Chinese
其差别是：极其秘密，对于所有外道和下乘的种类都要保密。殊胜是指无分别的智慧，因为它的行境，即真如，不是他人所能了悟的，所以是秘密的。如“极其秘密”之名的续，这是在揭示续的名称。秘密即是秘密，令人心生欢喜，这是历代上师们的教言。无论如何，所说之义的名称是加在能说之上的，因此，对于这部续之王，也可以安立“金刚空行母秘密自在母”这样极其秘密的名称。因此，要宣说这样的续，这是立誓之语。第三，从以上所说的两种概括要义之上宣说也可以，但为了增长智慧，要从其他概括要义的角度来宣说。也就是，第一品详细阐述了基、道、果三者的体系，后面的两品详细地补充了未圆满之处。通过总结要义和利益，使人对详细的阐述生起定解，这是第三点。第一品有五点：详细阐述了以基、道、果概括的所知之境的状况；为了使所依的补特伽罗成为堪能之器，阐述了灌顶；为了使下根者生起欢喜，阐述了事业和共同的成就；将修持道之体性最终详尽地进行区分；以及为了显示如此宣说的续之伟大，阐述了所化之众。第一点中，详细阐述了所知自性的状况，以及区分了三续的自性。第一点中，有所知自性的状况，以及证悟它的利益。第一点是从“何者遍一切”到“被称为幻化之自性”之间。此处有三个要点：将主要意义与心之实相相联系，将隐藏意义与身之实相相联系，将附加意义与果位之境相联系。第一点是：法界远离一切戏论的智慧，何者遍一切事物，那么所遍的一切事物又是什么呢？即是因和非因，所谓因就是精华。
English
Its distinction is: supremely secret, to be kept secret from all kinds of heretics and lower vehicles. Supreme refers to non-conceptual wisdom, because its realm of activity, which is suchness, is not understood by others, therefore it is secret. As in the tantra named "Supremely Secret," this is revealing the name of the tantra. Secret is secret, bringing joy to the mind, this is the teaching of the previous lamas. In any case, the name of the object to be expressed is attributed to the expresser, therefore, for this king of tantras, it is also appropriate to give the supremely secret name of "Vajra Dakini Secret自在母." Therefore, such a tantra is to be explained, this is a vow. Third, it is permissible to explain from the above-mentioned two summarized meanings, but in order to increase wisdom, it should be explained from the perspective of other summarized meanings. That is, the first chapter elaborately explains the system of the three bases, paths, and fruits, and the following two chapters elaborately supplement what is incomplete. By summarizing the meaning and benefits, one generates certainty about the detailed explanation, this is the third point. The first chapter has five points: elaborately explaining the state of knowable objects summarized by the bases, paths, and fruits; explaining the empowerment in order to make the dependent individual a suitable vessel; explaining the activities and common achievements in order to generate joy in those of lower faculties; ultimately and thoroughly distinguishing the nature of the practice path; and in order to show the greatness of the tantra that teaches in this way, explaining the disciples to be tamed. In the first point, the state of the knowable nature is explained in detail, and the nature of the three tantras is distinguished. In the first point, there is the state of the knowable nature, and the benefit of realizing it. The first point is from "What pervades all" to "Called the nature of illusion." Here there are three key points: relating the main meaning to the reality of the mind, relating the hidden meaning to the reality of the body, and relating the additional meaning to the state of the result. The first point is: the wisdom of the Dharmadhatu, free from all elaborations, what pervades all things, then what are all the things that are pervaded? They are cause and non-cause, the so-called cause is essence.
Chinese
遍及一切有情和无情器世间。这也是以法性的方式平等遍及。而将此显示为胜义谛的作者，即梵卵等。也就是说，从梵卵中生出梵天，他幻化和毁灭这些世界，就像世人分别臆测世界一样，这是用与之相应的言辞来表示的。世间如此安立，也是依赖于理解那唯一的方面而产生的幻觉，就像盲人摸象一样。因此，从无二智慧中，当变得无有遮障时，便会出现清净的无量坛城，这被称为获得涅槃。而从那具有垢染的智慧中，由于垢染的力量，便会产生有寂轮回的一切法，通过修道，它们也会消融于那法界之中。因此，从法界空性之性中，产生一切轮涅，在产生之时也安住于空性之自性中，不净之法灭尽之时，也灭尽于其自性中。考虑到这一点，才说空界是生起、毁灭或舒展和收缩的作者，并非存在作者之人。如此，法界本身就是被命名为梵卵的基础，在果位时，它会生起所有本尊，即瑜伽母坛城的轮。以梵天的象征，即佛陀毗卢遮那，以及用表示不动佛等四种姓氏的词语，以及由此象征的父续本尊坛城，也是舒展的伟大自性。此外，梵天、遍入天、自在天、主宰和时间等一切被安立为作者，也是依赖于此法界而安立的，因此也应说它们是伟大的自性。他们以这个大秘密，对于金刚空行母们以及如来们来说，是显现和证悟的大秘密，他人所不能领悟的。
English
It pervades all sentient beings and the inanimate world. It also pervades equally in the manner of the nature of reality. And showing this as the agent of ultimate truth, such as the Brahma's egg. That is, from the Brahma's egg, Brahma arises, and he emanates and destroys these worlds, just as worldly people separately speculate about the world, this is expressed with words that correspond to it. The world's establishment in this way is also a delusion that arises based on understanding one aspect of that very reality, just like the blind men touching the elephant. Therefore, from the non-dual wisdom, when it becomes free from obscurations, pure and vast mandalas arise, and this is called obtaining Nirvana. And from that wisdom with defilements, due to the power of the defilements, all the phenomena of existence and samsara arise, and by cultivating the path, they also dissolve into that very realm of reality. Therefore, from the nature of the emptiness of the realm of reality, all samsara and nirvana arise, and at the time of arising, they also abide in the nature of emptiness. When impure phenomena cease, they also cease in their nature. Considering this, it is said that the realm of reality is the agent of arising, destruction, or expansion and contraction, but there is no person who is the agent. Thus, the realm of reality itself is the basis that is named Brahma's egg, and at the time of the result, it will generate all the deities, that is, the wheels of the Yogini mandala. With the symbol of Brahma, that is, the Buddha Vairochana, and with the words representing the four families such as Akshobhya, and the father tantra deities mandala symbolized by them, it is also the great nature of expansion. Furthermore, all those who are established as agents, such as Brahma, Vishnu, Ishvara, the Lord, and Time, are also established in reliance on this realm of reality, therefore it should also be said that they are the great nature. They, with this great secret, for the Vajra Dakinis and the Tathagatas, it is the great secret that is manifest and realized, which others cannot comprehend.
Chinese
难以言说的所知自性之实相，心之自性光明，此乃名为大幻化。譬如，从幻术的明咒中，在虚空中也能变现楼阁等物。从树枝和石子中也能变现马和象。当这些显现之时，除了虚空、树枝和石子之外，什么也没有。虽然没有，但依靠这些因缘，就像显现那样，心的自性从原始以来就远离戏论，唯是自之觉性的体性。虽然显现轮回涅槃世俗的一切显现，但在显现之时，其体性中也没有，唯有自明觉性安住。就像没有虚空等，就不会出现幻化一样，如果没有心性，就不会出现轮回涅槃的显现，因此才说由它变现。所变现之物和变现者完全没有关联，因为与幻术相似，是真实的幻化，所以是大幻化。它能自在地掌控无上圆满正等菩提的一切功德，因此称为大自在。此大幻化，通过修道，能使轮回的一切法完全灭尽，因此也称为大猛母。如是，在《喜金刚》中也说：“自己夺取且自己作，自己是国王自己是主。”从空性中生起四大，以及从四大转变而来的事物，色声香味触的集合，不仅以如幻显现生起的形态产生，而且也像幻化消失一样，以无有来去的形态真实地摄集。譬如，就像所有的水波都被水遍布一样，世俗的一切显现都不是真实存在的。对于它们如何存在的法性，唯有自己的心性以唯一主宰的形态完全遍布，意思是法性没有差别。同样，能动的有情和不能动的器世界这三者，所知自性之实相心性是作者，以因的方式遍布，并且以体性自性相同的方式。
English
This inexpressible reality of the nature of knowable things, the clear light of the nature of mind, is called the Great Illusion. For example, from the knowledge-mantra of illusion, even in the empty sky, mansions and the like are conjured. Even from twigs and pebbles, horses and elephants are conjured. When these appear, there is nothing other than the sky, twigs, and pebbles. Although there is nothing, depending on these conditions, just as they appear, the nature of mind is primordially free from elaboration, only the nature of one's own awareness. Although all the appearances of samsara and nirvana, conventional reality, arise, even at the time of their arising, they are not in its essence, and only self-awareness remains. Just as without the sky, etc., illusion cannot arise, if there is no mind-essence, the appearances of samsara and nirvana will not arise, so it is said that it conjures them. There is no connection whatsoever between what is conjured and the conjurer, because it is similar to illusion, it is a true illusion, therefore it is the Great Illusion. It is called the Great Lord because it has dominion over all the perfections of the unsurpassed, perfectly complete enlightenment. That Great Illusion itself, by meditating on the path, completely exhausts all the phenomena of samsara, therefore it is also called the Great Wrathful One. Thus, in the Hevajra Tantra it is said: "One's self steals and one's self does, one's self is the king, one's self is the lord." Not only does it generate the four elements from emptiness, and the aggregates of objects, sounds, smells, tastes, and textures that have transformed from the elements, in the manner of arising as illusory appearances, but it also perfectly gathers them in the manner of being without coming and going, like the disappearance of illusory appearances. For example, just as all water waves are pervaded by water, all conventional appearances are not real. The nature of how they exist is completely pervaded by one's own mind-essence in the manner of being the sole master, meaning that there is no difference in nature. Similarly, the moving sentient beings and the non-moving container world, all three of these, the reality of the nature of knowable things, the mind-essence, is the agent, pervading in the manner of a cause, and in the manner of being one in essence and nature.
Chinese
也遍布之意。如是之法性，于修道之时，从彼复次，此一切不净之显现，于本来无有中，以证悟为无有，以无有可舍之方式，于彼界中完全摄集，身语意之秘密不可思议，胜义之三界，以清净二具之方式，复又显现。彼之义为，不净之显现止息后，清净之智慧显现，清净彼者，虽于事物之实相中本来具有，然于舍弃垢染之时，显现之时，如复又显现般，故云复又显现。秘密者，即一切佛与菩萨，由此证悟而安立佛与菩萨之故，一切佛之生母，胜义界般若波罗蜜多，以此上说之诸理由，故名为幻化之自性。如是说。第二者，何者以等，于心间所住之善妙明点，何者以一切事物完全遍布，外器情之显现一切，由自身体之脉气之威力而显现，身体一切者，初从彼明点所生，住之时亦由彼所控制，坏灭之时亦其他之能力融入彼而止息故，遍布一切身。以于心为所依之方式存在，故明点变化则心之变化生起之故，名为遍布。故此名为梵天之卵，梵天等所称，一切天女者，天女为眼母等四者，彼之表示指示四大之风，故善妙明点生起四大之风，善妙明点生起四大之风，降于心间脉瓣四者，彼等生起，彼亦生起身体之四大一切。为寿命与力量等完全增长之故，名为大自在，寿命之能力耗尽时，此明点以自之威力给予死亡之故，名为大猛母。彼时，四大融入次第完全
English
It is also said to be pervasive. Such is the nature of reality, that when meditating on the path, from then on, all these impure appearances, realizing that they are non-existent from the beginning, in a way that there is nothing to abandon, are completely gathered into that realm, the inconceivable secrets of body, speech, and mind, the three realms of ultimate truth, in a state of possessing both purity, appear again. Its meaning is that after the cessation of impure appearances, pure wisdom arises. Although that purity itself is inherently present in the reality of things, when it becomes manifest upon the abandonment of defilements, it is said to appear again because it is like appearing again. The secret ones, that is, all Buddhas and Bodhisattvas, are established as Buddhas and Bodhisattvas because of realizing this. Therefore, the mother of all Buddhas, the Prajnaparamita of the ultimate realm, is known as the nature of illusion because of all the reasons mentioned above. It is said. The second is, "By whom," etc. The excellent bindu residing in the heart, by whom everything is completely pervaded, all appearances of the external world and its inhabitants appear from the power of the channels and elements of one's own body. All bodies are first born from that bindu, and even when dwelling, they are controlled by it. And when destroyed, the power of others dissolves into it and ceases, so it pervades all bodies. Because it exists as a support for the mind, the mind changes when the bindu changes, so it is called pervasive. Therefore, this is called the egg of Brahma, and is referred to by Brahma and others. "All the goddesses" means the four goddesses, such as Chakshumati (eye-goddess). Their symbolism indicates the winds of the four elements. Therefore, the winds of the four elements arise from the excellent bindu. The winds of the four elements arising from the excellent bindu cause those that descend on the four petals of the heart channel to arise, and they also cause all four elements of the body to arise. Because life and strength, etc., are fully increased, it is called the Great Powerful One. When the power of life is exhausted, this bindu gives death by its own power, so it is called the Great Fierce Mother. At that time, the elements dissolve completely in sequence.