Chinese
是不变的安乐。彼即称为大安乐，是薄伽梵金刚萨埵所说。如是开示了解脱的自性后，为了极度显示，了知三种自性之金刚持大尊也能成就。其中，如何薄伽梵宣说三种呢？即过去、未来和现在出现的三时即是我，如是示现自身。为何您是三时呢？因为是无边，即过去、未来和现在出现的所有时间的如是性即是无边的。因为其自性是我金刚持大尊，即因为是无边的原因，现在是三时。以过去、未来和现在出现的法性，我即是三时的事物之义。我乃为三有调伏之故。即以欲界、色界和无色界自性的所化有情调伏之因，在欲界、色界和无色界之有自性中，自身的事物圆满之故，我即是三有。以三名之形象调伏有情之故，在三名之形象中，自身的事物圆满，故为三殊胜。以佛、法、僧调伏有情之故，圆满了三宝之形象，故为三宝。在地下、地上、地上之上的自性中，示现自身的事物之故，以其法性即是一切。以是一切之因，即是三界。以欲界、色界和无色界之界的自性，示现自身的事物之故。以其法性也是三界。如是以三时等差别示现自身后，现在为了唯独成就之义，为了显示知晓一切，其中，如何薄伽梵如何是一切呢？即山等无心之事物是不动的，其自性即是我。为何
English
is the unchanging bliss. That is called great bliss, which was spoken by the Blessed One Vajrasattva. Having thus shown the nature of liberation, in order to greatly show that the great Vajradhara with three natures can also be accomplished by knowing. Among them, how does the Blessed One say three? That is, the three times of past, future and present are me, thus showing myself. Why are you three times? Because it is infinite, that is, the thusness of all times of past, future and present is infinite. Because its nature is me, the great Vajradhara, that is, because it is infinite, now is the three times. With the Dharma nature of past, future and present, I am the meaning of the things of the three times. I am for the sake of taming the three realms. That is, because of the cause of taming sentient beings with the nature of the desire realm, the form realm and the formless realm, in the nature of the existence of the desire realm, the form realm and the formless realm, the things of oneself are complete, so I am the three realms. Because of taming sentient beings with the image of the three names, in the image of the three names, the things of oneself are complete, so it is the three supreme. Because of taming sentient beings with the Buddha, Dharma and Sangha, the image of the Three Jewels is complete, so it is the Three Jewels. In the nature of underground, above ground, and above ground, because of showing the things of oneself, with its Dharma nature, it is everything. Because it is the cause of everything, it is the third world. With the nature of the realm of the desire realm, the form realm and the formless realm, because of showing the things of oneself. With its Dharma nature, it is also the three realms. After thus showing oneself with the differences of the three times, etc., now for the sake of only accomplishment, in order to show knowing everything, among them, how is the Blessed One everything? That is, the inanimate things such as mountains are immovable, and their nature is me. why
Chinese
因此说，因为福德一切高胜的缘故。名为：因为是心的和合所造。名为：等等，已经说完了。心和心等等的知识，名为心的和合所造，那些究竟的，所有瑜伽士应当修习，因此，自己的心的业之行，那即是真如。这是薄伽梵金刚萨埵所说的。第一之歌的生起，以及第一之歌的自性，以及近的精华，那即是真如，由知识所成就。因此，为了开示那三者，因此说了“于彼”等等。名为“有极成”，是不住涅槃的圆满。以圆满受用身，普贤等等的大菩萨们，现前欲求的成就圆满，是大自在的殊胜成就。因为成就了有极成和大自在的殊胜，所以是智者。菩萨们行利益有情之事，所以在贤劫之前，于彼等处，薄伽梵大金刚持所说，即是已说。如是开示了第一之歌的生起，现在为了开示第一之歌的自性。因此说了“彼为何”等等。名为“大贪薄伽梵”，已经说完了。显示无漏之乐和意乐的语之集合，是极喜。因为极常，所以是不变殊胜。因为众人不能现见，所以是秘密，因为是秘密的缘故，所以是精华，以决定的智慧所说，是字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的自性所说，即是已说，那即是不变殊胜，即是字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是不变的殊胜。如是开示了第一之歌的自性，现在为了开示近的精华，那即是真如之知识。因此说了名为“近的精华之真如知识”。那即是秘密且是秘密，精华极说。名为：决定的穿透之智慧，那即是真如。如来
English
Therefore, it is said, because of the greatness of all merits. It is called: Because it is the aggregation of the mind. It is called: etc., has been said. The knowledge of mind and mind, etc., is called the aggregation of the mind, those ultimate, all yogis should practice, therefore, one's own mind's action, that is Suchness. This is what the Bhagavan Vajrasattva said. The arising of the first song, and the nature of the first song, and the near essence, that is Suchness, accomplished by knowledge. Therefore, in order to show those three, therefore it is said "to that" etc. Called "extremely accomplished existence," is the completion of non-abiding nirvana. With the complete enjoyment body, Samantabhadra and other great Bodhisattvas, the complete accomplishment of manifest desires, is the supreme accomplishment of the Great自在. Because of the accomplishment of extremely accomplished existence and the supreme of Great自在, therefore it is wise. Bodhisattvas perform the benefit of sentient beings, so before the Good Aeon, in those places, what the Bhagavan Great Vajradhara said, is what has been said. Thus, having shown the arising of the first song, now in order to show the nature of the first song. Therefore it is said "What is that" etc. Called "Great Desire Bhagavan," has been said. The collection of words that shows the bliss without outflows and mental bliss, is great joy. Because it is extremely constant, therefore it is the supreme of unchanging. Because it is not directly seen by all people, therefore it is secret, because it is secret, therefore it is essence, said by definite wisdom, is the nature of the letter Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), that is, has been said, that is the supreme of unchanging, that is, the letter Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is the supreme of unchanging. Thus, having shown the nature of the first song, now in order to show the near essence, that is the knowledge of Suchness. Therefore it is said, named "the knowledge of Suchness of the near essence." That is secret and secret, the essence is extremely spoken. Called: The wisdom of definite penetration, that is Suchness. Tathagata
Chinese
具有证悟自性者，被金刚等形相覆盖，是为秘密。以明妃眷属和甚深瑜伽的禅定受用彼，是为秘密。这三者称为心要。此心要之后成就即是禅定。彼成就即是心要之后修成的状态，是为近心要，近心要之事物即是近心要本身，薄伽梵金刚持如是宣说。现在为了宣说证悟大乐金刚有义，以知而成就，故说“于彼”等。一切成就之不变者，称为大乐，如是已说。一切成就之不变乐，彼金刚是为修持金刚萨埵，因圆满故，是无果之因，故为有义。彼即是不违越，故是难以违越之誓言。将如此讲解，即无二智慧自性之解脱体性，是为薄伽梵金刚萨埵身之秘密自性生起之因。为了宣说坛城之真如，故说“于彼如何”等。如何安住，即一切虚空和须弥山等。如何轮转，即四方和四门等。如何安立，即庄严等差别。如何行持，即安立金刚萨埵和贪染金刚母等自性之轮，以及金刚萨埵等各自决定之方位，坛城之中心等方位将被考察，如是随顺书写，此处亦如是如来
English
That which has the nature of enlightenment, covered by forms such as the vajra, is the secret. Enjoying it with the retinue of consorts and the meditation of profound yoga is the secret. These three are called the essence. The subsequent accomplishment of this essence is meditation. That accomplishment is the state of being perfected in the manner of accomplishing the essence, which is the near essence, the object of the near essence is the near essence itself, as the Bhagavan Vajradhara declared and spoke. Now, in order to explain that the great bliss vajra is meaningful and will be accomplished through knowledge, he spoke, beginning with "to that." That which is immutable among all accomplishments is called great bliss, as has been said. That immutable bliss of all accomplishments, that vajra is the practice of Vajrasattva, and because it is complete, it is the cause of non-fruit, therefore it is meaningful. That itself is not transgressed, therefore it is a vow that is difficult to transgress. It will be explained in this way, that the nature of liberation, which is the nature of non-duality wisdom, is the cause of the arising of the secret nature of the body of the Bhagavan Vajrasattva. In order to explain the suchness of the mandala, he spoke, beginning with "how is it." How it abides, is all of space and Mount Meru, and so on. How it revolves, is the four corners and four doors, and so on. How it is established, is the distinction of adornments, and so on. How it proceeds, is the wheel of the nature of Vajrasattva and Raga Vajra Mother, and so on, and the places of Vajrasattva, and so on, which are determined separately, the places such as the center of the mandala will be examined, and it is made subject to writing accordingly, and here also the Tathagatas
Tibetan
ར་བྲི་བར་བྱ་བ་ནི་ཐིག་གདབ་བར་བྱ་བའོ། །ཤེས་རབ་ཅན་ཞེས་བྱ་བ་ནི་གཟུགས་ཅན་དང་གཟུགས་ཅན་མ་ཡིན་པའི་དཀྱིལ་འཁོར་གྱི་དེ་ཁོ་ན་ཉིད་ཤེས་པ་དང༌། རེག་པ་ལ་སོགས་པའི་བཟོ་ལ་མཁས་པའོ། །ཕྱོགས་ཐམས་ཅད་མཉམ་པ་ཉིད་ནི་སྟོང་པ་ཉིད་དེ་ལ་དམིགས་པ་ནི་མངོན་དུ་བྱེད་པའོ། །ཤར་དང་ནུབ་དང་བྱང་དང་ལྷོ། །ཞེས་བྱ་བ་ལ་ཕྱོགས་ཞེས་བྱ་བ་རེ་རེ་དང་སྦྱར་རོ། །ཚངས་ཐིག་གཉིས་པ་དང་མཚམས་ཀྱི་ཐིག་གཉིས་པ་ནི་ཐིག་བཞི་སྟེ་ཀ་བ་བརྒྱད་ཀྱི་ཚུལ་གྱིས་དཀྱིལ་འཁོར་བརྒྱད་དེ་དཀྱིལ་འཁོར་བརྟག་པའི་ཆོ་གའོ། །དཀྱིལ་འཁོར་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ་དཀྱིལ་འཁོར་གང་དང་གང་གི་བདག་པོ་གང་དང་གང་ཡིན་པ་དེ་དང་དེར་དེའི་རྣལ་འབྱོར་དང་ལྡན་པའི་དཀྱིལ་འཁོར་གྱི་ཆོ་ག་ལ་རབ་ཏུ་གོམས་པར་བྱས་ནས་དཀྱིལ་འཁོར་དེ་དག་དེར་བྲི་བར་བྱ་སྟེ། དེ་ལྟར་ན་གལ་ཏེ་དཀྱིལ་འཁོར་དེ་བག་མེད་པས་མ་ཚང་བའམ་ལྷག་པར་འགྱུར་ན་ཡང་དཀྱིལ་འཁོར་བརྟག་པ་གྲུབ་པ་ཡིན་ནོ་ཞེས་བྱ་བའོ། །ད་ནི་གསང་བ་ལྔའི་དེ་ཁོ་ན་ཉིད་ཤེས་པ་བསྟན་པར་བྱ་བའི་ཕྱིར། དེ་ནས་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་ཏེ། ཐོག་མ་དང་ཐ་མ་མེད་པ་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་པ་ནི་བཤད་ཟིན་ཏོ། །ཐོག་མ་མེད་པ་མཆོག་ཉིད་ནི། །ཞེས་བྱ་བ་ལ་དེ་ལྟར་བྱུང་བའི་རང་བཞིན་གྱིས་རྟག་ཏུ་དམ་ཚིག་པ་ཡིན་པས་ན་ཐོག་མ་མེད་པའི་མཆོག་གོ །ནིའི་སྒྲ་ནི་ངེས་པར་གཟུང་བ་སྟེ། ཐོག་མ་མེད་པ་མཆོག་ཉིད་ཁོ་ནའོ། །དཔལ་མཆོག་དང་པོའོ་ཞེས་བརྗོད་དོ། །ཞེས་བྱ་བ་ལ་བརྗོད་པ་ནི་བསྟན་པ་ཡིན་ནོ། རིགས་ལྔའི་དཀྱིལ་འཁོར་རྣམས་ནི་དཀྱིལ་འཁོར་ཐམས་ཅད་དེ་དེའི་བདག་པོ་ནི་གཙོ་བོའོ། །མཆོག་ནི་དམ་པའོ། །དབང་ཕྱུག་མཆོག་ཅེས་བྱ་བ་ནི་ཁམས་གསུམ་པའི་ཆོས་ཀྱི་རྒྱལ་པོའོ། །དེའི་རང་བཞིན་བསྟན་པར་བྱ་བའི་ཕྱིར་ཀུན་མཆོག་ཅེས་བྱ་བ་ལ་སོགས་པ་གསུངས་ཏེ། ཀུན་མཆོག་འདོད་པ་ཆེན་པོ་ཞེས་བྱ་བ་ནི་བྱང་ཆུབ་ཆེན་པོའི་མཚན་ཉིད་ཀྱི་ཐུགས་རྟོགས་པས་ཏེ་དེ་ལས་བྱུང་བའི་ཡིད་བདེ་བ་ནི་ཀུན་མཆོག་འདོད་པ་ཆེན་པོའི་ཡིད་འོང་བདེ་བའོ། །དེ་སྟོན་པར་བྱེད་པའི་ ཐམས་ཅད་དུ་ཁྱབ་པའི་འཛུམ་པ་ནི་འཛུམ་པ་ཆེན་པོའོ། །དེ་ལྟར་གྱུར་པའི་འཛུམ་པ་ངེས་བཅོམ་ལྡན་འདས་སྲིད་པ་མཆོག་ཏུ་རྟག་ཏུ་བཞིན་འཛུམ་པ་ཡིན་ནོ། །མཆོག་ཏུ་མི་འགྱུར་བའི་རྡོ་རྗེ་སེམས་དཔའི་སྐུའི་གསང་བ་རྫོགས་པ་ནི་མཆོག་ཏུ་མི་འགྱུར་བའི་དངོས་གྲུབ་སྟེ་དེའི་དངོས་བོ་ནི་དེ་ཉིད་དོ། །དེའི་ཕྱིར་ཆོས་ཀྱང་ཡིན་ལ་ཐམ
Chinese
壇城畫法，即是打線。所謂有智慧者，即是了知有相與無相壇城之真實，並且精通觸等工巧。一切方平等性，即是觀空性。東、西、北、南，各自配以「方」字。兩條中線與兩條邊線，共四條線，以八柱之形式構成八個壇城，此為壇城觀察之儀軌。壇城等，應依各壇城之主，精熟與其相應之瑜伽壇城儀軌，然後於彼處繪製該壇城。如此，即使壇城因不慎而有缺漏或增多，壇城觀察亦算完成。現在為了闡釋了知五種秘密之真實，故宣說「彼時」等。所謂「無始無終」等，已述說完畢。「無始之最勝」，意指以如是生起之自性，恆常為誓句者，故為無始之最勝。 「乃」字表示確定，即僅有無始之最勝。稱之為「吉祥第一勝」。所謂稱之為，即是闡釋。五部壇城即是一切壇城，其主即是主尊。勝即是神聖。所謂「最勝自在」，即是三界之法王。為了闡釋其自性，故宣說「一切勝」等。「一切勝大欲」，即是以大菩提之特徵而證悟，由此而生之喜悅，即是一切勝大欲之悅意喜樂。為了示現此，遍及一切之微笑，即是大微笑。如是轉變之微笑， निश्चित है，世尊恆常於有頂微笑。最勝不變之金剛薩埵身之秘密圓滿，即是最勝不變之成就，其本質即是彼。因此，既是法，也是一切。
English
The method of drawing mandalas is to draw lines. The so-called wise one is the one who knows the reality of mandalas with and without form, and is proficient in crafts such as touch. The equality of all directions is to focus on emptiness. East, west, north, and south, each is paired with the word "direction." Two central lines and two side lines, a total of four lines, form eight mandalas in the form of eight pillars, which is the ritual for observing mandalas. Regarding mandalas, etc., one should be thoroughly familiar with the yoga mandala ritual corresponding to each mandala's lord, and then draw that mandala there. In this way, even if the mandala is incomplete or excessive due to carelessness, the mandala observation is considered complete. Now, in order to explain the knowledge of the reality of the five secrets, "Then" etc. are spoken. The so-called "without beginning and without end" etc. have been described. "The supreme without beginning" means that by the nature of arising in this way, it is always a samaya being, therefore it is the supreme without beginning. The word "is" indicates certainty, that is, only the supreme without beginning. It is called "Glorious First Victory." The so-called calling it is to explain. The five Buddha family mandalas are all mandalas, and their lord is the main deity. Supreme is sacred. The so-called "Supreme自在" is the Dharma King of the three realms. In order to explain its nature, "All Supreme" etc. are spoken. "All Supreme Great Desire" is the realization of the characteristics of great bodhi, and the joy arising from it is the pleasing bliss of All Supreme Great Desire. To show this, the all-pervading smile is the great smile. The smile that has transformed in this way, निश्चित है, the Bhagavan always smiles at the summit of existence. The complete secret of the body of the supreme unchanging Vajrasattva is the supreme unchanging accomplishment, and its essence is that. Therefore, it is both Dharma and everything.