English
Having separated from the clinging to duality, the demons are vanquished. By its power, because self-grasping is not interrupted, the obstacles are slain. It possesses the meaning of the indivisibility of the three suchness. Because the meaning of the great suchness does not abide in any extreme, it is transcendence. According to Mahāyoga, there are two aspects: From the perspective of view, the five aggregates are realized as the five Buddha families. The five elements are realized as the five mothers, thus purifying the aggregates of conceptualization as deities, and because there is no clinging to ordinary aggregates, the demon of the aggregates is vanquished. In that state, the outer realm is purified as deities, and because the object and subject of attachment and aversion are fundamentally unestablished, the demon of afflictions is vanquished. Apart from deities and consorts, even subtle others are not apprehended, so the demon of the son of the gods is vanquished. In the state where the environment and beings are enlightened as deities and consorts, because it is free from moments, there is no impermanence. The demon of the Lord of Death is vanquished. Alternatively, according to the practice of the Mahāyoga's own system: The term "Bhagavan" means: Blessed One, also called Fortunate One. That is because the sound of "Bhaga" refers to space, that is, when the space of the Dharma-dhatu of the consort is realized. The practice, or through samadhi, possessing the four great mudras, thus truly vanquishing the four demons. That is, the great mudra of the body refers to a person who has prior realization, and when practicing in samadhi, in the father and mother tantras respectively, visualizing the bodies of the deities and consorts as mudras, in that state, because even the name of ordinary aggregates does not exist, the demon of the aggregates is vanquished. On the body of the vidyādhara samaya mudra, the wisdom deity appears but is empty of inherent existence, clear like a rainbow in the sky. Outwardly, there is no attachment because the object is not established; inwardly, there is no contamination because the place of practice is inconsistent and the antidote is not established, so the demon of the son of the gods is vanquished. The unborn Dharma mudra refers to, when the father and mother tantras, method and wisdom, are non-dual and possess great bliss, in the state of possessing realization and samadhi, ordinary afflictions do not arise, so it is vanquished. The spontaneous activity mudra refers to, from the above state, the spontaneous arising of bodhicitta, benefiting beings through the twelve common and uncommon deeds, but the emanation does not have birth and death, so the demon of the Lord of Death is vanquished. Possessing the meaning of the four mudras, therefore possessing. Transcended.
Chinese
是这样的，以方便和智慧无二的安乐味身来修持，不住于已逝的边，且其自身未从无生之性中动摇，故不住于轮回的边。如经文所说，一切法不住于法界无戏论之自性中，虽从中显现，却于彼处任运成就而被摧伏。于法界之分和无间断之受用，自生智慧之分，以证悟与未证悟而显现于轮回与涅槃的一切法中，且自具的智慧之分仅此而已，法界智慧二者已超越二边。如阿底所说，自性大圆满菩提心之性中，蕴聚虽显现为我，然于自性中无成立，故摧伏蕴聚之魔。于彼性中，能取所取全然不住，故摧伏烦恼之魔。如是之自生智慧远离对治，故摧伏天子之魔。自生智慧无刹那，故摧伏死主之魔。自性大圆满心之法性中，证悟显现为涅槃之法，未证悟显现为轮回之法，一切任运成就而自具。如是之性中，微细的偏执亦不住，故已超越。妙吉祥童子是名称的标题，顶礼薄伽梵金刚法。如是说，是内外密咒的汇集者，故必是其标题。其中，妙是指意义之妙和表相之妙两种，意义是指诸法之心，一切法之自性法性，于离戏论之性中，无边际过患之刺痛，故为妙。表相是指身虽显现为实有，然身的三个不善，语的四个，意的三个全然不住，因其不相违之方未成立，且童子具足相好，安住于身形丰满之姿态。吉祥是指为自利，如实证悟法性之性中，获得三摩地，力量和无畏等，是为自之吉祥。如是为未证悟者显示彼真实义，且令获得彼等功德，是为他之吉祥。童子是指于彼意义中无刹那，故为自性之大常，衰老
English
Thus, practicing the bliss-body of inseparable means and wisdom, one does not abide in the extreme of the past, and since it does not move from the state of unbornness, it does not abide in the extreme of samsara. According to the scriptures, all dharmas do not abide in the essence of the dharmadhatu, which is free from elaboration, and although they appear from it, they are spontaneously accomplished in it and thus subdued. In the aspect of the dharmadhatu and the uninterrupted enjoyment, the aspect of self-arisen wisdom, whether realized or not, appears in all the dharmas of samsara and nirvana and is self-possessed. In that mere aspect of wisdom, the two extremes are transcended by the two, dharmadhatu and wisdom. According to Ati, in the state of self-existing Great Perfection, the nature of bodhicitta, although the aggregates appear as ego, they are not established in essence, thus subduing the demon of the aggregates. In that state, grasping and clinging do not abide at all, thus subduing the demon of afflictions. Such self-arisen wisdom is free from antidotes, thus subduing the demon of the son of the gods. Self-arisen wisdom is free from moments, thus subduing the demon of death. In the dharmata of the self-existing Great Perfection mind, all that appears as the dharma of nirvana when realized, and as the dharma of samsara when not realized, is spontaneously accomplished and self-possessed. In such a state, even subtle partiality does not abide, thus it is transcended. Manjushri Youth is the title of the characteristic, homage to the Bhagavan Vajra Dharma. Thus it is said, it is the collector of outer and inner mantras, so it must be its title. Among them, "gentle" refers to the gentleness of meaning and the gentleness of signs. The meaning is that the heart of all dharmas, the nature of the dharmata of all dharmas, in the state of being free from elaboration, does not have the sting of the faults of the extremes, so it is gentle. The sign is that although the body appears as real, the three non-virtues of the body, the four of speech, and the three of mind do not abide at all, because their incompatible side is not established, and the youth is endowed with marks and examples, and abides in a plump appearance. "Glorious" means that for one's own benefit, in the state of realizing the dharmata as it is, one has attained samadhi, strength, fearlessness, and so on, which is one's own glory. Thus, showing that very meaning to those who have not realized it, and causing them to obtain those qualities, is the glory of others. "Youth" means that there is no moment in that meaning, so it is the great permanence of self-nature, aging
Chinese
具有自在，虽然示现在轮回中，行持利生事业，但为了表示不被轮回的过患所染污，示现为八岁童子的形象，因为直到轮回未空，众生未尽之间都行持利生事业，所以是童子。对该处顶礼膜拜，是为了从本体上显示共同的意义。这将在下文合并讲解。所谓“彼”是总摄者。是谁呢？是金刚法。金刚，是指法界远离一切戏论的相状，如虚空般在三时中不变，所以是金刚。它以自现光明而无阻碍，以自生智慧将二取的一切法摧毁于自身法界中，所以是金刚。而这两者，在哪个法界中呢？在离一切事物的觉性智慧中，安住于不可思议的体性中，所以是法界。它光明而无阻碍，以自明而成为自生智慧。它本来无别，如酥油和水般安住，是不可分割的意义的金刚。本体是：第六者的意，殊胜的法身。要知道也具有金刚七法。法，是指无有分别，以执持相状的证悟与未证悟的显现而成为轮涅二者。它如金刚般的意，在自生智慧的无二状态中，不摇动、不可分割地安住，所以也称为大悲。以大悲心切断轮回的痛苦。因此，金刚与法也本来是无别的，第六者的意，为了调伏所化众生而示现为导师，也示现为总摄者。导师的意智慧示现，也具有能够总摄的体性。为了开启其意义的眷属，示现为外内密咒的总摄者，所以称为金刚法。有些人认为是续部的导师，有些人认为是坛城的主尊。所谓“于”是：以上顶礼膜拜的两个对境是基础的意义。对其顶礼膜拜的本体，是为了从共同的意义上显示，有四种。谁顶礼呢？先前是莲花生大士，后来是所有的瑜伽士。对谁顶礼呢？顶礼薄伽梵妙吉祥童子。
English
Having freedom, although appearing in samsara and performing benefit for beings, but to show that it is not contaminated by the faults of samsara, it appears as an eight-year-old boy, because it performs benefit for beings until samsara is empty and sentient beings are exhausted, so it is a youth. Prostrating to that place is to show the common meaning from the essence itself. This will be explained in combination with the following. The so-called "that" is the collector. Who is it? It is Vajra Dharma. Vajra refers to the fact that the realm of phenomena is free from all elaborations and characteristics, and is unchanging in the three times like the sky, so it is Vajra. It is clear and unobstructed by its own appearance, and it destroys all dualistic phenomena in its own realm of phenomena with self-born wisdom, so it is Vajra. And where are these two in the realm of phenomena? In the wisdom of awareness that is free from all things, it abides in the nature of non-objectification, so it is the realm of phenomena. It is clear and unobstructed, and it is self-illuminating, so it is self-born wisdom. It is originally inseparable, abiding like butter and water, and is the Vajra of the meaning of indivisibility. The essence is: the mind of the sixth one, the supreme Dharmakaya. Know that it also possesses the seven Vajra dharmas. Dharma refers to the two, samsara and nirvana, without distinction, due to the appearance of grasping characteristics of realization and non-realization. That very mind, like Vajra, abides unmoving and indivisible in the non-dual state of self-born wisdom, so it is also called great compassion. With great compassion, it cuts off the suffering of samsara. Therefore, Vajra and Dharma are also originally inseparable, the mind of the sixth one, appearing as a teacher to tame those to be tamed, and also appearing as a collector. The wisdom of the teacher's mind appears, and it also has the nature of being able to collect. In order to open its meaning to the retinue, it appears as the collector of outer and inner secret mantras, so it is called Vajra Dharma. Some consider it to be the teacher of the tantra, and some consider it to be the main deity of the mandala. The so-called "to" is: the two objects of prostration above are the meaning of the basis. The essence of prostration to it is to show from a common meaning, there are four. Who prostrates? Previously, it was the master Padmasambhava, and later it was all the yogis. To whom do we prostrate? We prostrate to the Bhagavan Manjushri Youth.
Chinese
以及，至尊金刚法二者，是因果二乘的标题。方式如何呢？行为高尚的顶礼与下乘相符，修持方便的顶礼，以闻思修三者修持此论，证悟意义的顶礼，名为谒见，乃是究竟见地的体性，以及顶礼之处本来无别，于觉性中成为定解。寂怒百尊仪轨中说：水入于水，油入于油，以无二觉性融合而顶礼。如是说。为何顶礼分为两种呢？一般顶礼的必要，以及特别顶礼的必要。一般顶礼分为两种：第一是为了以符合世间法的方式引导具信者，无论世间人做什么高尚行为，都要向自己喜欢的神灵顶礼并祈祷，这样事情就不会白费，并且符合世间习俗；第二是，通过先前的顶礼，圆满了福德资粮，从而像光明驱散黑暗一样，清净了非福德，由此产生的障碍不会出现，从而达到究竟心愿的目的。如果说，既然具足这两种必要的顶礼是上师自己所做，就不需要写在仪轨文字中了，那么写在仪轨中的必要有二：第一是为了让人们知道上师是具有高尚行为的人，因为上师的誓言和顶礼已经先行，后世跟随者依此进入，从而能够见到仪轨的意义，并且通过安立顶礼的两个对境，那些追随人法的人们也能依此了知此乃究竟的体性而进入。第二是，为了后世的听法、说法者等，因为上师是具有大能力的圆满之人，就像太阳的轮廓中没有黑暗一样，虽然没有确定障碍，但为了顶礼的供养而作真实的，后世的人们依此在听法等时候，一切功德都依赖于根本上师。