English
It is solely for the sake of the activity of the mind, which is distinct from yakshas and the like. The touch of the body and so on is the secret realm, but it is not to be abandoned. Permanence and so on are related because of the inverted clinging to things. It is said to be in accordance with and to prevent them from dwelling. Those are also Yama the slayer, the mighty one, the king of horses, and the nectar swirling ones, all fiercely looking back at embracing the consort. Abiding in non-duality. This is said to be established for the sake of self-nature, uniqueness, great self, and place. From the Ash Tantra: The secret place, the senses, are knowing touch. The four elements of the body gather and are enjoyed, in order to completely destroy, therefore it is the wrathful one. This is distinguished by the characteristic activity. The three secrets are the practice of means, in order to arise from the characteristics of permanence and so on, therefore it is shown as a consort. This does not dwell in the context of activity. Thus it appears. Then the Tathagata and the retinue of consorts, the non-dual secret mandala, the secret of those very ones, this is called, from here it shows the summarized topic. In the great bliss of the union of means and wisdom, the fruit is spontaneously accomplished, because it is difficult it is unique, it is the secret mandala. The nature of those Tathagatas is the three appearances indivisible. To approximate it, it will be shown below. Body, speech, mind, qualities, and activity are extracted from the vajra. This is called, the nature of the five is the five families, those are indivisible because they are separated from one and many, therefore it is the vajra, it is also the nature of the teacher. The individual who teaches for the appearance of those to be tamed is, only for the five families, therefore it is the vajra, from which it manifestly appears. E E Ma E Mao is called, the teacher and, the place and, the retinue become special is emptiness, self-awareness itself appears as three distinctions are the three emptinesses. The very nature of Suchness itself is called, showing the nature of the place, that is also the Suchness of mind itself spontaneously accomplished, and the realm of equality is originally abiding. Sovereignty is called, the nature of the teacher, that is also the meaning high
Chinese
而彼（本母）以自生之智慧证悟之。所谓“智慧坛城大悲中”者，乃是导师之自性。又，彼证悟之觉性，于五种智慧中显现之差别，从彼等显现为果之法丸，且于三时之法中，周遍不断绝，故以大悲相联。所谓“自显现性”者，乃是显示处所之体性。彼证悟之觉性，果位之身与一切智慧圆满，自显现力不间断，显现为四方、凸起、形状与各种颜色。所谓“三摩地”者，乃是四门。又，以空性等四三摩地之门而入，故观想为四门。又，必须以八乘之门来象征，彼之形象乃是八种马步。所谓“幻化清净光明”者，乃是座垫，证悟之觉性，幻化本身显现为力量等果位之法，故观想为狮子等。清净乃是，一切皆为自明，故虽行持亦不染污，故化为莲花。所谓“光明”者，乃是未生之智慧本身，显现为方便与智慧，故观想为日月。于彼处观何物耶？如是所云：身语意与功德事业。乃是士夫与眷属。观想五蕴与五大，本来清净，为五部父母。所谓“无余”者，乃是眷属之量。又，以五蕴与五大所摄集之一切，亦化为身与智慧之体性而周遍，如芝麻之荚般，行境完全清净。所谓“功德如意宝”者，乃是身色，显现为大手印之彼等，为不杂方便而作义利之故，如宝珠置于彩玻中般，观想为光明。所谓“无尽具饰之轮”者，乃是特殊觉性之轮。又，彼等分开，界等之名言，化为丸身与智慧之坛城，乃是广大分开，数量超越，不可言说，且无二而安住。如是而已。所谓“金刚胜处”者，乃是开端之确切词语。又，金刚
English
And she (the Primordial Mother) is made to realize it through the self-born wisdom. The so-called "wisdom mandala in the midst of great compassion" is the nature of the teacher. Moreover, that realization of awareness, the distinctions that appear as five wisdoms, from which appear as the fruit of Dharma pills, and in the Dharma of the three times, it is pervasive and uninterrupted, so it is connected with great compassion. The so-called "self-appearing nature" is to show the nature of the place. That realization of awareness, the fruit of the body and all wisdoms are complete, the self-appearing power is uninterrupted, appearing as squares, protrusions, shapes and various colors. The so-called "samadhi" is the four doors. Moreover, entering through the four samadhi doors of emptiness and so on, so meditating on the four doors. Moreover, it must be symbolized by the eight vehicles, and its image is the eight horse stances. The so-called "illusory pure light" is the seat, the realization of awareness, the illusion itself appears as the fruit of Dharma such as power, so meditate on lions and so on. Purity is that everything is self-aware, so even if you practice, you will not be contaminated, so it turns into a lotus. The so-called "light" is the unborn wisdom itself, which appears as means and wisdom, so meditate on the sun and moon. What should be meditated on there? It is said: body, speech, mind, qualities and actions. It is the person and the entourage. Meditate on the five aggregates and the five elements, originally pure, as the five Buddha families in union. The so-called "without remainder" is the measure of the entourage. Moreover, everything collected by the five aggregates and the five elements is also transformed into the nature of body and wisdom, and is pervasive like a sesame pod, and the realm of practice is completely pure. The so-called "qualities wish-fulfilling jewel" is the body color, which appears as the great mudra, and for the sake of doing benefit without mixing means, meditate on it as clear as a jewel placed in colored glass. The so-called "inexhaustible wheel of ornaments" is the wheel of special awareness. Moreover, those separated, the terms such as realms, are transformed into the mandala of the body and wisdom, which is widely separated, beyond number, unspeakable, and dwells in non-duality. That's all. The so-called "vajra supreme place" is the exact word of the beginning. Also, vajra
Chinese
虽然嘎巴续的殊胜之处来源于三者的集合，但身语意的金刚果，是由于四字所象征的三摩地而产生的。金刚秘密之语。这被称为三种显现不可分割的金刚，象征着难以修持。绪论章节被称为，绪论是讲述，行为和作者两者的根本是导师等集合。第一章的简要解释。然后，世尊作者金刚意普贤。这被称为，紧接着是区分段落，从原因开始，在续的两个缘起中，为了展示非共同的绪论，即秘密的灌顶。意是根据情况的分别和智慧的自性，是轮回和涅槃两者的作者。此外，对于依赖于遍计所执的人来说，意被认为是因缘所显现的，因此与众不同，是金刚意。由于未被创造，因此远离生灭。由于它不是被寻找的，而是自显现的，所以一切都是智慧，因此没有需要抛弃的，没有目标的，所以是普贤。它显现为第六，因此从意义上命名。一切无余的自性之理是金刚。这被称为，由于作者的原因，所做的一切都是整体的自性，在自证智慧中是一种方式。从那之中显现的胜者整体也是第六种方式。不可分割的是身语意金刚的主人。妃子被称为是进入女性法普贤女。这被称为，完全需要了解的是，有为法和无为法整体是心性，因此没有需要抛弃的，没有目标的，自显现是大手印的总持，因此被称为那样。入定是所化众生的显现。进入后，十方四时的所有如来无余，都无别于一体的自性，这被称为，不确定出现的如来是众生整体，也会变化，因此一切都显现在俱生智中。由于没有第二种显现，因此，为了如来本身而特别说出这个。
English
Although the supreme state of the Kappa Tantra arises from the assembly of the three, the Vajra fruit of body, speech, and mind arises from the Samadhi symbolized by the four words. The Vajra secret word. This is called the indivisibility of the three appearances is Vajra, symbolizing the difficulty of practice. The introductory chapter is called, the introduction is the telling, the root of both action and agent is only the assembly of the teacher and so on. A brief explanation of the first chapter. Then, the Bhagavan, the agent, Vajra Mind Samantabhadra. This is called, immediately after is the division of sections, starting from the cause, in the two conditions of the Tantra, in order to show the uncommon introduction, that is, the secret empowerment. Mind is the agent of both Samsara and Nirvana because of the nature of discrimination and wisdom according to the occasion. Moreover, for those who rely on the dependently imputed, mind is considered to appear from cause and condition, therefore it is different, it is Vajra Mind. Because it is uncreated, it is free from arising and ceasing. Since it is not sought, but self-manifesting, everything is wisdom, therefore there is nothing to be abandoned, no object, therefore it is Samantabhadra. It appears as the sixth, therefore named from the meaning. The nature of all without exception is Vajra. This is called, because of the agent, everything done is the nature of the whole, in self-aware wisdom is one way. The Victorious One who appears from that, the whole is also the sixth way. The indivisible is the master of Body, Speech, and Mind Vajra. The consort is said to enter the female Dharma Samantabhadri. This is called, what needs to be fully understood is that the conditioned and unconditioned Dharmas are the nature of the whole mind, therefore there is nothing to be abandoned, no object, self-manifestation is the Dharani of the Great Seal, therefore it is called that. Entering into Samadhi is the appearance of the beings to be tamed. Having entered, all the Tathagatas of the ten directions and four times without exception are inseparable from the nature of one, this is called, the Tathagata who does not appear with certainty is the whole of beings, and will also change, therefore everything is clear in the co-emergent wisdom. Since there is no second appearance, therefore, this is specifically said for the Tathagata himself.
Chinese
如是说，名为相似的表达。所谓“诶玛欧”，即是贪欲之门，为了完全清净行境之故。体验本身即是贪欲，想到那些是什么呢？金刚蕴的支分等，如是说。五蕴的因是自证的智慧金刚。缘是与嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和吽（藏文：མཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）相连的金刚铃的种子。因为因缘二者，自性显现空性无别的金刚，那些与其自身八十支分一起，被称为圆满的五佛。如是说，一般而言，从佛和正等觉佛中，获得三身，以及五身任运成就。那是因这条道使果达到究竟之故。所谓“称”，即是显明。诸蕴界处众多，皆是菩提萨埵之坛城。如是说，蕴界处即是眼等十五。诸的语助词是指四时、四颠倒、诸触。那些以觉性自显现故，是金刚，故为十六菩萨和菩萨母。忿怒尊也是以调伏的场合而成为菩萨和菩萨母。地水为眼和玛玛吉（藏文：མཱ་མ་ཀཱི，梵文天城体：मामाकी，梵文罗马拟音：māmakī，汉语字面意思：玛玛吉）。火风为白衣度母。虚空为界自在母。如是说，内在的清净智慧之生起，以观察的威力，显现为虚空所抛掷，那些以自证之故，是显空无二的智慧。那些仅仅是业之母。三有本初即是佛土。如是说，被三界所摄，显现为聚集、安住和坏灭的那些，也因自证之故，成为三身的自性，故为清净的刹土。一切无余诸法，非是佛陀之外。如是说，以那些为例证，凡有多少法，也总括为名、业、事物和体性四种名言。以自证之故，清净为身和智慧。如果寻觅那些所观察的名言，在事物诸法的自性中，甚至如来之眼也无法看见，因此，佛陀之外的法，即使寻觅也无法被胜者发现。如是说
English
Thus it is said, it is called a similar expression. The term "Emaho" means that it is the gate of desire, for the sake of completely purifying the field of activity. The experience itself is desire, thinking, what are those? The limbs of the Vajra Aggregate, etc., are spoken of. The cause of the five aggregates is the self-aware wisdom Vajra. The condition is the seed of the Vajra bell connected to Om (Tibetan: ༀ, Sanskrit Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Om) and Hum (Tibetan: མཱུཾ, Sanskrit Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hum). Because of the two causes and conditions, the Vajra of inseparable essence, appearance, and emptiness, those with their own eighty limbs, are known as the five complete Buddhas. It is said that, in general, from the Buddha and the perfectly enlightened Buddha, the three bodies are obtained, and the five bodies are spontaneously accomplished. That is because this path brings the fruit to its ultimate conclusion. "Known" means clear. All the many realms and elements are the mandala of the Bodhisattva. It is said that the realms and elements are the fifteen, such as the eye. The word "all" refers to the four times, the four inversions, and the touches. Those, because of the self-appearance of awareness, are Vajras, hence the sixteen Bodhisattvas and Bodhisattva Mothers. The Wrathful Ones are also Bodhisattvas and Bodhisattva Mothers in the context of subduing. Earth and water are the eye and Mamaki (Tibetan: མཱ་མ་ཀཱི, Sanskrit Devanagari: मामाकी, Romanized Sanskrit: māmakī, Literal meaning: Mamaki). Fire and wind are White-clad Tara. Space is the Sovereign Mother of the Realm. It is said that the essence of inner purity, the arising of wisdom, by the power of examination, appears to be thrown by space, those, because of self-awareness, are the wisdom of non-duality of appearance and emptiness. Those are only the Karma Mothers. The three realms are primordially Buddha-fields. It is said that those encompassed by the three realms, appearing as accumulation, abiding, and destruction, also, because of self-awareness, become the essence of the three bodies, hence the pure realms. All the remaining dharmas are not other than the Buddha. It is said that, as exemplified by those, however many dharmas there are, are summarized into the four designations of name, action, thing, and characteristic. Because of self-awareness, they are pure as body and wisdom. If one seeks those examined designations in the essence of things, even the eye of the Tathagata cannot see them, therefore, dharmas other than the Buddha, even if sought, cannot be found by the Victorious Ones. Thus it is said.