English
The one possessing Dharma said: There is a need. Because if there is no compiler, even if the teacher teaches, it is like a mute speaking, and later there will be the fault of not appearing, and where does this tantra reside? Which teacher? To which retinue did he teach and entrust? And then who will propagate it? It is for the sake of avoiding these slanders that it is needed. The second is the name of the chapter, which is "Secret," and so on. Because it is difficult to understand, it is secret; because it condenses the essence, it is essential; because it excludes others, it is the only one; because it is free from doubt, it is certain. "Discourse" is speaking, that is, the place or root where both the Dharma of the object of speech and the meaning of the words of the speaker arise is the five perfections, which are called the "basis of discourse." In this way, the words and meanings of the scriptures are all divided by boundaries and categories, so it is a chapter. Its number is twenty-two, and it is the first when counting from above, so it is the first (chapter). Now, if one divides the sections by oneself mastering the scriptures, there are twenty-two chapters, and here the second chapter is taught. The teacher explains that if the key-point master identifies the Dharma assemblies, then the Dharma assemblies of the superior are the three of basis, path, and fruit. The first chapter is the fruit, showing the basis of the nature of unfettered liberation, and the two bases established by one's own conceptual karma and so on. On the path, in particular, both the path of means and liberation are shown. At the time of generating bodhicitta, the path of means, the lower gate, and the path of liberation are shown simultaneously. The Dharma assemblies of the intermediate are the basis of discourse, the initiation of discourse, lineage, meaning, necessity, connection, and instruction, of which the initiation of discourse is shown, and both common and uncommon are shown. The Dharma assemblies of the inferior have ten, mainly showing view, hidden meaning, measure, scriptural teachings, etc., slightly showing boundaries and intersections, and also showing through three common ways. Because there is a common initiation of discourse here, it is the object of all. On this, if the speaker divides the sections from the perspective of wisdom, there are two: the text of the chapter and the name. The first is divided into two: uncommon initiation of discourse and common initiation of discourse. The first is divided into two: the father and mother granting secret empowerment through the initiation of discourse, and the common display of the activities of the two empowerments. The first is divided into three: the way the father and mother equally enter into samadhi for the purpose of granting secret empowerment, experiencing
Chinese
为了延续其意义，以物质进行灌顶并讲述证悟，以及获得灌顶的功德和决定词。第一部分是：从“然后，世尊，作者”等等，以及从“然后，妃子，行为者”等等，从下文摘取，以显示这两个科判是一致的。也就是说，通过连接“从讨论的基础，集会”等，一般来说，心在未证悟时是轮回的作者，在证悟时是超越的作者，智慧的觉性二者自性无别，因此是轮回和超越二者的作者。五根的对境，即有为法和无为法的法界，产生心，并且因为成为心的对境，所以被称为“妃子，行为者”。因此，世尊一切的作者，本体是无为法，远离生灭，如金刚般不可分割，因此领悟到的自生智慧的心，因为轮回的法尚未被舍弃，所以没有可舍弃的对境，并且因为行境完全清净，所以吉祥普贤是轮回和超越一切法无余的自性，以自性的方式，味道相同且不可分割的金刚。妃子，即要确定对境的行为者，轮回和超越一切法的界限，与本初佛母普贤佛母平等进入，并且在那时，妃子行为者，法普贤佛母也与心普贤佛父无二无别地平等进入。如此平等进入后，十方四时的一切如来无余，以一个意念的自性无别地了知，因为没有看到除了自己之外的所化，所以导师如来父母本身，按照方便道来说，是明点日月无二，按照解脱道来说，是意念无二，成为俱生之轮，为了对如来本身授予方便智慧的秘密灌顶，为了显示自己修持的意念（将在下文出现），想要讲述，所以特意宣说了这两个方便智慧的开场白。第二部分分为两部分，第一部分是父亲修持的意义，抓住方便的部分来讲述，从“唉玛，金刚”到“感到愉悦”之间。
English
To continue the meaning, empowerment is conferred with substances and realization is spoken of, along with the qualities of obtaining empowerment and the definitive words. The first part is: from "Then, the Bhagavan, the doer," etc., and from "Then, the consort, the actress," etc., taken from below, to show that these two sections are the same. That is, by connecting "from the basis of discussion, the assembly," etc., in general, the mind is the doer of samsara when not realized, and the doer of transcendence when realized, the wisdom of awareness is inseparable in nature, so it is the doer of both samsara and transcendence. The objects of the five senses, that is, the dharmadhatu of conditioned and unconditioned phenomena, generate the mind, and because it becomes the object of the mind, it is called "consort, actress." Therefore, the Bhagavan, the doer of all, whose essence is unconditioned and free from arising and ceasing, indivisible like a vajra, therefore the mind of self-arisen wisdom that is comprehended, because the dharma of samsara has not been abandoned, there is no object to be abandoned, and because the field of activity is completely pure, the glorious Samantabhadra is the nature of all dharmas of samsara and transcendence without remainder, in the manner of self-nature, the vajra that is of one taste and indivisible. The consort, that is, the actress who is to determine the object, the realm of all dharmas of samsara and transcendence, equally enters into the mother of all Buddhas, Samantabhadri, and at that time, the consort actress, the dharma Samantabhadri, also equally enters into the mind Samantabhadra, inseparably as method and wisdom. Having entered equally in this way, all the Tathagatas of the ten directions and four times without remainder, know inseparably as the nature of one intention, because they do not see disciples other than themselves, the teacher, the Tathagata father and mother themselves, according to the path of means, are the bindu of sun and moon inseparable, and according to the path of liberation, are the intention inseparable, becoming the coemergent wheel, in order to bestow the secret empowerment of means and wisdom on the Tathagata himself, in order to show the intention that he himself practiced (which will appear below), wanting to speak, he specifically spoke these two introductions of means and wisdom. The second part is divided into two parts, the first part is the meaning of the father's practice, grasping the part of means to speak, from "Emaho, Vajra" to "became pleased."
Chinese
唉玛，按照方便道来说，即使运用贪欲也不会被束缚，因为所行之处完全清净；按照解脱道来说，一切分别念原本就是身和智慧的佛，真是稀有啊！ 怎样呢？按照方便道来说，乐空不可分离；按照解脱道来说，显空不可分离。 实际上，在自明智慧中，天神和分别念二者不可分离的金刚。蕴的体性是众多聚集，因此它的分支的区别就是识等五蕴的分支，八十种分别念的山。 那些圆满正等觉的佛被称为五佛。 同样地，生起和增长，以及十八界的一切分别念的差别，也全都安住在菩萨父母、四摧魔者、普贤父母、四门母的坛城中。 同样地，五大是五部母，即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。虚空是金刚界自在母的自性，原本就是佛。 这样，欲界、色界、无色界的三界，即三有原本就是佛，清净为法身、报身、化身三身的身体和刹土。一切法，所考察的名词，作用，显现的事物，所象征的特征，即以四种名言所概括的剩余一切显现和存在的诸法，全都不是别的，而是自明智慧的体性中成佛。 这样，从佛之外变成的由错觉所假立的法，即使以佛的智慧之眼寻找，实际上也是不存在的，所以是不可得的，即是找不到的。 这样，说一切分别念原本就是佛，就使自性无二之轮的一切如来之导师的密意显现，从而感到欢喜。 第二，是母续所修持的意义，掌握智慧的部分而谈论法界之义。 唉玛，十方等两句偈颂。 为了向他人显示自己的安乐，所以唉玛是与父佛在一起的眷属呼唤。 霍，是指先前体验过的安乐智慧。
English
Emaho, according to the path of means, even if desire is used, it will not be bound, because the place of practice is completely pure; according to the path of liberation, all discriminations are originally the body and wisdom of the Buddha, how rare! How is it? According to the path of means, bliss and emptiness are inseparable; according to the path of liberation, appearance and emptiness are inseparable. In reality, in self-aware wisdom, the vajra in which gods and discriminations are inseparable. The nature of the aggregates is the accumulation of many, so the difference of its branches is the branches of the five aggregates such as consciousness, and the eighty mountains of discriminations. Those perfectly complete Buddhas are called the Five Buddhas. Similarly, arising and increasing, and all the differences of discriminations of the eighteen realms, all abide in the mandala of the Bodhisattva parents, the Four Destroyers, the Samantabhadra parents, and the Four Gatekeepers. Similarly, the five elements are the five mothers of the family, that is, earth and water are Buddhalocana and Mamaki. Fire and wind are Pandaravasini and Samaya Tara. Space is the nature of Vajradhatvishvari, originally the Buddha. Thus, the three realms of the desire realm, the form realm, and the formless realm, that is, the three existences, are originally the Buddha, purified as the body and pure lands of the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya. All dharmas, the examined nouns, functions, manifested things, and symbolized characteristics, that is, all the remaining phenomena that appear and exist, summarized by the four expressions, are all not other than the enlightenment in the nature of self-aware wisdom. Thus, the dharma that has become other than the Buddha and is falsely established by illusion, even if sought with the wisdom eye of the Buddha, is actually non-existent, so it is unattainable, that is, it cannot be found. Thus, saying that all discriminations are originally Buddhas makes manifest the intention of the teacher of all the Tathagatas of the wheel of non-duality, and thus they are pleased. Second, it is the meaning of the Mother Tantra practice, grasping the part of wisdom and discussing the meaning of the Dharmadhatu. Emaho, the two verses such as "ten directions." In order to show others my own happiness, Emaho is the calling of the retinue together with the Father Buddha. Ho, refers to the wisdom of bliss previously experienced.