Chinese
有缘者，我将向你展示。 我做了宣告此事的梦。 在半夜清醒的梦中， 有一座名为玛拉雅的山。 在一个大寺院的地方， 具有智慧精华的人们， 应该接受的殊胜之物， 是存在的，对此要精进。 对着那面心的镜子看， 如果能清晰地觉悟， 与成佛的福分相等同。 在极乐世界中， 名为光之国王的地方， 珍宝之类能成就大乐。 儿子，你就是这样做的梦。 在黎明清醒的梦中， 金刚大秘密的， 殊胜的三藏宝库在梦中， 完整地写着，你看看。 对于天和人的种姓， 依次传承并使其闻名。 我做了这样的梦。 早上醒来非常高兴， 召集所有眷属讲述梦境。 他自己也因具有证悟而高兴。 眷属们都说这太神奇了。 于是国王前往山顶观看， 看到与梦境相符的神变， 高兴地绕行和供养，并说道： 从前从何处修持的， 因业力而相见的殊胜本尊您， 无论何时都不会舍弃。 唉玛，真是稀有奇妙之身！ 被称为至上引导者的光辉。 以虔诚之心，我执持您为殊胜本尊。 说完之后。 国王又思考道： 这座玛拉雅山， 具有这样的成就征象， 必定是秘密主（金刚手）的宫殿， 因为是持明成就者的处所。 因为猛兽不加害， 是吉祥之地，所以应当修持。 说完之后，依靠形相修持了三个月， 那时许多经函降临到面前。 高兴地观看，却无法理解其含义。 国王不高兴地哭泣， 过了一会儿，心想这样不行，于是派遣一位伟大的阿阇黎智者前去迎请， 派往邬金和萨霍等地。 阿阇黎们一致说道： 如果知道就很好，如果不知道，就请您考虑谢绝前往。 请把东西带到这里来。 于是用大象和水牛驮着，呈现在大家面前，所有的论师和克里亚瑜伽师们看了也不明白， 又交还给国王。 国王再次沮丧地哭泣。 又过了一会儿
English
To the fortunate one, I will show it. I had a dream announcing this. In the clear dream at midnight, There is a mountain called Malaya. In a place of a great monastery, Those with the essence of wisdom, A sacred thing to be taken, Exists, be diligent about it. Look at that mirror of the mind, If you can clearly realize it, It is equal to the fortune of attaining Buddhahood. In the realm of Sukhavati, In a place called the King of Light, Such jewels accomplish great bliss. Son, you had such a dream. In the clear dream at dawn, The Vajra Great Secret, The sacred three treasuries in the dream, Are completely written, look at them. To the lineage holders of gods and humans, Transmit them in order and make them famous. I had such a dream. Waking up in the morning, very happy, Gathering all the retinue, he recited the dream. He himself was happy to have realization. The retinue exclaimed that it was amazing. Then the king went to the top of the mountain to see, Seeing the miracles that matched the dream, He happily circumambulated and made offerings, and said: From where in the past have you practiced, The supreme deity you have met through karma, I will never abandon you at any time. Ema, what a rare and wonderful form! Known as the glory of the supreme guide. With devotion, I hold you as the supreme deity. After saying that. The king thought again: This mountain of Malaya, Has these signs of accomplishment, It must be the palace of the Secret Lord (Vajrapani), Because it is the place of accomplished Vidyadharas. Because wild animals do not harm, It is an auspicious place, so it should be practiced. After saying that, he practiced for three months relying on the form, At that time, many scriptures fell in front of him. He happily looked at them, but could not understand their meaning. The king cried unhappily, After a while, thinking that this would not work, he sent a great Acharya scholar to invite him, Sending him to Oddiyana and Zahor and other places. The Acharyas unanimously said: It would be good if you knew, but if you don't know, please consider declining to go. Please bring the things here. Then, loading them on elephants and buffaloes, they presented them to everyone, but all the Shastris and Kriya Yoga masters looked at them but did not understand, And returned them to the king. The king cried again in frustration. After a while
Chinese
然后（他）想，我没有清除障碍，没有圆满积累，所以这是个错误。在那里，他修了三个月的金刚萨埵，在那里成就了，亲眼见到了（金刚萨埵）。（金刚萨埵）说，你想要什么悉地？国王请求说：我想要理解这些经卷的意义。在那里，（金刚萨埵）把恰克星（轮子）交到（国王）手中，并给予加持。金刚萨埵融入了虚空。然后，国王看了那些经卷，没有一个字不明白，他立刻生起了喜悦。然后，他修金刚萨埵，持金刚杵，说了这些话：吽 吽 吽，金刚聚集之处，非智者不会变成智者，有缘者安住于智慧，一切皆在金刚秘密中嬉戏。雅克卓达 चित्त ज्वाला रं (藏文) ya krodha citta jvala ram (梵文天城体) yakrodhacittajvalaram (梵文罗马拟音) 忿怒心焰 讓 (汉语字面意思)。雅克卓达 ज्वाला रं (藏文) ya krodha jvala ram (梵文天城体) yakrodhajvalaram (梵文罗马拟音) 忿怒焰 讓 (汉语字面意思)。这样念诵后，世间傲慢者聚集为眷属，清净了障碍，使之堪为密咒之器。然后，各自将法器交到（他们）手中，确定了密名，发誓成为瑜伽士的同伴。然后，打开了修持传承的秘密之门，将续部与根器结合起来宣讲。那时，国王嘉拉被命名为嘉拉隆丹多杰。他实际上就是金刚手，也就是释迦牟尼佛。因此，这个教法也是释迦牟尼佛通过传承而宣说的。那时是五百个世纪中的第八个世纪。因此，他讲解了玛哈瑜伽和阿努瑜伽，这是传承的开端。由善逝的意念传承，由天人耳语传承，由持明者的智慧传承。《大幻化网》中，这是关于因果乘的开端和起源的第一个章节。现在，要讲解超越因果的无上大圆满乘。印度语是阿底瑜伽。如果详细解释这个词的含义，如果解释阿底瑜伽这个词的字面意义，根据《普作续》第一百零九品：阿是不生法性安住于本然，底是不勤任运成就之显现，瑜伽是甚深瑜伽大圆满。意思是，在证悟了不生法性之后，不勤任运成就的行为是所有三摩地（禅定）的精髓，三世诸佛的意念都圆满地包含在其中。大圆满。
English
Then (he) thought, I have not cleared the obscurations, have not perfected the accumulations, so this is a mistake. There, he practiced Vajrasattva for three months, and there he attained accomplishment, and actually saw (Vajrasattva). (Vajrasattva) said, what siddhis do you want? The king requested: I want to understand the meaning of these scriptures. There, (Vajrasattva) handed the chakshing (wheel) into (the king's) hand, and gave blessings. Vajrasattva himself dissolved into the sky. Then, the king looked at those scriptures, and knew every single letter without exception, and he immediately felt joy. Then, he meditated on Vajrasattva, held the vajra, and said these words: Hum Hum Hum, all those gathered at the Vajra gathering, those who are not wise will not become wise, those with good fortune abide in wisdom, all play in the Vajra secret. Ya krodha citta jvala ram (Sanskrit in Devanagari script) yakrodhacittajvalaram (Sanskrit Roman transliteration) Wrathful mind flame Ram (Literal meaning in Chinese). Ya krodha jvala ram (Sanskrit in Devanagari script) yakrodhajvalaram (Sanskrit Roman transliteration) Wrathful flame Ram (Literal meaning in Chinese). Having recited this, the arrogant ones of the world gathered as retinue, purified the obscurations, and made them suitable as vessels for secret mantras. Then, each handed their implements into (their) hands, determined the secret names, and vowed to be companions of the yogis. Then, the secret door of the practice lineage was opened, and the tantras were proclaimed in conjunction with the vessels. At that time, King Jala was named Jala Lungten Dorje. He was actually Vajrapani, that is, Shakyamuni Buddha himself. Therefore, this teaching was also spoken by Shakyamuni Buddha through the lineage. That time was the eighth of the five hundred centuries. Therefore, he explained Maha Yoga and Anu Yoga, which is the beginning of the lineage. Transmitted by the intention of the Sugatas, transmitted by the whispers of gods and humans, transmitted by the wisdom of the Vidyadharas. In the Great Net of Illusion, this is the first chapter on the beginning and origin of the cause and effect vehicle. Now, to explain the Great Perfection vehicle that transcends cause and effect. In Indian language, it is Ati Yoga. If the meaning of this word is explained in detail, if the literal meaning of the word Ati Yoga is explained, according to the 109th chapter of the Kunje Gyalpo Tantra: A is the unborn Dharmata abiding in its natural state, Ti is the spontaneous accomplishment that is not contrived, Yoga is the exceedingly profound Yoga Great Perfection. It means that after realizing the unborn Dharmata, the actions of spontaneous accomplishment that are not contrived are the essence of all samadhis (meditative stabilizations), and the intentions of the Buddhas of the three times are completely contained within it. Great Perfection.
Chinese
所谓“那波”，在《十品经》中说：法身菩提心性中，成佛圆满，众生圆满。世界圆满，逝去圆满。乐与苦无二圆满。乘圆满，法性圆满。有边圆满，无边圆满。一圆满，二圆满，一切圆满。伟大无敌最为伟大。三世诸佛的意旨，于此圆满而伟大。因此，进入甚深瑜伽也是为了学习它。仅仅是阿底大圆满的名称的阐述。关于此，在《经藏第七品》中说：为了使国王欢喜，教言相似，名称光辉。有信仰或没有信仰。生起体验的心部，以及教言丝毫不变的纯正性。不同之处也有续部不同，以及口诀不同。生起体验也有前译五部，后译十三部。纯正教言有六十万续部。其中有两万卷。如此的续部有两种讲法。宣说三身的讲法，以及菩萨口诀的讲法。在《普作续》第二十一品中说：菩提心本来就是大圆满。大圆满有两种讲法。宣说三身的讲法有五种。菩提心是因果超越的，阐述五种论证意义的讲法。以及第十三品中说：意义的五种讲法是：历史意义的讲法，根本意义的讲法，瑜伽意义的讲法，必要意义的讲法，以及词句意义的讲法。如此区分。历史意义有三种：以自性加持的讲法，意义的词句组合的讲法，以及两者共同以教证的讲法。特别是大圆满纯正教言的讲法，在《金刚空行母续》中，从一切法都确定的章节中说：直接阐述法身，所有教法无论有多少，阐述的支分三二一。自生无作自然安住。如此三二一相加为六：讲述历史的来源，意义的精髓根本的讲述，以及一切大圆满都讲述为瑜伽，自生无造
English
The so-called "Napo," in the Sutra of the Tenth Chapter, it says: In the Dharmakaya Bodhicitta nature, becoming Buddha is complete, sentient beings are complete. The world is complete, the past is complete. Bliss and suffering are non-dual complete. Vehicle is complete, Dharmata is complete. Existence-end is complete, non-existence-end is complete. One is complete, two are complete, all are complete. Great, without rival, is the greatest. The intention of the Buddhas of the three times is complete and great in this. Therefore, entering into profound yoga is also for the sake of learning it. This is merely an explanation of the name Ati Dzogchen. Regarding this, in the Seventh Chapter of the Sutra Collection, it says: In order to please the king, the teachings are similar, the name is radiant. Whether there is faith or not. The mind-section that generates experience, and the purity of the teachings without any alteration. Differences also include different tantras and different oral instructions. Generating experience also includes the five early translations and the thirteen later translations. The pure teachings have six hundred thousand tantras. Among them are twenty thousand volumes. Such tantras have two ways of explaining. The way of explaining the three kayas, and the way of explaining the Bodhisattva oral instructions. In the All-Creating King Tantra, Chapter Twenty-one, it says: Bodhicitta is inherently the Great Perfection. The Great Perfection has two ways of explaining. The way of explaining the three kayas has five aspects. Bodhicitta is the transcendence of cause and effect, explaining the five ways of reasoning meaning. And in the Thirteenth Chapter, it says: The five ways of explaining meaning are: the explanation of historical meaning, the explanation of fundamental meaning, the explanation of yoga meaning, the explanation of necessary meaning, and the explanation of word meaning. Thus, they are distinguished. Historical meaning has three aspects: the explanation by the blessing of self-nature, the explanation of the combination of words and meanings, and the explanation of both in common with scriptural authority. In particular, the explanation of the Great Perfection pure teachings, in the Vajra Dakini Tantra, from the chapter on establishing all dharmas, it says: Directly explaining the Dharmakaya, all the teachings, however many there may be, the branches of explanation are three, two, one. Self-born, unmade, naturally abiding. Thus, adding three, two, and one together makes six: telling the source of history, the essential root of meaning, and explaining all of the Great Perfection as yoga, self-born, uncreated.