Chinese
非常重要。关于“有多少金刚持”这句话，过去的上师们解释说，“金刚持”指的是修行者，因为修行者渴望成就，所以要通过了解如此解释的各种修持方法来进行禅修。这是他们的意思。或者，如果想要获得坛城中所有本尊的成就，那么“如此”指的是真如，并且通过了解以上所说的所有修持方法，要努力进行后续的修持。这样解释也非常好。那么，什么是真如呢？它具有空性和慈悲的本质。正如所说：空性和慈悲无二别，心中若能善禅修，此乃佛陀之正法，亦是僧伽之教义。如是说。若以法界自性而成就，则必能消除我执。若能摄集方便与智慧，则安住于佛陀之教法。如是说。因此，发起从轮回中解脱众生的慈悲心，以及视一切法为无我的自性，是一切乘的精髓。而且，在这无上乘中，慈悲必定是大乐，空性也必定显现为坛城的轮。必须要有这两者的结合，这被称为真如之道，菩提心。因为是自性菩提心，所以修持道菩提心，果也会变成菩提心金刚。正如所说：菩提心之果为何？彼乃佛陀胜妙智，金刚萨埵之自性，乃是法与受用之化身。如是说。如果无我即是空性，那么它是什么呢？回答说：在吉祥合和明点续中说：什么是空性呢？法和补特伽罗的无实有是空性。因此，由此产生的神圣事物，在此即是空性，以及他者的法和补特伽罗的无实有，是从空性中产生的神圣事物。如是说。因此，如前所述的智慧空性，是舍弃能取所取的特征。
English
It is very important. Regarding the phrase "How many Vajradharas," the past lamas explained that "Vajradhara" refers to the practitioner, because the practitioner desires accomplishment, so one should meditate by knowing all the practices explained in this way. This is their meaning. Alternatively, if one wants to attain the accomplishments of all the deities in the mandala, then "such" refers to suchness, and by knowing all the practices mentioned above, one should strive for the subsequent practices. This explanation is also very good. So, what is suchness? It has the essence of emptiness and compassion. As it is said: Emptiness and compassion are inseparable, wherever the mind meditates well, this is the teaching of the Buddha, the Dharma, and the Sangha. Thus it is said. If one accomplishes it through the nature of the Dharmadhatu, then one will surely eliminate self-grasping. If one gathers together skillful means and wisdom, then one abides in the Buddha's teaching. Thus it is said. Therefore, the compassion that arises from liberating sentient beings from samsara, and seeing all phenomena as having the nature of selflessness, is the essence of all vehicles. Moreover, in this unsurpassed vehicle, compassion must be great bliss, and emptiness must also appear as the wheel of the mandala. There must be a union of these two, which is called the path of suchness, Bodhicitta. Because it is the nature of Bodhicitta, by meditating on the path of Bodhicitta, the result will also become Bodhicitta Vajra. As it is said: What is the fruit of Bodhicitta? It is the supreme wisdom of the Buddha, the nature of Vajrasattva, which is the emanation of Dharma and enjoyment. Thus it is said. If selflessness is emptiness, then what is it? It is said: In the glorious Samputatilaka Tantra, it says: What is emptiness? The absence of substantiality of phenomena and persons is emptiness. Therefore, the sacred object that arises from it, here is emptiness, and the absence of substantiality of the phenomena and persons of others, is the sacred object that arises from emptiness. Thus it is said. Therefore, the wisdom emptiness mentioned earlier is characterized by abandoning the grasper and the grasped.
Chinese
解释是：从“此后，于此”到“恳请金刚萨埵”之间。这可以分为四种：外生起次第，内圆满次第，秘密行，以及真如果。第一种是：在解释了随后的贪恋之后，从这里开始，是吉祥金刚瑜伽母四尊的意旨，即最极秘密的意义，吉祥金刚之歌。通过它，主要以接近获得有生之存在的方式来升起，或者，随后的贪恋之乐本身就是存在。像这样，唱出极度成办之方便的歌。埃玛等是：恳请行随后的贪恋之语。字面意思很容易理解。“喜悦之舞”是指六十四种嬉戏等。阿拉拉拉拉拉是极度恳请之语。像这样恳请之后，仅仅唱出那首歌，伟大的金刚持就从明点的形态中升起，安住于金刚空行母之首，或者，在享用甘露之际，仅仅恳请，伟大的金刚持就与天女们一起行随后贪恋的嬉戏之舞。这样，这首歌就是恳请金刚萨埵。在享用甘露之际，必须将上面所说的随后的贪恋之语，与歌的恳请结合起来。第二种是：金刚空行母是脉，那些脉的风融入中脉的声音就是歌。从中产生五相和八功德，就是极度成办存在。其中，五相是五大之风依次融入，出现如阳焰，烟，虚空显现，灯火，天空一般。相的显现或是具相之识是稳定与移动之量的例子。由于各个续部的意旨中，相和具相都有，所以互相补充，使二者不矛盾。上师们认为，此续部的意旨中，具相更为重要。八功德是：地的功德是力大，水的功德是形状美丽且舒适，火的功德是温暖和颜色光彩夺目，风的功德是轻盈且速度快，太阳的功德
English
The explanation is: From "Then, here" to "Please Vajrasattva." This can be divided into four: outer generation stage, inner perfection stage, secret practice, and the fruit of suchness. The first is: After explaining the subsequent attachment, from here on, it is the intention of the four glorious Vajrayogini deities, that is, the most secret meaning, the glorious Vajra song. Through it, mainly arising in the manner of closely obtaining the existence of life, or, the bliss of subsequent attachment itself is existence. Like this, sing the song of the means to extremely accomplish it. Ema, etc., are: words urging to perform subsequent attachment. The literal meaning is easy to understand. "Dance of Joy" refers to the sixty-four types of play, etc. Alalalalala is a word of extreme entreaty. After entreating in this way, just by singing that song, the great Vajradhara arises from the form of bindu, and abides as the chief of the Vajra Dakinis, or, at the time of enjoying nectar, just by entreating, the great Vajradhara performs the dance of subsequent attachment play with the goddesses. Thus, this song is an entreaty to Vajrasattva. At the time of enjoying nectar, the words of subsequent attachment mentioned above must be combined with the entreaty of the song. The second is: Vajra Dakinis are the channels, the sound of the winds of those channels dissolving into the central channel is the song. From this, the arising of the five signs and eight qualities is the extreme accomplishment of existence. Among them, the five signs are the five elemental winds dissolving in sequence, appearing like mirages, smoke, the appearance of space, lamplight, and the sky. The appearance of signs or the consciousness of having signs is an example of the measure of stability and movement. Since both signs and having signs exist in the intention of each tantra, they supplement each other, making the two non-contradictory. The lamas consider that in the intention of this tantra itself, having signs is more important. The eight qualities are: the quality of earth is great strength, the quality of water is beautiful shape and comfort, the quality of fire is warmth and color with great brilliance, the quality of wind is lightness and speed, the quality of the sun
English
।। The so-called "Great Bliss Fully Expanded" refers to the ability to fully generate the four joys. The dance is the dance of great desire, such as the sixty-four unions. The sunlight is the great desire born from the red particles of bodhicitta. Through its power, the secret dharma-genesis and other veins open like blooming lotuses. The remaining part is as before. The reason for repeating it twice is that, as stated in Hevajra, "At one time, the female is wisdom, and the male is said to be skillful means. From the distinction of conventional and ultimate, there are two forms from the outside. At one time, the male has two forms, that is his semen or happiness. Just like the male, so is wisdom, that is his semen or happiness." Thus, extensively expand the co-emergent bliss of melting, and compose the actions of Arali for the sake of practicing skills. That is, "Great Vajradhara" means that the glorious Vajrasattva father and mother enter the ritual, and for the purpose of blessing sentient beings with bliss, they engage in extensive play of songs and dances, which is the relaxing mandala of Vajradhara. The Vajra Dakinis and others refer to the practitioner Heruka and the five mudras and five dakinis entering the ritual, and for the purpose of accomplishing the four actions and so on, they perform songs and dances, which is the relaxing mandala of Heruka. Although other tantras also have other statements, here, in the mandala of Vajrasattva, only the father and mother are mainly discussed, and the mandalas of the other four Buddha families are not mentioned, only the mandala of Heruka is shown. If the initial practice of the wheel is not sufficient, wisdom will be descended, and empowerment will be given and introduced. The oral instruction for that is to descend accomplishment upon myrrh guggul that has been placed for seven days, burn it with the fire of the charnel ground, and fumigate it with menstrual cloth and black cat feces. If there are too many wheels, then add them to the offerings, which is the self-tradition of this school. "Vajrasattva Truly Invoked" means that the ultimate of invoking the mind-streams of the deities is considered to be action, as it is also said in the Glorious Secret Accomplishment, "Having abandoned solitary actions..."
Chinese
舍弃轮回的役使后，金刚萨埵大王，应当再三劝请。如是说。第四是，此后瑜伽母们唱诵真实意义之歌。金刚五智之自体，即五部佛。自身所显现的一切法，皆显现为五部之体性。一切法皆具与五部相合之自性，故为瑜伽。其意为等持之证悟。那又是什么呢？以无缘大悲解脱众生。吉祥即福德，是为方便；金刚即智慧，是为般若。歌即是意在向众生宣说彼等方便与智慧。又从成就世间之门而言，世间即色身二者。极度成就，意为彻底压制世间与寂灭之边际。金刚即大乐，以菩提心无动摇地系缚之乐，使莲花空性觉醒，如日光等，自身之红色亦完全系缚，如是菩提心之系缚亦成为证悟空性之殊胜方便。如是，从气脉止息且明点系缚所生之不变四喜，以及空性与本尊之双运，以“阿啦啦啦啦霍”表示。自他之圆满广大生起，即极喜之舞，以自他之差别而两次显示。此外，接下来要讲述的是，以歌之声宣说佛法，以舞之声则为种种化现，一续而显现种种不同，如舞者之嬉戏般利益有情。所谓“如实劝请”，即对此等歌舞，以四无量心之自性，由四位天女劝请。谁来劝请呢？金刚持大士与金刚瑜伽母等，即无与伦比之大乐身。三身与法身之差别基础，即大乐身之示现，是此续之意趣。导师达玛巴亦云：金刚萨埵大乐，与天女结合。
English
Having abandoned the servitude of samsara, the great king Vajrasattva should be urged again and again. Thus it is said. Fourthly, from here, the yoginis sing the song of definitive meaning. The self-nature of the five Vajra wisdoms is the five Buddha families. All phenomena appearing to oneself manifest as the essence of the five families. Since all phenomena have the nature of being united with the five families, it is yoga. The intention is the realization of meditative equipoise. And what is that? It is the intention to liberate beings with great compassion without objectification. Auspiciousness is merit, which is skillful means; Vajra is wisdom, which is prajna. The song is the intention to show those skillful means and wisdom to beings. Furthermore, from the perspective of accomplishing existence, existence is the two form bodies. Extreme accomplishment is explained as thoroughly suppressing the extremes of existence and peace. Vajra is great bliss, the bliss of binding the mind of enlightenment immovably, awakening the emptiness of the lotus, just as the light of the sun, etc., and the redness on one's own body is also completely bound, so the binding of the mind of enlightenment also becomes a supreme means of realizing emptiness. Thus, the union of the unchanging four joys arising from the cessation of wind and the binding of bindus, and emptiness and deities, is indicated by "Ah la la la la Ho." The vast arising of the perfections of oneself and others is the dance of great joy, shown twice by the distinction of self and others. Furthermore, what is to be explained next is that the Dharma is taught by the sound of song, and the sound of dance is various manifestations. Although it is one continuum, it appears differently, benefiting sentient beings like the play of a dancer. The so-called "truly urge" means that for such songs and dances, the four goddesses, who are the nature of the four immeasurables, urge. Who urges? The great Vajradhara and the Vajrayoginis, etc., are the body of unparalleled great bliss. The basis of the distinction between the three bodies and the essence body, the manifestation of the great bliss body, is the intention of this tantra. The teacher Dharmapa also said: Vajrasattva, great bliss, united with a divine consort.