Chinese
像这样的意义是瑜伽士大智慧的卓越见识所行境，因此，为了能如实证悟它，对于具备智慧之力的，进入此秘密之门的具器弟子，上师应开启口诀秘密之门，并给予甚深之义。如果给予有缘者，其征象是，在此秘密之门中，确定领会其种姓，这些不退转之子们，以其大智慧和口诀方便，对于由此而来的殊胜乘之甚深见行，不会恐惧和害怕，反而会再次生起信心和敬仰，以及欢喜的愿望，从而获得对法的忍耐，并会感到惊奇，这实际上就像是四地菩萨。第二，从“大秘密极密”到“刹那间生起”，所阐述的是，接近于大秘密心髓之教证，与三十四尊神之坛城自性，最为秘密的坛城之义。主尊五部金刚部主和五部金刚母等，五种方便和智慧合二为一，即十者双运而安住。主尊从右侧到左侧安住着佛母，父佛拥抱佛母，佛母怀抱父佛，安住在交合的跏趺坐中。父佛们的右侧，以象征心之菩提的方式，拿着不动金刚，以及各自的标识，不空成就佛的宝剑等，都闪耀着光芒。所有父佛的左侧都拿着声响的铃铛，佛母们也拿着法界自性的标识铃铛。像这样，以心之自性标识，用手印庄严，在光明闪耀的身体的姿态中，父佛们的头向左倾斜，佛母们向右倾斜，具有光彩。父佛和佛母彼此之间，以极大的贪恋相互追随，以心意摇动和升起的姿态，金刚部坐在大狮子的座垫上，善逝部坐在牛王座垫上，等等，珍宝部坐在马座垫上，莲花部坐在孔雀
English
Such meaning is the conduct of a yogi with great wisdom and excellent intellect. Therefore, in order to be able to realize it as it is, for a student with the power of wisdom who enters this secret door and is a suitable vessel, the guru should open the secret door of oral instructions and bestow the profound meanings. If given to a fortunate one, the sign is that in this secret door, the lineage is definitely understood, and these irreversible sons, with their great wisdom and skillful means of oral instructions, will not be afraid or frightened to embark on taking the profound view and conduct of the supreme vehicle that comes from this cause, but will instead generate faith and admiration, as well as a desire for joy, and thus attain tolerance of the Dharma and be amazed, which is actually like the fourth bhumi. Secondly, from "Great Secret, Most Secret" to "Arise in an instant," it is explained that approaching the essence of the Great Secret Heart Teachings, the nature of the mandala of the thirty-four deities, the meaning of the most secret mandala. The main deity, the five Vajra Lords and the five Vajra Mothers, etc., the five skillful means and wisdom combined into one, that is, the ten are united and abide. The main deity abides from the right to the left with the consorts, the Father Buddhas embrace the Mothers, and the Mothers embrace the Father Buddhas, abiding in the posture of union. On the right side of the Father Buddhas, in a way that symbolizes the Bodhi of the mind, they hold the immovable vajra, and their respective emblems, the wheel of Vairochana, the blazing jewel of Ratnasambhava, the lotus of Amitabha, and the sword of Amoghasiddhi, all shining with light. All the Father Buddhas hold the sound-producing bell in their left hands, and the Mothers also hold the bell, the emblem of the nature of the Dharmadhatu. In this way, adorned with mudras by the emblems of their minds, in the manner of bodies shining with light, the heads of the Father Buddhas are tilted to the left, and the Mothers bow to the right, possessing radiance. The Father Buddhas and Mothers follow each other with great attachment, and with the manner of their minds moving and rising, the Vajra lineage sits on a great lion seat, the Tathagata lineage sits on a bull king seat, and so on, the Ratna lineage sits on a horse seat, and the Padma lineage sits on a peacock.
Chinese
坐在玛琼的座垫和事业部的香香德乌座垫上，每个座垫都是五层叠加的。众生的座垫也是菩萨们化现为低贱之身，恭敬地将身体献为宝座，用耳朵听法。如此，诸位主尊以圆满跏趺坐的姿势，威风凛凛地安坐。光芒是每一尊身上都闪耀着五种颜色的光芒，这是智慧永不间断圆满的象征。如此，头饰等十三种装饰的华丽姿态，如前所述，以“诸”这个多数的词语，菩萨和佛母、门卫父母也与常态、拥抱方式和敬礼供养等相符。行动的姿态是，根据自身所处地势的高低，以及是否习惯，逐渐地或瞬间地同时生起，以适合自身的情况。第三，从“此处欲界”到“父母皆不观”之间所阐述的内容，其必要性在于，此处欲界众生贪恋性爱，对一般欲望执着且不愿放舍的众生，将其智慧能力的次第与五种妙欲的集合相结合，次第地或同时地进行。如果不是为了欲界，而是为了色界和无色界的众生，那么父母交合的坛城是完全不会显现的，因此没有必要这样阐述。第四，从“秘密即是会众”到“为了净化而依次布施”之间所阐述的内容，因为这不是外道瑜伽的境界，所以极其秘密的会众坛城之诸神，并非来自他处，而是我等五蕴、十八界、十二处之分别念的集合的自性，毫不混淆地阐述诸神的自性，本来就存在，显现出来，以无二的特征，显现为本智的自性，生起为身印，也就是五部主尊，国王、王后、父母以及眷属菩萨、佛母十六尊，双双拥抱，父母相互拥抱。
English
Seated on the seat of Makhyung and the seat of the Karma lineage Shangshang Te'u, each seat is stacked fivefold. The seats of sentient beings are also bodhisattvas appearing in humble bodies, respectfully offering their bodies as thrones and listening to the Dharma with their ears. Thus, the main ones are seated in the posture of the complete lotus position, with dignity and grace. The rays of light are that each body radiates light of five colors, which is the meaning of wisdom being complete without interruption. Thus, the elegant appearance of the thirteen ornaments including the headdress, as previously explained, with the word "all" indicating the many, the heroes and heroines, the gatekeeper fathers and mothers, are also in accordance with the norm, the manner of embrace, and the offerings of reverence. The manner of movement is that, depending on whether one's own ground is high or low, and whether one is accustomed to it or not, one generates gradually or instantaneously all at once, as is appropriate. Third, from "Here, the desire realm" to "Father and mother are not seen," it is shown that the necessity for this is that those in the desire realm are attached to sexual intercourse, and for those beings who are attached to and unwilling to give up general desires, the order of their intellectual faculties is combined with the collection of the five objects of desire, to be undertaken gradually or simultaneously. If it is not for the sake of the desire realm, but for the sake of beings in the form and formless realms, then the mandala of father and mother in union is never seen, so there is no need to explain it in this way. Fourth, from "The secret is the assembly" to "Gradually offering for purification," it is shown that since this is not the realm of external yoga, the deities of the extremely secret assembly mandala are not from somewhere else, but are the nature of the collection of our five aggregates, eighteen elements, and twelve sources of perception, without corrupting the nature of the deities as explained, which is inherently present, made manifest, with the characteristic of non-duality, appearing as the nature of primordial wisdom, generated as the body mudra, that is, the five principal families, king, queen, father, mother, and the retinue of sixteen bodhisattvas and consorts, embracing in pairs, fathers and mothers embracing each other.
Chinese
什么是结合呢？即地藏菩萨、虚空藏菩萨、观世音菩萨、金刚手菩萨、慈氏菩萨、除盖障金刚、普贤菩萨、文殊菩萨这八位。以内部和外部的供品使之欢喜，内部的心母是拉西亚、玛列、吉尔谛、尼尔谛玛。外部的心母是涂贝等四位，即两组心母共八位，以她们使之欢喜结合，观想为喜悦的拥抱。如何思维等，主要也是如是观想。与调伏魔军的金刚门神大威力者、阎魔敌、马头明王、甘露旋四位一起，观想与四金刚门母喜悦拥抱结合，是秘密受用圆满的本尊众，让那些具足瑜伽福分的人众，以受用富饶的供品大集合使之具足，广做供养，生起身语意喜悦，使之欢喜，为了清净三门之障碍，依次献上三种供养。第五是，从“秘密的进入方式”到“成办诸义”之间所说，在这些秘密会供之时，进入灌顶，以方便智慧嬉戏之方式等，以总摄之义，跳舞、唱歌、享用饮食之会供、做装饰和涂香，以及度脱等，如是所有子功德之受用，通过这些，成办秘密的殊胜和共同之位的一切功德之义。第三，开显坛城之义分二：眷属祈请见到坛城之义，导师宣说坛城之义。第一，下面，从“一切聚集”到“如是祈请”之间所说，行者陈述先前所闻，为了显示眷属的类别，那时一切眷属的聚集都祈请见到坛城之义，向导师金刚持祈请，大菩萨。
English
What is the union? It is the Earth Treasury, the Space Treasury, Avalokiteśvara, Vajrapāṇi, Maitreya, the Vajra Eliminating Obscurations, Samantabhadra, and Mañjuśrī, these eight. To please them with internal and external offerings: the internal mind-mothers are Lāsyā, Mālye, Gīrti, and Nīrti-mā. The external mind-mothers are Dhūppe and the other four, that is, two groups of four mind-mothers, the eight of them, with whom one unites in pleasure, contemplating them as joyful embraces. How to think, etc., one should mainly contemplate in the same way. Together with the Vajra Gatekeeper Great Power, who subdues the armies of demons, Yamāntaka, Hayagrīva, and Amrita Kundali, the four, one contemplates union with the four Vajra Gatekeepers in joyful embrace and union, which is the assembly of deities of secret enjoyment and fulfillment. Having made those assemblies of fortunate yogis complete with a great collection of enjoyable and abundant offerings, and having offered extensively, generating the joy of body, speech, and mind, and having pleased them, in order to purify the obscurations of the three doors, one should offer the three offerings in order. Fifth is, from "The way of secret entry" to "Accomplishing all meanings" is what is taught. At the time of these secret gatherings, entering into empowerment, and the way of playing with skillful means and wisdom, etc., with the meaning of summarizing, dancing, singing, enjoying the gathering of food and drink, doing ornaments and anointing, and liberating, etc., thus all the enjoyments of the qualities of the son, through these, one should accomplish all the meanings of the qualities of the secret supreme and common states. Third, explaining the meaning of the mandala has two parts: the retinue requesting to see the meaning of the mandala, and the teacher explaining the meaning of the mandala. First, below, from "All the assembled" to "Thus they requested" is what is taught. The practitioner states what was previously heard, in order to show the categories of the retinue. At that time, all the assembled retinue requested to see the meaning of the mandala, and requested the teacher, Vajradhara, the great Bodhisattva.
Chinese
我们认为，轮回与涅槃诸法的自性，是通过方便与智慧各自的门径成就，或以无别结合的方式成就。因此，方便的秘密集合与智慧的秘密集合被安排，以及四季恒常的集合，方便与智慧十六分圆满的日月集合，文字延续的集合，金刚网显现的法界中合一的集合，方便与智慧无二由网连接的集合等等，这些集合是超越之意义。那时，我们确信能够亲眼见到自性坛城、禅定坛城和影像坛城这三种显现。侍从们如此献上证悟的禀告。第二部分分为两点：讲述三种坛城的意义的方式，以及额外讲述影像坛城的意义的方式。第一部分分为两点：广说和略说。第一部分分为三点：自性坛城、禅定坛城和影像坛城。第一点是，讲述它，从“于此”到“唯是坛城”之间阐述，为了不误解地展示导师所说的答案。讲解者金刚萨埵菩萨，呼唤道：“聚集于此的眷属们”，然后说：“如是，所有这些众多的集合坛城，你们所见到的那样，真实不虚。”因此，三种坛城的体性，也是从原始以来未曾改造、未曾污染的法性如是自然成就，这便是自性坛城。第二点是，从“于胜解”到“即是胜坛城”之间阐述，其意义在于，如不执著那般，于胜解中自然成就，于自显现中不摇动而稳固，这便是禅定胜坛城。第三点是，从“彼等之根”到“影像坛城明”之间阐述，那两个坛城的基础或根本，也是自心自明。
English
We believe that the nature of all phenomena of samsara and nirvana is accomplished through the respective paths of skillful means and wisdom, or through the way of inseparable union. Therefore, the secret assembly of skillful means and the secret assembly of wisdom are arranged, as well as the assembly that is equal in all four times, the assembly of the full moon and sun of sixteen parts of skillful means and wisdom, the assembly of the continuum of letters, the assembly that is one in the realm where the vajra net arises, the assembly connected by the net without duality of skillful means and wisdom, and so forth. These assemblies are the meaning of transcendence. At that time, we are certain that we can clearly see the three manifestations of the nature mandala, the samadhi mandala, and the image mandala. Thus, the attendants offered their report of realization. The second part is divided into two points: the way of explaining the meaning of the three mandalas, and the way of additionally explaining the meaning of the image mandala. The first part is divided into two points: detailed explanation and brief explanation. The first part is divided into three points: the nature mandala, the samadhi mandala, and the image mandala. The first point is, explaining it, from "Here" to "That very mandala" is explained, in order to show the answer spoken by the teacher without misunderstanding. The expounder, the Vajrasattva, called out, "All you assembled retinues here," and then said, "Thus, all these many assembly mandalas, as you have seen them, are true and not false." Therefore, the essence of the three mandalas is also the nature of things as it is, naturally accomplished from the beginning, without being altered or defiled, and that is the very nature mandala. The second point is, from "In the supreme understanding" to "It is the supreme mandala" is explained, the meaning of which is that, like non-attachment, it is naturally accomplished in the supreme understanding, unwavering and stable in its self-appearance, and that is the supreme samadhi mandala. The third point is, from "The root of those" to "Image mandala clear" is explained, the basis or root of those two mandalas is also the mind itself, self-aware.