。 所谓功德，即包含身色的意义，显现为各部的身色和光芒等，象征着不混杂地阐明调伏众生的方便之功德。 所谓不竭尽的具饰法轮，即包含特殊觉性的轮，导师本身的身语意不竭尽，从庄严法轮的特殊性中自显现。 金刚宝
English
Has not moved from the realm of its own nature. What is called self-appearance is: The base, cause, and extent of the mandala, Shape, protuberance, apex, and Adornment, and so forth, are all included. The very awareness of realization, possessing the ability to perfect all the qualities of the fruition, such as the base of the palace, appears as various kinds of manifestations. What is called samadhi includes the meaning of the gate. It appears as four gates as a symbol of entering through the gate of the four liberations' samadhi. What is called image includes the meaning of a mounting block. It appears as an image of a mounting block, symbolizing the cause and effect of progressing from the eight vehicles. What is called pure and clear illusion and wish-fulfilling jewel includes the meaning of a seat. The very awareness of realization, symbolizing the four fearlessnesses and so forth, appears like an illusion as the seats of the five kinds of beings, a lotus that is pure because it is unstained by faults, the bright sun and moon, and the jewel seats that fulfill hopes as desired. What is called the dominion, wisdom mandala, and the state of compassion includes the meaning of the teacher. Wisdom itself, which possesses and dominates the realm of suchness, appears as the essence of the teacher. The very awareness of realization is clear as the mandala of the five wisdoms, and since it abides inseparably from all phenomena and the nature of phenomena, which are the objects of the teachings, samsara, and nirvana, it is the state of compassion, the nature of the teacher. What is called body, speech, mind, qualities, and activity includes the five families of retinue, father, and mother, which are inseparable in nature. From the teacher's body, speech, mind, qualities, and the five activities, the five families of male and female deities appear, explaining the purification of the aggregates and elements. What is called without remainder includes the extent of pervasiveness, which is everywhere in the dharmadhatu, and the extent of multitude, such as the assembly of suchness. Since all phenomena are pervaded by body and wisdom, there is not even the slightest remainder of faults. What is called qualities includes the meaning of body color, symbolizing the qualities of clearly distinguishing the undiluted methods of taming beings by appearing as the body color and rays of light of the families, and so forth. What is called the inexhaustible wheel of ornaments includes the wheel of special awareness. The teacher's own inexhaustible body, speech, and mind appear from the special characteristics of the wheel of ornaments. Vajra, the supreme.
Chinese
在“彼处即是处所”中，汇集了圆满的时间和法。金刚乘中，成为最殊胜续部的是教法，而其生起之处，即是导师、眷属、处所三者汇聚之时，此为总结之语。第三，是金刚秘密之语。意为金刚秘密即是金刚乘，或者说是汇集了能象征金刚乘的语句，又或者说是金刚持秘密主所汇集的语句。若如此，则与所说五部不可分割，是从第六者的意中产生相违背。答：此处汇集者与导师的意趣并无差别，如前所说，故无过失。第二是章节的名称，即“秘密的”等等。如是所说，这些确定了秘密的精华本身，此根本续有二十二品。此续说明了生起续的五种圆满之因，因此称为“地基”。章节是从“帕塔拉”一词分割而来，或者“帕塔”是衣服的意思，具有保护的性质。“拉”是持有的意思，因此名称覆盖了正文，并将正文分割成段落，为了从意义混淆中保护，因此称为“章节”，因为是从上面数起的第一章，所以是第一。第二品分为二：正文和名称。第一，正文分为二：不共的开启和共同的开启。第一分为二：由父母二者开启而灌顶秘密灌顶，以及共同宣说二灌顶之事业。第一分为三：为了灌顶秘密灌顶，父母平等入之方式，从修持之义中灌顶物质之灌顶，以及陈述证悟，获得灌顶之功德与决定词。第一是：从“此后，薄伽梵作者金刚意”等等，以及“此后，妃子事业母法普贤母”等等，从下面引用，这两个正文部分所表示的。又从开启的基础集合那里连接，一般来说，意在证悟之时，被称为自证自生之智慧的本有之意是过去之作者，然而，未证悟之时，则是有分别的
English
In "That itself is the place," it gathers the perfect time and Dharma. In Vajrayana, the teachings that become the most supreme tantra are the teachings, and the place where it arises is the time when the teacher, retinue, and place gather, which is the concluding statement. Third, it is the word of Vajra secret. It means that Vajra secret is Vajrayana, or it is said to be a collection of statements that can symbolize Vajrayana, or it is a collection of statements by Vajradhara secret lord. If so, it contradicts the statement that the five families are inseparable and arise from the mind of the sixth. Answer: Here, the collector and the intention of the teacher are no different, as previously stated, so there is no fault. Second is the name of the chapter, i.e., "secret," etc. As said, these determine the essence of the secret itself, this root tantra has twenty-two chapters. This tantra explains the five perfect causes of the arising tantra, therefore it is called "ground." A chapter is divided from the word "Patala," or "Pata" means clothing, which has the nature of protection. "La" means holding, so the name covers the text and divides the text into paragraphs, in order to protect from confusion of meaning, therefore it is called "chapter," because it is the first chapter counted from above, so it is the first. The second chapter is divided into two: text and name. First, the text is divided into two: uncommon opening and common opening. The first is divided into two: initiating secret empowerment through the opening by the two parents, and jointly proclaiming the activities of the two empowerments. The first is divided into three: the way the parents equally enter for the sake of initiating secret empowerment, initiating the material empowerment from the meaning of practice, and stating realization, the merits of obtaining empowerment and the definitive words. The first is: from "Then, the Bhagavan maker Vajra mind," etc., and "Then, the consort activity mother Dharma Samantabhadri," etc., quoted from below, these two text parts indicate. Also, connect from the base collection of the opening, generally speaking, the innate mind, which is called self-awareness self-born wisdom at the time of realization, is the maker of the past, however, at the time of non-realization, it is conceptual
Chinese
所谓的“心”，是指无有突发之想，却成为轮回的造作者。是轮回与涅槃二者的造作者。所谓的“法”，是指未被五种有色根识所用的对境，即有为法与无为法的法界。也是心所要决定的对境。由于它能生起心，所以也成为生起者。因此，这里是指，世尊通达了作为一切续部和坛城之造作者的轮回与涅槃如金刚般不可分割的心，即自明自生的智慧。由于行境完全清净，所以是普贤王如来，是轮回与涅槃一切法无余之自性，以自性之方式，一味且不可分割的金刚。迎请明妃，即要决定的对境，女性，轮回与涅槃的一切法，自性清净之法界手印，明妃普贤王母，与之交合。彼时，所谓的明妃，即女性，法界普贤王母，也与世尊心普贤王如来无二无别地交合。如是，方便与智慧二者相互交融，十方四时一切如来之意，无余了知法界与智慧双运一味之自性，不见有自身之外的所化众生，为了对本师如来父母与俱生之眷属，自性之如来，授予方便与智慧之秘密灌顶，想要开示自己所修持的意趣，即下文将要出现的意趣，于是以特别言说之方式，宣说了方便与智慧的两种开场白。第二部分分为两部分，第一部分是父尊以方便之分所宣说的自己所修持之义，即从“唉玛，金刚蕴”到“心生欢喜”之间。将一切分别念之集合体证悟为手印之坛城，故称“唉玛”，意为稀奇。如何证悟呢？轮回与解脱的一切法，以自性光明之智慧不可分割，故称金刚。蕴是指众多积聚之义。其支分之差别，即是五种识等之差别，八十种分别念。