English
That is the mandala. Again, the uncreated mandala is unmade. The nature of the mandala is like that. Indeed, it is vast like the sky, without edge or center. The four heroes of the west are: Holding the great weapon of wisdom, is Vajra Dharma. The supreme hook of great affliction, this is the name of Vajra Sharp. Great fame, great renown, this is the name of Vajra Wheel. Great appearance, great clarity, this is the name of Vajra Speech. Of the west. The names of the four bodhisattvas of the north are: The wise one, holding great illusion, this is Vajra Karma. Accomplishing meaning with great illusion, this is the name of Vajra Protector. Rejoicing with great illusion, this is the name of Vajra Yaksha. Possessing the illusory eye of great illusion, this is the name of Vajra Fist. These are the names spoken and indicated of the sixteen wisdom bodhisattvas. Now, the eight offering goddesses are shown: Great benefactor, the chief one, this is the name of the goddess Loveliness. The best of those who hold great discipline, this is the goddess Garland. Holding great patience, the steadfast one, this is the goddess Singer. Great diligence, the ascetic, this is the goddess Dancer. Abiding in the samadhi of great contemplation, this is the goddess Flower. Holding the body of great wisdom, this is the goddess Incense. Greatly powerful and greatly skillful, this is the goddess Anointing. According to the difference of thought, this is the goddess Lamp. These are the eight goddesses. The sixteen skillful bodhisattvas are: The four bodhisattvas dwelling on the spokes of the eastern wheel are: Great love, immeasurable in nature, this indicates the name of the bodhisattva Maitreya. Great compassion, the best of minds, this is the name of Manjushri. Great wisdom, possessing great intelligence, this is the name of Fragrant Elephant. Greatly wise, greatly skillful, this is the name of Wisdom Peak. The four bodhisattvas on the spokes of the southern wheel are: Great miraculous power, endowed with strength, this is the name of the bodhisattva Good Protector. Greatly powerful, greatly swift, this is the bodhisattva Intellect.
Chinese
是忿怒尊的名号。 “大神通极负盛名”，是不竭智慧的名号。 “大威力胜伏他者”，是菩萨豪迈积聚的名号。 西方的轮之四菩萨是： “摧毁有顶大山”，是菩萨获得大力的名号。 “手持坚硬大金刚”，是菩萨救度一切恶趣。 “大猛厉极暴恶”，是菩萨必定摧灭一切苦恼。 “大怖畏能作怖畏者”，是菩萨持网的名号。 北方的轮之辐之四菩萨是： “怙主种姓至高大”，是菩萨月光童子。 “上师秘密真言之殊胜”，是菩萨无量光。 “安住大乘之行”，是菩萨虚空藏的名号。 “大乘之行的殊胜”，是菩萨除盖障的名号。 这些是十六方便菩萨的象征。 上面的“大力者”和“智慧海”，以及下面出现的“金刚钩索大铁链”，象征四辐，即四门。 从三毒转化的基础上，三重主尊。 这些通过金刚界大坛城，以五十一尊神众的方式来阐述。 如果有人问，阐述为神众的这些，在此释论中没有必要吗？ 咕汝回答说，为了不混淆而完全明晰，并且为了与一切法相符且超越一切，所以有必要。 现在从总集瑜伽中，讲述迷途险道的教诲汇集并加以诠释。 “如是佛陀薄伽梵”，意思是无需像这样去修持，而是法性清澈透明。 “佛”是指一切烦恼同时清净，因此无需寻找、希求和勤奋修持，因为证悟了自性本初清净，所以称为“佛”。 “薄伽梵”在前面已经详细解释过了。 “圆满佛陀从阿字生”，这句话在词语上
English
These are the names of the Wrathful Ones. "Greatly renowned for great miraculous power," is the name of Inexhaustible Intelligence. "The mighty one who subdues others," is the name of the Bodhisattva who accumulates bravery. The four Bodhisattvas of the western wheel are: "Destroying the great mountain of existence," is the name of the Bodhisattva who has obtained great power. "Holding the hard and great Vajra," is the Bodhisattva who leads all to liberation from the lower realms. "Greatly fierce, extremely violent," is the Bodhisattva who will surely destroy all suffering without exception. "The great terrifying one who causes terror," is the name of the Bodhisattva Net. The four Bodhisattvas of the northern wheel's spokes are: "The supreme protector of the lineage," is the Bodhisattva Moonlight Youth. "The supreme of the great secret mantra of the Guru," is the Bodhisattva Amitabha. "Abiding in the way of the Great Vehicle," is the name of the Bodhisattva Akashagarbha. "The supreme of the way of the Great Vehicle," is the name of the Bodhisattva Sarvanivaranaviskambhin. These are the symbols of the sixteen skillful Bodhisattvas. The above "Great Powerful One" and "Ocean of Wisdom," and the "Vajra Hook, Lasso, and Great Iron Chain" that appear below, symbolize the four spokes, which are the four gates. Based on the transformation of the three poisons, the three-layered main deity. These are explained through the great Mandala of Vajradhatu, by way of the fifty-one deities. If one asks whether it is necessary to explain these deities in this commentary, the Guru replies that it is necessary in order to be unmixed and completely clear, and because it is in accordance with all Dharmas and surpasses all. Now, from the Atiyoga, the collection of teachings on the perilous path of delusion is explained and interpreted. "Thus, the Buddha Bhagavan," means that there is no need to practice in this way, but rather the nature of reality is clear and transparent. "Buddha" means that all afflictions are purified at once, so there is no need to seek, desire, or strive to practice, because one realizes one's own nature as primordially pure, hence it is called "Buddha." "Bhagavan" has already been explained in detail above. "The complete Buddha arises from the letter A," this phrase, in terms of words,
Chinese
需要将话语分段截断。圆满是不混杂而完全圆满，不舍弃而不停留而觉悟。不作勤奋和努力，本初普贤王如来成佛了。阿如同上面一样，是不作寻觅、勤奋和努力而成佛的。我，因为对自我的无明，如上一样没有证悟而迷惑。总义释的论典说：明是迷惑之因，心是迷惑之基，意是迷惑之缘，作意者是迷惑之果。无明和习气等不让见到法性。说“巴”是显示迷惑的例子：如见海螺为黄色，见月亮为两个，见虚空中有鲜花，见阳焰为水，迷惑于阳焰或鬼火如同水。这样，经续中说：从阿产生。因此，阿是无生、本初智慧、什么都没有。在什么都没有之中，什么东西从风动与不动中稍微动了一下。突然一下，突然一下。风没有抓住自己的位置，所以知识的形象显现出来，出现了一个狡猾的东西。因此说知识显现出来。明是下风升起，所以作为迷惑之因。无生本来清净是不明。无实有光明之义是没有证悟，所以是无明。真实义的精华无生，因为无明而意。以三个轮在黑暗的轮门中游荡。感受六道众生的痛苦，因为明是轮回的实有，所以是明。因此它作为轮回之因。心是迷惑之基。佛和众生，明和无明，显现之门和迷惑之门，轮回和涅槃，外和内以及器情，证悟和没有证悟，快乐和痛苦，我执、偏袒、敌友一切都是因为不认识心的本性而从迷惑中产生的。如同国王的宝库或田地一样，一切事业都从中产生，所以说从阿产生。阿是一切字母之首。说阿是一切文字中最殊胜的。或者一切从无中产生并融入无中，或者从空性中产生并超越，并在其中解脱，或者从虚空中产生并融入产生之处的这个口诀的要点是：如同水中的水泡破裂，或者牛奶和水混合
English
It is necessary to cut the speech into segments. Perfection is being completely perfect without being mixed. Awakened without abandoning and without dwelling. Without effort and exertion, the Primordial Samantabhadra Buddha became enlightened. A is like the above, being enlightened without seeking, striving, or exerting effort. I, due to the ignorance of self, am deluded because I have not realized it as above. The commentary of the Spyi ti states: Awareness is the cause of delusion. Mind is the basis of delusion. Intellect is the condition of delusion. The acting intellect is the result of delusion. Ignorance and habitual tendencies do not allow one to see that nature of reality. 'Pa' is shown as an example of delusion: like seeing a conch shell as yellow, seeing the moon as two, seeing flowers in the sky, seeing mirages as water, and being deluded that mirages or will-o'-the-wisps are like water. Thus, from the tantra, 'Arisen from A.' Therefore, A is unborn, primordial wisdom, nothing at all. In that which is nothing, something stirred slightly from whether the wind moved or did not move. Suddenly, suddenly. Because the wind did not grasp its own place, the appearance of knowledge arose, and a cunning thing appeared. Therefore, it is said that knowledge appeared. Awareness is the cause of delusion because the lower wind rises. Unborn, primordial purity is ignorance. The meaning of insubstantial luminosity is not realized, therefore it is ignorance. The essence of true meaning, unborn, is the mind because of ignorance. Wandering in the dark wheel-door with three wheels. Experiencing the suffering of the six realms, because awareness is the reality of samsara, therefore it is awareness. Therefore, it is the cause of samsara. Mind is the basis of delusion. Buddhas and sentient beings, awareness and ignorance, the door of manifestation and the door of delusion, samsara and nirvana, outer and inner, and all containers and contents, realization and non-realization, happiness and suffering, self-grasping, bias, enemies and friends, all arise from delusion because the nature of mind is not known. Like a king's treasury or a field, all actions arise from it, therefore it is said to arise from A. A is the best of all letters. It is said that A is the most supreme of all letters. Or everything arises from nothing and dissolves into nothing, or arises from emptiness and transcends, and is liberated in that itself, or the key point of this instruction that arises from space and dissolves into the place of arising is: like a bubble bursting in water, or milk and water mixing.
Chinese
就像小溪的水流入大海一样，从空性和无实中显现出各种各样的证悟，但它们都融入到空性本身中。最初也是阿（ཨ），最终也融入阿（ཨ）中，因此从无生无实中解脱。所以说，阿（ཨ）是所有字母中最殊胜的。迷惑的根源是颠倒的智慧，是不分辨任何事物的巨大愚痴。不分辨的愚痴被称为法身。或者说，所有字母中最殊胜的是阿（ཨ）。心是迷惑的因缘，各种各样的有形之物都从心中产生。迷惑的时刻是忆念，各种各样的意识都具有形和义。迷惑的结果是智慧，经续中也说：贪恋空性的欲望是智慧。这些都是逐渐迷惑的传承，就像空中的花朵，或者像是看到两个月亮，又像是把海市蜃楼误认为是水一样。意义重大的字母是神圣的。意思是说，意义重大指的是无生的意义，字母指的是阿（ཨ），神圣指的是原始清净，意思是说这超越了心的范畴。从空性中生起是无生的意思。意思是说，从空性中生起指的是从本质法性母胎中生起。生起指的是光明、力量、光芒和各种各样的游戏。无生指的是支分、力量、光芒和游戏没有进入或执着于其他地方，因此又融入到本质母胎中，所以是无明原始清净。智慧没有生起的原因和体验，因此清醒，所以称为无生。舍弃用语言表达，意思是说，对于无生原始清净来说，没有用语言表达的。舍弃指的是舍弃了名言概念的词语集合。是所有言语的根源中最殊胜的，意思是说，是能表达意义且无法言说的最殊胜的。使所有词语都完全清晰，意思是说，所有词语指的是所有词语的集合，对于真实意义来说是无法言说的。使清晰指的是从空性中使所有意义都清晰。伟大的供养是巨大的贪欲，巨大的嗔恨，巨大的愚痴，巨大的执着，伟大的供养是巨大的愤怒。这五种是，因为没有舍弃五毒，而是在其本位上清净和自解脱，所以是本来意义上的佛陀，是不造作、不掺杂、不变异、不生起、不修饰的。
English
Just as streams flow into the ocean, various realizations arise from the basis of emptiness and non-existence, yet they dissolve back into that very basis. The beginning is also A (ཨ), and the end also dissolves into A (ཨ), thus liberating from unborn and non-existent states. Therefore, it is said that A (ཨ) is the most supreme of all letters. The cause of delusion is inverted wisdom, a great ignorance that does not differentiate anything. This undifferentiating ignorance is called the Dharmakaya. Alternatively, the most supreme of all letters is A (ཨ). The mind is the condition for delusion, and various forms arise from the mind. The time of delusion is remembrance, with various cognitions having form and meaning. The result of delusion is intellect, as the tantra also states: "The desire for emptiness is the intellect of attachment." These are the delusions of a gradual lineage, like flowers in the sky, or like seeing two moons, or like mistaking a mirage for water. The letter of great meaning is sacred. This means that great meaning refers to the meaning of unborn, the letter refers to A (ཨ), and sacred refers to primordial purity, which means it transcends the realm of the mind. Emerging from within is the meaning of unborn. This means that emerging from within refers to emerging from the womb of the essence of the nature of reality. Emerging refers to the various displays of light, power, radiance, and play. Unborn means that the branches, power, radiance, and play do not enter or cling to anything else, and therefore dissolve back into the essential womb, hence it is un-knowing primordial purity. Wisdom has no cause of arising or experience, therefore it is awakened, and thus called unborn. Abandoning expression in words means that for unborn primordial purity, there is no expression in words. Abandoning means abandoning the collections of words of conceptual constructs. It is the most supreme of the root of all speech, meaning it is the most supreme that can express meaning but cannot be spoken. Making all words completely clear means that all words refer to the collection of all words, which cannot be spoken in terms of true meaning. Making clear means making all meanings clear from within emptiness. The great offering is great desire, great hatred, great delusion, great attachment, and the great offering is great anger. These five are, because without abandoning the five poisons, but purifying and self-liberating in their own place, therefore it is the Buddha in the original sense, un-fabricated, un-adulterated, un-transformed, un-born, and un-accomplished.