Chinese
以其加持，金刚手也曾宣说。瑜伽是遍照如来金刚界大曼荼罗所宣说，释迦牟尼佛也曾宣说。嘛哈瑜伽续所宣说的任何内容，都是以调伏之方便，如金刚萨埵，菩提心如金刚，大遍照如来，以及幻化母等。虽然导师的意义相同，但由于每个续部所调伏的对象不同，因此名称和身色的次第也各不相同。因此，此续的圆满导师是，所有如来的身、语、意金刚之体性，法身之自性，从十方如微尘数般的如来处祈请而生的自性。应知是薄伽梵吉祥普贤王如来。圆满的处所是，小乘是瓦拉纳西，大乘经部是鹫峰山等，克里亚是寒林尸陀林等，瑜伽是须弥山顶等，金刚界之宫殿等，嘛哈瑜伽是上下二界。其中，应知此续的自性是无边无中，以及明觉的色究竟天。圆满的续部是，无论续部如何，从“如是说”到结尾都应知晓。此处也是从“如是说”到结尾。圆满的结集者是，小乘应知是阿难陀和近圆，大乘经部应知是弥勒菩萨，内密应知是金刚手。此时，虽然在意义上与本尊无别，但在世俗谛中，应知如幼苗和倒影般的是金刚秘密。圆满的眷属是，小乘是具寿者们，大乘是菩萨弥勒等四众眷属。瑜伽是依智慧加持而生的大菩萨们，内密是三昧耶金刚等，以及天女胜乐等。此时，虽然在意义上与本尊无别，但在世俗谛中
English
Through its blessings, Vajrapani also spoke. Yoga was spoken by the Great Vairocana Vajradhatu Mandala, and Shakyamuni Buddha also spoke it. Whatever the Maha Yoga Tantra teaches, it is through the means of taming, such as Vajrasattva, the mind of enlightenment like a vajra, the Great Vairocana, and the illusory mother, etc. Although the meaning of the teacher is the same, due to the different objects to be tamed in each tantra, the order of names and body colors is also different. Therefore, the perfect teacher of this tantra is the essence of the body, speech, and mind vajra of all Tathagatas, the nature of the Dharmakaya, the self-nature that arises from requesting from as many Tathagatas as there are dust particles in the ten directions. It should be known as the Bhagavan Glorious Samantabhadra. The perfect place is, for the Hinayana, Varanasi, for the Mahayana Sutra Pitaka, Vulture Peak Mountain, etc., for Kriya, the cool charnel ground, etc., for Yoga, the summit of Mount Sumeru, etc., the palace of the Vajradhatu, etc., and for Maha Yoga, the two Ogmin. Among them, it should be known that the nature of this tantra is without beginning or end, and the Akanishta of awareness. The perfect tantra is, no matter what the tantra is like, it should be known from "Thus I have heard" to the end. Here also, it is from "Thus I have heard" to the end. The perfect compiler is, for the Hinayana, it should be known as Ananda and Upali, for the Mahayana Sutra Pitaka, it should be known as Maitreya, and for the Inner Secret, it should be known as Vajrapani. At this time, although in meaning there is no difference from the deity, in conventional truth, it should be known that Vajra Secret is like a sprout and a reflection. The perfect retinue is, for the Hinayana, the venerable ones, for the Mahayana, the fourfold retinue of Bodhisattva Maitreya, etc. Yoga is the great bodhisattvas born from the blessings of wisdom, the Inner Secret is the Samaya Vajra, etc., and the goddess Hevajra, etc. At this time, although in meaning there is no difference from the deity, in conventional truth
Chinese
从如身体和肢体般显现的形象之王，到三种相的清净之间。如是具有五种圆满，则会确信是圣者的教言、真实的法。其中，具有真实信心者，无需述说五种必要关联，即会进入经文。对于不具有真实信心者，为了消除那些以“此为何义？有何必要？”等思索为先导者的疑惑，应当述说必要关联。其中，此续的所说为何？能说者为何？关联、必要，以及必要的必要为何？若无这些必要关联，则具有智慧且随顺佛法者不会信服，故当述说之。其中，此续的所说是秘密藏。其亦如虚空之界般恒常安住之吉祥普贤王如来，此乃所说。为了证悟彼，凭借以文字声音假立之名称集合为基础的语句来善加表示，即宣说能仁金刚萨埵心中所住的一切隐蔽之义，并使其显明的一切语句，即是能说。其中又有词与义，从词的方面来说，与声闻等不共的隐秘之词，以及隐秘之字等，被称为秘密。从意义的方面来说，是通过自性坛城和秘密菩提心坛城来解释的。其中，自性坛城是动与不动之自性，吉祥普贤王如来本身，轮回的迷惑之法全部无余地清净安住于涅槃的坛城中。如是，在第十三章中说：“自性秘密之义是。”之义。以具坛城之坛城，于坛城而修持坛城。以及显示自性与菩提心二者之义。生起智慧种姓之母，伟大种姓之如来，根、境、时、明等，是菩萨之殊胜坛城。普贤。
English
From the King of Forms who appears as body and limbs, to the purification of the three aspects. Thus, if one possesses the five perfections, one will believe that it is the word of the Noble One, the true Dharma. Among those who possess true faith, there is no need to state the five necessary connections, for they will enter the text. For those who do not possess true faith, in order to dispel the doubts of those who are preceded by thoughts such as, "What is the meaning of this? What is the necessity?" the necessary connections should be stated. Among these, what is the subject matter of this tantra? What is the speaker? What are the connection, the purpose, and the purpose of the purpose? If these necessary connections are not present, those who possess wisdom and follow the Dharma will not have faith, therefore they should be stated. Among these, the subject matter of this tantra is the Secret Essence. That is, the glorious Samantabhadra himself, who abides eternally like the expanse of space, is the subject matter. To realize that, it is well represented by verses based on the collection of names designated by letters and sounds, that is, all the words that reveal and clarify all the hidden meanings residing in the heart of the Teacher Vajrasattva, are the speaker. There are also words and meanings. From the aspect of words, the hidden words that are not common to the Shravakas and others, and the hidden letters, etc., are called secrets. From the aspect of meaning, it is explained through the mandala of self-nature and the mandala of secret Bodhicitta. Among these, the mandala of self-nature is the nature of movement and non-movement, the glorious Samantabhadra himself, all the deluded phenomena of Samsara are completely and without remainder purified and abide in the mandala of Nirvana. Thus, in the thirteenth chapter, it is said, "The meanings of the secret of self-nature are." meaning. With the mandala possessing mandala, meditate on the mandala in the mandala. And showing the meaning of both self-nature and Bodhicitta. The mother of the arising wisdom lineage, the Tathagata of the great lineage, the faculties, objects, time, and knowledge, are the supreme mandala of the Bodhisattva. Samantabhadra.
Chinese
于大坛城中，殊胜大士以五智观照。如是说，所有诸法皆于自之坛城中作意。以自性坛城之门而作精要宣说者：梵语“garbha”之声乃是积聚之精要，梵语“sara”之声则显示为散布与生起之处。亦如是说：律藏经藏及法藏，誓句修持与成就，身语意之续，十方皆遍扬，从秘密藏中散布，此自性秘密藏，一切论藏与续藏之，生处定能成立。如是说，显示为一切之生处。以具足四种秘密菩提心大印之门，而作秘密与精要宣说者：秘密即是母普贤佛母之莲宫，埃三角形法之生处母之莲花。精要即是从彼莲花之精要中，菩提心月轮，如水中月般之自性，如月般清净且安住于白色。彼等之义亦如是说：坛城从坛城生，意之坛城胜坛城，秘密坛城明点界。如是说，以胜义见之自性，如月般清净且白色之方式，生起智慧种姓之母。如是等等以上所说之彼等，从圆满之坛城中，慈悲之坛城完全生起而显示，于幻化变化之坛城未证悟，以颠倒证悟故，没入无明之泥潭中。彼真实之义亦以因与果之差别，以自性与秘密及菩提心之坛城之门而作解释，其中自性之坛城乃是因之真实性。无生之界，法性菩提之心。果之真实性乃是普贤王如来，安住于自性光明之身坛城，以及法与圆满受用及化身，一切方时之坛城皆任运成就
English
In the great mandala, the supreme great being observes with the five wisdoms. Thus it is said, all phenomena are contemplated within one's own mandala. Expressing the essence through the door of the nature mandala: the sound "garbha" (梵文天城体：गर्भ，梵文罗马拟音：garbha，汉语字面意思：胎藏) in Sanskrit is the essence of accumulation, and the sound "sara" (梵文天城体：सर，梵文罗马拟音：sara，汉语字面意思：本质) in Sanskrit is shown as the place of spreading and arising. It is also said: Vinaya Pitaka, Sutra Pitaka, and Abhidharma, vows, practices, and accomplishments, the tantras of body, speech, and mind, are widely renowned in all ten directions, emanating from the secret essence. This secret essence of nature, the source of all scriptures and tantras, is definitely established. Thus it is said, showing it as the source of all. Expressing secrecy and essence through the door of the four great mudras of secret bodhicitta: secrecy refers to the bhaga (梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：吉祥) of the mother Samantabhadri, the lotus of the mother, the source of the dharma, the A-shaped triangle. Essence refers to the bodhicitta moon disc from the essence of that lotus, the nature of which is like a moon in water, pure and white like the moon. The meaning of these is also said: Mandala arises from mandala, the mandala of mind is the supreme mandala, the secret mandala is the sphere of bindus. Thus it is said, in the manner of the nature of ultimate view, pure and white like the moon, the mother of the wisdom lineage arises. Thus, and so on, those mentioned above, from the perfect mandala, the mandala of compassion arises completely and is shown. Not realizing the mandala of illusion and transformation, and realizing it wrongly, one sinks into the mire of ignorance. The meaning of that very reality is also explained through the difference of cause and effect, through the door of the mandala of nature, secrecy, and bodhicitta. Among these, the mandala of nature is the reality of the cause. The unborn realm is the dharmata bodhicitta. The reality of the result is the glorious Samantabhadra himself, abiding in the mandala of the spontaneously luminous body, and the dharma, perfect enjoyment, and emanation, all mandalas of directions and times are spontaneously accomplished.
Chinese
又以智慧珍宝的顶饰的殊胜而庄严。如是亦云：“安住于坛城即是坛城，圆满坛城自然成就，一切坛城皆为庄严。”等等如是说。秘密菩提心之因的真如是，秘密菩提心的字母念诵等。何以故？“方便与智慧喜云菩提心众因轮。”如是说故。果之真如是，由菩提心月轮之因的字母所成就的。果之真如应知为四十二位佛陀。如是亦云：“果位诸佛成熟成就，四十二种奇妙名号。”如是说。如是，非作即作金刚界坛城之慢，不超越无有自在因缘聚合之大威力音 吽。如是说。如是因与果的差别等等，大乘之极，大圆满之经中，世尊所说之中，确定究竟之义。以如是结尾之语而确定。如是说。因此，因与果以及大乘本身被说为究竟之义。通达此义者即是宣说者。安住于方便与方便所生之自性即是关联。未能领悟无明众生隐秘之秘密，于隐藏之秘密中显现执着，以粗糙之有情种子抛掷，感受种种痛苦之大有情，以及由此所困之众生，令其解脱是为必要。获得不住涅槃之智慧吉祥普贤之果位是为必要中之必要。现在以上师口诀解释第二十二品之义。其中，按照其他续部的规矩，请问者请问后，导师才开示。此处为何未提及请问者？因为此续部的意义在于显示自性大圆满之境界中没有任何分别。请问者与导师各
English
It is also adorned with the distinction of the wisdom jewel's crown. As it is said: "Abiding in the mandala is the mandala itself. The perfect mandala is spontaneously accomplished. All mandalas are ornaments." And so on. The suchness of the cause of the secret Bodhicitta is the letters and recitations of the secret Bodhicitta. Why? Because it is said, "Skillful means and wisdom, joyful clouds, Bodhicitta, assembly, cause, wheel." The suchness of the result is that which is accomplished from the letters of the cause of the Bodhicitta moon mandala. The suchness of the result should be known as the forty-two Buddhas. As it is said: "The result, the Buddhas, ripened and accomplished, forty-two wondrous names." Thus, the pride of the Vajradhatu mandala, which is non-created yet created, the great power of the unimpeded gathering of causes and conditions, does not transcend. Hūṃ. Thus it is said. Thus, the distinctions between cause and result, etc., from the tantras of the Great Perfection, the ultimate of the Great Vehicle, from among what the Bhagavan has spoken, the definitive meaning is established. It is determined by the concluding words, "Thus." Therefore, cause and result, and the Great Vehicle itself, are spoken of as the definitive meaning. Understanding this meaning is to be the speaker. Abiding in the nature of skillful means and what arises from skillful means is the connection. Without realizing the hidden secret of ignorant beings, clinging to the hidden secret, casting the coarse seeds of existence, the great beings who experience various sufferings, and the beings afflicted by them, liberating them is the purpose. Attaining the wisdom of non-abiding nirvana, the state of Samantabhadra, is the ultimate purpose. Now, the meaning of the twenty-second chapter will be explained by the oral instructions of the guru. In that, according to the customs of other tantras, the questioner asks, and then the teacher instructs. Why is the questioner not mentioned here? Because the meaning of this tantra is to show that there is no distinction whatsoever in the state of the Great Perfection of self-nature. The questioner and the teacher each