English
And also with the retinue and the assemblies of those who have studied from the tantras, too many to be spoken of, abiding in indivisibility of appearance and nature. After extensively explaining the introduction, the Tathagata fathers, together with the assembly of queen consorts, with the essence of non-duality of mind, the secret wisdom difficult to realize, the spontaneously accomplished mandala of self-nature, those very mandalas, are the great secret beyond the realm of others' influence, revealing the essence of the five qualities of body, speech, mind, merit, and activity of the six realms, the five families of beings inseparable from the vajra nature, from which they manifestly appear, hence it is said, "Phyung ngo." This is said. E E MA E MA HO. (藏文, 梵文天城体, 梵文罗马拟音, 汉语字面意思) This is a word showing extreme wonder. Moreover, it is the self-born wisdom of the mind itself, unmoving from the realm of Suchness. The wisdom that possesses and dominates that realm itself appears as the essence of the revealer, and the awareness of realization itself is clear in the mandala of the five wisdoms, and the phenomena and the nature of phenomena abide inseparably, which is the nature of great compassion, that is, the revealer. The basis of the palace and so on, self-appearing in various manifestations, appears as the four doors as a symbol of entering through the gate of the four liberations' samadhi. The cause and effect of progressing from the eight vehicles, self-appearing in the image of a foal, the seats of the five types of sentient beings appearing like illusions, and the perfectly pure lotus and the luminous sun and moon. The five families of beings appearing from the body, speech, mind, merit, and activity of the revealer, appearing as father and mother. All dharmas are pervaded by body and wisdom, the color and rays of the body without faults are symbols of the qualities that clearly distinguish the means of taming beings. As a symbol of fulfilling the hopes of those to be tamed as desired, it appears as a seat of wish-fulfilling jewels. Moreover, the body, speech, and mind of the revealer himself, self-appear from the distinctions of the endless wheel of ornaments. It is the teaching of the supreme lineage of Vajrayana, and the place where it arises is the time of the gathering of place, time, teacher, and retinue. The so-called "Vajra Secret" is Vajrayana, and it is a word summarizing what it symbolizes. Thus, the secret essence is truly certain. This root tantra has chapters.
Chinese
然后，导师回答说。第一部分是，从那时起，如来一直说到“非常秘密”。第二部分是，如是说后，如来说到“特意谈论”。第二章的名称是《秘密精华》等。第二部分是该科判以及解释的真实经文，也就是谈论的基础集会。然后，世尊通达了能做一切续部和坛城者，轮回与涅槃如金刚般不可分割的自生智慧。由于行境完全清净，故为普贤。以轮回与涅槃的一切法无余的自性本体的方式，成为一味且不可分割的金刚。迎请明妃，即应确定之境，她是轮回与涅槃之法自性清净之界的手印，与本初佛母普贤佛母入于等持。入于等持后，十方四时的一切如来无余的意和智慧双运。以一之自性无别地了知，不见有比自己更应调伏的众生，导师如来与俱生的眷属，为了自性如来特意宣说的方便智慧的两种开端，在此处宣说。一切分别念于手印坛城中证悟，唉玛吙！这是惊叹。如何使轮回与寂灭的一切法，以自明智慧的自性不可分割，故为金刚，而蕴是积聚之义，其支分的差别是：识蕴不动而成立等五蕴，被称为五圆满正等觉，同样，从根境生起六识，并在后一刹那延续不断。十八界识境根的各种分别念，也都安住于菩提萨埵的父母等眷属的坛城中，这些是内心的父母等。五大是五部族之母，即地和水是佛眼佛母和嘛嘛枳佛母，火和风是白衣母和誓言度母，虚空是法界自在母。如此，三有本初即是佛的身体和刹土而完全清净。
English
And then, the Teacher replied. The first part is, from then on, the Tathagata speaks of "extremely secret." The second part is, having said that, the Tathagata speaks of "specifically discussing." The name of the second chapter is "Secret Essence," etc. The second part is that section and the actual text of the explanation, which is the basis for discussion, the assembly. Then, the Bhagavan understood the one who does all the tantras and mandalas, the self-born wisdom that is inseparable like a vajra from samsara and nirvana. Because the field of activity is completely pure, it is Samantabhadra. With the nature of all phenomena of samsara and nirvana being completely the same, it is a vajra that is one taste and inseparable. Inviting the consort, that is, the object to be determined, she is the mudra of the realm of the self-nature purity of the dharma of samsara and nirvana, and enters into samadhi with the Primordial Mother Samantabhadri. Having entered into samadhi, the intention and wisdom of all the Tathagatas of the ten directions and four times are united. Knowing inseparably as one's own nature, not seeing sentient beings to be tamed other than oneself, the Teacher, the Tathagata, together with the retinue of co-emergent ones, for the sake of the two beginnings of skillful means and wisdom specifically spoken by the Tathagata of self-nature, speaks here. May all conceptualizations be realized in the mandala of the mudra, Emaho! This is wonder. How can all the dharmas of samsara and nirvana be inseparable in the nature of self-aware wisdom, therefore it is vajra, and skandha means accumulation, and the distinctions of its branches are: the five skandhas, such as the consciousness skandha being established immovably, are known as the five complete perfect enlightenments, and likewise, the six consciousnesses arise from the sense fields, and continuously propagate in the next moment. All the many distinctions of the conceptualizations of the eighteen realms of consciousness, objects, and faculties also abide in the mandala of the retinue of the Bodhisattva fathers and mothers, etc., and these are the inner mind, fathers and mothers, etc. The five elements are the five mothers of the families, namely, earth and water are Buddhalocana and Mamaki, fire and wind are Pandaravasini and Samaya Tara, and space is the Mother, the sovereign of the dharmadhatu. Thus, the three realms are primordially completely pure as the body and pure lands of the Buddha.
Chinese
因此，轮回的一切法和超越的一切法，即显现和存在的万事万物，都是成佛之身和智慧，除此之外别无他物，即使佛陀亲自寻找，也找不到独立于佛陀之外的、具有自性的法，因为实际上并不存在，所以无法找到，即无法获得。如是说。因此，一切分别念本来就是觉悟的。当导师（父亲）这样说时，佛母和眷属的一切如来都感到高兴。之后，名为“法界普贤女”的妃子，也与薄伽梵意普贤，以方便和智慧无二的方式入定。为了特别宣说，她开始讲述这个偈颂。她想要向他人展示自己证悟的意义，于是惊呼“奇哉！”并说道，有这样稀有之事可以展示，真是殊胜啊！那是怎样的呢？以这个刹土为例，十方虚空界的一切显现，都是由错觉所安立的，但实际上本来就是自性空寂的。因为这个原因，三有即是完全清净的佛陀三身之刹土，五浊等垢染本身，不需断除，就可证悟为安乐之地。众生的五蕴本身，在自性上就是现证圆满正等觉，一切法在本性上就是殊胜的果位，是所要成就的基础，是如来藏，是本初自性清净的佛陀。因此，不要认为除了它之外还有其他的胜者之法而去寻找。即使佛陀寻找，也找不到独立于佛陀之外的、被称为不净的法。因为必定是无意义的，所以无法找到。通过讲述证悟，作为因缘，更加看到了世俗和胜义谛，如来导师父母以及与他们意趣无别的眷属们都知道，一切分别念本来就是觉悟的。这里也成立了遮止他者的词语的密意灌顶的决定词，因为共同的眷属们获得了灌顶，所以在相续中生起了胜义无生的智慧，但与导师的意
English
Therefore, all phenomena of samsara and all phenomena that transcend it, that is, all things that appear and exist, are none other than the body and wisdom of enlightenment. There is no phenomenon that exists independently of Buddhahood. Even if the Buddha himself were to search, he would not find a phenomenon established as having its own characteristics apart from Buddhahood, because in reality it does not exist, so it cannot be found, that is, it cannot be obtained. Thus it is said. Therefore, all assemblies of thoughts are primordially enlightened. When the teacher (father) spoke thus, the mother and all the Tathagatas of the retinue were pleased. Thereafter, the consort named "Dharmadhatu Samantabhadri," also, having entered into meditative equipoise with the Bhagavan Mind Samantabhadra, in a manner indivisible from skillful means and wisdom, began to speak this verse in order to specially proclaim it. Wishing to show the meaning of her own realization to others, she exclaimed, "How wondrous!" and said that there is such a rare thing that can be shown, how sublime! What is it like? Taking this realm as an example, all appearances in the ten directions of the empty realms are established by mistaken conceptions, but in reality, they are primordially empty of inherent existence. For this reason, the three realms are the pure realms of the three bodies of the Buddha, and the five degenerations, such as afflictions, themselves, without being abandoned, can be realized as places of bliss. The five aggregates of sentient beings themselves, by their very nature, are the perfect and complete enlightenment. All phenomena in their nature are the supreme fruit, the basis to be accomplished, the Tathagatagarbha, the primordially pure Buddha. Therefore, do not think that there is another Dharma of the Victorious Ones apart from it and go searching. Even if the Buddha searches, he will not find a phenomenon called impure that is independent of Buddhahood. Because it is certainly meaningless, it cannot be found. Through speaking of realization, as a condition, one sees even more the conventional and ultimate truths. The Tathagata teacher, parents, and the retinue whose intention is inseparable from them, know that all assemblies of thoughts are primordially enlightened. Here, the definitive word of the secret empowerment of the words that exclude others is also established, because the common retinue members have received the empowerment, so the wisdom of ultimate unbornness has arisen in their continuum, but with the teacher's intention
Chinese
由于无有游散的大智慧尚未成熟，因此不是寻常的行境，所以称为秘密灌顶。从秘密灌顶开始，意义是，象征父与母的日月菩提心无二的自性，以大乐的自性，对眷属们宣说一切法本来成佛的意义，心性真实生起为五种智慧。 唉玛霍，稀有等，这些虽然有与基、道、果三者结合的方式，但在此暂时以与基结合的方式来说明。唉玛霍，是稀有的词语。对于什么呢？八识的自性清净为五种智慧的处所，这种稀有且超胜于其他事物的法性，是圆满佛陀们的心之秘密，不是凡夫的行境。什么呢？胜义谛中，心性本来无生，但在世俗的错觉中，一切有分别的心都像是从因缘而生，仅仅是显现为如此生起，实际上并没有成立如此生起，这就是将阿赖耶识生起为法性智慧。同样地，唉玛霍，稀有奇妙之法，圆满佛陀们的心之秘密。这两句偈颂如上所说。胜义谛中，心性本来无灭，但在世俗中，一切法都像是灭去，所有显现为灭去的事物，实际上并没有灭去的双运，无分别自明，这就是将阿赖耶识的显现生起为如镜般的智慧。唉玛霍，稀有奇妙之法，圆满佛陀们的心之秘密。胜义谛中，一切法无有住处，但在世俗中，一切都像是安住。仅仅是显现为安住于所依之处，实际上并没有安住的双运，事物的自性各异且无有偏颇，这就是将有烦恼的意生起为平等性智。唉玛霍，稀有奇妙之法，圆满佛陀们的心之秘密。胜义谛中，一切法无有对境，但在世俗中，一切都像是对境。在不同的境中，仅仅是对境，实际上并没有对境的双运，能取所取二者无别，清晰而不混杂，这就是将意识生起为妙观察智。唉玛霍。
English
Because the great wisdom of non-wandering is not yet ripe, it is not an ordinary realm, therefore it is called the secret empowerment. From the secret empowerment onwards, the meaning is that the nature of the father and mother's sun and moon bodhicitta being non-dual, with the nature of great bliss, to the retinue, it is said that the meaning of all dharmas being enlightened from the beginning, the mind itself actually arises as the five wisdoms. Emaho, wonderful, etc., although these have ways of being combined with the three, ground, path, and result, here, for the time being, let us assume that they are combined with the ground. Emaho is a word of wonder. For what? The nature of the eight consciousnesses being purified into the five wisdoms, this dharma nature, which is wonderful and surpasses others, is the secret of the hearts of all perfect Buddhas, and is not the realm of ordinary people. What is it? In the ultimate truth, the mind itself is originally unborn, but in the illusory appearance of the relative truth, all conceptual minds appear as if they arise from causes and conditions, and merely appearing as if they arise in this way, in reality, it is not established that they arise in this way, this is the arising of the alaya itself as the dharmadhatu wisdom. Similarly, Emaho, wonderful and marvelous dharma, the secret of all perfect Buddhas. These two lines are as explained above. In the ultimate truth, the mind itself is originally unceasing, but in the relative truth, all dharmas appear as if they cease, and all that appears to cease, in reality, is the non-ceasing union, spontaneously clear without conceptualization, this is the arising of the alaya consciousness as mirror-like wisdom. Emaho, wonderful and marvelous dharma, the secret of all perfect Buddhas. In the ultimate truth, all dharmas have no abiding place, but in the relative truth, all appear as if they abide. Merely appearing as if they abide in a support, in reality, there is no abiding union, the nature of things is distinct and without bias, this is the arising of the afflicted mind as equality wisdom. Emaho, wonderful and marvelous dharma, the secret of all perfect Buddhas. In the ultimate truth, all dharmas have no object, but in the relative truth, all appear as if they have an object. In different objects, merely being an object, in reality, there is no object union, the object and the subject are inseparable, clear and unmixed, this is the arising of the consciousness as discriminating wisdom. Emaho.