English
O. Such a nature of complete liberation from its very essence is inherently free from all bonds and abides in the essence of supreme means, hence it is unobstructed. It is the essence itself and the secret body. The nature of the complete five bodies is the Great Heruka Samantabhadra Buddha himself, the unparalleled object of offering. Recognizing that very nature as inseparable from the individual himself, and from one and many, is the supreme act of offering and prostration, and is not like devotion with inferior body and speech. Furthermore, according to the prophecy lineage, the compiler, endowed with skillful wisdom, praised and offered homage to the secret lord, the teacher of beings, who expounds, with reverence through the three doors. Secondly, the meaning of the text is twofold: the root tantra and the explanatory tantra. The first has three parts: the causal basis, the circumstantial instigation, and the actual meaning of the tantra. The first has three parts: a brief statement, a detailed explanation, and a specific conclusion. The first part is: "Thus I have heard," to "This is how to distinguish," which indicates that, from the perspective of the arising of blessings, "Thus" closely indicates the teaching, which is this very tantra. To clearly distinguish is the teacher; in different realms and places, the teachers make distinctions. "I have heard" means that the compiler of the source, Vajrapani himself, heard it; the different bodies are the five families, the one is Samantabhadra, and the Buddhas of the ten directions also heard it. The four bodies also heard it separately, so it was heard in four ways, and what was heard was the teaching. The time is the time of the twelve modes of arising, and the four times indicated by the four bodies, that is, it was heard at that time, thus it was distinguished. From the perspective of the prophecy lineage, the teacher Vajrapani, in different realms, listened to his own teacher, and then said to those nearby, "Thus I have heard, at one time when I, Langka with ten necks, heard it," twenty-eight years after Shakyamuni Buddha passed away, it was heard in this human realm, written down, and then compiled. There are six terms for this: "Thus I have heard," without decreasing or increasing, thus indicating that there is no addition or subtraction. "Thus I have spoken, I have heard," not from elsewhere.
Chinese
因为说“传承”，所以显示了结集者是量士夫。我如是听闻。因为他人听到其他语言，所以显示了教敕未断绝。因为只听闻一次，而不是反复重叠，所以显示了教敕难得。此时如是听闻。在其他地方听到其他语言，所以显示了结集者听闻广博。在一个时候也听到这个语言，在其他地方也听到其他语言，所以显示了结集者智慧敏锐。为了显示两种开端共同的体性。之后，汇集了三世的诸多如来的一切音声的自性，就是世尊种姓的主尊第六位，也被称为名称隐秘之主金刚持大尊。这是加持生起的方式。另一种方式是，就预言传承而言，一切如来的世尊就是真实隐秘之主金刚手，因为获得灌顶，手中拿着十字金刚杵轮，所以名为金刚持。从意义上来说，就像听闻的那样，为了向低劣的身体者详细阐述而清晰地显示，讲说的士夫无所畏惧，压倒一切，是雄辩的狮子，具有大无畏的勇气，因为获得了导师心意的加持，所以在眷属中庄严地转法轮，并且像狮子嬉戏一样，所以被称为狮子。总的来说，教法的身体是，来源的意义是这样的：安住于不可思议的佛刹中，在十方诸佛等圣众面前安住。之后，在众生不同的境地中，以如何调伏之身安住，并通过事业的行持来宣说佛法，从而使所化成熟。这也是极其深奥，不可思议的。因为无边无际，所以是不可思议的法。超越数量且不可估量的诸佛都赞叹的意图的究竟，在三世中片刻也不分离，因此是无离无合而遍及一切的陀罗尼。一切法与法界和觉性智慧不混杂，完全圆满地自明，因此是觉性。因为不可言说且非行境，所以是秘密真言。功德
English
Because it is said "transmission," it shows that the compiler is a person of valid measure. I heard it said thus. Because others heard other languages, it shows that the command was not cut off. Because it is only heard once and not repeated again and again, it shows that the command is rare to arise. At this time, it was heard thus. In other places, other languages were heard, so it shows that the compiler's hearing is extensive. At one time, this language was also heard, and in other places, other languages were also heard, so it shows that the compiler's mind is sharp. In order to show the common nature of the two introductions. Then, the nature of all the sounds of the many Tathagatas gathered from the three times is the sixth chief of the Lord of the World's lineage, who is also called the Great Vajradhara, the Lord of Secrets. This is how blessings arise. In another way, in terms of the lineage of prophecies, the Lord of the World of all the Tathagatas is the very Vajrapani, the Lord of Reality and Secrets. Because he has received empowerment, he holds the crossed vajra wheel in his hand, so he is called Vajradhara. From the meaning, as it was heard, in order to clearly show and elaborate to those with inferior bodies, the explaining person is fearless and unyielding, overwhelming all, is a lion of speech, possessing the courage of great fearlessness, because he has received the blessings of the teacher's mind, he majestically turns the wheel of Dharma in the assembly, and because he performs the gait of a lion's play, he is called a lion. In general, the body of the teaching is: the meaning of the source is like this: residing in the inconceivable Buddha-fields, abiding before the Buddhas of the ten directions and other holy beings. Then, in the different realms of sentient beings, abiding in the form of how to tame them, and teaching the Dharma through the activities of deeds, thereby ripening the trainees. This is also extremely profound and inconceivable. Because it is boundless and limitless, it is an inconceivable Dharma. The ultimate intention contemplated by all the Buddhas, who are beyond number and immeasurable, is praised as never separating for even a moment in the three times, therefore it is a dharani that pervades all without separation or union. All dharmas are not mixed with the dharmadhatu and the wisdom of awareness, and are completely and perfectly self-illuminating, therefore it is awareness. Because it is unspeakable and not an object of experience, it is secret mantra. Qualities
Chinese
生的处所的体性可以指示，而自性却不可指定，因此远离一切分别。所有的一切法，其真如是不改造不掺杂的如实。基二谛的法蕴和道瑜伽三者，全部明示，一切显现而无实体，是法的明镜，是所有教言的国王，不是其他的。在那里，结集者金刚手菩萨对各个刹土的胜者恭敬地听闻而不违背，并对低劣的众生无误地宣说，因此也是说法者。他向自己的眷属在不同的刹土中分别讲述，并接近地指示说，宣说殊胜秘密的方式是这样的。第二，广说分为二：总说开场白和分别说眷属。第一分三：法身的开场白、报身的开场白、化身的开场白。第一是：从下面“如是法身的刹土”等至“必定解释”之间所指示的。金刚萨埵的法身的庄严，如其真如一样，广大普及，无有中边，法身的刹土是殊胜的色究竟天，所有法的真如显现，因此称为菩提心。眷属有五部等等，秘密主也是第五身补处，以不离一和多的方式安住。菩萨大勇圆满的补处，与不可思议的眷属一起，心的自性本来如是，从一开始就自然成就，因此成佛。无二，因此密咒的自性如其本然，未用语言表达，而证悟法性的虚空。智慧的太阳自明，必定解释。因此也听闻了法身。第二，报身的开场白有五部，第一是金刚萨埵心间的光芒显现的刹土的庄严，即从“不动佛的刹土”至“分别讲述”之间所指示的。断证究竟而成佛，以边际的分别而不动摇的导师
English
The nature of the place of origin can be indicated, but the essence cannot be specified, therefore it is free from all distinctions. The suchness of all phenomena, as many as there are, is unadulterated and uncorrupted, thus it is as it is. The dharma aggregates of the two truths of the ground, and the three yogas of the path, all clearly show that everything appears but has no substance, it is the mirror of dharma, the king of all teachings, it is none other than this. There, the compiler Vajrapani respectfully listens to the victors of each realm without contradiction, and accurately teaches the inferior beings, therefore he is also a speaker. He explains to his retinue in different realms, and closely indicates that the way to explain the supreme secret is like this. Second, the detailed explanation is divided into two: a general introduction and a specific explanation of the retinue. The first has three parts: the introduction to the Dharmakaya, the introduction to the Sambhogakaya, and the introduction to the Nirmanakaya. The first is: from below, "Likewise, the realm of the Dharmakaya," etc., to "it will surely be explained." This indicates that the arrangement of the Dharmakaya of Vajrasattva, just as it is in its suchness, is vast and pervasive, without center or edge, the realm of the Dharmakaya is the great Akanishta, the suchness of all dharmas is manifested, therefore it is called the Bodhicitta essence. The retinue includes the five families, and the secret lord is also the fifth body regent, residing in a way that is inseparable from one and many. The Bodhisattva, the great hero, the perfect regent, together with an inconceivable retinue, the nature of the mind is as it is from the beginning, spontaneously accomplished, therefore becoming Buddha. Non-dual, therefore the essence of mantra is as it is, without being expressed in words, and realizing the emptiness of the dharma nature. The sun of wisdom is self-illuminating, and it will surely be explained. Therefore, one also hears from the Dharmakaya. Second, the introduction to the Sambhogakaya has five families, the first is the arrangement of the realm of the light rays of Vajrasattva's heart, which is indicated from "the realm of Akshobhya Buddha" to "separately explain." Buddhahood is attained by perfecting abandonment and realization, the teacher who is immovable by the conceptualization of extremes.
Chinese
彼受用圆满之刹土，即为安住与调伏二者，处所与所化也。胜者不动佛最初于如来金刚持大士处发起无上菩提心之时，此刹土得蒙授记，其名号将如是称谓，故名现喜刹土。其处所广阔平坦，铺设珍宝地面，具足八功德水，树枝向四方伸展，救护四时之敌，食之能愈疾病，凡生于彼处者，皆令心生欢喜，故名确定。此为总说。彼刹土之个别功德是：以五种智慧之体性而显现之故，具有金刚网之光芒所庄严。此句，全知丹巴仁波切之手印中说：此似嘉察传承之导师之处所，于注释及口诀中皆无明说。若对此善加观察，则显现可领会诸多要点。从任何方向观看此山，皆显现为堆积之金刚杵，以及金刚杵尖之形状，故名金刚杵堆积山。以其与真如、导师之授记、眷属之意乐三者相符，故授记说者之大士不离二取之义，故成为名为金刚萨埵者，此乃以二种论题之义，于此刹土中，不动佛与金刚手二者之名号并用也。金刚部之菩萨安住于五道与五瑜伽，与俱胝百万之眷属圆满和合而被开示，乃是：以菩提心任运成就，心之坛城与任何戏论皆不相合，故遮障自然消失而光明，难以完全执取，故彼密咒之体性即是此续部本身。彼结集者金刚手显现为听闻并为自己导师不动佛宣说之士夫，如是向自己近侍之菩萨众宣说，总的来说，于法身刹土之范畴内，有诸多报身刹土，于报身刹土之范
English
That enjoyment-perfected realm is both abiding and taming, the place and the ones to be tamed. When the Victorious One, the Immovable One, first generated the supreme bodhicitta at the feet of the Great Vajradhara Tathagata, this realm received a prophecy that its name would be thus, hence it is called the Abhirati Realm. That place is vast and even, spread with a precious surface, endowed with water possessing eight qualities, trees with branches extending in four directions, protecting from the enemies of the four seasons, healing diseases when eaten, and causing all who are born there to have minds of manifest joy, hence the name is certain. This is a general statement. The specific qualities of that realm are: Because it is manifest as the essence of the five wisdoms, it possesses the adornment of the rays of light of the vajra net. Regarding this, the handprint of the omniscient and holy Damparinpoche says: This resembles the place of the teacher of the Gyaltsap lineage, but it is not clearly stated in any commentary or instruction. If this is well examined, it seems that many important points can be understood. From whatever direction one looks at that mountain, it appears as a pile of vajras and the shape of the tip of a vajra, hence it is called the Mountain of the Pile of Vajras. Because it is in accordance with suchness, the prophecy of the teacher, and the intention of the retinue, the prophecy states that the great being who speaks does not deviate from the meaning of non-duality, hence he becomes known as Vajrasattva. This is because the names of both the Immovable One and Vajrapani are combined in this realm by the meaning of the two topics. The bodhisattvas of the vajra family, abiding in the five paths and five yogas, are shown together with a retinue of hundreds of millions of billions, which is: Because the bodhicitta is spontaneously perfected, the mandala of the mind does not abide together with any elaboration, hence the obscurations naturally disappear and become clear light. Because it is difficult to completely grasp, the very essence of mantra is this tantra itself. That compiler, Vajrapani, appears as a man listening to and teaching his teacher, the Immovable One, and thus teaches the bodhisattvas in his vicinity. In general, within the scope of the dharmakaya realm, there are many sambhogakaya realms, and within the scope of the sambhogakaya realm,