Chinese
是这样的。自我的光辉和他人的光辉。第一个是四身无别的自性，后一个是色身二者利益有情或事业。那是与果结合的。其他诀窍中，加上“幻化世俗大，胜义幻化大天女父，幻化空性，大乐，幻化身，大智慧”，认为显示了基、生起次第、圆满次第和果，光辉的意义与之前相同。第二是，顶礼吉祥金刚空行。这是译师在翻译时加入的，或者也可能是按照梵文版本翻译的，但不是续部的金刚语。第三，顶礼，承诺宣说，以及正文。第一，吉祥金刚空行母等。对此，寂天论师的注释中没有解释，据说是一位书写者加入的。黑行者是《大幻化》续部的真实语句，因此他认为这是续部的要义，所以做了详细的解释。有些论师认为是开场白，有些论师则不认为是开场白和要义，而是认为这两个偈颂是赞颂，然后承诺宣说金刚空行母等。如来们自己赞颂和承诺宣说没有必要，但为了后来的追随者们在造论时这样做，或者在讲解续部时不会出现障碍，并且为了积累广大的福德资粮，以及为了圆满地宣说，认为是导师自己所说的。然而，这有点不太好，因为在其他任何续部中都没有这样的示现方式，而且在许多非常纯正的抄本中也没有这两个偈颂，并且一些大车也没有解释，所以按照上师们所说的那样是合理的。还有，之前的上师们说，虽然阿底峡尊者那若巴的说法不是续部的真实语句，但鸠鸠日巴论师在将续部语句记录下来的时候，
English
It is like this. The splendor of self and the splendor of others. The first is the nature of the four kayas being inseparable, and the latter is the two form kayas benefiting sentient beings or activities. That is combined with the fruit. In other instructions, adding "Great illusory conventional, ultimate illusory great goddess father, illusory emptiness, great bliss, illusory body, great wisdom," it is considered to show the base, generation stage, completion stage, and fruit, and the meaning of splendor is the same as before. The second is, I prostrate to the glorious Vajra Dakini. This was either added by the translator during the translation, or it may have been translated according to the Sanskrit version, but it is not the Vajra word of the tantra. Third, prostration, promise to explain, and the actual text. First, glorious Vajra Dakini, etc. On this, the commentary by Master Shantipa does not explain, and it is said that it was added by a scribe. Krishnacharya is the actual word of the Maha Maya Tantra, so he considers it to be the essence of the tantra, so he made a detailed explanation. Some teachers consider it to be an introduction, and some teachers do not consider it to be an introduction and essence, but consider these two verses to be praise, and then promise to explain Vajra Dakini, etc. The Tathagatas themselves do not need to make praise and promise to explain for their own sake, but for the sake of later followers to do so when composing treatises, or that there will be no obstacles when explaining the tantra, and in order to accumulate a vast collection of merit, and for the sake of complete explanation, it is considered to be said by the teacher himself. However, this is a bit not good, because there is no such way of showing in any other tantra, and these two verses are not found in many very pure copies, and some great chariots have not explained it either, so it is reasonable as the lamas say. Also, the previous lamas said that although the words of Jowo Naropa are not the actual words of the tantra, when Master Kukkuripa recorded the words of the tantra,
Chinese
因为我是美丽的，所以首先安排了。如是说。对此，因为此（句）出自《律生》等，所以总的来说是金刚的真实语。虽然玛哈玛雅续是否是真实语是需要考察的地方，但并非是\ེང་基和续的扼要指示，因为词义本身已经很清楚了。也不是赞颂，因为在其他任何大乘经续中都没有。凡是声闻部的某些经典中有的，也不是出自《吉祥之歌》，而是仅仅是汇集者的语言。而无上续的语言，\ེང་基和连接等所有的续的语言，也都是世尊亲自宣说的。不再赘述。还有，第一偈礼敬了超越世间的坛城，后面的偈颂则表示礼敬了刹土的瑜伽母们。其中，“具德金刚空行母”中的“具德”是自相续的功德和他利的事业。而具有、拥有的彼（功德）的具德佛空行母是金刚，即获得了常恒不变的金刚果位。空行母的意思是，以虚空的符号表示的界空性中，以智慧的觉性无二的方式行走，因为是般若胜义的自性。母是表示女性的词语。如是说，其他的续部中也说“ḍeṃ是于虚空行走，从语言的界中分别。因为于虚空中行成就，所以名为空行母”。空行母的意思是，四种姓的空行母等所有的坛城本尊。那些的转轮者是吉祥黑汝嘎，凡是表示方便和智慧无二双运的，那就是吉祥黑汝嘎，是佛空行母平等结合的身。其功德的差别是，“五智和三身”，因此，三身和五智是本体一的自性。其中，远离一切戏论的智慧是法身，和它本体一样的坛城轮是报身。
English
Because I am beautiful, it was arranged first. So it is said. Regarding this, since it comes from the Vinaya Origin and others, generally speaking, it is the actual word of the Vajra. Although whether the Mahamaya Tantra is the actual word is a matter for investigation, it is not the \ེང་ base and the concise instruction of the Tantra, because the meaning of the words themselves is clear. It is also not a praise, because it is not found in any other Mahayana sutras and tantras. Whatever is found in some of the Hearer's Pitaka is not from the 'Song of Glory', but is merely the words of the compiler. But in the words of the Unexcelled Tantra, the \ེང་ base and the connection, etc., all the words of the Tantra are spoken from the mouth of the Teacher himself. Enough of elaboration. Furthermore, the first verse pays homage to the mandala that transcends the world, and the later verses indicate homage to the yoginis of the fields. Among them, 'Glorious Vajra Dakini', 'Glorious' is the quality of one's own continuum and the activity of benefiting others. And the Glorious Buddha Dakini who possesses and owns that (quality) is Vajra, that is, has attained the state of eternal and unchanging Vajra. The meaning of Dakini is that in the space of emptiness indicated by the symbol of space, one walks in the manner of wisdom and awareness being non-dual, because it is the nature of ultimate wisdom. 'Ma' is a word expressing the feminine gender. Thus it is said, in other tantras also, 'ḍeṃ goes in the sky, distinguished from the realm of language. Because of accomplishing practice in all the sky, it is well known as Dakini.' The meaning of Dakini is all the mandala deities such as the Dakinis of the four families. The Chakravartin of those is Glorious Heruka, whoever represents the union of skillful means and wisdom being non-dual, that is Glorious Heruka, is the body of the Buddha Dakini in equal union. The distinction of its qualities is, 'The five wisdoms and the three bodies', therefore, the three bodies and the five wisdoms are the nature of one essence. Among them, the wisdom that is free from all elaborations is the Dharmakaya, and the mandala wheel that is the same essence as it is the Sambhogakaya.
Chinese
對此，擁有的功德，從十地到凡夫之間的所化有情，在他顯現中能示現身和事業，慈悲和能力的神通智慧是化身。由該智慧和自續所攝的二身圓滿的力量，對十地的菩薩們顯現具有五種決定的報身，對其他眾生則顯現工巧和出生，以及殊勝的化身等，各種穩固和變動的顯現是圓滿受用。雖然是真實的化身，但不是圓滿受用身，也不是真實的化身，因為是對所化有情的他顯。然而，安立為由該二身所攝，因為是從該二身的力量所生。如同燈的光芒被攝入燈的體性中一樣。凡是由自續所攝，以及是受用和化身生起之基礎的，那即是彼和彼之身的真實安立。五種智慧是：法界遠離一切戲論，安住於一切法的自性是法界智。該智慧本身照見一切法是明鏡智。照見的一切法平等了悟是平等性智。本性是空性，然了知不雜染世俗諦的體性是妙觀察智。因果一切同時明瞭了悟之因所生，對一切有情平等趣入的廣大悲心無有對境是，為了成辦有情之義，成所作智。其事業是，救護有情，即是為了從六道的一切有情，完全救護二障及其習氣。頂禮是，世俗諦中以三門恭敬頂禮，勝義諦中是了悟該智慧本身，即：以何者自己的智慧，善見為何之故而頂禮。如是等，有多少金剛空行母。如是等等，本質是安住於佛地，然形象是示現如同安住於五道有情之任何一者的身，從資糧道到十地之間的道上，實際上也是安住於十二地者，在諸佛剎中完全遊行享用，如
English
Regarding this, the qualities possessed, from the tenth bhumi to ordinary beings, the beings to be tamed, in their appearance, being able to show body and activity, the wisdom of love and power is the nirmanakaya. From the power of the two kayas, gathered by that wisdom and one's own continuum, the sambhogakaya with five certainties appears to the bodhisattvas of the tenth bhumi. To others, appearances of various stable and moving forms, such as crafts and births, and supreme nirmanakayas, are the complete enjoyment. Although it is a real nirmanakaya, it is not a sambhogakaya, nor is it a real nirmanakaya, because it is the other appearance to the beings to be tamed. However, it is established as being gathered by those two kayas, because it arises from the power of those two. Just as the light of a lamp is gathered into the nature of the lamp. Whatever is gathered by one's own continuum, and whatever is the basis for the arising of enjoyment and nirmana, that is established as the real kaya of that and that. The five wisdoms are: the dharmadhatu, free from all elaboration, abiding as the essence of all dharmas, is the dharmadhatu wisdom. That wisdom itself seeing all dharmas is the mirror-like wisdom. Realizing all the dharmas seen as equal is the equality wisdom. Although the essence is emptiness, knowing the unmixed characteristics of conventional truth is the discriminating wisdom. Arising from the cause of realizing all causes and effects simultaneously, the great compassion that equally enters all sentient beings without an object is, for the sake of accomplishing the meaning of sentient beings, the activity-accomplishing wisdom. Its activity is, saving beings, that is, in order to completely save all sentient beings of the six realms from the two obscurations and their habitual tendencies. Prostration is, in the conventional truth, prostrating with respect with the three doors, and in the ultimate truth, it is realizing that wisdom itself, that is: by whatever one's own wisdom, for what good sight is prostration. Such as, how many vajra dakinis. Such as, the essence is abiding on the buddha ground, but the form is showing as abiding on the path from the accumulation path to the tenth bhumi, in the body of any of the five types of beings, and actually also those abiding on the twelve bhumis, completely traveling and enjoying in the fields, like
Chinese
“སྙེད་（snyed）”这个词是多数词，指的是田生、咒生、俱生母等类别的，无数的金刚空行母们。她们的事业是：断除自他和一切的遍计执缚。事业的行持方式是：对于世间众生，随其所应调伏，而进入和涉入各种不同的事业中，并将他们安置于无上菩提。我对如是众多的空行母们顶礼。这是（以上）的意思。第二是“此后”等。因为这是从广续中完整出现的，为了那些喜欢从先前已经广说的内容中再次进行总结的人们，所以用“此后”来连接词语。夏静迪巴论师的注释中，作了“此后，于彼”的解释。黑行者则对“此后，因此”的词语作了解释。但是，大多数的经文中，没有“由此”和“因此”的词语。上师们也依此而讲解，所以这里也这样做。有些论师认为，“此后”的“ཨ་ཐ་（a tha）”中，“ཨ་（a）”是空性，是ཨེ་（e）字的意思；“ཐ་（tha）”是以形状的差别来表示ཝཾ་（vam）字，所以这个词也被认为是开端。黑行者认为，此续没有开端，因为在最胜乘的宗派中，佛的化身也没有涅槃，所以不需要宣说汇集者们的听闻。虽然如此解释，但有些续部没有开端也是存在的。特别是，在宣说了广续十六千颂之后，没有间隔地宣说了此续，因此，就像后来的续部一样，是没有开端的。如是上师们所说的那样是很好的。“金刚空行母”的意思是，金刚是无有改变、远离戏论的智慧显现。如是的金刚空行母们，因为身、语、意的秘密是不可思议的，所以是秘密自在母们。称之为“她们的续”的原因是，如果按照所诠释的意义来说，是指她们所要证悟的智慧之境的体验和完全受用；如果按照能诠释的词语来说，是指她们所宣说的。
English
The word "Snyed" is a plural term, referring to the countless Vajra Dakinis of the categories such as those born from fields, born from mantras, and co-emergent consorts. Their activity is to sever the bonds of self and other's pervasive conceptualizations. The manner of engaging in activity is to thoroughly enter and engage in all sorts of activities that tame sentient beings of the world according to what is appropriate for them, and to establish them in unsurpassed enlightenment. To all those Dakinis, I prostrate. This is the meaning (of the above). Secondly, "Then" and so forth. Because this arises completely from the extensive tantra, for the sake of those who like to summarize again from what has already been extensively explained, the word "then" is used to connect the words. In the commentary of Acharya Shantipa, he made the explanation of "Then, to that." Krishnacharya, on the other hand, explained the words "Then, therefore." However, in most of the texts, the words "from that" and "therefore" are not present. The previous lamas also explain it according to that, so we will do the same here. Some teachers say that in "Atha" of "Then," "A" is emptiness, which is the meaning of the letter "E"; "Tha" represents the letter "Vam" by the difference in shape, so this word is also considered an introduction. Krishnacharya, on the other hand, believes that this tantra has no introduction, because in the tradition of the supreme vehicle, even the nirmanakaya of the Buddha does not pass away into nirvana, so there is no need to proclaim the hearing of the compilers. Although this is explained in this way, it is also apparent that some tantras do not have an introduction. In particular, after the extensive tantra of sixteen thousand verses was spoken, this tantra was spoken without interruption, so like the later tantras, it has no introduction. As the previous lamas said, it is good. The meaning of "Vajra Dakini" is that Vajra is the manifestation of unchanging, non-elaborate wisdom. Such Vajra Dakinis, because the secrets of body, speech, and mind are inconceivable, are the secret sovereign mothers. The reason for calling it "Their Tantra" is that, according to the meaning to be expressed, it refers to the experience and complete enjoyment of the realm of wisdom to be realized by them; according to the words to be expressed, it refers to what they have spoken.