English
It is the manifestation of the branch. The roots of the branches are clear, and the twigs manifest without being mixed. Alternatively, the roots and branches are scattered from the lineage and become unclear. By arranging all that is here in one place, they are clear and unmixed, so each manifests separately. Therefore, the vows are said to be "Vajra Great," and the glorious Vajrasattva, who manifests as three or five like a vajra, is the essence of the Buddhas of the three times. That very wisdom of his mind appears as a collection of vows in sequence for trainees of superior, middling, and inferior intelligence. Therefore, because it is inseparable, it is called Vajra. To keep those vows is said to immediately appear as Vajradhara, which is the straightforward meaning, and is certain for those of inferior intelligence. In order not to contradict the Buddha's words and to establish the tenets of the vehicle, from which tantra was it collected and to which direction does it belong? It was collected from the three tantras, such as the Guhyagarbha, and belongs to the direction of Mahayoga. Therefore, those three tantras must be clearly explained. And the Mayajala, etc., indicate the source of the tantra, and the direction is also these three tantras, and all that is expressed by this very treatise is the very nature of Mahayoga alone. In order to make the composition meaningful, if it is done for the benefit of individuals, it is done for the benefit of future practitioners, such as "for the benefit of the yogis of the path," etc., and "by those who have entered the lineage of the path," etc., and "it is necessary to connect view, conduct, and samadhi," etc. In order to know and understand, if the meaning and time are indicated from beginning to end, there are three, such as the meaning of the head, etc. Like that, those are the beginning of the five calculations, and from that, the cause, time, and appearance are determined. The third method of explanation, if the meaning to be expressed is summarized and taken to heart, it is from that. "Nature, types, methods of protection," etc., the very ten meanings to be expressed, are shown by this very treatise, showing that there are no faults or accusations. Those three meanings show the method of explanation. Before that, the sacred Dharma was identified, and by adding those two together, the framework of the necessary meaning was put forward. The second general meaning, dividing the chapters with the text. Third, emphasizing the meaning of the words.
Chinese
共同地开显，以三个意义来断定，与断定的论典相符，即：头部、正文和结尾。头部中的第一个，是表示顶礼的处所之词语的意义，即“金刚持”，是顶礼的对境，金刚萨埵也是密咒嘛哈瑜伽的导师，也是一切法的自性，也是一切佛的总集之身，意义上是轮涅无别的普贤王如来。金刚是指象征的譬喻和所象征的意义两个方面，在象征中也有两种，第一种是象征类别，即一切法以自生智慧一的符号来表示金刚独股杵，同样，为了表示自生智慧具备身语意三者，用金刚三股杵，为了表示五种智慧，用金刚五股杵，为了表示九种智慧，则表示九股杵。象征能力的是金刚石，它本身也是不可摧毁的，并且安住为摧毁一切其他珍宝之物，以其自身的三种不可分割的自性来象征。意义上的金刚是法界，远离一切事物，如虚空一般，任何事物都无法改变它，它不间断地显现，是觉性的智慧。安住于摧毁一切法之界性的自性之中，界性不间断地显现是觉性的智慧。智慧远离一切事物是法界，如虚空和空明无别一般是不可分割的。那个意义是法身，是远离一切戏论的基础之意义。五种如金刚：金刚萨埵是胜义的法性，远离戏论。体性是无为的法性。自性是不可分割的，如虚空一般。它的相是无生灭。功德是不需勤作而显现。事业是摧毁一切我他二取。执，是指不舍弃或者轻易地改变，上面的意义在自证的现量中，自性光明，远离一切障碍，自然成就。那个意义的顺带，勇猛也成立。
English
It is shown to be commonly revealed, and it is determined by three meanings, which are in accordance with the text of determination, namely: head, body, and tail. The first of the two in the head is to show the meaning of the words of salutation, that is, "Vajradhara," which is the object of salutation. Vajrasattva is also the teacher of Secret Mantra Mahayoga, and is also the essence of all dharmas, and is also the general form of all Buddhas, in meaning, it is Samantabhadra, inseparable from samsara and nirvana. Vajra refers to two aspects: the symbol as an example and the meaning as the symbolized. Among the symbols, there are also two types. The first is the symbol of categories, which is that all dharmas are shown as a single-pointed vajra to symbolize the self-arisen wisdom of oneness. Similarly, to symbolize that self-arisen wisdom possesses the three aspects of body, speech, and mind, the three-pointed vajra is used. To symbolize the five wisdoms, the five-pointed vajra is used, and to symbolize the nine wisdoms, the nine-pointed vajra is shown. The symbol of power is the diamond, which is itself indestructible, and abides as the destroyer of all other jewels, and is symbolized by its three inseparable natures. The vajra of meaning is the Dharmadhatu, which is separate from all things and like the sky, and cannot be changed by anything. Its unceasing clarity is the wisdom of awareness. It abides in the nature of destroying all dharmas into the sphere, and the unceasing clarity of the sphere is the wisdom of awareness. Wisdom, being separate from all things, is the Dharmadhatu, and like the inseparability of sky and emptiness, it is indivisible. That meaning is the Dharmakaya, the basis of being free from all elaborations. Five things are like vajra: Vajrasattva is the ultimate nature of reality, free from elaboration. Essence is the unconditioned nature of reality. Nature is inseparable, like the sky. Its characteristic is that it is without birth or death. The quality is that it appears without effort. The activity is that it destroys all grasping of self and other. Grasping means not abandoning or easily changing, and the meaning above is self-luminous by nature in the direct perception of self-awareness, free from all obscurations, and spontaneously accomplished. In addition to that meaning, bravery is also established.
Chinese
由于智慧的觉性无有任何止息，故而于超越涅槃之边际而勇猛。由于法界未于任何处成立，故而于轮回之边际而勇猛。如至尊者般，不灭之相显现为色身，乃为薄伽梵吉祥金刚萨埵。一切佛之自性，一切坛城之主尊。续部之导师乃为顶礼之境。因此，所言一切誓言之集合与金刚萨埵之身语意无别，故而顶礼于法之标题中显明，乃为誓言之阐释。答复之“答”为基础之义，乃顶礼之境。于开显决定义之后，以共同意义开显自性，即为顶礼。此有四：第一，由谁顶礼？由导师嬉戏金刚。于追随者中，一切进入此瑜伽之门者。于何处顶礼？于具足意义与表相二者之金刚萨埵。以何种方式顶礼？有三：不可分割融合之顶礼，乃瑜伽士了悟金刚萨埵与自身本性自始无别，且于彼处亦不执着，乃以见解之把握而决断。又如寂怒根本续云：如水入水，如油入油，与无二觉性相融，顶礼之。第二，修持方便之顶礼：于此处所言之誓言，以忆念与正知二者之门守护而不失坏，乃为修持之自性。之后，称彼为衡量所修持之顶礼。行为贤善之顶礼，乃身语意三恭敬，与下者相应而顶礼。为何顶礼之必要，有二：总的来说，寻求之必要与特别寻求之必要。第一者有二：真实导师自身之顶礼与彼于文字中之安立。导师自身顶礼之必要有二，第一，引导与世间人相同之具信者之必要：譬如世间中，贤善之人于成办任何世间之事之前，若顶礼自生之神，则所作之事不会徒劳。于此，导师自身于造作此教法之前，因顶礼本尊之故，学
English
Since the wisdom of awareness never ceases in any way, it is courageous beyond the limits of nirvana. Since the realm of phenomena is not established anywhere, it is courageous at the edge of samsara. Like the supreme one, the unceasing sign appears as the form body, the Bhagavan glorious Vajrasattva. The essence of all Buddhas, the chief of all mandalas. The teacher of the tantra is the object of prostration. Therefore, since all the collections of expressible samaya are inseparable from the body, speech, and mind of Vajrasattva, prostration is clear in the title of the Dharma, which is the manifestation of explaining the samaya. The word "answer" means the basis, which is the object of prostration. After showing the meaning of the definition, showing the essence as a general meaning is prostration. There are four of these: First, by whom is prostration done? By the teacher, playful Vajra. Among the followers, by all who have entered the door of this yoga. To whom is prostration done? To Vajrasattva, who possesses both meaning and signs. How is prostration done? There are three ways: The inseparable and mixed prostration is when the yogi realizes that Vajrasattva and himself are inherently inseparable and does not fixate on that, but decides with the confidence of view. Also, from the Peaceful and Wrathful Root Tantra, "Like water into water, like oil into oil, mingled with non-dual awareness, prostrate." Second, the prostration of accomplishing means: Here, guarding the samayas mentioned without losing them through mindfulness and awareness is the nature of accomplishment. Then, that which is accomplished is called the prostration of measuring. The prostration of virtuous conduct is to prostrate with respect in body, speech, and mind, in accordance with what is below. What is the need for prostration? There are two: the need for seeking in general and the need for seeking in particular. The first has two: the actual prostration of the teacher himself and its placement in the text. The need for the teacher's own prostration has two, the first being the need to lead those who have faith in accordance with worldly customs: For example, in the world, if virtuous people prostrate to the self-arisen deity before accomplishing any worldly task, their actions will not be in vain. Here, before the teacher himself composed this teaching, by prostrating to the yidam deity, the student
Chinese
因为上师您确是品德高尚，所以追随每个人的那些人才能进入。金刚萨埵是三世一切诸佛的本体，所以上师您显现出广大的智慧，因此追随正法的人才能进入，这是（第一个）必要。第二个无有障碍且心愿圆满的必要是：顶礼能圆满资粮、清净业障，平息障碍就像光明与黑暗一样。对此，以证悟之手能清净所知障，圆满智慧资粮；以修持之手能清净烦恼障；以品德高尚的行为之手能清净业障，圆满福德资粮，如果这样讲的话，那么像这里的大上师一样，以高尚的福分，金刚萨埵和誓言无二无别融入自证之中，无需次第积累和净治，就像太阳升起黑暗自然消除一样，一瞬间就能同时圆满资粮和清净业障。因此，从根本上清净障碍，所做的一切都能圆满。特别是，因为修持此法能够圆满，未来进入此法之门的人们，最终能与果位结合，这是上师您心愿圆满的必要。将必要写在文字中的必要有两个：要知道上师是具有高尚品德的，如上所述理解，由此生起敬信心，从而与果位结合；以及后世的闻法讲法者们，以敬信的态度修持，不像声音和度量一样，因为将积累资粮的必要本身作为道的本体来宣讲，所以是修持的必要。因此，从普遍的顶礼开始，特别着重于只对金刚萨埵顶礼的必要原因是，因为他是所有坛城的主尊，所以要顶礼。如《智慧眼开启》中所说：“坛城主尊殊胜士，为胜妙天故我礼。”以及《广大仪轨》中所说：“金刚萨埵之坛城，彼即四部族，天与天女眷属。”因为是宣讲者，并且是所有誓言的自性，所以要顶礼，这是金刚萨埵的教言中所说的。“所有律仪之根本。”如《广大仪轨》中所说。
English
Because the master is indeed of noble character, those who follow each individual can enter. Vajrasattva is the essence of all Buddhas of the three times, so the master manifests vast wisdom, therefore those who follow the Dharma can enter, this is (the first) necessity. The second necessity, which is without obstacles and fulfills the wishes, is: prostration can complete the accumulation of merit and purify obscurations, pacifying obstacles is like light and darkness. To this, with the hand of realization, one can purify the obscuration of knowledge and complete the accumulation of wisdom; with the hand of practice, one can purify the obscuration of afflictions; with the hand of noble conduct, one can purify karmic obscurations and complete the accumulation of merit. If it is said like this, then like the great master here, with noble fortune, Vajrasattva and samaya are inseparable and integrated into self-awareness, without the need for gradual accumulation and purification, just as the sun rises and darkness naturally disappears, in an instant one can simultaneously complete the accumulation of merit and purify obscurations. Therefore, obstacles are purified from the root, and everything that is undertaken is completed. In particular, because the practice of this Dharma can be completed, those who enter the door of this Dharma in the future will ultimately be united with the fruit, this is the necessity of fulfilling the master's wishes. There are two necessities for writing the necessity in words: to know that the master is of noble character, to understand as mentioned above, thereby generating respectful faith, and thus uniting with the fruit; and for future listeners and speakers of the Dharma, to practice with respectful faith, not like sound and measurement, because the necessity of accumulating merit itself is proclaimed as the essence of the path, so it is the necessity of practice. Therefore, starting from the general prostration, the special emphasis on the necessity of prostrating only to Vajrasattva is because he is the chief deity of all mandalas, so one should prostrate. As it is said in "Opening the Eye of Wisdom": "Chief deity of the mandala, supreme being, I prostrate to the noble deity." And as it is said in "The Extensive Ritual": "The mandala of Vajrasattva, that is the four families, gods and goddesses as retinue." Because he is the speaker and the nature of all vows, one should prostrate, as it is said in the teachings of Vajrasattva. "The root of all vows." As it is said in "The Extensive Ritual."