Chinese
未分开，如是说之时。彼一切秘密续部扰乱，乃为利益外道之故。如是说：为利外道故，佛母极秘密。如是说，彼为非器所作。二者，不随信仰而行，随智慧而行者，为使师徒关系存在之故，亦扰乱而说。其中，最初以密咒之理，誓言与律仪先导故，第十九品中，誓言之律仪清净，根本与支分俱说。其后，于无明之有情颠倒而住者，生起无二之大悲心后，方时坛城自性大。以如是之义，刹那间以三摩地，自性安住吉祥普贤。于下方生起智慧之地基后，第七品咒之品中，བྷྲཱུྃ་（藏文，भ्रूं，bhrūṃ，种子字）如是说，或第六品坛城开展中，智慧四方如是之义。生起宫殿，铺设狮子大象等之座，于日月之中，平等之坛城跏趺坐之位。第二品菩提心生起为智慧之义，修习大空性之智慧仪轨第一。彼之性中，由第四品所说之极稳固的阿之自性中修习自心后，彼之续聚圆满与日月之中央。布置阿黎与嘎黎，相与好，以及佛与佛母之种子，日月重叠乃仪轨第二，如镜之智慧。彼等聚集化为光团，乃平等性之智慧。由光团化为ཧཱུྃ་（藏文，हूँ，hūṃ，种子字）后，由ཧཱུྃ་（藏文，हूँ，hūṃ，种子字）之同类因之果，加持为五股金刚杵，乃仪轨第四，个别分别之智慧。由彼解脱之三首，具备之吉祥普贤之身而生起，乃仪轨第五，行为精进之智慧。如是亦由明光母如是生起佛母。如是生起父母者，由第二品中，名为金刚蕴
English
Not separated, it is said that this is the time when it was spoken. All the secret tantras were disturbed for the benefit of the heretics. As it is said: For the benefit of the heretics, the Buddha's consort is kept very secret. It is said that it was made into a non-receptacle. Secondly, those who do not follow faith but follow wisdom, it was also disturbed and spoken so that there would be a relationship between teacher and student. Among them, first, according to the secret mantra system, since vows and precepts precede, in the nineteenth chapter, the vows of vows are purified, and both the root and branches are spoken. Then, for sentient beings who are ignorant and abide in perversion, after great compassion without duality arises, the nature of the mandala is great at all times. With such meaning, in an instant, with samadhi, one's own nature abides as glorious Samantabhadra. After generating the ground of wisdom in the lower direction, in the seventh chapter, the chapter of mantras, it says bhrūṃ (藏文，भ्रूं，bhrūṃ，seed syllable), or in the sixth chapter, the unfolding of the mandala, the meaning of the four directions of wisdom. Generate the palace, lay the seats of lions and elephants, etc., in the middle of the sun and moon, from the position of the equal mandala in the lotus position. The meaning of generating the mind of enlightenment as wisdom in the second chapter, practice the first ritual of the wisdom of great emptiness. In that nature, after practicing one's own mind in the nature of the extremely stable A spoken in the fourth chapter, the continuation of that gathering is complete and in the center of the sun and moon. Arranging Āli and Kāli, signs and examples, and the seeds of Buddhas and Buddha-mothers, the overlapping sun and moon is the second ritual, like mirror-like wisdom. These gather and transform into a mass of light, which is the wisdom of equality. After transforming from a mass of light into hūṃ (藏文，हूँ，hūṃ，seed syllable), the result of the homogeneous cause of hūṃ (藏文，हूँ，hūṃ，seed syllable) is blessed as a five-pronged vajra, which is the fourth ritual, the wisdom of individual discrimination. From that, the body of glorious Samantabhadra, endowed with the three heads of liberation, arises, which is the fifth ritual, the wisdom of diligent action. Likewise, the mother is generated by the Clear Light Mother. Thus, the father and mother who generate, from the second chapter, are called Vajra Heap.
Chinese
以等等之义，说我父母的蕴、界、处清净为天。第十三品所说的“具足坛城”等等之义，是方便与智慧无二的菩提心化为月亮秘密明点。第十一品集合坛城所说的，以亲近修持四种等等之义，胜过殊胜菩提心之供养，为了获得身语意之成就而享用自己，于秘密坛城中度化有情并灌顶，从那月亮坛城本身中，第四品月亮坛城所说的，以“方便与智慧喜悦云”等等之义，在月亮坛城上布置阿字和嘎字，那最终的收摄是秘密，如云和云消散般各自的身像手印清晰地生起后，以第七品所出的“班匝 德热格”（藏文，梵文天城体：वज्र धृक्，梵文罗马拟音：vajra dhṛk，汉语字面意思：金刚持）等等的咒语向外放出，安置于外坛城中。以“嗡 诶嘿 诶合 巴嘎万”（藏文，梵文天城体：ओम् एह्येहि भगवन्，梵文罗马拟音：oṃ ehyehi bhagavan，汉语字面意思：嗡 来啊来啊 薄伽梵）等等来倾听并祈祷，智慧之王从法界催请，成为与秘密坛城无别之后，以“虚空性”（藏文，梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：空性）等等来灌顶。为了对外坛城完全生起信心，以及修习三摩地的力量，第九品秘密誓言品中说了微细的三摩地。又为了心力弱小者担心沉没，以及修习三摩地的力量并积累福德资粮，第九品秘密誓言品中说了供养的手印，以及第十四品所说的以歌赞颂。仅此而已安住于我之圆满意义的特征中。如是所说的坛城和彩粉坛城，应引入具足功德之量的弟子，弟子的标准在续部中，以“信仰精进”等等来观察。誓言给予也是誓言和戒律的意义，从第十九品中可以了知。为了平息一切恶相和积累福德资粮。
English
By meanings such as these, it is said that my parents' aggregates, elements, and sense bases are completely purified into deities. By meanings such as "endowed with mandala," which is mentioned in the thirteenth chapter, the bodhicitta, which is the indivisibility of skillful means and wisdom, is transformed into a secret bindu of the moon. By meanings such as the four types of approach and accomplishment mentioned in the eleventh chapter, the gathering mandala, offering that surpasses the excellent bodhicitta, enjoying oneself in order to attain the siddhi of body, speech, and mind, liberating beings and bestowing empowerment in the secret mandala, and from that very mandala of the moon, by meanings such as "skillful means and wisdom, joyous cloud," which is mentioned in the fourth chapter, the mandala of the moon, arranging the letters A and Ka on the mandala of the moon, that ultimate absorption is secret, and after clearly generating the respective forms and mudras like clouds and clouds dispersing, by the mantra "Vajra Dhrik" (藏文，梵文天城体：वज्र धृक्，梵文罗马拟音：vajra dhṛk，汉语字面意思：Vajra Holder) which appears in the seventh chapter, expel outwards and place in the outer mandala. By means such as "Om Ehyehi Bhagavan" (藏文，梵文天城体：ओम् एह्येहि भगवन्，梵文罗马拟音：oṃ ehyehi bhagavan，汉语字面意思：Om Come, Come, Blessed One), listen and pray, and the King of Wisdom, urged from the Dharmadhatu, becomes inseparable from the secret mandala, and by means such as "Shunyata" (藏文，梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：Emptiness), bestow empowerment. In order to fully awaken the mind to the outer mandala and to practice the skill of samadhi, the subtle samadhi is mentioned in the ninth chapter, the chapter on secret vows. Furthermore, in order to prevent those with weak minds from sinking, and to practice the skill of samadhi and accumulate the accumulation of merit, the mudra of offering is mentioned in the ninth chapter, the chapter on secret vows, and the praise with song mentioned in the fourteenth chapter. That alone abides in the characteristic of the perfection of my purpose. In the mandalas mentioned as such, the mandala and the colored powder mandala, a disciple endowed with qualities should be introduced, and the standard of the disciple should be examined in the tantra by means such as "faith and diligence." The giving of vows is also the meaning of vows and precepts, which can be understood from the nineteenth chapter. In order to pacify all bad omens and accumulate the accumulation of merit.
Chinese
第九品从火供仪轨中可知晓。然后第十九品中，以国王布施之义赐予灌顶。弟子的事业从第十一品会供轮坛之品中可知晓。事业和功德之义等，在第十二品会供成就之品中宣说。此等是利他圆满之相。忿怒尊坛城如通常一样安住，一些意义从观修次第中可知晓。现在，结集者为了与薄伽梵的教言相符，以传承上师的口诀来讲述续部的开端。也就是在说“如是说之时”等时，以“如是说”显示了续部的圆满。为何以此显示续部的圆满呢？因为说了“如是说”，就表示开头和结尾的意义都完整地显示了，所以显示了续部的圆满。又是以金刚秘密真实地结集，将续部的所有意义都安置于自己的心中，因为舍弃了增益和损减。也如是说：“为了平息增益和诽谤，询问自性秘密之精华。”因为说了此语。为何没有说“我”呢？因为在其他续部中所说的圣者妙音和慈氏等大乘的结集者所结集的基础上，如果这里说“我听闻”，那么这里既没有说“我”，也没有说“听闻”，虽然金刚秘密没有比圣者妙音和慈氏等更殊胜，但是因为这是薄伽梵所说的调伏所化众生的次第，所以即使没有说“我听闻”，也没有矛盾。为何要分开说“我”呢？因为与导师的真实教言相违，依靠什么呢？因为彼和他是相违的。因为无二的智慧不会显现为二的形态。如是说：“自性上不是有和无的觉知，因为互相是相违的，怎么能容忍有无二者呢？如果自性上是有，那么它就不会变成无。自性
English
The ninth chapter should be understood from the ritual of fire offering. Then, in the nineteenth chapter, empowerment should be bestowed with the meaning of the king's generosity. The activities of the disciple should be understood from the eleventh chapter, the chapter on the mandala of the gathering. Matters such as the meaning of activities and qualities are explained in the twelfth chapter, the chapter on accomplishing the gathering. These are the characteristics of perfect benefit for others. The mandala of the wrathful deities abides as usual, and some meanings should be understood from the order of the meditation session. Now, the compiler, in accordance with the words of the Bhagavan, will explain the basis of the tantra with the oral instructions of the lama. That is, when saying "at the time when it was said thus," etc., the phrase "thus it is said" indicates the perfection of the tantra. Why does this indicate the perfection of the tantra? Because by saying "thus it is said," it shows that the meaning of the beginning and the end are completely shown, therefore it shows the perfection of the tantra. Moreover, Vajra Secret truly compiles it, placing all the meanings of the tantra in his own mind, because he has abandoned addition and subtraction. It is also said thus: "In order to pacify exaggeration and slander, inquire into the essence of the secret of self-nature." Because this was said. Why is "I" not mentioned? Because in other tantras, the noble Manjushri and Maitreya, etc., are known as compilers of the Great Vehicle. If one were to say, "I have heard this," then here, neither "I" is mentioned nor "heard." Although Vajra Secret is not superior to the noble Manjushri and Maitreya, etc., it is because this is the order of the Bhagavan's teachings for taming beings to be subdued. Therefore, even if one does not say, "I have heard," there is no contradiction. Why should one separate and say "I"? Because it contradicts the true words of the teacher, and what would one rely on? Because that and other are contradictory. Because non-dual wisdom does not appear in the form of two. As it is said: "In self-nature, there is no awareness of existence and non-existence, because they are mutually contradictory, how can existence and non-existence be tolerated as two? If it exists by its own nature, then it will not become non-existent. Self-nature"
Chinese
至于变坏，任何时候都不会合适。如是说之故。对此，此之意义是秘密之心髓，在自性大圆满的坛城中，所有的一切法，都显示为本来成佛。对此进行辩驳：既然所有的一切都已在自性大圆满的坛城中显示为本来成佛，就像在无数的星星中只说一个星星一样，说“这个”是相违的。虽然如此，用手指指月亮，手指的顶端并没有月亮，但却是指向那个方向。同样，在这里，用“也”这个微细的词语，将轮回的所有法，都显示为自性大圆满坛城的体性，其体性唯一且无别，也像是用微细的词语指向所有方向一样。对于精通大象故事的人，如果只展示大象的鼻子，当他说“这是大象”时，那个鼻子是大象吗？或者不是鼻子而是其他什么才是大象？回答说：鼻子也不是大象，不是鼻子也不是大象。同样，此续的微细词语也不是自性大圆满的坛城，不是它也不是其他的。所谓“用语言表达”，是指在吉祥普贤王如来完全清净地表达词语和意义的时候。辩驳：语言是声音的表达，这是相违的。因为自性大圆满的意义，在胜义谛中是不可言说的法性菩提心的自性，在世俗谛中是超越言说的坛城，所有如来和轮回的法都显示为本来成佛的体性，其体性是唯一的，轮回和涅槃的一切都是无别的，所以才用声音的表达来显示。还有，从另一方面来说，说自性大圆满的自在也不行，说“如此说”也是相违的。为什么呢？因为说“如此说”，也像是来自他者的语言，而“说”这个词，也因为有说者和听者而相违。虽然如此，也不依赖于仅仅是那个词语。