Chinese
为了不做违越之事，也有关于将那些手印解脱到各自来源的解说，但这里没有那样的必要。因此，这里所说的“完全解脱”，是指手印的作用。例如，通过手印的作用来显示确定的词义时，从“母陀罗”（藏文：མུ་དྲ་）这个词的声音来看，或因种植而称为手印，或因从束缚中解脱而称为手印，或因喜悦而称为手印，或因摧毁而称为手印等等，它涉及到多种作用。因此，这里所说的“完全解脱”是指手印的作用，而不是要脱离手印。与一切佛陀平等结合，将与一切佛陀平等。一切佛陀都将圆满成就。这说明了用什么方法成就，以及为什么那个方法会成就的理由。其中，用什么方法成就呢？就是与一切佛陀平等结合并修习，将与一切佛陀平等，将会成就。对此，有人会这样问：通过与佛陀平等修习，怎么会变成佛陀呢？贫穷的婢女像国王一样自己当国王，又能得到什么呢？对于这个诘难，回答说：因为与一切佛陀平等。这是在陈述理由。这里，不是通过修习不平等和平等来获得的，而是对于本来就是平等的，却不了解、不显现的，使其了解和证悟。通过证悟使其习惯，通过习惯使其融入，这样就会变得平等。因此，这里的理由是：与佛陀平等本身就是如此。这种道理也见于《圣树庄严经》中：谁若自身与诸佛，了知自性平等住，无住无取即彼等，将成善逝如是说。色受想及行识，无量如来亦如是，彼等皆成大雄主。如是宣说。了悟自身与佛无有差别，安住于此见即是殊胜道。如是应知。所有誓言手印的总集，吉祥金刚眼的手印是：吉祥的左手带着傲慢，吉祥的
English
In order not to transgress, there are also explanations about dissolving those mudras into their respective sources, but here there is no such need. Therefore, what is meant here by "complete dissolution" is the indication of the function of the mudra itself. For example, when showing the definitive meaning through the function of the mudra, from the sound of the word "Mudra" (Tibetan: མུ་དྲ་), it is called mudra because it plants, or it is called mudra because it liberates from bondage, or it is called mudra because it delights, or it is called mudra because it destroys, and so on, it applies to many functions. Therefore, what is meant here by "complete dissolution" is the function of the mudra itself, and it is not about separating from the mudra. By uniting equally with all Buddhas, one will become equal to all Buddhas. All Buddhas will be perfectly accomplished. This explains by what method it is accomplished, and why that method will accomplish it. Among them, by what method is it accomplished? It is by uniting equally with all Buddhas and meditating, one will become equal to all Buddhas, one will be accomplished. To this, someone might ask: How can one become a Buddha by meditating equally with the Buddhas? What can a poor servant girl gain by making herself a queen like a king? To this objection, it is answered: Because it is equal with all Buddhas. This is stating the reason. Here, it is not obtained by meditating on inequality and equality, but for what is already equal, but is not understood or manifested, it is made to be understood and realized. By realizing it, it is made habitual, by habit it is made to merge, and thus it will become equal. Therefore, the reason here is: being equal to the Buddhas is itself the case. This principle is also found in the "Noble Tree Array Sutra": Whoever dwells perfectly, self and all Buddhas, are equal in nature, without dwelling, without grasping, they will become Sugatas. Form, feeling, perception, volition, and consciousness, countless Tathagatas are also like that, they will all become great heroes. Thus it is proclaimed. Realizing that there is no difference between oneself and the Buddhas, and abiding in that view itself is the supreme path. Thus it should be known. The collection of all samaya mudras, the mudra of the glorious Vajra Eye is: The glorious left hand with pride, the glorious
Chinese
右手向上伸展。莲花拳放在额头上。我的眼睛向上看。这是金刚萨埵的。成就一切诸佛。这是它的意思。左手靠在腰上，右手结拳印放在额头上。莲花拳是：举起的拳头握着，拇指放在中指上。莲花拳就完成了。如是说。如上所示。从拳头中稍微伸出手指，拇指放在指甲上，中指的指尖放在额头上，眼睛向上看，从地位的成就等等中成就一切成就。这是它的意思。薄伽梵金刚萨埵如是说。这是结集者的词语，是可信的量。各种手印和手印的理解。这是说，因为所有的手印都已收集，所以理解手印，并且因为能够逆转所有的手印，所以理解返回。到此为止，已经完整地展示了续部的实质。现在，为了展示金刚萨埵本身赞叹化为自性和手印的这个觉知的力量和自性，以及诸佛对金刚萨埵所说的话的赞叹，诸佛聚集一起说：恒常具备无量寿。如是说。其中，由于金刚萨埵是所有诸佛聚集的自性，就像恒常不入涅槃一样，金刚萨埵的手印续部也没有消失的时候。具备无量寿。这是它的意思。无边虚空界的。真实之语完全宣说。这是说，就像金刚萨埵遍布无边虚空界的一切处所，以各种真实之语来宣说佛法一样，这个手印续部也遍布一切处所。这是它的意思。无边无际的。一切觉知和此的。力量和功德赞叹的边际。不能在言语中表达。这是说，无边无际的一切续部和
English
The right hand is extended upwards. The lotus fist is placed on the forehead. My eyes look upwards. This is Vajrasattva's. Accomplishing all Buddhas. This is what it means. The left hand rests on the hip, the right hand forms a fist mudra and places it on the forehead. The lotus fist is: the raised fist is held, the thumb is placed on the middle finger. The lotus fist is completed. Thus it is said. As shown above. Slightly extend the finger from the fist, place the thumb on the nail, place the tip of the middle finger on the forehead, look upwards with the eyes, and accomplish all accomplishments from the attainment of status and so on. This is what it means. The Blessed One, the glorious Vajrasattva, spoke thus. This is the word of the compiler, it is the reliable measure. Various mudras and understanding of mudras. This is to say that since all the mudras have been collected, the mudras are understood, and since all the mudras can be reversed, the return is understood. Up to this point, the essence of the tantra has been completely shown. Now, in order to show the power and nature of this realization that transforms Vajrasattva himself into nature and mudra, and the praise of the words spoken by Vajrasattva, and the praise of all the Tathagatas, the Buddhas gather together and say: Always possessing immeasurable life. Thus it is said. Among them, since Vajrasattva is the nature of all the Buddhas gathered together, just as he does not constantly enter Nirvana, so too, the mudra tantra of Vajrasattva has no time to disappear. Possessing immeasurable life. This is what it means. Of the boundless realm of space. The true words are fully proclaimed. This is to say that just as Vajrasattva pervades all places in the boundless realm of space, and proclaims the Dharma with various true words, so too, this mudra tantra pervades all places. This is what it means. Boundless and infinite. All awareness and this. The power and qualities, the limit of praise. Cannot be expressed in words. This is to say, all the boundless and infinite tantras and
Chinese
此续的功德是相同的。这些续的力量和功德的赞叹是无法穷尽的。因此，凡是所说的两种功德，无有穷尽地存在，无有边际地存在，只是简略地说明而已。这是它的意义。为什么能成就这样的功德呢？通过力量和自性而成就。通过本体而恒常成就。各自的随成是安乐。如是说。其中，力量是能力的差别，即业。自性是法。本体是获得自性。例如，火的力量是能够焚烧的差别业。自性是具有热性的法。本体是获得如是自性，成为大种微尘的自性，成为感官的行境。焚烧和热也是无有本体差别的。对此，如此说：火燃烧。以何燃烧而反驳？如此说：以力量燃烧。以自性燃烧。以本体燃烧。就像这样说。所谓的各自的随成，就像火燃烧稻米一样，其他也随之燃烧。就像这样。这是秘密中的极密。所谓的这样的分别念不是所有人的行境。这是说，也加上了方便的秘密教导。现在宣说续和导师的自性。总的来说，诸佛和其言教的印契续和卡拉的作为，是为了成办一切有情的事情，清净一切业障，清净一切烦恼和所知障的垢染，以及对于以何种道路必定从中解脱出来，对于从中阻断的障碍，如是地显示和阐明，摧毁四魔，次第地稳固和增长智慧，对于不稳定的补特伽罗，由善知识完全摄持，并以教导而接近教导，以及对于先前不是自己的宗派，从善知识处产生的方便和获得无上菩提而作和宣说。
English
The merits of this tantra are the same. The praise of the power and merits of these tantras cannot be exhausted. Therefore, the two kinds of merits that are mentioned, existing without end and existing without limit, are only briefly explained. This is its meaning. Why are such merits accomplished? They are accomplished through power and nature. They are constantly accomplished through essence. The respective subsequent accomplishments are happiness. Thus it is said. Among them, power is the distinction of ability, namely karma. Nature is dharma. Essence is obtaining self-nature. For example, the power of fire is the distinct karma of being able to burn. Nature is the dharma of having the characteristic of heat. Essence is obtaining such self-nature, becoming the self-nature of the great element's particles, becoming the object of the senses. Burning and heat are also without distinction of essence. To this, it is said: Fire burns. With what does it burn, one objects? It is said: It burns with power. It burns with nature. It burns with essence. It is like saying this. The so-called respective subsequent accomplishment is like fire burning rice, and others also burn accordingly. It is like this. This is the most secret of secrets. The so-called such discrimination is not the object of everyone. This means that the secret instructions of means are also added. Now, the nature of the tantra and the teacher is explained. In general, the deeds of the Buddhas and the mudra tantras and kalpas of their teachings are for the purpose of accomplishing the benefit of all sentient beings, purifying all karmic obscurations, purifying all defilements of afflictions and knowledge, and for those obstacles that interrupt the path by which one will certainly be liberated, to show and clarify them as they are, to subdue the four maras, to gradually stabilize and increase wisdom, and for unstable individuals, to be completely taken care of by a virtuous friend, and to be closely instructed with instructions, and for those who previously did not belong to one's own religious tradition, to accomplish and teach the means arising from a virtuous friend and the attainment of unsurpassed enlightenment.
Chinese
此续中，并非如是行持一切。吉祥金刚萨埵，从原始即已成佛，直至后际之边际，如虚空界之无垠稳固，一切动摇之自性皆不可夺，不可行持亦不可合和，无有魔障，无有可示之方便，亦无所得之果。为如是宣说之故，为利有情而净治诸业，亦不作完全之清净。于此无有障碍，亦无有魔。分别念不能令其改变，增长亦不能令其改变。不依赖，亦不变为魔。为稳固之故，我亦不教诫。何者以自之安乐成办安乐，以殊胜成就令我稳固。以种种方式如是宣说。如是宣说。其中，佛之事业，为利有情故，示现一切菩提之事业，并清净一切成为善趣圆满之障碍之业障，以及清净一切成为解脱与一切智之障碍之烦恼障与所知障，是为佛之事业。如是大藏经中所说，乃是下劣所化之行境。金刚萨埵，本已成佛，故不作净治诸业与清净垢染之事。是故说，为利有情而净治诸业，诸佛亦不作完全之清净。何以故？于此无有障碍，亦无有魔。分别念不能令其改变，增长亦不能令其改变。如是宣说。若有待成办之果，以及成办彼果之人，以及为成办彼果之行持，以及与行持不相符之法，则或可有障碍与魔。然此吉祥金刚萨埵，除自性之法外，无有其他自性之法。是故无有障碍与魔。以方便或庸常之分别念亦不能转变其心，亦不能以增长智慧之方便令智慧增长广大。因无有金刚萨埵之外
English
In this tantra, all those things are not done in that way. The glorious Vajrasattva is one who is enlightened from the very beginning, reaching the ultimate end of the future, with the stability of the boundless expanse of space, the nature of all movements being unrecoverable, not to be traversed or joined, without demons and obstacles, without means to be shown and without fruit to be obtained. Therefore, it is taught that for the sake of sentient beings, he does not purify actions or make them completely pure. In this, there are no obstacles, and there are no demons. It does not change with thoughts, and it does not change with growth. It does not rely on anything, and it does not become a demon. I do not teach for the sake of stability. Whoever accomplishes happiness with his own happiness, makes me stable with supreme accomplishment. He spoke in various ways. It is said that the deeds of the Buddha are to show all the deeds of enlightenment for the sake of sentient beings, and to purify all the obscurations of karma that have become obstacles to the perfection of happiness, and to purify all the obscurations of afflictions and knowledge that have become obstacles to liberation and omniscience, which are the deeds of the Buddha. What is known from the Great Canon is the practice of those who are to be tamed. Vajrasattva, being enlightened from the beginning, does not purify actions and purify impurities. Therefore, it is said that for the sake of sentient beings, actions are purified, and the Victorious Ones do not make them completely pure. Why? In this, there are no obstacles, and there are no demons. It does not change with thoughts, and it does not change with growth. It is said that if there is a result to be accomplished, and a person to accomplish it, and an action to accomplish that result, and a dharma that is incompatible with the action, then there may be obstacles and demons. But this glorious Vajrasattva has no other dharma of self-nature other than the dharma of his own self-nature. Therefore, there are no obstacles and demons. It cannot be transformed by means or ordinary thoughts, and it cannot be increased and expanded by the wisdom of increasing wisdom. Because there is nothing other than Vajrasattva.