English
Homage to the Buddhas and Dakinis! Because it is the object of consciousness, Therefore, all things are without inherent existence. Since it is impossible for things to exist, How could there be non-things? From the perspective of conventional validity, If the appearing things do not exist, Merely established by conceptual thought, What need to mention non-appearing non-things? Liberated from things and non-things, The non-dual wisdom is always present. Because it never changes, Therefore, this is permanent and stable. Because it is experienced only by wisdom, Therefore, the Victorious Ones say it is the ultimate truth. Because it does not deceive consciousness, Therefore, it is not false. Not limited by place and time, Nor is it the object of sound and conceptual thought, Not afraid of antidotes, nor is it definitive, Not experienced by conventional knowledge, Nor does it become the object of analysis. Therefore, it is established as false. Because it is free from eight characteristics, Therefore, this is the only truth. Because it has abandoned the eight signs of elaboration, Therefore, it is without elaboration and without signs. This nature of reality of knowable things, Is considered beyond intellect and inexpressible. The so-called lineage of cause, lineage of means, lineage of result, In terms of ultimate truth, the three are of one essence. It is merely the nature of reality of knowable things. In terms of conventional truth, the three are different. The basis of nature, the dharma nature of the path, And the three Buddhas of the ultimate meaning of the fruit, Merely the names attributed to the object of dharma are different, The essence is one, and there is no distinction of stages. The lineage of cause of various samsaric dharmas, The lineage of means of experiencing the practice, The lineage of result of obtaining clarity and appearing to others, These three are only conventional. Because the dharma nature is clear, empty, and blissful, The path is also to meditate on the deity, emptiness, and bliss. By meditating in this way, the dharma nature is such, Purity of defilements is the manifest result. Just as the illusory king destroys another illusory king, With the example repeatedly spoken, The object to be purified is conventional, the purifier is conventional, Being considered to obtain the result is also conventional. Because self-nature is completely pure and is the ultimate truth, In that purity, becoming completely pure, Even with the two purities of knowing one's own nature, It is also the ultimate truth, not conventional. The deity established by conceptual thought, And the emptiness created by mind,
Chinese
俱生乐者，虽需依仗证悟智慧之方便，然非极近之方便。幻身双运道之本尊身，与安住空性界之觉性，及六识觉性所明现体验之，明空无变俱生明点等，乃证悟实相之极近胜方便。然彼等方便亦唯是世俗幻相，纵或偶有言说彼为胜义谛者，然乃指证悟胜义谛之方便。圣者胜义之乐明空，非为识之境，唯是智慧之境。乃是不作任运之事物实相，恒常安住于唯自明之体性中。如是于心中确定续部之总义后，今欲进入续部词义之讲解。彼中分三：所需义、总摄义与词义。初者，此续之词句集合是能诠，三续是所诠。易于证悟彼等，从而完全进入道，并获得暂时之果，是为所需。获得殊胜成就，是所需中之所需。所诠与能诠，所需与最需，后者皆依赖于前者，是为关联。二者，有仅依字面意义之总摄义，与依六边意之总摄义。初者，总摄义有四十二：其后有金刚空行母等立誓宣说，以及何者等了知所知事物自性实相之利益等，诸法等三续之自性，瑜伽母众等果续广说，字母等生起次第略示，无有定准等生起次第之功德，恒常智慧等微细明点之瑜伽，心等五智慧，阿字等拙火，任何等不可思议，大誓言等殊胜食物，大幻化网妙合等供养之事业，何者之觉性等明点瑜伽与念诵二者，以及
English
Coemergent bliss, although it is necessary to rely on the means of realizing wisdom, it is not a very close means. The deity body of the illusory body union path, and the awareness that abides in the realm of emptiness, and the luminosity of the six consciousnesses that are clearly experienced, such as the coemergent bindus of immutable bliss and emptiness, are the supreme means close to realizing the true nature. However, those means are only conventional illusions. Even if it is sometimes said that they are the ultimate truth, it refers to the means of realizing the ultimate truth. The bliss, clarity, and emptiness of the holy ultimate meaning are not the object of consciousness, but only the object of wisdom. It is the reality of uncreated, spontaneously accomplished things, and always abides in the nature of self-awareness. Having thus ascertained the general meaning of the tantra in the mind, now we shall enter into the explanation of the meaning of the words of the tantra. There are three: the meaning of the need, the meaning of the summary, and the meaning of the words. The first is that the collection of words in this tantra is the expresser, and the three tantras are the expressed. Easily realizing them, thereby fully entering the path and obtaining temporary results, is the need. Obtaining supreme accomplishment is the need of the need. The expressed and the expresser, the need and the utmost need, the latter depending on the former, is the connection. Secondly, there is the summary meaning that is only based on the literal meaning, and the summary meaning that is based on the intention of the six extremes. The first is that there are forty-two summary meanings: thereafter, there is the vow to explain by Vajra Dakini, etc., and the benefits of knowing the nature of knowable things, such as what, etc., the nature of the three tantras, such as dharmas, etc., the extensive explanation of the result tantra, such as the yogini assembly, etc., the brief instruction of the generation stage, such as letters, etc., the greatness of the arising path, such as uncertainty, etc., the yoga of subtle bindus, such as constant wisdom, etc., the five wisdoms, such as mind, etc., tummo by A, etc., inconceivable by anything, etc., supreme food by great vows, etc., the activities of offering, such as the great illusion net, etc., the yoga of bindus and both recitation by the awareness of what, etc., and
Chinese
以供养等行持利益等，以及诵读成就等续部的伟大，即第一品十五章。后面的两品是补充其不完整之处，之后瑜伽母等的金刚念诵，以及对此的苦行等其伟大，咒语等续部意义的主体集合，如是恒常等，瑜伽习惯的时间，根的颜色等六种盔甲的事业，六字等盔甲安置之理，双眼等以瓶灌顶者强行遮止，命等以勤作遮止，下界等事物自性虽然难以证悟，因为如此等以瑜伽的诀窍容易证悟，瑜伽等光明瑜伽，团状等身体中央脉点的瑜伽修习，九门等食用誓言利益等的剩余，即第二品十三条。之后等承诺宣说，誓言等甘露丸成就方法，之后此处等天瑜伽的广说，最初的咒语等甘露加持的能力，如是瑜伽等天瑜伽修习的利益，文字颠倒等食用誓言加持之理，金刚水等殊胜食用依靠之理，八字等的食用誓言依靠之理总说和第八的最后等空行秘密加持，之后此处乃是等祈请以歌催请，如是恒常等恒常修行的行持等的时间，饰品等明妃装扮之理利益等，二根乃是等行持的受用利益等，第三品有十二条。此处偈颂所变的是等续部的意义集合，谁的家中等是此续部的伟大的剩余，第三品的剩余两条。第二是，三续部确定之现观之上续部词句杂乱安立，上面已经说完了。第三
English
With offerings and other practices, along with their benefits, and with accomplishments through recitation, etc., the greatness of the tantra, that is, the first chapter with fifteen sections. The following two chapters supplement what is incomplete. Then, the vajra recitation of the yoginis, etc., and the greatness of that, such as asceticism. The collection of the main points of the tantric meaning, such as mantras, etc. Thus, constantly, etc. The time for becoming accustomed to yoga. The color of the senses, etc., the activities of the six armors. The method of arranging the six syllables, etc., the armor. The forceful prevention of those with vase empowerment, such as the two eyes, etc. The prevention by effort, such as life, etc. Although the nature of things, such as the lower realms, is difficult to realize, because of this, it is easy to realize with the key instructions of yoga. Yoga, etc., the yoga of clear light. Meditating on the yoga of bindus in the center of the body, such as in a lump. The remainder of the benefits of the vows of eating, such as the nine doors, etc., that is, the second chapter with thirteen sections. Then, etc., promising to explain. Vows, etc., the method of accomplishing nectar pills. Then, here, etc., an extensive explanation of the yoga of deities. The extent to which the initial mantra, etc., can bless nectar. Thus, yoga, etc., the benefits of meditating on the yoga of deities. The method of blessing the vows of eating with reversed letters, etc. The method of relying on supreme food, such as vajra water, etc. The general method of relying on the vows of eating with eight syllables, etc., and the blessing of the secret space at the end of the eighth. Then, here, etc., requesting with song. Thus, always, etc., the time for constant practice, including conduct. The method of adorning the vidya, such as ornaments, etc., along with the benefits. The two senses are, etc., the benefits of enjoying conduct, etc., the third chapter has twelve sections. Here, what has become verses is, etc., the collection of the meaning of the tantra. Whose house, etc., is the remainder of the greatness of this tantra, the remainder of the third chapter, two sections. The second is, on top of the realization of establishing the three tantras, the tantric words are arranged in a confused manner, which has already been explained above. Third
Chinese
意义方面：进入解说的事业，解说本身趋近，解说究竟的事业。第一方面是名称的意义和翻译的敬语，二者中的第一是：在印度语中：Śrīmahāmāyātantrarājanāma（梵文天城体：श्रीमहामायातन्त्रराजनाम，梵文罗马拟音：Śrīmahāmāyātantrarājanāma，汉语字面意思：吉祥大幻化网续王名）。在藏语中：名为《吉祥幻化大续王》。其中，Śrī是吉祥，Mahā是大的，Māyā是幻或幻化，Tantra是续，Rāja是王，Nāma是名为，最初说名称是译师所加，但续的意义之主是包含在名称的意义中的。因此，上根者理解名称的意义，这是诸位圣上师所说的。因此，Śrīmahāmāyā（吉祥大幻化）中，ma是母扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：手印），即事业的手印；ha是方便的脉，位于各个口（kha kha mu kha）的字母ha的形态中；ya是风，二者结合使风停止；ma是后得之火融化的明点；命的阿字（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：A）是对这些，没有增长的生；Śrī是从此产生的四喜的智慧。这直接显示了智慧的灌顶，因此暗示了先前要授予的瓶灌顶和秘密灌顶，以及之后要显示的第四灌顶。又，Mahā是父黑汝嘎，Māyā是母五部天女，Śrī是方便与智慧的结合，也显示了形象瑜伽。又，ma字表示喉咙受用轮，ya字表示头顶大乐轮，这两个轮的中心脉结也以印度字母ma ya二者的形态存在。ha字表示心间的吽（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），ma是脐间的拙火，命的阿是短阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：A），它也以明点的自性存在，由ma来象征。从燃烧滴漏中产生乐空的智慧是Śrī，表示咒语瑜伽。幻化之名是世俗的各种显现，伟大是胜义的空性，双运二谛的智慧是吉祥的意义。也就是，世俗不存在，胜义存在，体性相同是双运二谛的意义。这显示了法瑜伽。mahāmāyā四个字母象征四身，吉祥是二
English
In terms of meaning: The activity of entering into explanation, the explanation itself drawing near, the activity of completing the explanation. The first aspect is the meaning of the title and the honorifics of the translation, the first of which is: In the Indian language: Śrīmahāmāyātantrarājanāma (श्रीमहामायातन्त्रराजनाम, Śrīmahāmāyātantrarājanāma, Meaning: Glorious Great Illusion Tantra King Name). In Tibetan: Named "Glorious Great Illusion King of Tantras." Among these, Śrī is glorious, Mahā is great, Māyā is illusion or magical illusion, Tantra is tantra, Rāja is king, Nāma is named, the initial mention of the name is added by the translator, but the main meaning of the tantra is contained within the meaning of the name. Therefore, those with superior faculties understand the meaning of the name, as the holy lamas say. Therefore, in Śrīmahāmāyā, ma is mudrā, the seal of action; ha is the channel of skillful means, residing in the form of the letter ha in each mouth (kha kha mu kha); ya is wind, the combination of the two causes the wind to cease; ma is the dissolving bodhicitta of the subsequent fire; the life-force A (A, A, A, Meaning: A) is for these, without increasing birth; Śrī is the wisdom of the four joys arising from this. This directly shows the empowerment of wisdom, thus implying the vase empowerment and secret empowerment to be conferred earlier, and the fourth empowerment to be shown later. Also, Mahā is the father Heruka, Māyā is the mother, the five goddesses, Śrī is the union of skillful means and wisdom, also showing the yoga of form. Also, the letter ma indicates the throat enjoyment wheel, the letter ya indicates the crown great bliss wheel, and the central channel knot of these two wheels also exists in the form of the two Indian letters ma ya. The letter ha indicates the hūṃ (हूँ, hūṃ, Meaning: hūṃ) at the heart, ma is the tummo at the navel, the life-force A is the short A (A, A, A, Meaning: A), which also exists in the nature of bodhicitta, symbolized by ma. The arising of the wisdom of bliss and emptiness from burning and dripping is Śrī, indicating mantra yoga. The name illusion is the various appearances of conventional truth, greatness is the emptiness of ultimate truth, the wisdom of uniting the two truths is the meaning of glory. That is, conventional truth does not exist, ultimate truth exists, the same essence is the meaning of the union of the two truths. This shows dharma yoga. The four letters mahāmāyā symbolize the four bodies, glory is two