English
All of these are united with you, without any other. Since manifesting the eighteen emptinesses and so on transcends calculation, all the various wisdoms that appear in various forms are united into the great non-abiding wisdom, therefore it is called the Great Bindu. Ho syllable corresponds. Praise of qualities. Straight. Hum syllable corresponds. Wrathful King, from the great cloud of extremely abundant collections of qualities, takes away the emanations and adornments of each mandala, inconceivable. Facing the beings to be tamed, it pours down a great rain of needs and desires. Those wrathful mandalas also, like wish-fulfilling jewels, in the manner of producing needs and desires, satisfy the wishes of each being to be tamed with inexhaustible treasures. Thus, all the wrathful deities who possess various qualities and show the wrathful aspect are united into the wrathful deity of great wisdom, therefore it is called the Great Bindu. Ho syllable corresponds. Praise of activity. Straight. Hum syllable corresponds. Subduing all the four maras such as afflictions without abandoning their nature is the great self-master Vajra Heruka. He is the demon god of the male and female retinue of Mara Rudra, appearing as a deity. Killing the male ones, transferring their places; uniting with the female ones and blessing them. Defeating them with external other appearances, therefore it is called subduing the demons. Therefore, all the fearful hosts of Rudra and so on also make them fearful. All the great terrifying blood-drinking playful hosts of deities also do not deviate from the activity of wisdom, but are self-appearing, therefore it is called the Great Bindu. Ho syllable corresponds. General praise or praise of the great empowerment mandala. Straight. Hum, possessing five wisdoms, with five letters guiding the beginning of the song. Vajra is the wrathful deity assembly appearing as emptiness inseparable, and for the sake of activity subduing the four maras, the following should also be said in this way. The great hard rock is a metaphor. The meaning is the non-discriminating wisdom, as a symbol of not being shaken by nominal discriminations, the place of the wrathful deities below is a vajra rock. The great gathering of the vajra river is a metaphor. The meaning is gathering all the phenomena of samsara and nirvana into equality.
Chinese
如果用比喻来解释区分的词语，就像老虎跳跃一样，那就是讲述所说的话的历史，以及章节的正文和章节的名称。第一，正直。同样，如果用像天鹅漫步一样来解释连接上下文的词语，那么从第三章的下半部分到第二十一章之间的十九个半章节，就是为了说明续部的意义。现在，因为它显示了劝诫和交付，所以称为“从”。谁劝诫和交付呢？是世尊大喜悦。交付给谁呢？交付给完全掌握的同伴眷属，他们已经变成了如来；也考虑到那些具有法眼的有理解力的眷属，他们将来也会变成如来。交付什么呢？交付秘密咒语之王，即像所象征的自性续部一样，被称为秘密精华，它与所有共同的知识对象不同。而象征它的道路因缘续部，以文字记录的见解和行为也与其他不同。为什么要交付呢？为了使这些意义，前者不改变且保持稳定，后者不消失而被掌握，所以特别讲述了以下将要出现的劝诫和交付的意义。章节的正文分为两部分：劝诫和交付。第一部分有四个方面：计数。劝诫将基础自性的显现作为可理解的对象。正直。基础是所有法的来源，自性是远离矫饰和虚假的。显现是所有自识中力量不间断地显现。劝诫其意义的方式是对眷属们说“喂”，呼唤同伴和有理解力的两个眷属，十方和四时所包含的轮回和涅槃二者的自性，以四十二身和智慧的自性，从原始以来就存在，这就是如来藏，因为是自性秘密精华的自性，所以要保持不改变其意义。劝诫净化错误的颠倒显现。正直。由于偏离了二元性并执着于二元，所以是错误的颠倒。将非彼视为彼，所以是迷惑。显现为业和错误颠倒的意识。如果说一切法不是自性真理，无分别的殊胜法身，从一开始就成佛了吗？虽然是这样
English
If we explain the words of distinction with a metaphor, like a tiger leaping, it is to narrate the history of what was said, as well as the text of the chapters and the names of the chapters. First, upright. Similarly, if we explain the words connecting the context like the gait of a swan, then the nineteen and a half chapters from the latter part of the third chapter to the twenty-first chapter are to explain the meaning of the tantra. Now, because it shows admonishment and entrustment, it is called "from." Who admonishes and entrusts? It is the Bhagavan Great Joy. To whom is it entrusted? It is entrusted to the fully mastered companion retinue, who have become Tathagatas; and also considering those with understanding, the retinue with the eye of Dharma, who will also become Tathagatas in the future. What is entrusted? It is the king of secret mantras, that is, like the self-nature tantra that is symbolized, called the Secret Essence, which is different from all common objects of knowledge. And the path-condition tantra that symbolizes it, the views and practices recorded in writing are also different from others. Why entrust it? In order to make these meanings, the former unchanging and stable, and the latter not disappearing but being grasped, the meanings of admonishment and entrustment that will appear below are specifically narrated. The text of the chapter is divided into two parts: admonishment and entrustment. The first part has four aspects: counting. Admonishing to realize the appearance of the basic nature as an object to be understood. Upright. The basis is the source of all dharmas, and nature is free from artificiality and falsehood. Appearance is the uninterrupted manifestation of power in all self-awareness. The way to admonish its meaning is to say "Hey" to the retinue, calling the companions and the two retinues with understanding, the nature of both samsara and nirvana contained in the ten directions and four times, in the nature of the forty-two bodies and wisdoms, which has existed from the beginning, this is the Tathagatagarbha, because it is the nature of the Secret Essence of self-nature, so it should be kept unchanging from its meaning. Admonishing to purify the appearance of erroneous inversion. Upright. Because it deviates from non-duality and clings to duality, it is an erroneous inversion. Taking what is not that as that, so it is delusion. Appearing as karma and the mind of erroneous inversion. If all dharmas are not the self-nature truth, the non-dual supreme Dharmakaya, have they not been enlightened from the beginning? Although it is so
Chinese
由于无明的二取所产生的能取所取分别的戏论，在无始时就已显现并串习，凭借其力量，以分别的罗网执着于六道各自的处所。由于业和烦恼的控制而遭受痛苦，因此教导从其中解脱。所化机应将道之显现作为行进的目标。正直。殊胜和共同的五种心生起或能够生起，能使所化机进入并解脱，因此，所指示的道与智慧相符。为了从错觉中解脱，宣说了道的续部。为了消除对不需要众多道的疑惑，特别安排了上下之地和道的次第，四种出离乘也是如此。因为是进入自性秘密藏的道阶，所以教导修持这究竟的道。教导获得果位善逝的显现。正直。任何成熟之物，果实都如实地成长，善逝的觉悟集合显现为身和智慧的坛城。这也是修持道的果实，显现身和智慧是奇妙的。功德不可思议，身语意无尽，无量庄严轮不为调伏有情众生而改变，没有完全宣说，教导获得这些。总之，四种显现也包含在基、道、果的三个续部中。这三者也教导说，从自性续、自性真谛无别、殊胜法身大之中，本来成佛，不会改变。第二是交付，有二：计数。交付给收集者，任命为摄政王。正直。如来的一切自性和意趣，毫无颠倒地显现，这就是自性秘密藏。除了自性秘密藏之外，没有其他的意念所缘。因此，对于自性秘密藏的自性，进行增益和诽谤，是寂静道的违缘，文字的续部，秘密藏本身，这确定的意义，是将所知的名称赋予能知。如此从自性秘密藏的界中显现出来。
English
Due to the dualistic grasping of ignorance, the elaborations of grasping and being grasped have manifested and become habitual since beginningless time. Through their power, the net of conceptualization clings to the respective abodes of the six realms. Because of being tormented by the power of karma and afflictions, it is taught to be liberated from them. The disciples are instructed to take the appearance of the path as the object to be traversed. Straightforward. The five minds, supreme and common, arise or are capable of arising, causing the disciples to enter and be liberated. Therefore, the path shown appears to be in accordance with intelligence. In order to be liberated from that illusory appearance, the tantras of the path are taught. To dispel doubts about the need for multiple paths, the order of the upper and lower grounds and paths are specially arranged, as are the four vehicles of definite emergence. Since it is the path-step for entering the Essence of Natural Secrecy, it is taught to practice this ultimate path. The appearance of the Sugata as the fruit is taught to be attained. Straightforward. Whatever ripens, the fruit matures in suchness, the Sugata's assembly of awareness manifests as the mandala of body and wisdom. Moreover, the fruit of practicing the path, the manifestation of body and wisdom, is wondrous. Inconceivable qualities, inexhaustible body, speech, and mind, the immeasurable wheel of ornaments, do not change for the sake of taming sentient beings, and have not been fully proclaimed; it is taught to attain these. In short, the four appearances are also included in the three continuums of ground, path, and fruit. These three are also taught to be unchanging from the continuum of self-nature, the indivisible truth of self-nature, and the great Dharmakaya of excellence, which is primordially enlightened. Secondly, there are two aspects to entrusting: Enumeration. Entrusting it to the collector and appointing him as regent. Straightforward. The very essence and intention of all the Tathagatas, manifested without any deviation, is the Essence of Natural Secrecy. Apart from this Essence of Natural Secrecy, there are no other objects of mental focus. Therefore, attributing or denigrating the very essence of the Essence of Natural Secrecy is an obstacle to the path of peace. The tantra of letters, the Essence of Secrecy itself, this definitive meaning, is the name of the knowable attributed to the knower. Thus, it is manifested from the realm of the Essence of Natural Secrecy.
Chinese
将此传承的结集交付于金刚手您来做，并授权您为代理。交付给具有法眼之人，使其不衰败。正直。这是所有如来之种姓的主尊，第六金刚持普贤王如来的语印。此道之方便文字续，不会超越其所象征的自性之续义。此也不会超越诸佛之意之自性。过去的所有佛陀，也没有超越此道之方便续。现在的佛陀也不会超越。未来的佛陀也不会改变而不超越。因此，为了使大秘密心髓道之方便文字续的词义不被颠倒地理解，并且不衰败，对于堪能的所化众生，凡是能以契合其智慧的方式宣说者，那与我普贤王如来没有差别。因为甚至没有授予利益深刻三者的五种灌顶也已圆满，所以称为获得明觉力量之灌顶。如此之所依之人，是安住于大地上之菩萨，必被授记，称为佛子。那是从不颠倒地理解普贤王如来的心意而生起的。因此，从因之乘的地上超胜，安住于极喜持明之地上。《幻化金刚》中说：为了自明智慧续义，自显明觉而显现，乃是殊胜之持明者，自然成就者。即使没有禅定能力之威力，已净地之菩萨也不会动摇。与善逝本身及行境相同，是获得明觉之士的授记。如是说。因此，要如实地理解此义，为了使具有法器者不衰败，交付给具有法器者去宣说。此外，为了使十方增长且具加持力，虽然这里没有说交付给母神和空行母，但在《幻化广大品》第五十章，以大誓言调伏女人的章节中说：我的心髓，在十方一切处传播，交付于彼之陀罗尼，是如意宝藏财富之所在。等等。这是章节的名称。秘密心髓彼等。
English
Entrust the compilation of this transmission to you, Vajrapani, and empower you as the representative. Entrust it to someone with the eye of Dharma, so that it does not decline. Be upright. This is the speech seal of Kuntuzangpo, the sixth Vajradhara, the lord of all Tathagatas' lineages. This path-expedient letter tantra does not deviate from representing the meaning of the self-nature tantra. This also does not deviate from the essence of the Buddhas' intention. All past Buddhas have not deviated from this path-expedient tantra. The present ones also do not deviate. Those of the future will not change and deviate. Therefore, in order to understand the words and meanings of the Great Secret Essence Path-Expedient Letter Tantra without inversion, and to prevent it from declining, whoever speaks in accordance with the intelligence of the disciples who have become vessels, that is no different from me, Kuntuzangpo. Because even without bestowing the five empowerments of the three profound benefits, it is complete, it is called obtaining the empowerment of the power of awareness. Such a person who is the basis is a Bodhisattva abiding on the earth, definitely prophesied, and called a son of the Buddhas. That is born from understanding the intention of Kuntuzangpo's mind without inversion. Therefore, surpassing the ground of the cause vehicle, he abides on the ground of the supremely joyful Vidyadhara. In the Magical Net of Vajra it is said: 'For the sake of the meaning of the self-aware wisdom tantra, by manifesting self-appearing awareness, he is the supreme Vidyadhara, spontaneously accomplished. Even without the power of meditative absorption, the Bodhisattva who has purified the ground is immovable. He shares the same realm of activity with the Sugata himself, and is prophesied as a man of awareness.' Thus it is said. Therefore, understand the meaning of this as it is, and entrust it to those who are qualified to proclaim it, so that it does not decline. Furthermore, although it is not mentioned here that it is entrusted to the mothers and dakinis in order to increase in the ten directions and be greatly blessed, in the fiftieth chapter of the Magical Net Extensive Play, the chapter on subduing women with great vows, it says: 'This essence of my heart, spread in all ten directions, entrusting it to its dharani, is the place of wish-fulfilling treasury of wealth.' And so on. That is the name of the chapter. The secret essence, those.