Chinese
如是宣说了“现在”等等。即三时之过去、现在和未来。如是，一切显现皆融入身语意的秘密中，无余，过去不留余地，现在安住，没有留下任何东西，未来出现的一切事物，都显现融入于薄伽梵大乐之境。从无二的自性中，以善巧方便的游舞，幻化出各种各样的调伏方式，化现为声音的形式来成办利益。如是通达其义者，即是薄伽梵普贤王如来。彼乃圆满的导师，是胜义谛。为了宣说圆满的处所，宣说了名为“色究竟天，最胜秘密坛城”等等。所谓色究竟天，是指越来越殊胜，从世间处所而言，五部佛母的虚空尤为超胜。声闻、缘觉和瑜伽士，对于外在秘密处所，一切不共的殊胜圣妙坛城，如前已述。为了宣说秘密的处所，宣说了名为“明妃”等等。明妃是佛陀的智慧母，其能摧毁烦恼，故名“巴嘎”（藏文：བྷ་ག་，梵文天城体：bhaga，梵文罗马拟音：bhaga，汉语字面意思：吉祥）。如是之巴嘎，是清净业之宫殿，自性任运成就，一切聚集生起之处。尸陀林的宫殿层层叠叠，以各种莲花庄严，无有上下，莲花亦有各种形状、各种颜色，以及五种妙欲等无与伦比的殊胜，以及无数珍宝的种类，宫殿内外十方遍布，无有始末，本初自生之境，以光明的形式，薄伽梵安住于此。此乃圆满的处所，胜义谛和世俗谛二者皆是。为了宣说圆满的眷属，宣说了“大瑜伽自在者，胜者佛陀”等等。从此处向下，应知眷属有五种。为何如此？因为有五种坛城。为了宣说众多的眷属，瑜伽的自在
English
Thus, "now" and so on were spoken. That is, the past, present, and future of the three times. Thus, since all appearances are gathered into the secrets of body, speech, and mind, without exception, the past leaves no residue, the present abides, there is nothing left, and all things that appear in the future manifestly gather into the state of the Bhagavan Great Bliss. From the nature of non-duality, with skillful means of play, various methods of taming are emanated, transforming into the form of sound to accomplish benefit. One who has mastered the meaning of such is the Bhagavan Samantabhadra. He is the perfect teacher, the ultimate truth. To explain the perfect place, he spoke of "Akanishta, the supreme secret mandala," and so on. Akanishta means becoming more and more superior. Compared to worldly places, the space of the five Buddha-Mothers is especially superior. For Shravakas, Pratyekabuddhas, and Yogis, the supreme and sacred mandala, which is uncommon to all external secret places, has already been described above. To explain the secret place, he spoke of "Consort" and so on. The consort is the wisdom mother of the Buddha, who destroys afflictions, hence the name "Bhaga" (藏文：བྷ་ག་，梵文天城体：bhaga，梵文罗马拟音：bhaga，汉语字面意思：吉祥). Such a Bhaga is a palace of purified karma, spontaneously accomplished in nature, where all things gather and arise. The charnel ground palace is layered upon layer, adorned with various lotuses, without top or bottom. The lotuses also have various shapes, various colors, and incomparable excellence such as the five desirable qualities, as well as countless kinds of precious jewels. The palace is filled in all ten directions without inside or outside, without beginning or end, in the primordially self-arisen state, the Bhagavan abides in the form of light. This is the perfect place, both the ultimate truth and the conventional truth. To explain the perfect retinue, he spoke of "The great lord of yoga, the victorious Buddha," and so on. From here downwards, the retinue should be understood as fivefold. Why is that? Because there are five mandalas. To explain the many retinues, the freedom of yoga
Chinese
被称为“广大”，因为已经掌握了真正的智慧。瑜伽士掌握了内外显现的自性，成为一切之大主宰的胜者佛陀是不可言说的，被超越计数的广大功德所覆盖，以无有轮回的方式围绕着无边虚空而安住。大乐之轮。为了显示身之宫殿的形态，显示了名为“大瑜伽母”者。地的自性大瑜伽母佛眼，火的自性大瑜伽母白衣母，水的自性大瑜伽母嘛嘛噶，风的自性大瑜伽母誓言度母等无数眷属围绕而安住。是身的眷属。为了显示语之宫殿的眷属，以“大瑜伽士大菩萨”等来显示。所谓大瑜伽士，即是对于真正智慧毫不颠倒之殊胜瑜伽，对于真正意义一心专注之大菩萨，与妃女心母等不可言说、超越计数者。不可言说者又被不可言说之刹土微尘数所围绕，以无有围绕之方式围绕而安住。是语之宫殿的眷属。为了显示语之宫殿的眷属，说了“其他”等。“其他”是指语之宫殿的眷属之外，即是语之轮。所谓“黑汝嘎嬉戏之众”，即“德”是对于真正意义感到欢喜，“汝”是对于真正意义之境生起贪着，“嘎”是所行之事业。如是状态中嬉戏之众的眷属，被无数不可言说者以无有围绕之方式围绕而安住。是语之宫殿的眷属。为了显示秘密宫殿的眷属，以“大化身，如所有之子眷属”等来显示。从如来之身语意所化现，故为大化身。如来如所有之子眷属等，以及心与心所，即从明智所生之子眷属以及
English
It is called "Vast," because it has mastered true wisdom. The yogi masters the nature of appearances both externally and internally, and the Victorious Buddha, who has become the great master of all, is inexpressible. Covered by immeasurable great qualities, it abides surrounded by the boundless expanse of the sky in a manner free from cyclic existence. The wheel of great bliss. In order to show the form of the palace of the body, it shows what is called "Great Yogini." The nature of earth, the Great Yogini Buddha Eye, the nature of fire, the Great Yogini White-Clad Mother, the nature of water, the Great Yogini Mamaki, the nature of wind, the Great Yogini Samaya Tara, and so on, are surrounded by countless retinues and abide. It is the retinue of the body. In order to show the retinue of the palace of mind, it is shown by "Great Yogi, Great Bodhisattva," and so on. The so-called Great Yogi is the supreme yoga of true wisdom that is not inverted, the Great Bodhisattva who single-mindedly contemplates the true meaning, along with the queen, the mind-mother, and so on, who are inexpressible and beyond counting. The inexpressible is surrounded by as many dust particles as there are Buddha-fields, in a manner free from surrounding, and abides. It is the retinue of the palace of mind. In order to show the retinue of the palace of speech, it says "Other," and so on. "Other" refers to that which is other than the retinue of the palace of mind, that is, the wheel of speech. The so-called "Assembly of Heruka Play" means that "Te" is pleased with the true meaning, "Ru" is attached to the realm of the true meaning, and "Ka" is the activity that is performed. In such a state, the retinue of the assembly of play is surrounded by countless inexpressible ones in a manner free from surrounding, and abides. It is the retinue of the palace of speech. In order to show the retinue of the secret palace, it is shown by "Great Emanation, as many as the retinue of sons," and so on. Since it is emanated from the body, speech, and mind of the Thus-Gone One, it is a great emanation. The Thus-Gone One, as many as the retinue of sons, and so on, as well as mind and mental factors, that is, the retinue of sons born from intelligence, and the elements and
Chinese
从五大元素中生出，众多瑜伽母的眷属，以及真正的上首眷属如何，以及秘密的此尊的眷属有多少，世尊以唯一的方法进行辨识。毫不畏惧地住在宫殿中的状态，就像芥子充满油一样，从各处充满而住。这被称为安住。世尊的妃子是母尊普贤佛母，以与世尊自身无二地拥抱的姿态，毫不畏惧地将一切都融入法界中，作为菩提心的本质。到此为止，已经展示了五种眷属的特征。现在，为了展示圆满的摄集者，说了“眷属的坛城，那本身”等等。在眷属的坛城中所说的那个本身之中，摄集者瑜伽自在者，胜者佛陀本身，与不是其他者的金刚意普贤，也以显示妃子普贤佛母和无二之姿来显示，在世尊面前，以仆人向主人领受命令的姿态，充满自信地安住。摄集者圆满，即世俗谛和胜义谛二者。那位导师显示了以神通之眼观看一切，因此说了“从那之后”等等。“从那之后”是指紧接着。因为断除了四种烦恼并具备六种殊胜功德，所以是世尊。不住于常断二边，所以是超越者。拥有如此状态的导师，秘密之主，如此观看内外显现。心和心所被视为有依之自性，以无见之姿观看，而五大元素和从五大元素所变的，则被视为所依之自性，即五母的虚空自性。被三时和三界所摄的法，也被视为真实的自性，即菩提心。此外，还有禅定，即三禅天的天众等等。以及等至，即声闻趣入寂静之方。以及止灭，即声闻遮止六识聚，从六境中遮止。以及地的差别等
English
Arising from the elements, the retinue of many yoginis, and how the retinue of the truly supreme ones is, and how many retinues of this secret one are, the Bhagavan discerns with a single method. Dwelling in the palace without fear is like mustard seeds filled with oil, dwelling pervading from everywhere. This is called abiding. The consort of the Bhagavan is the Mother Samantabhadri, embracing the Bhagavan himself in a non-dual manner, fearlessly merging everything into the Dharmadhatu as the essence of Bodhicitta. Up to this point, the characteristics of the five retinues have been shown. Now, in order to show the perfect gatherer, it is said, "The mandala of the retinue, that itself," and so on. Within that itself, which is spoken of in the mandala of the retinue, the gatherer, the Lord of Yoga, the Victorious Buddha himself, and the Vajra Mind Samantabhadra, who is none other, also shows the characteristic of showing the consort Samantabhadri in a non-dual manner, dwelling confidently before the Bhagavan in the manner of a servant receiving orders from a master. The gatherer is perfect, that is, both the conventional truth and the ultimate truth. That teacher showed that he sees everything with the eye of miraculous power, therefore he said, "From then on," and so on. "From then on" means immediately after. Because he has overcome the four defilements and possesses six excellent qualities, he is the Bhagavan. Because he does not abide in the extremes of permanence and annihilation, he is the Transcendent One. The teacher who possesses such a state, the Lord of Secrets, sees the inner and outer appearances in this way. Mind and mental events are seen as having a dependent nature, seen in a way that is unseen, while the elements and what has become from the elements are seen as having a supporting nature, that is, the space nature of the five mothers. The Dharma, which is encompassed by the three times and the three realms, is also seen as the true nature, that is, the Bodhicitta. Furthermore, there is meditation, that is, the deities of the third Dhyana heaven, and so on. And absorption, that is, the Shravakas entering the path of peace. And cessation, that is, the Shravakas stopping the six aggregates, stopping from the six objects. And the distinctions of the earth, etc.
Chinese
因此，从第一到第十。如此这般，显现差别的法，我们认为显现于何者，而薄伽梵吉祥普贤王如来，则以神通之眼，于自性光明普遍无二的状态中观见。如实不颠倒地观见。如是观见下方诸法，同样，对于安住于第十一地，十方三世的无量诸佛，以调伏之眼观见。以自性观见，内外显现的一切法，从本以来清净且无造作，观见为菩提心大空性。自身亦安住于大空性的意义中，处于不可言说、不可思议、无造作的如是之性三摩地中。导师安住于如是之性三摩地之时，轮回，即三界众生，从痛苦中解脱，成为一切清净之法，转变为圆满正等觉大空性。譬如仅是虚空的体性，就是这样。不是可以修证的。如是安住于法界中，不见其利益众生，故母普贤王如来观见，为了从彼中唤醒，故宣说了“从彼”等语。“从彼”是指，薄伽梵安住于法界之中的当下，即称之为“从彼”，是劝请的连接语。佛母普贤王如来，为了利益众生，薄伽梵秘密主，心意安住于法界之中，母普贤王如来唱诵此歌，即指下面将要出现的歌。“诶”是指安住于法生之处，为了显示其体性，故说了“诶玛吙，空性无我”等语。“诶玛”是指，诶玛，心想这位以慈悲之眼断绝了三界众生的希望而安住者，是失望之意。“空性无我清净广阔中”是指，既是空性又是无我，因此，空性无我，从本以来清净无造作的广阔之中，你以平等慈悲对待三界一切众生。
English
Therefore, from the first to the tenth. Thus, the phenomena that appear distinctly, we consider to appear to whom, while the Bhagavan, glorious Samantabhadra, sees with the eye of miraculous power, in the naturally luminous, all-pervading, non-dual state. He sees perfectly and without inversion. Just as he sees the lower phenomena, similarly, he sees with the eye of taming the countless Buddhas of the ten directions and three times who abide on the eleventh ground. Having seen the nature of reality, all phenomena that appear externally and internally are primordially pure and unconditioned, seeing them as the great emptiness of the mind of enlightenment. He himself abides in the meaning of great emptiness, dwelling in the samadhi of suchness, which is beyond words, beyond thought, and unconditioned. When the teacher abides in the samadhi of suchness, samsara, that is, the sentient beings of the three realms, are liberated from suffering, and all pure dharmas are transformed into the great emptiness of perfect and complete enlightenment. For example, it is just like the nature of space. It is like this. It is not something that can be cultivated. Thus, abiding in the realm of reality, not seeing him benefiting sentient beings, the mother Samantabhadri sees this, and in order to awaken him from that state, she speaks the words "From then on," and so forth. "From then on" refers to the moment when the Bhagavan abides in the realm of reality, which is called "From then on," and is a connecting word of exhortation. The mother of the Buddhas, Samantabhadri, thinking of the benefit of sentient beings, the Bhagavan, Lord of Secrets, his mind abiding in the realm of reality, the mother Samantabhadri sings this song, which refers to the song that will appear below. "E" refers to abiding in the place where Dharma arises, and in order to show its nature, he said, "Emaho, emptiness, selflessness," and so forth. "Ema" refers to, Ema, thinking of this one who abides having cut off the hope of the sentient beings of the three realms with the eye of compassion, it is the meaning of disappointment. "From the pure and vast expanse of emptiness and selflessness" refers to, since it is both emptiness and selflessness, therefore, emptiness and selflessness, from the primordially pure and unconditioned vast expanse, you treat all sentient beings of the three realms with equal compassion.