English
Etc. Among them, Vajrayogini has been explained. The meaning of those, that is, how to realize and practice the essence of the body, the path of realizing Dharmata with the great bliss of non-mentation, is extremely secret, and the great secret is the fruition body and wisdom. Its near practice is the pure land, the beings to be tamed, and the extensive activities, etc., as explained, this king of tantras is completely fulfilled. The so-called fulfillment means the meaning of having been explained, derived from the word "Samapta" (Sanskrit Devanagari: समाप्त, Sanskrit Romanization: samāpta, Chinese literal meaning: completed), meaning that the teacher declared it in this way, and the retinue truly realized it, truly obtained it. Thus, after fully explaining it as in the tradition of Marpa and Ngok, a little bit of the essence was extracted from the commentaries of Shantipa and Krishnacharya. The commentaries of Shri Gyana and Ajitamitra do not seem to show particularly outstanding advantages compared to the previous ones. It is also adorned with many special Indian oral instructions, and in addition, the Tibetan and Chinese versions of this Dharma, how many there are in this place, almost all have understood their meaning and have been explained. Here it is said: In the commentary of Krishnacharya, there is an explanation to the disciples, the assembly explanation made by Shantipa is very good, the collection of the intentions of the accomplished ones, the oral instructions of Marpa, these three excellent explanation traditions have been heard, and it is adorned with the essence of the oral instructions of Shanti Bhadra. Other Tibetan and Chinese versions based on this tantra, almost all of which are available in this place, have also been seen. This is a collection of all profound and vast commentaries. Oral instructions are not a place for debate, especially, what is the use of saying too much to mantra practitioners? Especially mind training, from the mind arises the perfect Buddha. Keeping these meanings in mind, I will not elaborate. Now we must examine other aspects, here some people rely only on the literal meaning of the words spoken to the assembly, just a string of words, because they are separated from the oral instructions, so there is no essence. Those who say these words are only showing themselves, because these two ways of explaining the assembly and the disciples are the ways of explaining that the teacher himself declared. If it changes like that, it will become the teacher interpreting the meaning of the tantra upside down, isn't it? The wise argue with obvious pride.
Chinese
所作的续部注释，仅仅是自己的分别念而已，并非是僧团师长的讲解。对于僧团的讲解，其中显示胜义谛的也很多，虽然主要是显示世俗谛，但对于寻求解脱胜义的人来说，全部都是必须的，因为空性、慈悲、誓言和生起次第等等，都是其中的意义。如果对于僧团的讲解没有意义，那么也会有邪用密法的情况。如果有了僧团的讲解，再用对弟子的讲解来加以修饰，那么就会获得无上的成就方法。应当这样理解。 在书的末尾，写着“印度堪布阿尼拉跋折罗和藏族译师俄·拉杰翻译、校订并确定。”这是译后记。即使是译师俄·库巴自己翻译的，也有在班智达吉那瓦玛和寂静贤的面前翻译的翻译差别。但是，这个传承主要采用前面所说的翻译，俄的后译也是这个。这个译本也被格洛·杰稍微修改过，后来也看到其他人修改过。但是，俄的译本本身篇幅较大，而且显得很好。如同金刚般坚固的金刚之语，难以区分的这些区分开来，愿一切众生都安住在无上之位的上师之境。吉祥金刚嬉女，获得赐予的标志时，即使是愚笨的头脑也做了注释，对此，请圣者们宽恕。根本续部如同国王般，言简意赅，现在看到在这个地方接近隐没，为了让一些具缘者增长智慧，所作的这个广释也是有意义的。 《吉祥幻化大续》的广释，名为《真实之灯》，这是为了恢复自己的记忆，并且看到现在可能还有一些或者将来会出现一些寻求此续部意义的具缘者，对他们非常有益。因此，嘉瓦堪巴·达热纳塔在自己三十四岁时，萨嘎月的十五日，在吉祥觉摩囊（觉囊派寺院，位于今西藏日喀则地区）写成。吉祥善妙增长！吉祥！
English
Those commentaries on the tantras are merely one's own conceptualizations, and not the explanations of the monastic teachers. In the explanations to the sangha, there are many that show the ultimate truth, and although they mainly show the conventional truth, they are all necessary for those seeking supreme liberation, because emptiness, compassion, vows, and the stages of generation, etc., are its meaning. If there is no meaning in the explanations to the sangha, then there will also be situations of misusing the secret mantra. If there is an explanation to the sangha, and it is adorned with explanations to the disciples, then one will obtain the supreme method of accomplishment. This should be understood. At the end of the book, it says, "The Indian abbot Anila Vajra and the Tibetan translator Gos Lhatse translated, revised, and finalized it." This is the colophon. Even in the translation by the translator Gos Khukpa himself, there are differences in translation made in the presence of Pandita Jinavarma and Shantibhadra. However, this lineage mainly uses the previously mentioned translation, and Gos's later translation is also this. This translation has also been slightly modified by Glogkya, and later others have also been seen to modify it. However, Gos's translation itself is larger in scope and appears to be good. May all beings abide in the state of the guru of the unsurpassed position, like the vajra-like words of the vajra, distinguishing these difficult-to-distinguish things. When the glorious Vajra Playful Woman obtains the given sign, even a foolish mind has made a commentary on it, may the noble ones forgive this. The root tantra, like a king, is concise and rich in meaning. Seeing that it is now close to disappearing in this region, this extensive explanation is also meaningful in order to increase the wisdom of some fortunate ones. The extensive explanation of the Glorious Great Illusion Tantra, called "The Lamp of Suchness," is to restore one's own memory, and seeing that there may be some or will be some fortunate ones who seek the meaning of this tantra, it is very beneficial to them. Therefore, Gyalwakhampa Taranatha, at the age of thirty-four, on the fifteenth day of the Saga month, wrote it in Glorious Jomo Nang (Jonang Monastery, located in present-day Shigatse, Tibet). May auspicious goodness increase! Mangalam!
Chinese
名为《方便自性光明》之法。 嗡 斯瓦斯谛！ 殊胜之乐，甘露定能充满， 以智慧美女之众嬉戏之身， 春之喜悦，利益众生心生欢喜， 降伏魔力，敬礼黑汝嘎！ 怙主彼定然， 菩提心与善巧者们相应， 于清净正道之教示， 任何作为皆是吉祥。 此处，欲修持从吉祥佛颅所出之黑汝嘎广大坛城者， 行皈依、发心、金刚萨埵之修持念诵等。 念诵“吽 帕”， 守护自身、处所及瑜伽。 如后文所说，加持内供，以嗡阿吽品尝甘露，于此处布施一切有情之食子，如不畏惧之经疏所说而行亦可。 若未成就亦无有相违。 于自身心间，日轮上安住金刚吽字， 其光芒照耀，吉祥黑汝嘎与本初之喜乐母，种种安乐母相拥。 莲花生母等二十四金刚嬉女围绕，迎请，面向自身而安住。 光芒融入心间之吽字。 又从心间之吽字，八位天女同时化现而作供养。 从彼滴露，瑜伽母， 八位是诸女之殊胜， 以执持种种供品， 供养怙主黑汝嘎。 金刚怙主之东方， 金刚利齿母以， 颅器盛满鲜血持之， 请享用大威光。 金刚使者自性大， 于自在处击打腰鼓， 金刚本初香器与， 火之方位安住。 金刚母具大名声， 持有供养器皿，远离真实， 金刚誓母于南方， 手持大鼓。 风中金刚脐母， 持有兔之器皿。 西方金刚怖畏母， 手持豺狼。 北方贪欲金刚母， 以天女之贪欲供养主尊。 如是思维黑汝嘎， 以八瑜伽母作供养。 种种食物与种种饮品， 种种殊胜乐器， 以及香， 花朵， 焚香， 光明， 如是香水等。 如是作供养后， 修持金刚萨埵之念诵。 其后，观想自身及前方之诸天众心间放出光芒，使一切有情器界皆成吉祥黑汝嘎之自性。 念诵：嗡 嘿汝嘎 吽 吽 啪 啪 梭哈。 如是说能成就一切悉地。 其后，观想自身所生之诸天众融入自身。 其后，作回向与吉祥祈愿，则成善妙。 《方便自性光明》之次第圆满。
English
Herein is the method called "The Clear Explication of the Nature of Skillful Means." Om Svasti! The supreme bliss of the sacred, surely filled with nectar, Whose form is adorned by a host of wise and beautiful women, With the joy of spring, benefiting beings and bringing happiness, Subduing the power of demons, I prostrate to Heruka! May that protector surely, Skillfully connect to enlightenment, Upon the path of pure teachings, Whatever is done is auspicious. Here, wishing to meditate on the expanded mandala of Heruka, which arises from the glorious Buddha Skull, One performs the refuge, generation of bodhicitta, and the meditation and recitation of Vajrasattva. By reciting "Hum Phat," One protects oneself, the place, and the yoga, And as explained below, blesses the inner offering, And having tasted the nectar with Om Ah Hum, here, one gives the torma to all beings, which is also good to do as it appears in the commentary on the scripture of fearlessness. Even if it is not accomplished, there is no contradiction. In one's own heart, a vajra marked with the syllable Hum, resting on a sun disc, With its light, the glorious Heruka embracing the innate consort, various bliss goddesses, Surrounded by the twenty-four Vajra Playful Women, such as Phrengzangma, are invited, And having turned manifestly towards oneself, they abide. All the rays of light dissolve into the Hum in the heart. Again, from the Hum in the heart, eight goddesses emanate simultaneously and make offerings. From that dripping, the yoginis, The eight are the best of maidens, Holding various offerings, They worship the protector Heruka. To the east of the Vajra Protector, The Vajra Tusked Mother, Holding a skull filled with blood, Please partake of the great splendor. The Vajra Messenger, of great essence, In the powerful place, beats the changte'u drum, The Vajra Primordial, with a scent vessel, Abides completely in the direction of fire. The Vajra Woman of great renown, Possessing a vessel of offering water, devoid of truth, The Vajra Vow Woman, in the south, Is said to hold a large drum in her hand. In the wind, the Vajra Navel Mother, Holds a vessel with a rabbit. In the west, the Vajra Terrifying Mother, Is said to hold a jackal in her hand. In the north, the Desire Vajra Woman, Worships the chief one with the goddess's desire. Thus, having contemplated Heruka, One makes offerings with the eight yoginis. Various foods and various drinks, Various supreme musical instruments, And fragrant incense, flowers, And illuminating light, likewise scented water. Having made offerings in this way, One performs the meditation and recitation of Vajrasattva. Then, from the hearts of all the deities in front of oneself and oneself, rays of light radiate, transforming all of existence and its contents into the nature of glorious Heruka. By reciting: Om Heruka Hum Hum Phat Phat Svaha, it is said that all siddhis will be accomplished. Then, one contemplates that all the deities of the self-generation dissolve into oneself. Then, by making dedication and auspicious pronouncements, it becomes virtuous and good. The sequence of "The Clear Explication of the Nature of Skillful Means" is complete.
Chinese
于中央，从埃（ཨེ་，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：埃）生出法之源，白色三角形之中。从扬（ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）生出蓝色风之坛城，半月形，以幡和扬（ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）为标志。其上，从让（རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）生出红色火之坛城，三角形，七焰燃烧，以让（རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）为标志。其上，从旺（བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）生出白色水之坛城，圆形，以宝瓶和旺（བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）为标志。其上，从朗（ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）生出黄色地之坛城，方形，以金刚和朗（ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）为标志。如是，四大元素融为一体，从中生出各种珍宝所成的四方形量殿，四门，以四马头装饰，具有蓝白黄红绿五层墙壁，具有珍宝女儿墙、网、半网、飞檐、顶饰，墙外环绕着具有供养天女的围墙，一切珍宝自性所生的柱子和铃铛等一切装饰品庄严，层层叠叠的顶上，中央隆起的顶端以金刚珍宝顶饰庄严。内部的法衣，东白、北黄、西红、南黑，中央为蓝色的地基之上，有白色八辐轮，辐条为蓝色，边缘环绕着白色金刚链。其中心有红色八辐语轮，辐条为绿色，边缘环绕着红色金刚墙。其中心有黑色八辐意轮，边缘环绕着蓝色金刚墙。轮的中心遍布各种莲花八瓣，其蓝色中心上，再次于莲花上安住法界自性，于人尸心间有日轮，四方瓣和外轮二轮的辐条上，有莲花日轮，四门有莲花日轮人尸座。火焰环绕之外，有八大尸陀林环绕，八树顶端有八护田神，根部有各方护法神，八龙王，八云主，八显胜山，其上安住八塔，八条奔腾的河流。