Chinese
安住于与不可言说的普遍法界无二无别之中。第三，以智慧的自显陈设来总结意义，分为二：所陈设的本体，以及如何陈设的方式。第一，从广泛显现开场陈设开始，如来父尊们与母妃眷属，以自性无二的本体，不为他者所用，故此自显的秘密坛城，即是此大秘密，身语意功德事业五部金刚坛城自显之义，无需依赖言语文字，自然流露出此金刚秘密语。第二分为三：自显之坛城从何处显现，显现的方式如何，以及确定其所住之处。第一，于法身无生之界，惊叹之语“诶隆”，于无灭之身的显现，惊叹“诶玛”，与虚空界平等，显现种种，惊叹“诶玛霍”。法身真如之界自在，报身五智坛城任运成就，乃是导师自身不可思议之大悲中生出。第二，于如是庄严之清净刹土，如来自身自显，乃是佛陀之禅定，清净之影像，智慧之幻化，于自性清净之本体中，清晰而显现。第三，佛之身语意功德事业，无有丝毫过失之自性，功德圆满如意宝，具备不可思议之大威德，无尽之智慧庄严法轮，无有聚散之自性，金刚胜义之本体，圆满受用身之处。如是身语意之金刚秘密语。从确定秘密心髓之真如性中，生起续部的历史，以及施予确定，作为基础的开场白之第一品。第二，导师自身显现为五部的意自生。
English
They abide inseparably from the inexpressible, all-pervading Dharmadhatu. Third, summarizing the meaning through the arrangement of self-arisen wisdom, there are two aspects: the essence of what is arranged, and the manner in which it is arranged. First, from making the arrangement of the introduction appear extensively, the Tathagatas, the fathers, together with the assembly of consorts and queens, with the essence of non-duality of nature, not becoming the object of others' use, therefore, this self-manifested secret mandala, this very great secret itself, the meaning of the self-manifested mandala of the five Vajra families of body, speech, mind, qualities, and activities, these Vajra secret words, without relying on sound or words, arise spontaneously from intention. Second, there are three aspects: from what state does the self-manifested mandala arise, how does it appear, and identifying where it resides. First, in the realm of the unborn Dharmakaya, the wonderful word "E Long"; marveling at the appearance of the unceasing body, "E Ma"; being equal to the space realm, appearing in various ways, "E Ma Ho." The Dharmakaya, the realm of Suchness itself, is empowered, and the spontaneously accomplished mandala of the five wisdoms of the Sambhogakaya arises from the inconceivable compassion of the teacher himself. Second, in such a spontaneously dense pure land, the Tathagata himself is self-manifested; the image of the Buddha's perfectly pure Samadhi, the illusion of wisdom, is clear and apparent in the essence of naturally pure nature. Third, the body, speech, mind, qualities, and activities of the Buddha, the nature of being without even the slightest fault of defects, the wish-fulfilling jewel of perfect qualities, possessing inconceivable great power, the inexhaustible wheel of wisdom ornaments, the essence of the supreme Vajra nature without aggregation or separation, is the very place of the complete enjoyment body. Thus, the Vajra secret words of body, speech, and mind. From ascertaining the Suchness of the secret essence itself, the history of the arising of the tantra, the bestowal of certainty, and the first chapter of the introduction that serves as the basis. Second, the teacher himself arises as the mind-born of the five families.
Chinese
由于智慧无二，所有法皆本初成佛，特别宣说并示现大悲摇动之相，分为两部分：宣说意义之意趣，以及对未证悟的众生示现大悲摇动之相。第一部分分为三：启发父亲的意趣，启发母亲的意趣，以及启发无二的意趣。第一部分分为二：进入启发意趣之因，以及实际启发。第一部分是：陈述开端之后，世尊种族之主的心，自生之智慧，能辨别对境者，以无二之相，金刚进入意境，一切万法自性从法界未动摇故贤善。十方四时一切佛陀的意趣无余聚集的自性三身无离无合之相，三时无迁变之金刚。境乃法性之自性故，应确定妃子，即现象轮回之法一切，皆本初清净故，对贤善母生起分别之智。生起智慧后，十方四时一切如来无余，皆以自生智慧普贤王如来一之自性，体性无别，不见自身之外的他法，故如来。如来对如来特别宣说，如是说。第二部分是：以惊奇之相，一切法本初成佛之自性，唉玛火！如何佛陀与一切众生之自性本初无生而成佛，身语意无别之金刚，彼法性种种无碍显现故，蕴，即其支分，识蕴等乃，被称为毗卢遮那等五圆满佛。如是十二处与十八界之差别众多，一切皆本初安住于菩提萨埵之坛城中。五大亦本初成佛为五母之体性，即地水二者乃佛眼佛母与嘛嘛嘎佛母，火风二者乃白衣佛母与誓言度母，虚空乃
English
Because wisdom is non-dual, all dharmas are primordially enlightened. Specifically proclaiming and demonstrating the aspect of compassion moving is divided into two parts: initiating the intention of the meaning, and demonstrating the aspect of compassion moving towards sentient beings who have not realized it. The first part is divided into three: initiating the intention of the father, initiating the intention of the mother, and initiating the non-dual intention. The first part is divided into two: the cause of entering into initiating the intention, and the actual initiation. The first part is: After stating the basis of discussion, the mind of the Lord, the chief of the family, the self-born wisdom, the one who distinguishes the objects, with the non-dual aspect, the vajra enters the realm of thought, because the nature of all phenomena does not move from the dharmadhatu, it is good. The intention of all Buddhas of the ten directions and four times, the nature of the three kayas gathered without separation or union, the vajra of the three times without change. Since the objects are the nature of dharmata, the consort should be determined, that is, all the phenomena of appearance and samsara, are all primordially pure, so the wisdom of distinguishing arises for the good mother. After wisdom arises, all Tathagatas of the ten directions and four times, without exception, all with the self-born wisdom, the nature of one Samantabhadra, the essence is inseparable, not seeing other dharmas outside of oneself, therefore the Tathagata. The Tathagata especially proclaims to the Tathagata, saying thus. The second part is: With a surprising aspect, the nature of all dharmas being primordially enlightened, Emaho! How is it that the nature of the Buddha and all sentient beings is primordially unborn and becomes enlightened, the vajra inseparable from body, speech, and mind, that dharma nature appears in various unobstructed ways, therefore, the aggregates, that is, its limbs, the aggregate of consciousness, etc., are called the five complete Buddhas such as Vairochana. Similarly, all the many distinctions of the twelve sources and the eighteen realms, all primordially abide in the mandala of the Bodhisattva. The five elements are also primordially enlightened as the nature of the five mothers, that is, earth and water are Buddha Eye and Mamaki, fire and wind are White-robed Mother and Samaya Tara, space is
Chinese
是法界自在母啊。 这样，内外诸要素被分别念所聚集，显现为欲界、色界和无色界这三有之自性不净，但这些也原本安住于佛性之中。轮回的一切法和寂灭的一切法，所有显现和存在的法，不是佛陀本身之外的其他，不是佛陀本身之外的不净之法。即使佛陀本身，也找不到一丝一毫，即是找不到。 这样说之后，所有与如来一起的众眷属都感到高兴。 第二，关于佛母的密意，主要是发起对法性空性的安住方式的讨论，这也有两个方面：进入以密意进行讨论的原因，以及实际发起讨论。 第一，以智慧陈述对境的安住方式，然后确定自性清净的佛母，她本身就是显现之法普贤母。能取之智的智慧薄伽梵意普贤王如来与所取之境和能取之智无二无别之后，特别说了这段话。 第二，为了显示法性的不可思议，说了“奇哉”之后，如何一切显现，十方虚空显现为器世间的一切，原本就是寂静，即无生之自性，以及安住于其中的有情众生三有，原本就是清净的佛土，是庄严圆满的自性。五种智慧的妙用，在错乱为能取所取时，显现为五毒，为了产生轮回的痛苦，五浊本身也是自性本具智慧大乐的处所，除此之外没有其他。众生的五蕴本身，也因为从一开始就现前圆满成佛。因此，一切法的安住方式，在好坏和取舍上都没有成立，所以最胜的心髓平等性就是菩提的自性。因此，除了这个之外，胜者不会寻找其他的法，即使寻找一种被称为佛陀本身之外的不净的邪法，胜者也找不到，即是找不到。 佛母这样说之后，如来本身就知道一切原本就是成佛的。第三
English
Is the sovereign mother of the Dharmadhatu. Thus, the inner and outer elements gathered by conceptual thoughts, appearing as the impure nature of the three realms of desire, form, and formlessness, are also originally abiding in the nature of the Buddha. All phenomena of samsara and all phenomena of nirvana, all phenomena of appearance and existence, are not other than the Buddha himself. There is no impure dharma other than the Buddha himself. Even the Buddha himself does not find even a particle, that is, cannot find it. Having said this, all the assemblies of consorts together with the Tathagata were pleased. Secondly, regarding the Mother's intention, the main topic is to initiate a discussion on the abiding nature of emptiness of Dharmata, which also has two aspects: the cause of entering into the discussion with intention, and the actual initiation of the discussion. Firstly, stating the abiding nature of the object with wisdom, then determining the consort who is pure in nature, she herself is the all-good mother of appearing phenomena. The wisdom of the knower, the Bhagavan mind, the all-good king, having become inseparable from the object and the knower, specifically spoke these words. Secondly, in order to show the wonder of Dharmata, after saying "How wondrous," how all appearances, the ten directions and empty realms, appear as the vessel-world, are originally solitary, that is, the nature of unborn, and the sentient beings abiding therein, the three realms, are originally the pure Buddha-field, the nature of a richly adorned arrangement. The play of the five wisdoms, when mistaken for grasper and grasped, appears as the five poisons, and for the sake of generating the suffering of samsara, the five degenerations themselves are also not other than the place of the self-originated wisdom of great bliss. The five aggregates of beings themselves are also enlightened from the beginning, having been perfectly completed. Therefore, since the abiding nature of all dharmas is not established in either good or bad, acceptance or rejection, the supreme essence of equality is the nature of Bodhi. Therefore, other than that, the Victorious Ones do not seek other dharmas, even if they seek a single wrong dharma called impure other than the Buddha himself, the Victorious Ones do not find it, that is, they do not find it. After the Mother said this, the Tathagata himself knew that everything was originally enlightened. Thirdly
Chinese
对于无二的见解也有两种：见解进入谈论的因由，以及谈论的实际发起。第一种是：从境本身清净为境之自性的智慧，由此，父续母续明空无二的大自在，为了轮回涅槃本来平等而证悟成佛，从而知晓心也是成佛的法性，这被宣说为从本初就是自生智慧的，生起为是之自性。第二种是：唉玛霍！诸法之实相稀有且超胜，此法本身即是圆满佛陀们甚深秘密之义。何者呢？从法性本初无生之状态中，显现包含显有轮回涅槃的一切法，如梦幻和幻术一般，在显现为生之时，无生的自性即是法界。证悟此的智慧即是法界智慧。唉玛霍！诸法之实相稀有且超胜，此法本身即是圆满佛陀们甚深秘密之义。何者呢？本来无灭的法性，显现为各种光彩，如镜面一般，在有法如影像般显现的一切，虽然显现为灭，但在显现灭之时，实相无灭即如镜子一般。证悟此的智慧即是如镜子般的智慧。唉玛霍！诸法之实相稀有且超胜，此法本身即是圆满佛陀们甚深秘密之义。何者呢？本来无住，如虚空般的状态中，虽然显现各种各样的法都存在，但在显现存在之时，实际上无住即是平等性。证悟此的智慧即是平等性智慧。唉玛霍！诸法之实相稀有且超胜，此法本身即是圆满佛陀们甚深秘密之义。何者呢？心自性清净，无所缘和相状，如虚空和清澈海洋的中心般的状态中，各种各样的分别念如云朵或影像般显现的一切，虽然显现为有所缘
English
There are also two aspects to the non-dual view: the cause for the view to enter into discussion, and the actual initiation of the discussion. The first is: From the very purity of the object itself as the essence of the subject, the wisdom that knows this, from there, the great sovereign of the non-duality of father and mother, clarity and emptiness, for the sake of attaining Buddhahood in the equality of samsara and nirvana from the beginning, thereby knowing that the mind is also the nature of Buddhahood, this is proclaimed as arising as the self-nature of what is, from the beginning, as self-arisen wisdom. The second is: Emaho! The reality of all phenomena is wondrous and surpasses others, this very Dharma is the profound secret meaning of all the perfect Buddhas. What is it? From the state of the Dharma-nature, primordially unborn, all phenomena encompassed by appearance and existence, samsara and nirvana, appear to be born, like dreams and illusions; at the very moment they appear to be born, the unborn essence is the Dharmadhatu. The wisdom that realizes this is Dharmadhatu wisdom. Emaho! The reality of all phenomena is wondrous and surpasses others, this very Dharma is the profound secret meaning of all the perfect Buddhas. What is it? The Dharma-nature, primordially unceasing, manifests as various radiances, like the surface of a mirror; all phenomena that appear as reflections, although they appear to cease, at the very moment of their apparent cessation, the reality of non-cessation is like a mirror. The wisdom that realizes this is mirror-like wisdom. Emaho! The reality of all phenomena is wondrous and surpasses others, this very Dharma is the profound secret meaning of all the perfect Buddhas. What is it? Primordially without abiding, in a state like the sky, although all sorts of phenomena appear to abide, at the very moment of their apparent abiding, the absence of abiding in reality is equality itself. The wisdom that realizes this is equality wisdom. Emaho! The reality of all phenomena is wondrous and surpasses others, this very Dharma is the profound secret meaning of all the perfect Buddhas. What is it? The mind is naturally pure, without object or sign, in a state like the sky or the center of a clear ocean, all the various thoughts that arise like clouds or reflections, although they appear to be objects