Chinese
若问：诸法不生，因为没有关联的缘故。答：这确实是真实的，但此处没有收集者。 问：为了什么缘故，尊者阿难陀等收集者在世间如实显现呢？答：此处阿难陀是伟大的菩提萨埵普贤菩萨，是金刚手，不是其他人，只是伟大的持金刚者。否则，八万四千法蕴的经部等，以及金刚乘，怎么能从如来处一次听闻而不增减地忆持呢？这是薄伽梵在名为“无上瑜伽大续”中宣说的。 此后，将宣说圆满的一切智者眷属。例如：伟大的国王净饭王将变为文殊菩萨，伟大的天女摩耶将变为世间自在，天女吉祥将变为名闻执持母，罗睺罗将变为金刚萨埵，舍利弗将变为断除一切障碍者，尊者阿难陀将变为普贤菩萨，尊者提婆达多将变为天王，圆满正等觉的释迦牟尼佛将变为伟大的毗卢遮那佛。 同样，在吉祥阿啦哩大续中也宣说了：伟大的国王净饭王，在阿啦哩中如实显现；伟大的摩耶，在那里，是具有智慧方便的众生；金刚萨埵，一切义成就，是至上的喜乐；天女养育，是伟大的手印；罗睺罗，善良且具有大乐；地养育母，是伟大的幻化；幻化的自性，从戏论中，宣说俱生喜和极喜；以金刚幻化的幻变，再次，薄伽梵金刚持，被称为生者；伟大的摩耶变为生母，她被称为手印。 此理的收集者是眷属。 又说吉祥最初成佛者：天人非天之上师，在世间我是自在者，在地上是转轮王，地下龙王具颈者，以种姓敬奉，以及……
English
If asked: All phenomena do not arise because there is no connection. Answer: This is indeed true, but there is no collector here. Question: For what reason did the venerable Ānanda and other collectors appear truthfully in the world? Answer: Here, Ānanda is the great Bodhisattva Samantabhadra, Vajrapani, not someone else, but only the great Vajradhara. Otherwise, how could one hear the eighty-four thousand Dharma aggregates of the Sutras and other texts, as well as the Vajrayana, from the Tathagata once without adding or subtracting and retain them? This is what the Bhagavan declared in the "Great Tantra of Unsurpassed Yoga." After that, the perfect retinue of the all-knowing one will be explained. For example: the great king Śuddhodana will become Mañjuśrī, the great goddess Māyā will become Lokeśvara, the goddess Śrī will become Yaśodharā, Rāhula will become Vajrasattva, Śāriputra will become the one who eliminates all obstacles, the venerable Ānanda will become Samantabhadra, the venerable Devadatta will become Indra, and the perfectly enlightened Buddha Śākyamuni will become the great Vairocana. Similarly, in the auspicious Ārāḷī Great Tantra, it is also declared: The great king Śuddhodana is clearly manifested in Ārāḷī; the great Māyā, there, is a being with wisdom and skillful means; Vajrasattva, all meanings accomplished, is supreme bliss; the goddess nourishing, is the great mudra; Rāhula, good and with great bliss; the earth nourishing mother, is the great illusion; the nature of illusion, from elaboration, explains coemergent joy and extreme joy; through the illusion of Vajra illusion, again, the Bhagavan Vajradhara, is known as the progenitor; the great Māyā becomes the mother, she is known as the mudra. The collector of this reasoning is the retinue. It is also said that the auspicious first Buddha: the teacher of gods and asuras, in the world I am the sovereign, on earth I am the Chakravartin, the Naga king with a neck under the earth, worshiped by lineage, and...
Chinese
具足行持胜我之智慧，以及诸佛能仁不坏胜者与遍主瑜伽士之金刚瑜伽，及明咒嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）之字母，清净之王，祈愿万物皆护佑于我！如是说。为了引导初学者，此乃如来之舞，极善宣说。于此所说： 如来不入涅槃， 正法亦不趋隐没， 为利有情调伏故， 示现涅槃之临近。 如是说。 说道：所谓“ཨེ་ཝཾ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：诶旺）二字，实乃智慧与方便之体性。然则应如何知晓此理？世尊曾对天主之请问作如是开示。帝释天启请道：所谓“ཨེ་ཝཾ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：诶旺）二字，其意义为何？为何最初予以连缀？此乃善逝所说，抑或声闻所言？恳请您，以终结轮回之能，遣除我等一切疑惑。听闻天主赞颂正法功德之语后，世尊赞许道：“善哉！”，并如是宣说：以遍观一切义理之故，最初宣说“ཨེ་ཝཾ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：诶旺）二字。天主，请如次第谛听。八万四千之法蕴，一切之基与父母，我已宣说为二字。“ཨེ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：诶）字转为母，“ཝཾ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：旺）字则说为父，于彼明点中，二者交合，交合后则至为稀有。“ཨེ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：诶）字说为莲花，“ཝཾ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：旺）字则唯是金刚，于彼明点中，则转为种子，由此而生三界众生。“ཨེ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：诶）字转为智慧，“ཝཾ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：旺）字则是极喜之主。明点即是无坏灭者，由彼所生之诸字，乃是正法之印，何人能知此二字之真谛？彼人将为一切有情，转动法轮。若人不知此二字，却恒常诵念，则彼人于诸佛法而言，犹如外道舍弃享乐之声。ཨེ་ཝཾ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：诶旺）二字乃幻化，一切智者皆安住于此。是故于殊胜正法论著之初，对此予以极善宣说。
English
May the supreme conduct of my wisdom, the Vajra Yoga of the Immutable Supreme Buddha Shakyamuni and the all-pervading yogis, and the pure king of the letters of the mantra Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), protect me with all things! Thus it is said. This is the excellent exposition of the Buddha's dance for the purpose of guiding beginners. It is said here: The Buddha does not pass into sorrow, Nor does the Dharma decline, But for the sake of taming sentient beings, He shows the approach of Nirvana. Thus it is said. It is said: The two letters "E-Vam" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：诶旺) are indeed the nature of wisdom and means. But how should this be known? The Blessed One said in response to the question of the Lord of the Gods. Indra asked: What is the meaning of "E-Vam" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：诶旺)? Why is it first joined? Is this what the Sugata said, or what the Shravakas said? Please dispel all my doubts, O End of Existence. Having heard the words of the Lord of the Gods praising the qualities of the Dharma, the Blessed One gave his approval, saying, "Well done!" And he said this: Because he sees all meanings, he first said "E-Vam" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：诶旺). O Lord of the Gods, listen in order. The basis and parents of the eighty-four thousand collections of Dharma, I have explained as two letters. The letter "E" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：诶) becomes the mother, and the letter "Vam" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：旺) is said to be the father. In that bindu, they are joined, and having joined, they are supremely wonderful. The letter "E" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：诶) is said to be the lotus, and the letter "Vam" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：旺) is only the vajra. In that bindu, it becomes the seed, and from it the three realms are born. The letter "E" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：诶) becomes wisdom, and the letter "Vam" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：旺) is the lord of great joy. The bindu is indestructible, and the letters born from it are the seal of the Dharma. Whoever knows these two letters will turn the wheel of Dharma for all sentient beings. Whoever does not know these two letters but constantly recites them is like an outsider who abandons enjoyment from the Buddhas and Dharmas. The two letters "E-Vam" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：诶旺) are illusion, and the all-knowing one dwells here. Therefore, it is well explained at the beginning of the sacred Dharma treatises.
Tibetan
།དེ་ཕྱིར་བརྒྱ་བྱིན་ལྷ་བདག་པོ། །གལ་ཏེ་རྟག་པའི་གནས་འདོད་ན། །ཡིག་གཉིས་ སྒྱུ་མ་དྲན་བྱ་ཞིང༌། །དམ་པའི་ཆོས་ལ་བླ་མར་བྱོས། །ཞེས་གསུངས་པ་ཡང༌། དམ་ཆོས་ཆོས་རྒྱལ་གསལ་བར་ལྡན། །འཇིག་རྟེན་སྣང་བར་བྱེད་པའི་མཆོག །ཅེས་སོ། །འདི་སྐད་བདག་གིས་ཞེས་པ་ལ་སོགས་པའི་རྡོ་རྗེའི་ཚིག་རྣམས་ཀྱི་དོན་ཡང་བཤད་པའི་རྒྱུད་ལ་འཇུག་པར་བྱ་སྟེ། ཨེ་ཝཾ་རྡོ་རྗེ་ཆུ་སྐྱེས་དང༌། །ནོར་བུའི་ནང་གནས་ཐིག་ལེ་འཛིན། །དེ་ཉིད་ཐ་དད་མེད་བདག་ཉིད། །མ་མཱ་ཞེས་པས་རབ་གསལ་བྱས། །འདི་སྐད་བདག་གིས་ཐོས་ཞེས་བརྗོད། །འཁོར་ལོས་སྒྱུར་པའི་གཟུགས་ཅན་གྱིས། །རྡོ་རྗེ་སེམས་དཔའ་བདེ་བ་ཆེ། །དེ་ནི་སྟོན་བྱེད་བདེ་བ་པ། །ཐོས་པ་ཞེས་པ་བདག་གིས་ནི། །བདག་ཉིད་ཁོ་ནས་བདག་ཉིད་ཀྱིས། །ཞེས་སོ། །གསུངས་པའང༌། ང་ལས་འགྲོ་བ་ཐམས་ཅད་བྱུང༌། །ང་ལས་ས་གསུམ་པོ་ཡང་བྱུང༌། །ང་ཡིས་འདི་ཀུན་ཁྱབ་པ་སྟེ། །འགྲོ་བ་རང་བཞིན་གཞན་མ་མཐོང༌། །ཞེས་སོ། །སླར་ཡང་འདི་ཉིད་དུ་གསུངས་པ། །འཆང་བ་པོ་ང་ཆོས་ཀྱང་པ། །རང་གི་ཚོགས་ལྡན་ཉན་པ་ང༌། །འགྲོ་བའི་སྟོན་པ་བསྒྲུབ་བྱང༌། །འཇིག་རྟེན་པ་ང་འཇིག་རྟེན་དང༌། །ལྷན་ཅིག་སྐྱེས་དགའི་རང་བཞིན་ང༌། །མཆོག་མཐའ་དགའ་བྲལ་དང་པོ་ཅན། །དངོས་དང་དངོས་པོ་མེད་པ་ང༌། །དངོས་པོ་རྟོག་ཕྱིར་སངས་རྒྱས་ང༌། །གང་ཞིག་ལེ་ལོས་བསྣུན་པ་དང༌། །རྨོངས་པ་གང་གིས་ང་མི་ཤེས། །རྡོ་རྗེ་བཙུན་མོའི་བྷ་ག་ནི། །བདེ་བ་ཅན་དུ་ང་གནས་སོ། །ཞེས་སོ། །དཔལ་ཐམས་ཅད་མཁྱེན་པ་རྡོ་རྗེ་འཇིགས་བྱེད་ཀྱི་རྒྱུད་དུ་ཡང་གསུངས་པ། སྤྲོ་དང་སྡུད་པའི་གནས་ལ་ནི། །གསང་ཆེན་དམ་པ་རྨད་བྱུང་བར། །ཤེས་རབ་བདུད་རྩིའི་མཚོ་གནས་སུ། །བཅོམ་ལྡན་འདས་ནི་སྐྱེ་མེད་བཞུགས། །སྟོང་པ་མ་ཡིན་མི་སྟོང་མིན། །རྣམ་པར་མི་རྟོག་གཞི་མེད་པ། །སྤྲོས་པ་མེད་ཅིང་སྣང་བ་མེད། །རྡོ་རྗེ་སེམས་དཔའ་བདེ་བ་ཆེ། །ཞེས་སོ། །དཔལ་དང་པོའི་སངས་རྒྱས་སུ་ཡང་གསུངས་པ། །ཕུང་པོ་ལྔའི་རང་བཞིན་རྣམས་ཀྱིས་རྡོ་རྗེ་བཙུན་མོའི་བྷ་ག་རྣམས་ལ་ཐུགས་རྗེས་བཞུགས། །ངེས་པ་རྣམ་པར་མ་བསྒྲུབས་བསོད་ནམས་མིན་པ་བསགས་པའི་སེམས་ཅན་རྣམས་སྨིན་དོན་དུ་སྟེ། །གཙང་མའི་གནས་ལ་སོགས་པར་བཅོམ་ལྡན་གང་ཞིག་རྣམ་པར་ བཞུགས་པ་ཉན་ཐོས་རྣམས་སླད་དུའོ། །གང་ཞིག་ཨེ་ཝཾ་ཡི་གེ་ལ་གནས་མཆོག་གི་ངེས་པ་ཅན་རྣམས་མཆོག་ལ་དགོད་དོན་དུའོ། །ཞེས་སོ། །དུས་གཅིག་ན་ཞེས་པ་ལ་སོགས་པ་འདིའི་དོན་ནི་སྐད་ཅིག་གཅིག་གིས་མངོན་པར
Chinese
因此，百千天神之主，如果想要永恒的居所，就应当忆念二字幻化（藏文：ཡིག་གཉིས།），应以神圣的佛法为上师。如是说：神圣佛法具足法王之光明，是照亮世界的至上者。如是说。此如是我闻等金刚语之义，亦当入于解释之续部。ཨེ་ཝཾ། （藏文，梵文天城体：एवं，梵文罗马拟音：evam，汉语字面意思：如是）金刚莲花，宝珠内住持明点，彼即无有差别之自性，以མ་མཱ་（藏文，梵文天城体：मामा，梵文罗马拟音：māmā，汉语字面意思：我的）而极为了知。如是我闻如是说，具足转轮王之形相者，金刚萨埵大乐，彼乃显示者安乐者。所谓听闻，我即是，唯我自性，如是说。又说：一切众生皆从我生，三界亦从我生，我以遍布此一切，不见众生有其他自性。如是说。再次于此宣说：执持者我，法亦我，具自之眷属听闻者我，众生之导师成办菩提。世间者我与世间，一同生起喜乐之自性我，具有殊胜之始，离喜乐之首，无有事物与非事物我，为证事物故我为佛。无论何者以杖击打，无论何者愚昧不识我，金刚瑜伽母之བྷ་ག་（藏文，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：女阴），我安住于安乐处。如是说。于一切知者吉祥金刚怖畏续中亦说：于舒展与收摄之处，于大秘密殊胜稀有处，于智慧甘露之海处，薄伽梵无生而住。非空亦非不空，无分别无有根基，无有戏论亦无显现，金刚萨埵大乐。如是说。于吉祥 प्रथम佛（藏文，梵文天城体：प्रथम，梵文罗马拟音：prathama，汉语字面意思：第一）中亦说：五蕴之自性以金刚瑜伽母之བྷ་ག་（藏文，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：女阴）等，以慈悲而住。未曾如实修习，为令积累非福德之有情成熟故，于清净处等薄伽梵种种安住，乃为声闻等之故。无论何者于ཨེ་ཝཾ་（藏文，梵文天城体：एवं，梵文罗马拟音：evam，汉语字面意思：如是）字处，为令安住殊胜之决定者安住于殊胜处之故。如是说。一时等之义，乃一刹那间现证。
English
Therefore, the lord of a hundred thousand gods, if you desire a permanent abode, you should remember the illusion of the two syllables (Tibetan: ཡིག་གཉིས།), and you should take the sacred Dharma as your guru. As it is said: The sacred Dharma is endowed with the light of the Dharma King, it is the supreme one that illuminates the world. So it is said. The meaning of these Vajra words, such as "Thus I have heard," should also be entered into the Tantra of Explanation. Evam (Tibetan, Devanagari: एवं, Romanized Sanskrit: evam, literal Chinese meaning: Thus) Vajra lotus, holding the bindu residing within the jewel, that very nature is without difference, and is made extremely clear by māmā (Tibetan, Devanagari: मामा, Romanized Sanskrit: māmā, literal Chinese meaning: mine). Thus I say, "Thus I have heard," the one with the form of a Chakravartin, Vajrasattva great bliss, that is the one who shows, the blissful one. The so-called hearing, I am, only my own nature, so it is said. It is also said: All beings arise from me, the three realms also arise from me, I pervade all this, and I do not see any other nature of beings. So it is said. Again, it is said here: The holder is me, the Dharma is also me, the listener with my own retinue is me, the guide of beings accomplishes Bodhi. The worldly one is me and the world, the nature of joy born together is me, possessing the supreme beginning, the first of detachment from joy, without things and non-things is me, for the sake of realizing things, I am the Buddha. No matter who strikes with a stick, no matter who is ignorant and does not know me, the bhaga (Tibetan, Devanagari: भग, Romanized Sanskrit: bhaga, literal Chinese meaning: vulva) of Vajrayogini, I dwell in the place of bliss. So it is said. In the Tantra of the glorious All-Knowing Vajrabhairava, it is also said: In the place of expansion and contraction, in the great secret, supreme and wonderful place, in the ocean place of the nectar of wisdom, the Bhagavan dwells unborn. Neither empty nor non-empty, without discrimination, without foundation, without elaboration and without appearance, Vajrasattva great bliss. So it is said. In the glorious Adibuddha (Tibetan, Devanagari: प्रथम, Romanized Sanskrit: prathama, literal Chinese meaning: first) it is also said: The nature of the five aggregates, with the bhaga (Tibetan, Devanagari: भग, Romanized Sanskrit: bhaga, literal Chinese meaning: vulva) etc. of Vajrayogini, dwells with compassion. Those sentient beings who have not truly practiced and have accumulated non-merit, for the sake of ripening them, the Bhagavan dwells in various ways in pure places etc., for the sake of the Shravakas etc. Whoever is in the place of the syllable Evam (Tibetan, Devanagari: एवं, Romanized Sanskrit: evam, literal Chinese meaning: Thus), for the sake of settling those who have the determination of the supreme in the supreme place. So it is said. The meaning of "At one time" etc. is to manifest in one instant.