Chinese
显示了关于蛇的章节和关于实现幻术的章节。因此，对于那些拥有幻术三摩地的人来说，成就伟大的悉地的所依和方法也是三摩地的坛城、真言和手印，因此，第六、第七和第八章节对此进行了阐述。对于修行者来说，最初进入的门是依赖于彩粉坛城而获得灌顶，这是成就悉地的方法的仪轨，因此，第九和第十章对此进行了阐述。由于对欲望的品质过度放纵，那些需要调伏的人的道路是会供轮坛城，因此，第十一章和第十二章对此进行了阐述。一般来说，对于神圣的瑜伽士来说，所有的事情都必须通过口诀来确定，因此，第十三章对此进行了阐述。第十四章的歌是以上述的伟大坛城以傲慢的方式赞颂，这些是寂静坛城的圆满。从第十五章开始，阐述了忿怒坛城及其事业，以及共同的誓言。关于续部的伟大之处的阐述是：共同的伟大之处包含在上述内容中，而分支的伟大之处可以从对各个章节意义的解释中得知。此外，在大多数续部和经部中，一开始都会出现“如是我闻，一时”等语句，而在此续部中，当说“如是说之时”时，应该如何理解其意义呢？这是共同和非共同的区别。例如，当说“如是我闻”时，因为它正确地收集，并且持有自己的心识显现，所以“如是”的意义也进入了自己的心识显现。这并不承认导师所说的话，因为这些意义持有自己的心识显现，并且区分了导师和收集者，这会发生在这里。“一时”也表明了续部和经部的出现是罕见的，或者导师具有伟大的慈悲心，或者收集者是智慧超群的，因此表明了时间的完全确定。因此，这个意义在于，因为它正确地收集，所以将续部的意义从歪曲和诽谤中解脱出来，完全置于心中，然后
English
It shows the chapter on snakes and the chapter on accomplishing illusions. Therefore, for those who possess the samadhi of illusion, the support and method for accomplishing great siddhis are also the mandala of samadhi, mantras, and mudras. Thus, the sixth, seventh, and eighth chapters explain this. For practitioners, the initial gateway is to rely on the colored powder mandala to receive empowerment, which is the ritual for the method of accomplishing siddhis. Therefore, the ninth and tenth chapters explain this. Because of excessive indulgence in the qualities of desire, the path for those who need to be tamed is the assembly circle mandala. Therefore, the eleventh and twelfth chapters explain this. In general, for sacred yogis, everything must be determined by oral instructions. Therefore, the thirteenth chapter explains this. The song of the fourteenth chapter praises the greatness of the mandala mentioned above in an arrogant manner. These are the complete peaceful mandalas. From the fifteenth chapter onwards, it explains the wrathful mandala and its activities, as well as the common vows. The explanation of the greatness of the tantra is as follows: The common greatness is included in what was mentioned above, and the greatness of the branches can be known from the explanation of the meaning of each chapter. Furthermore, in most tantras and sutras, statements such as "Thus I have heard, at one time" appear at the beginning. However, in this tantra, when it says "At the time of saying thus," how should one understand its meaning? This is the difference between common and uncommon. For example, when it says "Thus I have heard," because it correctly gathers and holds the appearance of one's own mind, the meaning of "Thus" also enters the appearance of one's own mind. It does not acknowledge what the teacher said, because these meanings hold the appearance of one's own mind and distinguish between the teacher and the collector, which will happen here. "At one time" also indicates that the appearance of tantras and sutras is rare, or that the teacher has great compassion, or that the collector is supremely wise, thus indicating the complete determination of time. Therefore, the meaning is that because it correctly gathers, it completely places the meaning of the tantra in the mind, free from distortion and slander, and then
Chinese
我听到这样的话语，并非辗转相传，而是以非讲述者的身份承诺而说出。所谓“一时”，即指在某个特定时刻，此经被宣说和听闻；在其他时刻，则宣说和听闻其他经典。这显示了佛陀的慈悲，以及听闻者本人的博学。此外，这也表明此经并非在其他时间宣说和听闻，从而突显了密续和经部的稀有性。又，“一时”也表示并非循序渐进地领悟，而是在一瞬间听闻和领受，这显示了听闻者卓越的智慧。再者，所谓“一时”，是指远离了喜悦等散乱之时的心，以及昏沉等衰弱之时的心的两种思维，在心专注一境之时听闻。这表明听闻者因具备智慧和禅定而能够听闻。这些都是“一时”的含义。然而，此密续并非为了成就这些意义而存在。因此，提及“如是我闻”是为了表明其与如实汇集之意无二，并承诺“如是我闻”。通过这个意义，这部论典也成为了对世尊究竟意趣的开示，汇集者也被认为是如来本身。即使不提“一时”，也表示四时皆平等宣说。这表明了密续的伟大、如实汇集的伟大以及时间的伟大。在此，过去的论师们说，其他密续的传统是用字母ཨེ་བཾ་མ་ཡཱ་（E vaṃ māyā）四字来解释，而这里是用字母ༀ་（Oṃ）来概括解释，因此更为殊胜。然而，这部密续没有字母མ་（mā）和ཡ་（yā），因此没有概括的基础。字母ༀ་（Oṃ）的基础也不从此而来，因此将其与经文联系起来是不恰当的。一般来说，如果从认识的角度来解释，字母ཨ་（A）、ཨུ་（U）和མ་（Ma）三者的结合就是ༀ་（Oṃ），而这三个字母是身、语、意三者和三尊本尊的种子，这在婆罗门教的吠陀中也有记载。密宗也认为三尊是身、语、意的自性。因此，字母ༀ་（Oṃ）是身、语、意金刚的自性。
English
I heard these words, not through transmission, but by vowing to speak as a non-narrator. "At one time" means that at a specific moment, this sutra was spoken and heard; at other times, other sutras were spoken and heard. This shows the Buddha's compassion and the listener's own erudition. Furthermore, it indicates that this sutra was not spoken or heard at other times, thus highlighting the rarity of tantras and sutras. Also, "one time" means that it is not understood gradually, but heard and grasped in an instant, which shows the listener's excellent wisdom. Moreover, "one time" refers to hearing when the mind is focused, away from the thoughts of joy and other distractions, and the weakness of dullness and other states. This shows that the listener is able to hear because they possess wisdom and samadhi. These are the meanings of "one time." However, this tantra does not exist to accomplish these meanings. Therefore, mentioning "Thus I have heard" is to show that it is no different from the meaning of truly gathering, and to promise "Thus I have heard." Through this meaning, this treatise also becomes a teaching of the ultimate meaning of the Blessed One's intention, and the compiler is also considered to be the Tathagata himself. Even without mentioning "one time," it indicates that the four times are spoken equally. This shows the greatness of the tantra, the greatness of truly gathering, and the greatness of time. Here, past teachers say that in the tradition of other tantras, the letters ཨེ་བཾ་མ་ཡཱ་ (E vaṃ māyā) are used to explain, but here the letter ༀ་ (Oṃ) is used to summarize and explain, so it is more excellent. However, this tantra does not have the letters མ་ (mā) and ཡ་ (yā), so there is no basis for summarizing. The basis of the letter ༀ་ (Oṃ) does not come from this either, so it is inappropriate to connect it with the text. Generally speaking, if we explain it from the perspective of knowledge, the combination of the letters ཨ་ (A), ཨུ་ (U), and མ་ (Ma) is ༀ་ (Oṃ), and these three letters are the seeds of body, speech, and mind, and the three deities, which is also recorded in the Vedas of the Brahmins. Esoteric Buddhism also believes that the three deities are the nature of body, speech, and mind. Therefore, the letter ༀ་ (Oṃ) is said to be the nature of the vajra of body, speech, and mind.
Chinese
总的来说，这样应用是没有过失的。现在是为了阐述圆满的导师，宣说了如来、应供、正遍知、薄伽梵、大享用等等。其中，这些功德之名的差别，虽然普遍认为是法身和色身二者的共同名称，但这是普贤菩提心自性空性的场合，所以应当了解为法身的功德之名。其中，所谓“如来”，是指通达真如之义，恒常如是证悟，或者以无颠倒的智慧如是如实地证悟，所以才这样称呼，应当了解为既包含真如，也包含大智慧。又，薄伽梵是宣说的意思，如是宣说故而如此称呼。又，伽陀是去的意思，如同往昔的诸佛如何通过菩提之行的途径而去，也如是循着相同的道路而去，所以才这样称呼。又，在密咒的仪轨中，譬如对于铜等事物，做成粗铜的时候，就作为污秽之处；从那上面做成钵的时候，就作为清净之处；从那上面做成身语意的时候，就作为供养之处。同样，对于贪欲等行为，如果以执着能取和所取的心的作用来修持，就会变成轮回的处所。如果以方便和智慧所摄持的心来修持，就会变成瑜伽享用的因缘，成为菩提的道路。如果方便和智慧的心显现，就会变成身语意金刚一般的成就。因此，诸佛的道路不是舍弃烦恼而解脱，而是以清净处所的方法而解脱，所以称为如来。另一方面，众生如何出生，也如是出生，所以才这样称呼。众生以四种出生的方式出生，其中，如同众生从胎中出生一样，诸佛也示现从母胎降生等等，其次
English
Generally speaking, there is no fault in applying it in this way. Now, in order to explain the perfect teacher, the Tathagata, Arhat, Samyaksambuddha, Bhagavan, Great Enjoyment, etc., are mentioned. Among them, these differences in the names of qualities are generally known as common names for both the Dharmakaya and the Rupakaya. However, this is the occasion of the emptiness of the nature of Samantabhadra's Bodhicitta, so it should be understood as the name of the qualities of the Dharmakaya. Among them, the so-called "Tathagata" means understanding the meaning of Suchness, constantly realizing it as it is, or realizing it as it is with undeviating wisdom, so it is called that way. It should be understood as including both Suchness and great wisdom. Also, Bhagavan means to speak, so it is called that way because it speaks as it is. Also, Gatha means to go, just as the Buddhas of the past went through the path of Bodhi practice, so too, they go along the same path, so it is called that way. Also, in the context of the secret mantra ritual, for example, for things like copper, when it is made into crude copper, it is used as a place of defilement; when it is made into a bowl from that, it is used as a place of purity; when it is made into body, speech, and mind from that, it is used as a place of offering. Similarly, for these behaviors such as desire, if one cultivates with a mind attached to the grasped and the grasper, it will become a place of samsara. If one cultivates with a mind embraced by skillful means and wisdom, it will become a condition for yogic enjoyment and become the path to Bodhi. If the mind of skillful means and wisdom manifests, it will become an accomplishment like the Vajra of body, speech, and mind. Therefore, the path of the Buddhas is not liberation by abandoning afflictions, but liberation by the method of purifying the place, so it is called Tathagata. On the other hand, beings are born as they are born, so it is called that way. Beings are born in four ways, among which, just as beings are born from the womb, the Buddhas also show birth from the womb, etc., secondly.
Chinese
显示了从无戏论的虚空中幻化坛城等。同样，与从热中产生相符的是，如所说：从鼻中温暖的长息，胜者取出印契的结合。类似于从卵中产生，通过文字和心、手印、身等多种门类的次第不同地变化和成熟，被认为是成就胜者的身。类似于化生，认为是依靠刹那间的智慧加持而幻化。因此，称为如来。所谓正等觉佛，佛是觉醒的意思，指从无知的睡眠中觉醒。另一方面，是增长的意思，如同花朵盛开般智慧增长的意思。而且，按照密宗的规矩，这样说：无明即是智慧明，烦恼痛苦菩提胜。像这样，通过不相容和对治无分别的意义而证悟成佛。佛这个词，也适用于独觉佛和十地菩萨，为了与他们区分，所以说了圆满的佛。这个词也被称为十地智慧圆满的圆满佛。例如：一切法皆为空性，无二的体性唯一。十力圆满成佛，彼乃圆满佛。像这样说，也有魔鬼恶人幻化成圆满佛的情况。因此，称为正等觉佛。所谓薄伽梵，薄伽是摧毁的意思，佛陀们具有摧毁烦恼等的功德，所以这样称呼。另一方面，薄伽是福分，佛陀们具有自在圆满等，所以说是善具或具福。或者，薄伽是存在中流转，从那超越者是薄伽梵。或者，薄伽是存在和寂灭，所以这样称呼。另一方面，薄伽是从恐惧中超越，佛陀们证得了四无畏，因此从一切恐惧中超越，所以是薄伽梵。
English
It shows the emanation of mandalas and so on from the space of non-conceptual play. Similarly, what is in accordance with being born from heat is, as it is said: From the warm long breath of the nose, the Victorious One brings forth the union of mudras. Similar to being born from an egg, it is considered that the body of the Victorious One is accomplished through the various stages of letters, mind, hand gestures, body, etc., changing differently and maturing. Similar to being born miraculously, it is considered to be emanated from the blessing of instantaneous wisdom. Therefore, it is called Tathagata. As for what is called Perfectly Complete Buddha, Buddha means awakening, referring to awakening from the sleep of ignorance. On the other hand, it means growth, like the blossoming of a flower, it means the growth of wisdom. Moreover, according to the tantric tradition, it is said: Ignorance itself is clear wisdom, afflictions and suffering are supreme enlightenment. Like this, enlightenment is attained through the meaning of non-duality of incompatibility and antidote. The word Buddha also applies to solitary Buddhas and tenth-level Bodhisattvas, so to distinguish from them, it is said Perfect Buddha. That word is also known as the Perfect Buddha who has perfected the wisdom of the tenth level. For example: All dharmas are of the nature of space, the nature of non-duality is one. Completing the ten powers, becoming a Buddha, that is called the Perfect Buddha. Like this, it is said that there are also cases where evil demons transform into Perfect Buddhas. Therefore, it is called Perfectly Complete Buddha. As for what is called Bhagavan, Bhaga means to conquer, the Buddhas possess the qualities of conquering afflictions and so on, so they are called that. On the other hand, Bhaga is fortune, the Buddhas possess complete freedom and so on, so it is said to be well-endowed or fortunate. Or, Bhaga is going into existence, the one who transcends that is Bhagavan. Or, Bhaga is existence and nirvana, so it is called that. On the other hand, Bhaga is transcendence from going into fear, the Buddhas have attained the four fearlessnesses, therefore they have transcended all fears, so they are Bhagavan.