Chinese
如同善巧调伏一般，对于真如之义，生起具境智慧的开解，即是鲜花。实物，即是通达无自性的意义，是为种姓，根本续中说是庄严，是为庄严胜义之女儿。如《断行经》所译：应知无实为庄严。如所有尽知的光明智慧，是为中央，即是心要之义。:帕擦瓦:智者应以法界之，如是妙女令欢喜。如是法界之女性，应以此般智慧令喜悦，于彼当恒常修习欲乐。眼等不在内，色等亦非外，于二者皆非，于彼三者之外，亦非执相之所缘处。因此，成为不住四边的安住于真如之瑜伽士。因此，玛玛吉（藏文：མཱ་མ་ཀཱི་，梵文天城体：मामाकी，梵文罗马拟音：māmakī，汉语字面意思：玛玛吉）即是说自性母。真如如何，瑜伽士自性亦如是而入之故。不住四边的真如，彼之自性与具境智慧为一。如水入水般成为一味，是为加持如是说。虚空，即是一切皆空性自身成为一味，是为虚空界极度庄严。一、处所。二、彼即是佛陀寂静之所，谁能转为光明？根本续中所说的业印，对此，如前一般进入光明之中有一说，又依业印而能将命气收摄于中脉（梵文：अवधूती，罗马转写：Avadhūtī）是为圆满次第，彼即是显示胜义，故当知二者之理，如是即是进入光明之大方便。༈。于彼，如:帕擦瓦:所译，进入光明之彼，以色等之彼，于境上分别。诸法收摄于光明之中，是为以说供养。粪便之梵语为比达（梵文天城体：विड्，梵文罗马拟音：viḍ），比夏亚（梵文天城体：विषय，梵文罗马拟音：viṣaya）是为境，那以一定之哈鲁转变，桑哈拉纳（梵文天城体：संहारण，梵文罗马拟音：saṃhāraṇa）是为收摄，如是说。智慧，即是眼识等六者与眼等六根空性收摄于光明之中是为，小便。以供养，即是尿液。
English
It is like a skillful taming, for the meaning of Suchness, the opening of the mind of the knowing wisdom is a flower. The entity, that is, realizing the meaning of no-self-nature, is the lineage, in the root tantra it is said to be an ornament, it is to adorn the daughter of definitive meaning. As translated in the 'Broken Conduct': One should know that non-existence is an ornament. The all-knowing clear light wisdom is the center, that is, the meaning of essence. :Patshab: The wise should please the daughter of the Dharmadhatu with such, such a beautiful woman. Such a woman of the Dharmadhatu, should be pleased with such wisdom, one should always practice desire for her. Eyes etc. are not inside, forms etc. are also not outside, not in both, and other than those three, there is no object of fixation of characteristics. Therefore, become a yogi who abides in Suchness without abiding in the four extremes. Therefore, Māmaki (Tibetan: མཱ་མ་ཀཱི་, Sanskrit Devanagari: मामाकी, Sanskrit Romanization: māmakī, Chinese literal meaning: Māmaki) is said to be the mother of self-nature. How is Suchness, so too the yogi's self-nature enters into it. Suchness that does not abide in the four extremes, its self-nature and the knowing wisdom are one. Like water into water, becoming one taste, is said to be empowerment. Space, that is, all emptiness itself becomes one taste, is the extremely adorned realm of space. 1. Place. 2. That is the peaceful place of the Buddha, who can transform into clear light? The action seal mentioned in the root tantra, for this, as before, there is one saying about entering into clear light, and also relying on the action seal to be able to gather the life force into the central channel (Sanskrit: अवधूती, Roman transliteration: Avadhūtī) is the completion stage, that is, it shows the definitive meaning, so one should know the two ways, thus it is a great means to enter clear light. ༈. To that, as translated by :Patshab:, that which enters into clear light, with that of forms etc., distinguishes on the object. Gathering all phenomena into clear light, is to offer with speech. The Sanskrit word for feces is Biḍ (Sanskrit Devanagari: विड्, Sanskrit Romanization: viḍ), Viṣaya (Sanskrit Devanagari: विषय, Sanskrit Romanization: viṣaya) is the object, that is transformed by a certain Haru, Saṃhāraṇa (Sanskrit Devanagari: संहारण, Sanskrit Romanization: saṃhāraṇa) is to gather, so it is said. Wisdom, that is, the six consciousnesses such as eye consciousness and the emptiness of the six faculties such as eyes etc. are gathered into clear light, is urine. With offering, that is, urine.
Chinese
梵语：穆扎拉因陀罗耶（Mutralaya）意为自在，六识亦为意自在。证悟清净法性即是精液之供养。精液之梵语为舒扎（Shudra），与殊拉毗殊提达玛塔（Shulabishuddhidharmata）相连。如所有一切智之光明智慧，执着于彼真如之义，名为血。血之梵语为若达（Rakta），以词源学与萨达（Sakta）相连，意为执着。依于彼之初，与萨瓦嘉（Sarvajna）相连，则成一切智。何为也？于蕴等法中完全观察。彼即名为诸天。彼等无事物而入于光明，是为贫穷之义。若行此，则佛陀、佛子等，特别是，更加令欢喜。何为世间，即由名言之识所观察之线绳等，彼等之确切含义，如前所述。总而言之，身语意之三寂静先导之心寂静中，成就幻身，入于光明之风心仅，显现双运之身。如是之法，再三如前从续部中所说，对此殊胜之道，给予无上之确信。如是，通过图线色彩所绘之坛城等之确切含义之显示，完全清净之天之自性双运，以及成就彼之方法，皆已极好地显示，是为确切之义。一切如来者，心为金刚持之坛城，即是心之坛城。坛城即是心要，是为世俗谛之虚假。坛即是接受虚假，并成就彼，且执持彼之义，故为坛城，是为正直之义。坛城即是心要，是为胜义谛，与一味融合之俱生智。坛即是彼自性之接受与执持，故为坛城。如世尊所说之续部中，虽总说为所说之续部，然依场合之力，乃是集合之所说续部。彼亦如月密明点中，一切支分。
English
The Sanskrit term "Mutralaya" means freedom, and the six consciousnesses are also free in the mind. Realizing the pure nature of Dharma is the offering of semen. The Sanskrit term for semen is "Shudra," connected with "Shulabishuddhidharmata." Like the clear wisdom of all-knowing light, attachment to the meaning of suchness is called blood. The Sanskrit term for blood is "Rakta," etymologically connected with "Sakta," meaning attachment. Based on its beginning, connected with "Sarvajna," it becomes all-knowing. What is it? Completely observing in the aggregates and other dharmas. That is called the gods. Their entry into light without things is the meaning of poverty. If this is done, then Buddhas, Buddha-sons, etc., especially, will be even more pleased. What is worldly, that is, the threads and so on observed by the knowledge of terms, their exact meanings are as previously stated. In short, from the mind's solitude that precedes the three solitudes of body, speech, and mind, the illusory body is accomplished, entering into the light of wind-mind only, manifesting the body of union. Such a Dharma, again and again, as previously stated in the tantras, gives supreme certainty to this excellent path. Thus, by showing the exact meaning of the mandala and so on drawn with lines and colors, the completely pure nature of the deity, union, and the method of accomplishing it are all excellently shown, which is the exact meaning. All Tathagatas, the mandala whose heart is Vajradhara, is the mandala of the heart. The mandala is the essence, which is the false truth of conventional reality. The altar is the acceptance of falsehood, and the accomplishment of it, and the holding of its meaning, therefore it is the mandala, which is the meaning of uprightness. The mandala is the essence, which is the ultimate truth, the innate wisdom that merges into one taste. The altar is the acceptance and holding of its own nature, therefore it is the mandala. As it is said in the tantra spoken by the Blessed One, although it is generally said to be the spoken tantra, according to the power of the occasion, it is the spoken tantra of the assembly. It is also like the moon secret bindu, all the limbs.
Tibetan
་བསྒོམས་ལས་འདས། །རྟོག་དང་མི་རྟོག་རྣམ་སྤངས་པ། །འདྲེན་དང་ཚིག་ལས་ཡང་དག་འདས། །འདི་ནི་དཀྱིལ་འཁོར་མཆོག་ཅེས་བྱ། ཞེས་གསུངས་པ་དང༌། སྤྱོད་བསྡུས་ཆག་འགྱུར་ལས་ཀྱང༌། རྣལ་འབྱོར་ཆེན་པོའི་རྒྱུད་དཔལ་ཟླ་གསང་ནོར་བུའི་ཐིག་ལེར་ཡང༌། ཡན་ལག་ཀུན་བསྒོམས་ལས་འདས་ཤིང༌། །བརྟགས་པའི་རྟོག་པ་སྤངས་པ་དང༌། ཞེས་ཚིགས་བཅད་གཅིག་དྲངས་པའི་འཕྲོ་ལ། སེམས་ཅན་ཐམས་ཅད་འཇུག་པ་གང༌། ཞེས་སོགས་ཀྱི་ཚིགས་བཅད་གཅིག་དྲངས་པ་རྣམས་ཕལ་ཆེར་འདྲ་བར་སྣང་ན་ཡང༌། རྒྱུད་འདིས་བཤད་རྒྱུད་གཞན་གྱིས་རྩ་རྒྱུད་ཀྱི་དོན་རྩལ་དུ་བཏོན་ནས་འཆད་པ་དང་རིགས་མཚུངས་པའི་ འཆད་ཚུལ་མི་སྣང་བས། འགྲེལ་པ་མཛད་པས་འདི་ལ་དགོངས་པ་མིན་པ་འདྲ་སྟེ་དཔྱད་པར་བྱའོ། །ཁ་དོག་དང་དབྱིབས་སུ་སྣང་བའི་རྟེན་དང་བརྟེན་པའི་ལུས་ཀྱི་ཡན་ལག་ཀུན་བསྒོམས་པ་ལས་འདས་ཤིང༌། དེ་ཡང་རྟོག་པས་བཏགས་པ་རྣམས་ཀདང་རྟོག་མེད་ཁ ཀྱིས་བསྒོམ་པ་རྣམ་པར་སྤངས། །པ་དང་གུག་སྐྱེད་ནི་འདིར་ཕྱི་མོའི་ཡི་གེ་དང༌། དེ་རྣམས་ལ་བརྒྱན་པའི་ཐིག་ལེ་རྟེན་དང་བརྟེན་པ་སྐྱེད་པའི་ས་བོན་ལས་ཀྱང་འདས་པ། །སྟེ། གཉིས་སྣང་གི་སྤྲོས་པ་ཐམས་ཅད་ཉེ་བར་ཞི་བའི་བདེ་ཆེན་འོད་གསལ་གྱི་ཡེ་ཤེས་འདི་ནི་དཀྱིལ་འཁོར་མཆོག་སྟེ། ངེས་དོན་གྱི་དཀྱིལ་འཁོར་ཡིན་ནོ། ཞེས་གསུངས་ཏེ། ངེས་པའི་དོན་ཏོ། །འདི་སྤྱོད་བསྡུས་ལས་ཀྱང་འོད་གསལ་གྱི་དཀྱིལ་འཁོར་ལ་བཤད་ལ། འདིར་ཡང་དེ་ལ་བཤད་པའི་ཁུངས་ཡིན་པས་དཀྱིལ་འཁོར་གཞན་ལ་མི་སྦྱར་རོ། ༈ །སྒྲོན་མ་གསལ་པར་བྱེད་པ་ཞེས་བྱ་བའི་རྒྱ་ཆེར་བཤད་པ་ལས། ལེའུ་བཞི་པ་མཐའ་དྲུག་གིས་བཤད་པའོ། ། ༈ ། །སྔར་བཤད་པའི་རིམ་པ་གཉིས་རྟོགས་ཤིང་སྟེ། ཐོབ་ཅིང་དབང་བསྐུར་བ་ཐོབ་པས་ཀྱང་སྤྱོད་པ་གསུམ་གང་རུང་ལ་སློབ་པ་དང་བྲལ་བས་ནི་ཚེ་འདིར་མཆོག་འགྲུབ་པར་མི་འགྱུར་རེ། ཞེས་བསྟན་པའི་ཕྱིར། དེ་ནས་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་ཏེ། ༈ །དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་སྐུ་དང་གསུང་དང་ཐུགས་ཀྱི་བདག་ཉིད་ཅན་གྱི་རྡོ་རྗེ་འཆང་པའི་རྒྱལ་པོ་ནི་ཁམས་གསུམ་གྱི་བདག་པོའོ། །དེ་ཇི་ལྟ་བུ་ཡིན་ཞེ་ན། ས་ འོག་དང་ས་སྟེང་དང་མཐོ་རིས་ལྷའི་འཇིག་རྟེན་རྣམས་སུ་རྗེས་སུ་སྟོན་པར་མཛད་པས་ན་གནས་ཀྱི་དབང་ཕྱུག་གོ །ཁྱབ་འཇུག་དང་ལྷ་ཆེན་པོ་ལ་སོགས་པ་འཇིག་རྟེན་པའི་ལྷ་རྣམས་དང༌། ཉན་ཐོས་ལ་སོགས་པ་འཇིག་རྟེན་ལས་འདས་པ་རྣམས་རྫུ་འཕྲུལ་ལ་སོགས་པས་ཟིལ་གྱིས་གནོན་པར་མཛད་པས་ཀུན་མཆོག་གིས་སོ།
Chinese
已超离禅修，断绝分别与无分别，完全超越引导与言辞，这被称为殊胜坛城。如是说。又在《行集略变》中，于大瑜伽续《吉祥月密宝点》中也说：超越一切支分之禅修，断绝分别之念。引用一句偈颂之后，又引用一句偈颂：一切有情所入之处。等等，这些偈颂大体相似，然而，此续以发挥根本续之义的方式进行阐释，与其他续部不同，未见有类似的阐释方式。因此，造论者似乎并非对此有所领会，应作考察。超越了显现为颜色和形状的所依和能依之身体的所有支分的禅修，并且，也完全断绝了以分别假立的诸法和以无分别而修习的禅修。། པ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和གུག་སྐྱེད（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）在此是母字，并且，也超越了装饰它们的明点，即生起所依和能依的种子。即，一切二取之戏论皆寂灭的大乐光明之智慧，此乃殊胜坛城，是为真实义之坛城。如是说，是为真实之义。此在《行集略》中也解释为光明之坛城，此处也以其为解释之依据，故不应与其他坛城相混淆。༈。《明灯释》之广释中，第四品以六边进行了解释。༈。已经证悟了先前所说的两种次第，并且，即使获得了灌顶，如果与随顺三种行中的任何一种行相结合，也不会在此生获得殊胜成就。为了显示这一点，说了从“此后”等开始的内容。༈。一切如来之身语意之自性，金刚持之王，是三界之主。那是怎样的呢？因为在地下、地上和天界等处都随顺示现，所以是处所之自在主。因为以神通等力压服了遍入天和大自在天等世间神祇，以及声闻等出世间者，所以是胜一切者。
English
Transcended meditation, severing discrimination and non-discrimination, utterly surpassing guidance and words, this is called the supreme mandala. Thus it is said. Also, in the condensed practice transformation, in the Great Yoga Tantra, the Glorious Moon Secret Jewel Bindu, it is also said: Transcending the meditation of all limbs, severing the discrimination of thought. After quoting one verse, another verse is quoted: Where all sentient beings enter. Etc., these verses seem mostly similar, however, this tantra explains by elaborating on the meaning of the root tantra, unlike other tantras, there is no similar way of explaining. Therefore, the commentator seems not to have understood this, it should be examined. Transcending the meditation of all the limbs of the body, which appear as color and shape, both the support and the supported, and also completely abandoning the phenomena that are falsely imputed by discrimination and the meditation practiced with non-discrimination. ། པ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）and གུག་སྐྱེད（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）here are the mother letters, and also transcending the bindus that adorn them, that is, the seeds that generate the support and the supported. That is, the wisdom of great bliss luminosity in which all the elaborations of dualistic appearance are pacified, this is the supreme mandala, it is the mandala of definitive meaning. Thus it is said, it is the definitive meaning. This is also explained as the mandala of luminosity in the Condensed Practice, and here too it is based on that explanation, so it should not be confused with other mandalas. ༈. In the extensive explanation of "Making the Lamp Clear," the fourth chapter is explained with six edges. ༈. Having realized the two stages previously explained, and even having received empowerment, if one is separated from training in any of the three conducts, one will not achieve supreme accomplishment in this life. To show this, the content starting from "Then" etc. was spoken. ༈. The king of Vajradhara, the nature of the body, speech, and mind of all the Tathagatas, is the lord of the three realms. What is that like? Because he manifests accordingly in the underworld, on the earth, and in the heavens, he is the master of the place. Because he subdues the worldly gods such as Vishnu and Maheshvara, and those who have transcended the world such as the Shravakas, with miraculous powers etc., he is the supreme of all.