English
Because it is non-existent, not divided into parts, it is called non-being. That is to say, through realization and non-realization, it appears as ignorance and wisdom, but its essence is like the essence of the Bodhicitta sun, in which ignorance is fundamentally not established. Therefore, the wisdom that relies on it cannot be determined either. Therefore, in the Dharmadhatu, the state of being free from attachment is called one. Here, the consciousness produced by combining many objects into one is fundamentally not established, which is to explain the moment of realization. The relative truth is, the so-called relative truth is like the characteristics of illusion, and so on. From the perspective of the path, there are two: the pure relative truth, that is, the realization of the self-born wisdom, the self-appearing Buddha-body and the uninterrupted wisdom, is the wisdom of awareness, which is free from all boundaries and has the power of non-obstruction. From the perspective of the observer, because it appears from attachment, the basis for attachment to it is not established, and because it is free from substantial attachment, it is the relative truth. Just like that, it is called the characteristic of illusion. The wisdom, like the illusory Buddha-body, whose self-nature is not established, is itself the characteristic of non-interruption. It is the sum of the five characteristics of Buddha-body, speech, mind, qualities, and activities. These are all Dharmadhatu, the self-nature or essence that is uninterrupted is the Buddha-body, and what cannot be determined is wisdom. Therefore, in the self-nature of the promised Buddha-body, speech, and mind mandala, there is no attachment to it, and liberation is attained through the power of the purity of the grasped and the grasper. The above. So, what is explained separately? The five great elements are the self-nature of the five objects, therefore, the Mother is explained first. In the previous brief explanation, the Father was explained first. Here, the Mother is explained first, what is the necessity? The former is because the main deity of the mandala is first, or a similar fundamental meaning, so the Father was explained first. Here, the aggregates, realms, and sources appear as the five great elements, therefore, for the sake of the basis, the Mother is explained first. The so-called "great" means that it is widely pervasive, just like the void is pervasive everywhere. The power of activity is great, all the dharmas of the three realms appear, the space realm opens the three realms, the earth realm stabilizes the three realms, the water realm gathers the three realms, the fire realm ripens them, and the wind realm shakes and moves them, all activities are accomplished, and nothing is wasted. The so-called "five" refers to the five great elements. The Mother refers to the indivisibility and generation of all dharmas.
Chinese
因此，它被称为五种姓氏的伟大母亲的本质。从解释元素本身就是虚空这一点来看，它清晰且易于理解，似乎没有被业力所阻碍。它不从菩提心中移动。它与一切无别，被称为普贤女，因为它没有能取和所取的过失。或者，它被称为界自在母，因为界是指四种元素以及由它们产生的所有内外现象的基础或原因。由于一切都与它的本质无别且无二，因此它也被称为自在母。它本身是金刚部的母亲，金刚是不生不灭、三世不变的。从法界的极度清净的智慧中……（此处似乎缺少母本，需要与其他版本进行比较。）进行活动并享受果实，而不清净的错觉各自进行活动，例如柱子支撑屋顶，水壶盛水等，各自进行活动。所有世俗的方面仅仅是与胜义谛无偏颇的特征。即使活动仅仅是显现，也是如幻的，没有自性，被称为“无生”。当智慧幻觉和错误概念各自显现时，幻觉的理由并不存在于自身中。因为觉性是自生智慧大圆满的本质，所以事物的法不存在。无生是在一瞬间自然成就的，因此世俗和胜义无别。像这样的意义，通过解释来确定意义，当觉性深入到心中时，自然会脱离执着，甚至不驻留在断除增益的边缘，从而使见解深入。当“那”这个词表示那种状态时，理解到三种相同原因的方式，觉性深入到心中，这是瑜伽士的修行领域，因此是理解。这就是它的意思。它揭示了意义的本质。上述意义是身语意不灭的庄严轮，这也无别地显示出来。以文字的形式理解是指，上述意义就像一个例子。文字阿、奥、吽代表身语意三者。修行者通过实践它，以进入的方式……
English
Therefore, it is called the essence of the five great mothers of the lineages. From the explanation that the elements themselves are emptiness, it is clear and easy to understand, and it seems unobstructed by karma. It does not move from Bodhicitta. It is inseparable from everything and is called Samantabhadri, because it does not have the fault of grasping and being grasped. Or, it is called the Realm Sovereign Mother, because the realm refers to the basis or cause of the four elements and all internal and external phenomena produced by them. Since everything is inseparable and non-dual from its essence, it is also called the Sovereign Mother. It itself is the mother of the Vajra lineage, Vajra is unborn and undying, unchanging in the three times. From the extremely pure wisdom of the Dharmadhatu... (It seems that the original text is missing here, and it needs to be compared with other versions.) perform activities and enjoy the fruits, and impure illusions each perform activities, such as pillars supporting roofs, pots holding water, etc., each performing activities. All mundane aspects are merely the characteristics of being impartial to the ultimate truth. Even if the activity is merely an appearance, it is illusory and without self-nature, and is called "unborn." When wisdom illusion and wrong concepts each appear, the reason for illusion does not exist in itself. Because awareness is the essence of self-born wisdom, the Great Perfection, the dharma of things does not exist at all. Unborn is naturally accomplished in an instant, therefore mundane and ultimate are inseparable. Such meaning, through explanations to determine the meaning, when awareness penetrates deeply into the heart, it will naturally be free from attachment without abandoning the dharma of clinging, and will not even dwell on the edge of cutting off superimpositions, thereby deepening the view. When the word "that" indicates that state, understanding the three ways of the same cause, awareness penetrates deeply into the heart, which is the practice field of the yogi, therefore it is understanding. That is what it means. It reveals the essence of the meaning. The above meaning is the inexhaustible wheel of adornment of body, speech, and mind, which is also shown to be inseparable. Understanding in the form of letters means that the above meaning is like an example. The letters A, O, and HUNG represent the three of body, speech, and mind. The practitioner, through practicing it, in the way of entering...
Chinese
那么，如何以身语意无别的方式证悟一切法呢？即“一切不生”等等。轮回与涅槃的一切法，并非由自性本智的心性所成立。寻找轮回之法也找不到，从它的状态中说“不生”。再说，心的体性虽然是轮回与涅槃之法的自性，但这些心性没有偏向任何一方。以此理证，轮回的一切法也并非由心性所生、不生、无生。涅槃的一切法也并非由心性所生、不生、无生。究竟而言，不生是由字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）来表示的。如同阿字存在于一切字母之中一样，自证不生遍及一切法。如同阿字不间断地显现于字句中一样，觉性之智不生的缘故，证悟与未证悟的轮回与涅槃的显现不会间断。阿所表示的，在身语意三者中是语的自性。如同阿的自性不成立却显现为文字的集合一样，心的法性在任何边都不成立，却显现为一切法，虽然显现，却以自己的自性为空。三者是自性不成立却毫不间断地显现，仅仅是显现却在任何处都不成立，如幻如梦般空性，不生即显现为幻化等等，以此来表示身。觉性自生之智远离因缘，因此不生即是证悟与未证悟的智慧，以及错觉显现为幻化，仅仅在名言中能作清净与不清净之业的体性，是所诠释，即是身。而诠释此身的是字母奥（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：奥），以前面的阿为基础，加上“那若”就变成了奥。同样，觉性之智远离一切体性，从不动摇中幻化的体性自显现，在身语意中是身的自性，身是不间断显现的自性。如是证悟，阿奥二字所表示的法性，从不动摇中身不间断地显现，二者在词句上虽有先后，但在意义上是无别的证悟的觉性自生之智。幻化是自性不成立却显现，因此是表示无别证悟的词语，如是
English
So, how does one realize all dharmas in a way that is inseparable from body, speech, and mind? It is through "all are unborn," and so on. All dharmas of samsara and nirvana are not established from the nature of self-arisen wisdom of mind. Even searching for the dharmas of samsara, one cannot find them. From that state, it is said, "unborn." Furthermore, although the nature of mind is the very essence of the dharmas of samsara and nirvana, these mind-natures do not lean towards any side. By this reasoning, all the dharmas of samsara are also not born from mind-nature, unborn, without birth. All the dharmas of nirvana are also not born from mind-nature, unborn, without birth. Ultimately, unborn is represented by the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A). Just as the letter A resides within all letters, self-awareness of the unborn pervades all dharmas. Just as the letter A appears uninterrupted in words, due to the wisdom of awareness being unborn, the appearances of samsara and nirvana, whether realized or unrealized, are uninterrupted. What A represents is the nature of speech among the three, body, speech, and mind. Just as the essence of A is unestablished yet appears as a collection of letters, the dharma-nature of mind is unestablished in any extreme, yet appears as all dharmas, and although it appears, it is empty of its own essence. The three are unestablished in essence, yet appear without interruption, and being merely appearance, they are unestablished anywhere, like an illusion, empty like a dream. Unborn itself appears as illusion, and so on, thus indicating the body. The self-arisen wisdom of awareness is free from causes and conditions, therefore the unborn itself is the wisdom of realization and non-realization, and misperceptions appear as illusion, and merely in conventional terms, it is the nature capable of performing pure and impure actions, which is the object to be represented, that is, the body. And what represents this body is the letter O (Tibetan: ཨོ, Devanagari: ओ, Romanized Sanskrit: o, literal Chinese meaning: O), with the previous A as the basis, adding "naro" becomes O. Similarly, the wisdom of awareness, being free from all characteristics, the illusory nature self-arises from immovability, in body, speech, and mind, it is the nature of the body, the body is the essence of uninterrupted appearance. Thus, realization, the dharma-nature represented by the letters A and O, from immovability, the body appears uninterrupted, although the two appear sequentially in words, in meaning they are the inseparable self-arisen wisdom of awareness of realization. Illusion is the appearance of what is unestablished in nature, therefore it is a word representing inseparable realization, thus
Chinese
了悟子义之觉性，不偏不倚，明澈无碍之自生智慧，无中边者。 因离于有别之执着故，为无中边；离于显空之执着故，为无边。 又，无中边者，于此非境与有境，以自之体性现前之见解为因，所量之幻化二者所遍之处，能量之觉性遍之。 彼无别之菩提心大乐，非为根本，亦非心要，以无自性故不成立。 此处之边，未触及心之处之无边，乃所诠之义。 能诠之字母嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），由哦（藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o）之动摇，加上点（藏文：ཐིག་ལེ，梵文天城体：बिन्दु，梵文罗马拟音：bindu）而成嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），若卡拉匝成立，则以上二者无别，故一切法皆了悟为心之自性。 那么，心乃明澈无碍之五种智慧，于此如何表诠耶？ 以嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字之五部分表诠之，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a）表诠无生之真谛，无别自生之智慧，即无生之法界，极度清净之智慧。 那若（藏文：ན，梵文天城体：न，梵文罗马拟音：na）明澈不滞之镜。 月牙（藏文：རོ，梵文天城体：रो，梵文罗马拟音：ro）如调伏者之意，随欲显现之个别观察智。 点（藏文：ཐིག་ལེ，梵文天城体：बिन्दु，梵文罗马拟音：bindu）等性，如所有与尽所有二者无别之体性，由彼生出更大之功德故，为等性。 啊（藏文：འ，梵文天城体：अ，梵文罗马拟音：a）觉性之智慧，无有滞碍而显现，具足成办事业之事业，故为成所作智。 如是之自性本然如是，于心确信不疑，即为证悟。 如是说。 加持而证悟者。 如是说。 所量之蕴、界、处之一切法，以三字表诠之。 身、语、意，不尽庄严轮圆满大之体性，显示加持之威力。 例如，例如，白布等。 白布不离布之自性，虽未动摇，然以加持为红色之威力。 于何处有耶？ 于争论处有。 如彼于他色所无一般。 器情之法，四十二种分别念，无有穷尽之一切，于法性无生三处成佛，及不滞碍于身成佛，与无别之自明觉性之智慧，尽