English
From "Now, the darkness of ignorance," until "reaching the ultimate." The nature of mind is the basis of the five phenomena, self-appearance is for the sake of the five garments, self-awareness is clear from the beginning, obscurations subside, self-grasping afflictions are purified, therefore qualities are perfected, all is spontaneously accomplished, in the unique bindu, the unmixed characteristic is the aspect. Thus realizing, it is the five characteristics of knowing that it has become so. If one clings to that meaning with attachment, it is confusion. The samaya of the five senses is, etc., explained as the fault of definition and attachment. All forms that appear and are without substance, from there until the ultimate of the senses, the five desires appear as the objects of the five senses, while being liberated from the edge, self-awareness is unceasing, self-appearance is the five desires of wisdom. Therefore, by clarifying it as the deity of samaya or the five desires, the meeting of the sense object is the union and liberation, it should be known as great bliss. From "Those who do not understand, the inverted ones," etc., it is explained as the fault of the field of action becoming one's own and the meaning of the conduct of the assembly. The samaya of the five equalities, these are all numbers. Among them, being equal without birth in the ultimate truth is, etc., all dharmas are suchness, from the aspect of the part of qualities, from the ultimate truth of names, one is liberated even from the name of becoming a Buddha, because no characteristic is abandoned. It is not to be grasped anywhere, like the sky. Being equal in illusion in the relative is, etc., in the false relative, appearing as true birth, is the image of self-awareness, therefore becoming a Buddha in the mandala of the deities, benefiting beings, appearing but without self-nature is equality. Being equal without difference in ultimate truth and relative truth is, all dharmas, etc., merely appearing as the magic of no self-nature, because there is no self-nature, therefore not abandoning both, without separation, without difference. The five great elements being equal to the five Tathagatas is, from earth, water, fire, wind, and space, etc., the five great elements are pure from the cause, therefore the five elements and those transformed by karma, without self-nature, self-awareness is spontaneously accomplished, appearing as the five grounds of self-nature, therefore the coarse and subtle of the five are...
Chinese
在母中成佛，即是完全脱离取舍。八种识转化为五种智慧，如“非为分别阿赖耶”等等。八识的自性从忆念空性中解脱的明觉是：无自性的识聚有九种，即是如是性的智慧，也就是阿赖耶的因。此外，阿赖耶脱离了习气的能取所取，因为自明清晰且无分别，所以本来就像镜子一样。有烦恼的意，将一切都执着为我，从执着的行境中解脱，所以是无有大小取舍的自性。意的识，无论是总相还是别相的境都清晰，自性是自明，没有行境。清净执着的智慧，自相和总相同时显现。五根愚昧的识，各自专注于不同的境，其自性自然超越了边际，因此一切事业无需造作便在同一时间圆满的智慧，就是五种平等性。因此说“一切诸法无余尽”等等。五根连同其境都是事业成就的智慧，所以顺序颠倒了。首先解释了体性。名为“会供轮”的誓言是，等等。解释了坛城的定义。首先用三个词解释了三摩地的坛城，以及自性本身的定义。再用三个词解释了其余两个，即影像和自性果的究竟定义。最后两个词解释了自性本身的坛城的定义，会供也解释为中观。名为“会供的供养”的誓言是，“愿具足方便与智慧！”等等。特别地，解释了获得有相之物是会供的境。首先用四个词来显示功德：在解脱道中，将五种欲妙观为空性，声音空性，满足空性，味道显现，触觉空性，以解脱的见地来摄持，不执着地供养，就能成就二资粮。关于五种物品，阿里的物品和嘎里的物品，是方便和智慧的种子二者混合的糖，以方便来供养的功德。一切五种欲妙，等等。将形象的父神或欲妙天女加持后献上。
English
Enlightenment in the Mother means being completely free from acceptance and rejection. The eight consciousnesses are transformed into five wisdoms, such as, "Not being the conceptual Alaya," etc. The clear awareness of the nature of the eight aggregates, liberated from the emptiness of memory, is: the nine aggregates of consciousness without inherent existence are the wisdom of suchness, which is the cause of the Alaya. Furthermore, since the Alaya is free from the grasping and the grasped of habitual tendencies, it is inherently like a mirror because of its clear self-awareness and lack of conceptualization. The afflicted mind, which conceives of everything as self, is liberated from the sphere of clinging, and therefore is of a nature without large or small acceptance or rejection. The consciousness of mind, whether general or specific objects, is clear, and its nature is self-aware, without an object of experience. The wisdom of pure clinging, self-appearance and generality appear simultaneously. The five senses, the consciousness of the foolish, each focused on different objects, their nature naturally transcends the limits, so all actions are spontaneously perfected at the same time without being made into wisdom, which is the five equalities. Therefore, it is said, "All phenomena without exception," etc. The five senses together with their objects are the wisdom of accomplished action, so the order is reversed. First, the characteristics are explained. The samaya called "Tsokyi Kyilkhor" is, etc. The definition of mandala is explained. First, the three words explain the mandala of samadhi, and the definition of self-nature itself. Again, the three words explain the remaining two, namely the image and the ultimate definition of the self-nature fruit. The last two words explain the definition of the mandala of self-nature itself, and the tsok is also explained as Madhyamaka. The samaya called "Tsokyi Chöpa" is, "May you be endowed with skillful means and wisdom!" etc. In particular, it is explained that obtaining tangible objects is the object of the tsok. First, the four words show the qualities: in the path of liberation, the five objects of desire are seen as emptiness, sound emptiness, satisfaction emptiness, taste appearance, touch emptiness, held by the view of liberation, offering without attachment, one can accomplish the two accumulations. Regarding the five articles, the articles of Ali and Kali are the virtues of offering with skillful means, the sugar mixed with the seeds of skillful means and wisdom. All five objects of desire, etc. Bless the form of the father deity or the desire goddess and offer it.
Chinese
总之，所有声音等，声音的体性是空性与显现无二，为了适合两种所化，如其所宜地开示正法，这也成为二资粮，因此也供养声音天女。如“法性无有实体，以最胜妙之香而得满足”等，因为香本身超越边际，所以说是以智慧之香来策励，清净恶趣，并且为了成就二资粮，也供养香天女。如“于善逝一切坛城中，以安乐之味而得满足”等，供养味天女，能圆满二资粮，以智慧味的加持遣除饥渴，并且成就大乐。如“瑜伽堪能者们”等，因为修道最后堪能，所以供养衣服装饰的触觉，即触天女，能成就身上燃烧火焰，以及青稞无法阻挡。或者将五种妙欲与根本续第十二章的五种受用之义结合，并带上果。名为“会供事业”的誓言是，如“以无有作为之方式”等，因为已获得有戏论之定的自在，所以在修会供时，行持四事业是：在任何事物上，都没有执着取舍地行事时，行事和定同时成就四事业，因此也是任运成就，对任何事物都享用而没有修持。以融入法界而成为坛城，这两个是解释词，会供的受用，是智慧与明觉平等融入法界，因为完全圆满，所以是不舍弃的。因为彼即是自性的大会供，所以宣说了“大平等”这两个词。名为“令眷属欢喜”的誓言是，如“等”，为了令根本续第十五章和第二十章的剩余本尊欢喜，方法是，如“自己成为调伏之自在”等，自己观想根本坛城，在剩余本尊的器皿中生起忿怒尊的宫殿，生起眷属的观想等，念诵根本咒语直至充满，并且身形手印要清晰。
English
In short, all sounds, etc., the nature of sound is the inseparability of emptiness and appearance. In order to suit the two types of disciples, the Dharma is taught appropriately, which also becomes the two accumulations, so the sound goddess is also offered to. For example, "The nature of reality has no substance, it is satisfied with the most excellent fragrance," etc., because the fragrance itself transcends the limits, it is said that the fragrance of wisdom is used to encourage, purify the evil destinies, and in order to accomplish the two accumulations, the fragrance goddess is also offered to. For example, "In all the mandalas of the Sugatas, one is satisfied with the taste of bliss," etc., offering to the taste goddess can perfect the two accumulations, and the blessing of the taste of wisdom removes hunger and thirst, and accomplishes great bliss. For example, "Those who are capable of yoga," etc., because the final stage of the path of meditation is capable, so offering the tactile sensation of clothing and ornaments, that is, the touch goddess, can accomplish the burning of flames on the body, and the inability to resist barley. Or combine the five objects of desire with the meaning of the five enjoyments in the twelfth chapter of the root tantra, and bring the result. The vow called "Accomplishing the Gathering" is, such as "In the manner of having no action," etc., because one has obtained the freedom of the samadhi of elaboration, so when practicing the gathering, the four actions are: when acting without attachment or rejection to anything, the action and the samadhi simultaneously accomplish the four actions, so it is also spontaneously accomplished, enjoying everything without practicing. By merging into the Dharmadhatu, it becomes a mandala, these two are explanatory words, the enjoyment of the gathering is the equality of wisdom and awareness merging into the Dharmadhatu, because it is completely perfect, it is not abandoned. Because it is the great gathering of self-nature, the two words "great equality" are spoken. The vow called "Making the Retinue Happy" is, such as "etc.," in order to make the remaining deities of the fifteenth and twentieth chapters of the root tantra happy, the method is, such as "Becoming the freedom of taming oneself," etc., visualize the root mandala yourself, generate the palace of the wrathful deity in the vessel of the remaining deities, generate the visualization of the retinue, etc., recite the root mantra until it is full, and the body and mudras must be clear.
Chinese
收摄眷属等。念诵包括塔卡手印等的咒语，迎请具足自在天女及其眷属等。各自按方位，依确定的数量安放在自己的座位上。怀摄和役使的方法等。通过马面明咒和手印，以及鹏鸟明咒和手印，赋予生命力，从而怀摄并压制。之后，以誓言物和秘密的享用如法供养。给予事业灌顶，进行事业役使。在事业中，将剩余的供施聚集在根本坛城中。此外，对于一切众生等。因为食子本身就是自证智慧，是所有享用的自性。观想所欲之物，如所求之愿等显现，从而制作食子。之后，为了展示坛城的收摄。之后，在所有事业圆满之后等，直至回向圆满之后。上师从上方开始清晰地观想坛城，然后从外向内依次收摄坛城。自己也依次从无观想中生起为本尊，穿戴盔甲，守护身体，给予灌顶，忏悔。回向善根，不从恒常的禅定中退失。为了展示果的利益。像这样安住于修持之中。圆满二资粮之后等。以殊胜的劫按照仪轨修持，并用于会供，在此生即可获得持明果位。如果稍微精进，则不超过三世即可成就。在其来世，以此因缘，不会转生到低劣的乘和八难之处，通过修持密咒，将获得真实不变的佛果。如果道路变得不合适，那么短暂的禅定也是不希望的，因此将结合应用于适当的场合。以此行利益众生的方式是，也清净佛土等。在持明者的生命中，自他的修持都将圆满，在最终圆满的时刻，行为将转变为二利。第二十九章的眼睛的详细解释。为了展示道和果。将开始撰写第三十章的解释。那时
English
Having gathered the retinue, etc. Reciting mantras including the Taka mudra, inviting the powerful goddess along with her retinue, etc. Each is placed on their respective seats according to the determined number of directions. The methods of subjugation and command, etc. Through the mantra and mudra of the horse-faced one, and the mantra and mudra of the Garuda, life is endowed, thereby subduing and suppressing. Then, offering properly with the samaya substances and secret enjoyments. Giving empowerment for actions, performing the commanding of actions. In actions, the remaining offerings are gathered into the root mandala. Furthermore, for all beings, etc. Because the torma itself is self-awareness, the nature of all enjoyments. Visualizing whatever is desired, such as wishes and so on, appearing, thereby creating the torma. Then, to show the dissolution of the mandala. Then, after all actions are completed, etc., after the completion up to the dedication. The guru clearly visualizes the mandala from above, and then dissolves the mandala gradually from the outside in. Oneself also gradually arises as the deity from non-visualization, wearing armor, protecting the body, giving empowerment, confessing. Dedicating the roots of virtue, not degenerating from constant samadhi. To show the benefits of the fruit. By abiding in practice in this way. After perfecting the two accumulations of wisdom, etc. By practicing according to the scriptures with the supreme kalpa and using it for the gathering, one will attain the vidyadhara of life in this very life. If one is slightly diligent, it will be accomplished in no more than three lifetimes. In its next life, by this cause, one will not be born into inferior vehicles and the eight states of woe, and by practicing secret mantra, one will attain the true and unchanging Buddhahood. If the path becomes unsuitable, then even temporary samadhi is not desired, so the combination should be applied to the appropriate occasion. The way to benefit beings with this is, also purifying the Buddha-fields, etc. In the life of a vidyadhara, the practice of oneself and others will be completed, and at the time of final completion, actions will be transformed into two benefits. The detailed explanation of the eyes of the twenty-ninth chapter. To show the path and the fruit. The explanation of the thirtieth chapter will be composed. Then