Chinese
由业所生，因安住于果位金刚持之自性中，故称菩提心为金刚。因父亲的秘密金刚心已转化为菩提心之自性，故也称其为秘密金刚萨埵。因此，应将自己的意念和法，融入无二之父与母的方便与智慧秘密坛城，以及融入心意智慧萨埵的坛城中。此句是指智慧萨埵的坛城，以及从秘密菩提心中所作的坛城灌顶。现在，为了说明将以十方和四时所摄持的智慧坛城予以加持摄集，并以五大智慧策励，且也以一切如来之身语意功德事业予以加持，因此，接下来要说的是，从十方和四时所摄集的如来自性智慧和加持摄集，是从身语意金刚幻化网中所取出。如是等等所说，其中十方和四时的一切如来之大自性，即是吉祥普贤王如来。所谓大自性之智慧和加持摄集，即是自性吉祥普贤王如来之智慧和加持。其他的人说，一切皆为大自性之状态，何需摄集其五大智慧和五种加持呢？虽然胜义谛上是如此，但在世俗谛上，则是为了后世瑜伽士的缘故而如此说的。对于法界智等五种智慧，以及身语意功德事业等清净的五种金刚，ཨཱཏྨ་ཀོཉཧཾཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是指执着于我与我所，也是指执着于我与我所的烦恼意念。如此一来，如果如来的五大智慧和身语意功德事业以我与我所之相显现，那么，如来所拥有的五大智慧，以及其成熟的身语意功德事业，就不会变成我与我所之相，而是如来的伟大自性，以及自性之分
English
Born of karma, and because it abides in the nature of the fruit, the Vajradhara, it is called the bodhicitta vajra. Because the father's secret vajra mind has transformed into the nature of bodhicitta, it is also called the secret Vajrasattva. Therefore, one should dissolve one's own mind and dharma into the secret mandala of skillful means and wisdom of the non-dual father and mother, and into the mandala of the mind of the wisdom-sattva. This sentence refers to the mandala of the wisdom-sattva, and the mandala empowerment made from the secret bodhicitta. Now, in order to explain that the wisdom mandala, which is gathered by the ten directions and four times, is blessed and gathered, and encouraged by the five great wisdoms, and also blessed by the body, speech, mind, qualities, and activities of all the Tathagatas, therefore, what is to be said next is that the Tathagata's nature, wisdom, and blessing gathering, which is gathered from the ten directions and four times, is taken from the Vajra Magical Net. As it is said, etc., the great nature of all the Tathagatas of the ten directions and four times is the glorious Samantabhadra. The so-called wisdom and blessing gathering of the great nature is the wisdom and blessing of the nature, the glorious Samantabhadra. Others say, if everything is the state of great nature, why is it necessary to gather its five great wisdoms and five blessings? Although it is so in the ultimate truth, in the conventional truth, it is said to be so for the sake of future yogis. For the five wisdoms such as the Dharmadhatu wisdom, and the five pure vajras such as body, speech, mind, qualities, and activities, ཨཱཏྨ་ཀོཉཧཾཿ (Tibetan, Devanagari script, Sanskrit Romanization, Chinese literal meaning) refers to clinging to self and what belongs to self, and also refers to the afflicted mind that clings to self and what belongs to self. In this way, if the five great wisdoms and body, speech, mind, qualities, and activities of the Tathagata appear as self and what belongs to self, then the five great wisdoms possessed by the Tathagata, and the body, speech, mind, qualities, and activities that ripen from them, will not become the appearance of self and what belongs to self, but rather the great nature of the Tathagata, and the division of nature.
Chinese
由于没有障碍的缘故，我变成了如来五大智慧和完全清净的五身语意功德事业的自性。例如，就像黄金被提炼，或者水的自性变成了牛奶的自性一样。吉祥密集心要的真实性确定，这是智慧坛城汇集和咒语提取的章节，第七章圆满。所有我和坛城本尊的金刚蕴等支分，都显示为圆满佛陀坛城的自性。支分的差别也为了显示为圆满坛城手印的自性。为了对所有坛城本尊，以四大手印进行印持，因此宣说了从“此后”等开始的第八品手印开展章节。其中，幻化是父尊母尊普贤的五蕴，是五部的自性。网是五大种清净的五母，父尊如何，母尊也如是。五蕴和五大种清净的五父和五母，称为我现证圆满正等觉。一切是指境和根识以及颠倒等一切，都以果位的种姓菩提胜义一切印持。这就是大手印和法印。秘密是母尊莲花和真实性确定的父尊手印二者，从母尊莲花中取出菩提心月轮，因为不生不灭，所以难以度越。这二者是誓言印和事业印。母尊从“无所缘”开始，到母尊普贤是法界离戏般若波罗蜜多法界，是法印。父尊普贤是安住于大平等定中的父尊方便大手印。智慧放射是指菩提心的智慧，是放射和汇聚的事业印本身。那么它住在哪里放射呢？放射到母尊普贤的平等圆满莲花坛城中，与莲花相应的就是誓言印。那么
English
Because there is no obstruction, I have become the nature of the five great wisdoms of the Tathagata and the five completely pure body, speech, mind, qualities, and activities. For example, just as gold is refined, or the nature of water becomes the nature of milk. From the Certainty of the Quintessence of Secret Splendor: The chapter on gathering the mandala of wisdom and extracting mantras, the seventh chapter is complete. All the limbs of myself and all the deities of the mandala, such as the vajra aggregates, are shown to be the nature of the mandala of the complete Buddha. The distinctions of the limbs are also shown to be the nature of the mudras of the complete mandala. In order to seal all the deities of the mandala with the four great mudras, the eighth chapter on elaborating the mudras, beginning with "Then," and so on, was taught. Among these, illusion is the five aggregates of the father and mother Samantabhadra, which are the nature of the five families. The net is the five great elements, the five pure mothers. As the father is, so is the mother. The five aggregates and the five great elements, the five pure fathers and five mothers, are called my perfect enlightenment. Everything refers to objects, faculties, consciousness, and all that is inverted, etc., are all sealed by the supreme enlightenment of the fruit lineage. This is the great mudra and the dharma mudra. The secret is the lotus of the mother and the mudra of the father who ascertains reality. From the lotus of the mother, the bodhicitta moon mandala is extracted. Because it is unborn and unceasing, it is difficult to transcend. These two are the samaya mudra and the karma mudra. The mother, from "without object," to the mother Samantabhadri, is the dharmadhatu, free from elaboration, the Prajnaparamita, the dharmadhatu, is the dharma mudra. The father Samantabhadra is the father who abides in the great equal samadhi, the great mudra of skillful means. "Wisdom radiating" refers to the wisdom of bodhicitta, which is the karma mudra of radiating and gathering itself. Where does it reside and radiate? It radiates into the equal and complete lotus mandala of the mother Samantabhadri, and that which is endowed with the lotus is the samaya mudra. Then
Chinese
如同支分有四十二位本尊。四十二位分为三份转变。是指，宝和业二者合一，分开则是身语意的本尊，增至一百二十六位。又或者，如果这样归纳，归纳于何处呢？归纳于如此具足的主尊，具足方便和智慧的五部佛父，以及主尊五部佛母。十二六是指，在梵语中是二十六，八位勇父勇母为十六，八位怒尊怒母，以及意和法之间殿堂的二位，二十六称为十二六。光明照耀燃烧是指，六位能仁。那么，既然如此，那又如何呢？如是等等无边殊胜。是指，一百二十六位之外，身语意所化现的不可思议无边殊胜。那么，既然如此，为何需要如此众多呢？为了在十方四时的无边世界中，分别示现调伏之义。为何呢？为了调伏高低九乘以及颠倒的，也就是外道的见解，以及如是等等因不信而产生的无量颠倒，以及寂怒的无量众，而作顺应，普遍显现。殊胜秘密藏，仅此确定，是支分差别的阐述之品，第八品。为了使心专注，修习微细广大的三摩地，以供养的殊胜来供养圣众，积聚福德资粮，以及用四种霍等来供养，以及三摩地的殊胜，以及智慧之母加持而享用，从自然成就的坛城迎请，为了弟子的利益而作彩粉坛城，以及为了显示这些功德等等，从那以后等等，宣说了第九品金刚安立誓句品。其中，从那以后之义已经解释完毕。大喜是指，安住于方便和智慧的大乐之中之语。金刚是诸佛的秘密，是誓句，所以是金刚秘密誓句。微细广大的坛
English
As the branches, it possesses forty-two deities. The forty-two are transformed into three parts. This means that the two, Jewel and Karma, are combined into one, and when separated, they are the deities of body, speech, and mind, increasing to one hundred and twenty-six. Or, if they are combined in this way, where are they combined? They are combined in the supreme chief who possesses these qualities, the five Victorious Fathers who possess skillful means and wisdom, and the five supreme chief Mothers. 'Twelve six' means that in Sanskrit it is twenty-six: eight heroes and heroines make sixteen, eight wrathful deities, and two who dwell in the space between mind and dharma, so twenty-six is called 'twelve six.' 'Radiant light blazing' means the six Thubpas (Buddhas). So, if that is so, then what? Like that and so on, infinite and supreme. This means that even beyond the one hundred and twenty-six, the emanations from body, speech, and mind are inconceivable, infinite, and supreme. So, if that is so, why are so many needed? In order to separately show the meanings of taming in the infinite worlds of the ten directions and four times. Why? In order to tame the nine high and low vehicles and the inverted, that is, the views of the tirthikas (non-Buddhists), and like that, the immeasurable inversions arising from disbelief, and the immeasurable assemblies of peaceful and wrathful deities, and to make harmony, appearing everywhere. The glorious secret essence, only this is certain, is the chapter elaborating the distinctions of the branches, the eighth chapter. In order to make the mind diligent, to meditate on the samadhi of subtle expansion, and to worship the noble ones with the excellence of offerings, and to accumulate the collection of merit, and to offer with the four 'Ho' and so on, and the excellence of samadhi, and from enjoying the blessings of the Mother of Wisdom, having invited the spontaneously accomplished mandala, and in order to make the colored powder mandala for the sake of the disciples, and in order to show those qualities and so on, from 'Then,' and so on, the ninth chapter, the chapter of Vajra Arrangement and Samaya, was spoken. Among these, the meaning of 'Then' has already been explained. 'Great joy' means the word for abiding in the great bliss of skillful means and wisdom. Vajra is the secret of all the deities, it is the samaya, so it is the Vajra Secret Samaya. The subtle and expansive man
Chinese
因为这是以安乐的滋味来展示的等持，所以安住于此。如此安住之后，什么是需要特别宣说的金刚秘密誓言呢？ 说了“极其微细的誓言殊胜”等等。这是金刚微细的等持，所以应当修习极其微细的誓言之坛城的殊胜之处。在何处修习呢？在大手印的手掌心中。修习何种坛城呢？说是心间。尺度是多少呢？说是四指。为何要在手掌心中修习呢？心间的坛城是什么呢？因为此续是心续，因为心金刚是中央的主尊，所以说是心间坛城是神圣的。后面的容易理解。现在要对所有微细广大的等持开始等持的供养，而且在所有供养的手印中，心的供养是无上的，所以说是供养的大手印。对此进行反驳：手印是束缚，那么，这里是从心的特殊性中产生的，为何说是手印呢？因为从观修身大手印的特殊性中产生的，堪能的瑜伽士的等持中，对那个供养也说是供养，因为它没有成立任何心的自性，因为它是以非实有的方式存在的。所谓“大”是指，在所有手印中，供养的手印是殊胜的，在所有供养的手印中，从心的特殊性中产生的等持的供养是殊胜的，所以说是“大”。为什么呢？因为它本身也是不可见的。所谓“心”是指从心的特殊性中产生的，如同心如意宝珠一样，从那里化现，不是从秘密处等，而是从心间本身。像这样，依靠心的如意宝珠，从那里化现出许多如意宝珠，像云一样密集，然后从那里化现出下面出现的那些，并进行供养。也就是首先，十方世界的佛土的基础是毗琉璃。
English
Because this is the samadhi that demonstrates the taste of bliss, one abides in it. Having thus abided, what is the vajra secret samaya that needs to be specifically stated? It is said, "The extremely subtle samaya is supreme," and so on. This is the vajra subtle samadhi, so one should meditate on the supreme mandala of the extremely subtle samaya. Where should one meditate? In the palm of the great mudra. What mandala should one meditate on? It is said, the heart. What is the measure? It is said, four fingers. Why meditate in the palm of the hand? What is the mandala of the heart? Because this tantra is the heart tantra, because the heart vajra is the central lord, therefore it is said that the heart mandala is sacred. The latter is easy to understand. Now, for all the subtle and extensive samadhis, one should begin the offering of samadhi, and among all the mudras of offering, the offering of the mind is unsurpassed, therefore it is called the great mudra of offering. Objecting to this: if mudra is a bond, then here, since it arises from the particularity of the mind, why is it called mudra? Because it arises from the particularity of meditating on the body as the great mudra, from the samadhi of that capable yogi, that offering is also called an offering, because it does not establish any nature of the mind, because it exists in a non-substantial way. The term "great" means that among all the mudras, the mudra of offering is superior, and among all the mudras of offering, this offering of samadhi arising from the particularity of the mind is supreme, therefore it is called "great." Why? Because it itself is also imperceptible. The term "mind" means that which arises from the particularity of the mind, like a wish-fulfilling jewel of the mind, from which emanations arise, not from the secret place, etc., but from the heart itself. Like this, relying on the wish-fulfilling jewel of the mind, many wish-fulfilling jewels are emanated from it, dense like clouds, and then from there, those that appear below are emanated and offered. That is, first, the basis of the buddhafields of the ten directions is beryl.