English
Some say that the inscription "in Tibetan" implicitly indicates the presence of Chinese, but this is not the case. Because Tibetan can be combined with Chinese and other languages, it will not become Indian. Moreover, treatises composed in Tibet can also implicitly include Chinese, otherwise it would also become the fault of becoming Indian. The second statement is that there is no Chinese here, so it must become Tibetan, this statement is also not valid. Because many treatises composed in Tibet also use Chinese at the beginning, but this does not make them Indian. In addition, if it is said that it becomes Tibetan simply because the beginning does not mention Indian, then the Buddhist scriptures translated from China will also become Tibetan. If it is said that because two languages are not mentioned, then all Indian language versions will inevitably become Tibetan. Even so, why only mention Tibetan at the beginning? Because in the early translated Indian language versions, there seems to be a statement of "Indian language", which is to be explained in the Commentary Sunlight. So, what is the need to say this? Because the tantras of secret mantras are not necessarily only the four languages of Indian languages, such as the Kalacakra Tantra, etc. have extensive discussions. Therefore, in order to determine that this tantra was translated from Sanskrit among the four languages of Indian languages, it needs to be explained in this way. As the Commentary Sunlight says: "India refers to both container and content, such as Vajrasana and other places. Language refers to four languages, etc., here it should be understood as Sanskrit." Therefore, the translators also followed this statement and wrote "Tibetan" at the beginning. The early translators did not mention Chinese in order to be concise, and only mentioned Tibetan in order to quickly understand the meaning. But this is just talk. In short, this tantra has been widely explained by well-known Indian great pandits, and the commentary on Guhyasamāja Tantra written by Bīśwamitra also quoted many quotations from this tantra. Later, due to the discovery of Chinese versions, great translators such as Thar Lo and Go Lo also translated it, so there is no fault of becoming Tibetan. Second, regarding the meaning of the named tantra, in order not to infringe on the authority of the teacher, the meaning of the inscription is...
Chinese
并且，为了容易理解圣言的意义，而确定正文的要义。第一部分包括：语言的意义、词语的意义、排除争论。第一部分是：结合四种作用方式，以何种方式呢？是结集者。对谁而言呢？是对续部的导师而言。在何时呢？是结集者在色究竟天首先了解续部，然后将其在人间结集成文字的时候。如何寻找方法呢？最好的方式是觐见，中等的方式是习惯于禅修，最差的方式是恭敬的顶礼。这（顶礼）是结集者的顶礼，所以是第一。第二部分是：在《小释》中说：在平等性的法界中，四魔自然被摧毁。手印的自性，圆满了二资粮。超越有无之边，是自他一切的光辉。一切自性证悟，以及殊胜的慈悲。普贤，天神之神，您无有分别。以证悟和恭敬，完全地顶礼您。如是说。也就是说，在法性平等性的法界中，四魔自然清净而被摧毁。如何摧毁呢？因为烦恼的因，其相状在自身解脱，所以不取果的相续之蕴。如果不取蕴，就不会有生死，而且天子魔会阻碍，所以无法成立，因此摧毁了四魔。在《广大论》中说：烦恼本身完全清净，五蕴本身显现成佛，自身是天神的坛城，是无生死的永恒之地。如是说。关于具备：从薄伽梵（藏文：བྷ་ག་བཱན་，梵文：Bhagavān，梵文罗马拟音：bhagavan，汉语字面意思：世尊）一词来说，Bhaga不仅指摧毁，而且在另一种意义上，也指六种幸运或美德，其他的续部中也有解释。这里指的是，法身的印是智慧的积聚，色身的印是福德的积聚，圆满了这些，五身等功德自然具备于自证智慧中。关于超越：在《圣教决定》中说：超越了世间的薄伽梵，特别加上了“至上方便”。如是说。Bhaga一词也指存在和走向恐惧，超越了这些，所以是薄伽梵。这里指的是，法身无生，所以超越了有的边；色身无灭，所以超越了无的边，超越了一切戏论的相状。正如《华严经》中所说：完全超越一切戏论的，世尊是极为空寂的。如是说。关于光辉：
English
And, in order to easily understand the meaning of the words, to establish the essential points of the text. The first part includes: the meaning of the words, the meaning of the terms, and refuting disputes. The first part is: in conjunction with the four modes of action, in what way? It is by the compiler. To whom? To the teacher of the tantra. At what time? It is when the compiler first understood the tantra in Akanishta, and then compiled it into words in the human realm. How to seek the method? The best way is to meet (the deity), the intermediate way is to become accustomed to meditation, and the worst way is to prostrate with devotion. This (prostration) is the prostration of the compiler, so it is the first. The second part is: In the "Small Commentary" it says: In the realm of equality, the four maras are naturally destroyed. The nature of the mudra, complete with the two accumulations. Transcending the extremes of existence and non-existence, is the glory of all self and others. All nature is realized, and excellent compassion. Samantabhadra, god of gods, you are inseparable. With realization and reverence, I prostrate completely. Thus it says. That is to say, in the realm of the equality of dharmata, the four maras are naturally purified and destroyed. How are they destroyed? Because the cause, the afflictions, their characteristics are liberated in their own place, therefore the aggregates of clinging to the result are not taken. If the aggregates are not taken, there will be no birth and death, and the Mara of the son of the gods will obstruct, so it cannot be established, therefore the four maras are destroyed. In the "Extensive Treatise" it says: Afflictions themselves are completely purified, the five aggregates themselves manifest as enlightenment, oneself is the mandala of the gods, it is the eternal place without birth and death. Thus it says. About possessing: From the word Bhagavan (藏文：བྷ་ག་བཱན་，梵文：Bhagavān，梵文罗马拟音：bhagavan，汉语字面意思：世尊), Bhaga not only refers to destruction, but in another sense, it also refers to six kinds of fortune or virtue, as explained in other tantras. Here it refers to the fact that the mudra of the Dharmakaya is the accumulation of wisdom, and the mudra of the Rupakaya is the accumulation of merit, and having completed these, the qualities of the five kayas, etc., are naturally possessed in self-awareness wisdom. About transcendence: In the "Decree" it says: Transcending the worldly Bhagavan, especially adding "supreme means." Thus it says. The word Bhaga also refers to existence and going to fear, transcending these, therefore it is Bhagavan. Here it refers to the fact that the Dharmakaya is unborn, so it transcends the extreme of existence; the Rupakaya is unceasing, so it transcends the extreme of non-existence, transcending all characteristics of elaboration. As it says in the Avatamsaka Sutra: Completely transcending all elaborations, the Bhagavan is extremely empty. Thus it says. About glory:
Chinese
基界法界极无垢，自性任运成就之光辉，彼现证之果，法身证悟自之光辉，色身大悲他之光辉二者。彼亦如金刚次第中所说：自性显现，无余希望满足。如是。普贤是轮涅一切法无有系缚解脱之自性显现证悟故，行境清净。此中云：一切无余法皆是，非是佛陀之外。如是。总的来说，本住法性本自成佛是自性普贤，彼之证悟功德显现是证悟普贤，彼中色身显现是大悲普贤。彼等一切亦于有情众生，于一切方时，给予暂时与究竟之利益安乐者。后经云：于十方一切世间中，显现增上决定胜，是说普贤。如是。于彼境，结集者金刚手以自与导师之意无二而证悟之门而顶礼。释论现证中云：彼亦共同者以身语意三各自分别而观后顶礼是极相违，成为词穷。此稀有之乘中，普贤与明智无二而相见说是顶礼，如于酥油中倾入酥油一般。如是。三者是，有者说：此是译师之译礼，非是结集者之礼，结集者之语是于此如是说之时，以下之故说。若如是，结集者于结集经藏之初，未对自之导师作赞礼则成过失。彼立宗是应理之故。若许，则彼有则成过失。以于别解脱经之结集时，对导师作赞礼后而结集之故。彼中云：于有情之主以头顶礼后，一切智之学处宝器，于圣者之众中分别。如是说之故，作之。彼云：若然，则此续之首所说之礼是结集者之礼之故，无有译师之译礼
English
The basis, the Dharmadhatu, is utterly stainless, the glory of spontaneously accomplished nature. Its manifest result is the Dharmakaya, the glory of self-realization, and the Rupakaya, the compassion of others' glory, these two. As it is said in the Vajra Sequence: "Manifesting nature, fulfilling all hopes without exception." Thus it is. Samantabhadra is the pure realm of activity because he has realized the nature of all phenomena of samsara and nirvana without bondage or liberation. As it says here: "All phenomena without exception are, none other than the Buddha himself." Thus it is. In general, the naturally enlightened state is the nature of Samantabhadra. The manifestation of the qualities of realizing that is the realization of Samantabhadra. The manifestation of the Rupakaya from that is the compassion of Samantabhadra. All of these are those who give temporary and ultimate benefit and happiness to beings in all directions and times. As it says in the Later Tantra: "In all the worlds of the ten directions, manifesting higher and definite goodness, is said to be Samantabhadra." Thus it is. In that realm, the collector, Vajrapani, prostrates with the understanding that his own mind and the teacher's mind are non-dual. As it says in the commentary Abhisamayalankara: "It is extremely contradictory for common people to prostrate after looking at the three doors of body, speech, and mind separately, and it becomes a poverty of words. In this wondrous vehicle, meeting Samantabhadra and awareness as non-dual is said to be prostration, like pouring butter into butter." Thus it is. Thirdly, some say: "This is the translator's prostration, not the collector's prostration, because the collector's words are from the time when this was said." If that is the case, then it would be a fault that the collector did not offer praise and prostration to his teacher at the beginning of collecting the scriptures. That proposition is reasonable. If you accept that, then it would be a fault that it exists, because at the time of collecting the Sutra of Individual Liberation, he collected it after offering praise and prostration to the teacher. As it says there: "After prostrating to the lord of beings with the crown of the head, the treasury of the teachings of the all-knowing, divide it in the midst of the noble assembly." Because it is said, it is done. He says: "If so, then the prostration mentioned at the beginning of this tantra is the collector's prostration, so there is no translator's prostration.
Chinese
如果说“ra thal lo”，没有过失。无论是译师遵照国王的命令，还是礼拜自己的本尊，总之，因为认为应该礼拜导师普贤王如来，所以没有单独写译文的礼敬。就像时轮的续部的开头，也被书写者的礼敬所隔断，没有写译文的礼敬一样。这里在《琼 टीका》中说，认为续部总体的规矩的开头的赞颂礼敬是书写者的礼敬，这不是的，因为大多数看起来是中间的译文礼敬。这里，《斯帕卡布》中说：“整理者在整理词句的时候，是对自己的导师进行供养的陈述。”因此说是整理者的礼敬。第二，确定正文的意义是：从这本身来说：“对于上、中、下三种根器的人，相应地秘密宣说，不对其他人。”这样，为了这部续部本身，所要调伏的对境，根据上、中、下三种根器，说了三种讲述方式。从《科格宗》中说：“对上等根器指示名称，对中等根器进行区分，对下等根器解释词句。”因为这样说的缘故。其中，第一种是以前说过的。第二种是对中等根器区分意义。第三种是对迟钝根器，通过一个词一个词的方式进行讲解。后者，结合十面镜的讲述方法，从续部的名称和 टीका 等中可以知道。这里以中等根器为主进行讲述的话，从《香解》中说：“被称为经部的总体的，区分成五种。”五种是什么呢？从《现观庄严论》中说：“续部正文，基础，接受，完全了解，必要，解释，交付和圆满。”虽然说了五种，但是因为必要关联以前已经说过的缘故。这里，从《解说小品》中说：“因为是原因和条件以及正文本身，为了行者的利益而显现的缘故。开端和发起，意义和完全掌握，归纳为四种。”因此，续部产生的因是开端，缘是发起，果是完全了解续部的意义，教授和指示是交付。第一种也有，必要目的，本体，词义，名称四种。第一种，确定为两种，因为开端集合是续部意义产生的因，并且依靠开端历史，对未来的