English
For example, the demonstrated drawing of the mandala also transforms into a mudra of empowerment due to the recitation of names accompanied by praise. Those applied separately, such as healing and protection, should all be regarded as mudras of Gara wisdom in the great assembly mandala. When applied in their respective activities, they also possess the characteristic of increasing blessings. So, what is the essence of these twenty-eight transforming mudras, to which family and lord do they belong, and when should they be applied? These should be applied in the ninth chapter itself. The summary of the mudras is: the lord of the great mudra and the samaya mudra is the glorious Vajrasattva himself. When should they be applied? That which is called 'completely liberating all mudras' is the summary of all the applications of the great mudra, therefore do not apply it separately from those previously shown. The mudra of the glorious Vajra Eye is the summary of the samaya mudra. This is for those who do not like the profound and vast, but only seek the brief. By merely applying this mudra, one can accomplish all siddhis through the blessings of Vajrasattva. Therefore, these mudras, merely by fully understanding their essence, lord, and where they need to be applied, there is no other tantric meaning beyond that. Things like empowerment and measuring vows, which are spoken of, are also preliminary rituals, as it is said in the scripture: 'Without entering the mandala, Abandoning the aspects of vows, Not knowing that secret, No practice will be accomplished.' Therefore, possessing these preliminary rituals, one can perform the rituals of practice, and these rituals are also the summary of the mudra rituals. Therefore, this treatise is also known as the Discrimination of Mudras. Thus, for the benefit of two types of disciples, after explaining the meaning of summarizing and differentiating, now, for the benefit of those who delight in differentiation, we shall begin to elaborate on the treatise in detail. To that: The essence of all Bodhisattvas and Buddhas, Vajrasattva, the supreme of bliss. When pleased by the supreme secret, All nature abides eternally. This is the self-born Bhagavan, The sole, thoroughly differentiated deity.
Chinese
所有佛陀平等结合的，空行幻化安乐之最。这六十四个字，只是通过略述的方式，展示了薄伽梵吉祥金刚萨埵的自性是什么样的，以及他的体性或形态是如何安住的。在此，之所以没有说“如是我闻，一时”等等，是因为这部续部的总体经文量有六十万颂，安住在持明者的处所，空行母的会众坛城中。在人间流传的有八万颂，这部续是从那里面后来产生的，因此这里没有提及那些。另一种解释是，显现的方式有在世间出现和涅槃，以及显现和隐蔽的情况，在这些情况下，需要如实地去做。因此，在需要隐蔽的情况下进行收集时，说“如是我闻，一时”是合理的。但在这里，吉祥金刚萨埵以多种方式始终显现于所化众生面前，因此这部经中说“此”，而不说“如是”。同样，说“恒常安住”，而不说“如是我闻，一时”。像这样不仅在一般的经文中，在《现证菩提经》等以圆满报身为主的经典中也没有提及。那么，在所说的续部中，薄伽梵在所有八万四千法蕴的开端都说了“ཨེ་”（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）和“བྃ”（藏文，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：榜）这两个字，是因为它们是方便和智慧的自性，是所有胜者的父母。经部中也说：“母是般若波罗蜜，父是善巧方便，诸佛皆从此而生。”并且，在这部续部的后后文中也说：“那么，最初的种姓是如何产生的呢？母是般若波罗蜜，父是善巧方便，为了调伏，金刚萨埵的出生就是种姓。”因此，这一切都是必要的。
English
All Buddhas equally united, the supreme bliss of the illusory Dakini. These sixty-four letters, merely through a brief description, show what the nature of the Bhagavan, glorious Vajrasattva, is like, and how his essence or form abides. Here, the reason for not saying "Thus I have heard, at one time," etc., is that the general text of this tantra has a volume of six hundred thousand verses, residing in the abode of the Vidyadharas, in the mandala of the assembly of Dakinis. Eight hundred thousand verses are known to circulate in the human realm, and this tantra arose later from that, so those are not mentioned here. Another explanation is that the way of manifestation includes appearing in the world and passing into nirvana, as well as manifestation and concealment. In these cases, it is necessary to act truthfully. Therefore, when collecting in situations where concealment is required, it is reasonable to say, "Thus I have heard, at one time." But here, the glorious Vajrasattva is always manifestly present to those to be tamed in various ways, so this text says "this" instead of "thus." Similarly, it says "always abides" instead of "Thus I have heard, at one time." This is not only the case in general texts, but also in classics such as the Abhisambodhi Tantra, which primarily emphasize the Sambhogakaya. Then, in the spoken tantras, the Bhagavan spoke the two letters "E" (藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶) and "VAM" (藏文，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：榜) at the beginning of all eighty-four thousand collections of Dharma, because they are the nature of skillful means and wisdom, the parents of all victors. The Sutra also says, "Mother is Prajnaparamita, father is skillful means, all Buddhas are born from this." And in the later part of this very tantra, it also says, "Then, how does the first lineage arise? Mother is Prajnaparamita, father is skillful means, for the sake of taming, the birth of Vajrasattva is the lineage." Therefore, all of this is necessary.
Chinese
复次，如果说必须全部陈述，则并非如此。虽然方便和智慧这两种在一切中都是必需的，但指示它们的手印并不一定仅限于字母ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：唉）和བོཾ་（藏文，梵文天城体：वम्，梵文罗马拟音：vam，汉语字面意思：旺）这两种。通过至上秘密的喜悦等也能指示。所谓八万四千法蕴，是主要以化身为主的共同教量。字母ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：唉）和བྃ་（藏文，梵文天城体：वम्，梵文罗马拟音：vam，汉语字面意思：旺）二者也只是在共同称说的意义上进行阐述。此外，即使是一法门，也具有无量解脱之门，因此，一个手印并不意味着只是一个解脱之门，而且任何一个解脱之门也不是仅由几个手印来指示的。因此，不应在此方面进行责难。过度繁琐就足够了。现在要陈述正文本身。从“安住”这个词来说，何时、何者、何地、如何安住呢？对此，所安住的是：菩萨一切佛之体，金刚萨埵安乐之尊。连接说“安住”。对此，菩萨一词，外道徒所说的“有情”，是指断绝了解脱和束缚的状态后恒常存在的。他们希望从完全清净中在至上安乐的处所享受。像那样的菩萨，即使是声闻也不认可，更何况是安住于方便和智慧女相者呢？因此，在这里，不二智慧是用菩萨一词来表达的。因此，一切胜者也是由非造作所区分的。一切佛的本体就是无二智慧。《瑜伽续》中大多所说的“一切佛的大自在金刚藏普贤原始佛薄伽梵吉祥金刚萨埵大乐”，也是为了表明这正是此处的意义，所以说“金刚萨埵安乐之尊”。如所指示的菩萨，表明其如金刚般在一切中不变，是不可分割且自生的金刚萨埵。由于超越了一切分别之网
English
Furthermore, if it is said that everything must be stated, then it is not so. Although the two, method and wisdom, are truly necessary in all things, the mudras that indicate them are not necessarily limited to just the letters E (Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: Alas) and VAM (Tibetan, Devanagari: वम्, Romanized Sanskrit: vam, Literal Chinese meaning: Wang). They can also be indicated by the supreme secret's delight, etc. The so-called eighty-four thousand collections of Dharma are the common measure of teachings that primarily emphasize the emanation body. The two letters E (Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: Alas) and VAM (Tibetan, Devanagari: वम्, Romanized Sanskrit: vam, Literal Chinese meaning: Wang) are merely presented in the sense of being commonly known. Moreover, even a single Dharma gate has limitless gates of liberation, so a single mudra does not imply just one gate of liberation, and no gate of liberation is indicated by only a few mudras. Therefore, no fault should be found in this regard. Enough with excessive elaboration. Now, the text itself should be stated. From the word "resides," when, who, where, and how does one reside? To this, what resides is: the essence of all Buddhas, the Bodhisattva, the supreme bliss of Vajrasattva. Connect and say, "resides." To this, the term Bodhisattva, as used by non-Buddhists for "sentient being," refers to that which remains constant after the states of liberation and bondage have ceased. They desire to enjoy the supreme bliss in a place of complete purity. Such a Bodhisattva is not even accepted by the Shravakas, let alone those who abide in the form of method and wisdom. Therefore, here, non-dual wisdom is expressed by the term Bodhisattva. Therefore, all the Victorious Ones are also distinguished by the unconditioned. The essence of all Buddhas is non-dual wisdom. In most of the Yoga Tantras, it is said, "The great sovereign of all Buddhas, Vajra Essence, Samantabhadra, the primordial Buddha, the Bhagavan, the glorious Vajrasattva, great bliss," which is to show that this is precisely the meaning here, so it is said, "The supreme bliss of Vajrasattva." The Bodhisattva as indicated shows that it is immutable in all things like a vajra, it is the indivisible and self-born Vajrasattva. Because it transcends the entire net of conceptualization.
Chinese
是彼之殊胜。又因集合之故，亦称其恒时享用胜乐之受用。于何处安住耶？于秘密胜妙所喜之处，安住也，如是连缀。此安住之语，乃是总摄诸佛薄伽梵等不共之甚深且广大的行境，超胜声闻与独觉之行境，以及所有自性与幻化之教法。其中，秘密胜妙主要指大印，因其超越一切相状，不可作为行境之故。彼即是喜悦，因远离痛苦之侵扰之故。因此，安住之语亦指自生之勇识安住于大印之体性中。如是连缀，而非二元对立。又因幻化之故，吉祥胜乐母等空行母之坛城乃是秘密胜妙之喜悦，因其非无缘者之行境，且是受用安乐之所，亦是殊胜解脱之所之故。于彼处安住者，乃是薄伽梵大乐，彼于空行母之坛城中，享用殊胜之安乐，且无有聚散地安住也。如是连缀。又，于欲安住于内在安乐者而言，就其欲使道、果及其方便手印仪轨圆满为一而言，秘密即是莲花之莲苞。彼之精华，即殊胜安乐之所，乃是喜悦。依于彼之菩提心所生，超越思虑之禅定之安乐，则称为殊胜之语。因此，于彼处安住之语，亦指大勇识之禅定，与殊胜安乐之所无二无别地安住，因此，此处亦暗示了成就彼果位之手印仪轨即是此。如何安住耶？谓一切自性，即谓安住于无二无别之义。如何耶？如所宣说之义，吉祥金刚萨埵乃是一切胜者之自性，以及一切稳固与变动事物之自性。
English
It is the supreme of that. Moreover, due to the power of gathering, it is also called that because it constantly enjoys the enjoyments of supreme bliss. Where does it reside? It resides in the place delighted by the supreme secret, so it is connected. This word of abode encompasses the uncommon, profound, and vast realm of activity of all Buddhas, Bhagavat, etc., transcends the realm of activity of Hearers and Solitary Buddhas, and gathers all teachings of nature and transformation. Among them, the supreme secret mainly refers to the Great Seal, because it transcends all characteristics and cannot be used as an object of practice. That itself is delight, because it is free from the harm of suffering. Therefore, the word 'abiding' also refers to the self-born hero abiding in the nature of the Great Seal. It is connected in this way, and it is not dualistic. Moreover, due to the power of transformation, the mandala of Dakinis such as the glorious Supreme Bliss Mother is the delight of the supreme secret, because it is not the realm of activity of the unworthy, and it is the place of enjoyment and bliss, and it is also the place of supreme liberation. The one who abides there is the Bhagavat Great Bliss, who enjoys the supreme bliss in the mandala of the Dakinis and abides without gathering or scattering. It is connected in this way. Furthermore, for those who wish to abide in inner bliss, in terms of their wish to perfect the path, the result, and its means, the Mudra ritual, as one, the secret is the lotus bhaga. The essence of that, the place of supreme bliss, is delight. The bliss of Samadhi, which arises from the Bodhicitta that depends on that and transcends thought, is called the word 'supreme'. Therefore, the word 'abiding' in that place also refers to the Samadhi of the great hero, abiding inseparably from the place of supreme bliss, therefore, this also implicitly shows that the Mudra ritual for achieving that state is this. How does it abide? It is said to be the nature of all, which means abiding in non-duality. How is it? According to the meaning shown, the glorious Vajrasattva is the nature of all victors, and the nature of all stable and moving things.