English
Subjugation! The two accumulations of the nature of the seal are completely fulfilled. Transcending the limits of existence and non-existence, the glory of all self and others. All nature is realized, and compassion is excellent. Kunsang, the god of gods, is inseparable from you. With realization and accomplishment, I prostrate greatly! Thus it is said. Secondly, the meaning of what is expressed is clearly shown. The actual meaning of the tantra has three aspects: showing how the mandala of the spontaneously established nature of the base arises from the state of compassion; showing how the mandalas of the peaceful and wrathful deities emanate from it; and entrusting the disciples to the sacred tantra after instructing them. The first has three aspects: how the teacher of the Dharmakaya, without moving from the sphere of reality, arranges the mandala of Vajradhatu as a self-manifestation in a spontaneously dense and ornate realm; the teacher himself manifests as the five families, and the wisdom of his mind is spontaneously non-dual, so he specifically declares that all dharmas are enlightened from the beginning, and shows the way compassion moves; the nature of compassion does not move from the nature of reality, but arranges the lamps of the world in various forms, thereby establishing all dharmas. The first also has three aspects: briefly explaining the basis of perfect abundance, explaining its nature in detail, and summarizing the meaning in the arrangement of the self-manifestation of wisdom. Of these three, the first has two: explaining the essence and refuting wrong ideas. The first has three aspects: in the outer tantras, the way the origin is explained as the basis is to be understood by the sound of "E-VAM-MA-YA" (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). "E-VAM" (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) is the letter of the sphere of reality, because all letters arise from it, so it appears that the way it arises from below is like this. From the sound of "MA-YA" (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), there are nature, illusion, self, arising, etc., but here arising is taken, and it appears as the time of explanation. To this, it is said that the expanded tantras below are the perfect Dharma. By saying "explained," the compiler himself acknowledges that he is the perfect teacher. In the implication of the explanation, it is shown that the retinue of the listeners is perfectly complete. Therefore, I do not mention what I have heard, because at that time there was no separation between self and others. Hearing shows that the teacher and the retinue are different. Here, when summarizing, the teacher himself appears as the secret lord, so the one who was previously shown in Akanishta will be explained here again. This is the common summary.
Chinese
这是为了显示比住于寂静处的大迦叶等圣者更为殊胜。而且，《二无别胜》中说，结集者本身就是导师，金刚手就是如来普贤王如来，大金刚持也应被理解为不是别人，否则，谁能在一瞬间领悟所有不可思议的乘？《秘密成就》中说：“讲续者是心金刚，讲者也是结集者。”吉祥《喜金刚》中也说：“讲者是我，法也是我，拥有自之眷属的听者是我。”所谓“时”，是指四时平等性的智慧，轮回与涅槃无二的自性，即是宣说了圆满的时。如此，导师、法和眷属显现之时，处所也必定存在，因此暗示了色究竟天。那么，为什么不像其他经典那样说“一时”呢？因为在圆满报身佛的刹土中，法是恒常不断宣说的，超越了“一时听闻”的局限。共同之处在于，正如“出现稀少”所说，这比化身佛偶尔说法更为殊胜。第二，将内部布置解释为菩提心，即是处所母的秘密和四轮的脉。导师父母是明点红白和智慧之风。眷属是具有十六喜的体验。时间是顶髻轮转轮王不可思议的时间。如是，《灰烬经》中说：“此，表示接近，是具有埃等四种形状的处所。‘声’，是具有明亮作用之名称。明点，是显示具有瓦姆形状的。妈达玛努，是总结心意。具有作用的识，从这些中，通过清晰理解而想要讲述。帕字，是真实意义确定的续。亚那，是殊胜乘，即是此。时间是不可思议之时。那玛，是说彼之名。”埃等是母的空性之形，即是四事业的处所和四轮。“声”是指刹那，即是大喜之时，具有明亮作用之名称的方法，即是白明点，具有瓦姆形状，从宝珠顶端出现，给予母喜乐。
English
This is to show that it is more excellent than the arhats such as Mahakashyapa who dwell in solitude. Moreover, it is said in 'Two-in-One Victory' that the compiler himself is the teacher, Vajrapani is the Tathagata Samantabhadra, and the Great Vajradhara should also be understood as not being different from him. Otherwise, who could comprehend all the inconceivable vehicles in a single moment? It is said in 'Secret Accomplishment': 'The one who explains the tantra is the mind vajra, the one who explains is also the one who compiles.' It is also said in the glorious Hevajra: 'The one who explains is me, the Dharma is also me, the listener who possesses his own assembly is me.' The term 'time' refers to the wisdom of the equality of the four times, the nature of samsara and nirvana being non-dual, which is the mention of the perfect time. Thus, when the teacher, the Dharma, and the retinue appear, the place must also exist, so it implicitly indicates Akanishta. So why doesn't it say 'at one time' as it appears in other scriptures? Because in the realm of the complete enjoyment body, the Dharma is constantly taught, transcending the limitation of 'hearing at one time.' The commonality is that, as it says, 'because it is rare to occur,' it is more excellent than the occasional teachings of the incarnate Buddha. Secondly, explaining the internal arrangement as bodhicitta refers to the secret of the place of the mother and the channels of the four chakras. The teacher father and mother are the white and red essences and the wind of wisdom. The retinue is accompanied by the experience of the sixteen joys. Time is the inconceivable time of the crown chakra universal monarch. Thus, it is said in the Ashes: 'This, indicating nearness, is the place with the shape of E, etc., four kinds. 'Sound,' is the name with clarifying function. Bindu, is showing the shape of Vam. Madamanu, is summarizing the mind. The consciousness with function, from these, wants to tell by clear understanding. The syllable Pa, is the tantra of definite true meaning. Yana, is the supreme vehicle, that is this. Time is the inconceivable time. Nama, is to say that name.' E, etc., are the form of the mother's space, that is, the place of the four activities and the four chakras. 'Sound' refers to the moment, that is, the method of the name with clarifying function at the time of great joy, that is, the white bindu, with the shape of Vam, appearing from the top of the jewel, giving joy to the mother.
Chinese
缺处，白色半月形，黄色四方形，红色圆形，绿色三角形。这些的所依明点是വം（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം），安住于圆形中。意等四者，中央是阿赖耶识，东方是阿赖耶识的现识，南方是意的现识，西方是染污意，北方是眼耳鼻舌身之识显现的基础。阿赖耶识是无记的所依，依此而有的识是四类。这些的自性从现在开始，按照安住的次第安住于五智中。认识到此，不舍弃烦恼而于本位清净，五智的能力圆满，故称为胜者的意。智慧的自性是虚空的自性，无二元，自性无有迁变。这个话题非常重要，因为任何时候都必须了解三身本自成佛的显现方式和安住方式。此外，共同的续部中，认为通过修习所修治的不清净，可以获得清净的智慧。但秘密幻化部则认为一切都安住于清净的自性中。此外，众生所显现的一切都是心的显现，如同梦境一般。而佛陀所显现的是智慧的游舞，即显现为色究竟天。此外，众生的自显现的自性执着于能取所取，虽然显现为不清净，但实际上没有不清净的自相，如同显现为黄色的海螺。因此，如同眼睛的白翳执着于海螺的黄色，应知二取二无的智慧为三轮。因此，虽然显现为不清净，但实际上不是不清净，而是清净。在清净上产生能取所取，称为显现为不清净。本体唯一的智慧，被佛陀见为清净，行者见为混合，众生见为不清净，如同同一水，六道众生各自见为甘露、仅可饮用、脓血等。安住于清净刹土者，则显现为大甘露和法性。对法获得自在的持明者们，则见此水为摩摩枳（藏文，梵文天城体：मामाकी，梵文罗马拟音：māmakī，汉语字面意思：摩摩枳），既能行滋润之业，又能享受嬉戏之乐，三摩地也随之变化。习气完全耗尽者，则无有戏论。
English
In the gaps: white half-moon, yellow square, red circle, green triangle. The support of these bindus is vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം), residing in a circle. The four, such as mind, are: in the center, the ālaya; in the east, the consciousness of the ālaya; in the south, the consciousness of mind; in the west, the afflicted mind; in the north, the basis for the arising of the consciousnesses of eye, ear, nose, tongue, and body. The ālaya is an unspecified support, and the consciousnesses that rely on it are of four categories. The essence of these, from this very moment, abides as the five wisdoms according to the order of their dwelling. By recognizing this, without abandoning afflictions, one is purified in one's own place, and the abilities of the five wisdoms are perfected, hence it is called the mind of the Victorious One. The essence of wisdom is the nature of space, non-dual, and its nature is immutable. This topic is extremely precious, because at all times one must understand the way of appearance and the way of abiding of the three kāyas, which are primordially enlightened. Furthermore, in the common tantras, it is asserted that by purifying the impure objects of purification, one attains pure wisdom. However, the secret Mahāmāyā asserts that all abide in a single, pure nature. Moreover, whatever appears to sentient beings is a manifestation of mind, like a dream. What appears to the Buddhas is the play of wisdom, appearing as Akaniṣṭha itself. Furthermore, the very nature of sentient beings' self-appearance is clinging to grasper and grasped, and although it appears impure, there is no self-characteristic of impurity, just as a conch appears yellow. Therefore, just as the yellow of a conch is imagined, like the cataract of the eye is imagined, one should understand the wisdom of dualistic and non-dualistic as the three circles. Therefore, although it appears impure, it is not impure, but is pure. When grasper and grasped arise in purity, it is called appearing as impure. The single essence of wisdom is seen as pure by the Buddhas, seen as mixed by the practitioners, and seen as impure by sentient beings, just as the same water is seen by the six realms as nectar, as merely drinkable, as pus and blood, and so on. Those who dwell in pure realms see it as great nectar and the nature of dharma. To the vidyādharas who have attained power over the dharma, that same water appears as Māmakī (藏文，梵文天城体：मामाकी，梵文罗马拟音：māmakī，汉语字面意思：摩摩枳), performing the action of moistening, experiencing the bliss of enjoyment, and also transforming samādhi. For those whose latent tendencies are completely exhausted, there is no elaboration.
Chinese
就像在远离一切的状态中，显现和不显现的戏论都寂灭一样。例如，当看到这个刹土有清净和不清净的分别时，清净与不清净只是自己心识的显现，而在外境中，不清净并没有自性。正如《无垢称经》中所说： 尊者舍利子说：我看到这个大地上充满了高低不平、悬崖峭壁和污秽。 从无忧佛土来的梵天发髻者说：我看到世尊释迦牟尼佛的这个刹土，如同他化自在天的宫殿一样，完全清净。 然后，世尊向眷属的坛城们展示了这个佛土的自性，当时，所有人都看到了如同东方珍宝庄严佛土一样完全清净。那时，世尊说道：我的佛土总是如此，只是你们没有看到而已。 因此，应当了知清净与不清净是由显现所区分的。如果佛陀看不到不清净，那么，经中说：我以佛眼无碍地完全照见，如实了知世间的清净与不清净，以及众生的根器优劣。 这是否矛盾呢？就像有些没有入睡和入睡的人住在珍宝宫殿里，在梦中，清净与不清净由各自的显现所区分而各自显现时，没有入睡的人在他们面前变现，说道：诸位，一切法都是无自性的、无常的、如幻的、自性清净的。你们是不觉的睡眠的显现，实际上并不存在。然后，就像逐渐施用使人从睡眠中醒来的方法一样，佛陀是了知的，而不是自显现，就像他们住在珍宝宫殿里一样。 第二，驳斥其他宗派的邪见：那些智慧之眼被颠倒的翳障所遮蔽，没有显现甚深真实之性的机会的人说：