English
was determined. After that, the Indian Abbot Spa'i Nyima, namely Nyima Spa, and the Tibetan translator Re. Gos Lhas Btsas, following the commentary of the great scholar Lavapa, made the great translation modification. Later, the Indian Abbot Sumati Kirti, and the Tibetan translator, known as the great scholar Marpa Dowa, Marpa Chos Kyi Wangchuk, proofread the Go translation and determined it through teaching and practice. ༈ In the center of the glorious Tantra Mandala, the glory of a hundred thousand virtues blazes brightly. Pure empowerment and samaya reside on the great earth, and the two stages of governance are freely transformed. The feast of the two siddhis is so grand, causing wondrous joy. The gateway to hundreds of thousands of yogic powers is the king of tantras, Chakrasamvara. The extremely profound and difficult points of this, although bound by the symbolic language of the yoginis, the hero himself makes his own excellent commentary. Many explanatory tantras make it very clear. After seeing this principle as it is, the great accomplished ones who ascended to high positions, and also many other Indian scholars, each revealed it according to the instructions of the accomplished ones. Whose fame is like the light of the lord of stars, filling the lotus garden where Tibetan and Indian scholars gather. The greatly fulfilling Naropa. What comes from his immaculate and virtuous tradition becomes the eye of the beings to be tamed in the snowy mountains. The two masters who speak two languages, rely greatly on the tradition of good speech, the lineage from the omniscient ones in debate, this commentary is where all the rivers of good speech of Tibetan and Indian scholars converge, becoming a treasure trove of precious jewels of the two siddhis, the basis of the abundance of the fortunate Naga lords. The glorious Luipa and Drilbupa, relying on the instructions of the black practitioner, when the explanatory tantra explains the root tantra, the root tantra appears as the essence of the instructions, after abiding in immaculate empowerment and samaya, the way to properly practice the two stages of the path, and the way to achieve limitless accomplishments from practice, the way to enter the state of Vajradhara, etc., after knowing the way to be well taught from the tantras, the yogi who practices accordingly, for the mantra
Tibetan
ཚུལ་ཇི་བཞིན་གཟིགས་པའི་མཁས་པ་རྣམས། །གསང་སྔགས་པ་ཞེས་ཟེར་བ་ཤེས་པར་མཛོད། །གསུང་རབ་དགོངས་འགྲེལ་སྤྱི་དང་ཁྱད་པར་དུ། །བདེ་མཆོག་སྐོར་ལ་རིང་དུ་འདྲིས་བྱས་ནས། །ལེགས་པར་སྦྱར་མོད་སོ་སྐྱེའི་བློར་གྱུར་པས། །ཉེས་པར་གང་གྱུར་བསམ་པ་ཐག་པས་འཆགས། །འབད་པ་ཆེན་པོས་ངལ་བ་བགྱིས་པ་ལས། །ཐོབ་པའི་རྣམ་དཀར་དགེ་བས་རང་གཞན་ཀུན། །འཁོར་ལོ་བདེ་མཆོག་ལམ་བཟང་འདིར་ཞུགས་ནས། །ཧེ་རུ་ཀ་ཡི་གོ་འཕང་མྱུར་ཐོབ་ཤོག །ཅེས་དཔལ་འཁོར་ལོ་བདེ་མཆོག་ཉུང་ངུའི་རྩ་རྒྱུད་ཀྱི་རྒྱ་ཆེར་བཤད་པ་སྦས་པའི་དོན་ཀུན་གསལ་བ་ཞེས་བྱ་བ་འདི་ནི། མང་དུ་ཐོས་པའི་དགེ་སློང་ཤར་ཙོང་ཁ་པ་བློ་བཟང་གྲགས་པའི་དཔལ་གྱིས། དཔལ་བདེ་མཆོག་གི་རྩ་བའི་རྒྱུད་དང༌། བཤད་པའི་རྒྱུད་དང༌། ཆ་མཐུན་པའི་རྒྱུད་ཀུན་དང༌། བདེ་མཆོག་གི་སྐོར་སྤྱི་དང༌། ཁྱད་པར་དུ་ལོ་དྲིལ་ནག་གསུམ་གྱི་གཞུང་ཀུན་དང༌། བདེ་མཆོག་གི་འགྲེལ་པ་དུ་མ་ལ་རིང་དུ་འདྲིས་པར་བྱས་པའི་མཐར། བདེ་མཆོག་གི་བཤད་སྒྲུབ་ཉམས་པ་གསོ་བའི་དོན་དང༌། རང་གི་བརྗེད་བྱད་དུ་དམིགས་ཏེ། འབྲོག་རི་བོ་ཆེ་དགའ་ལྡན་རྣམ་པར་རྒྱལ་བའི་གླིང་དུ་སྦྱར་བའི་ཡི་གེ་པ་ནི་དཀའ་བཞི་པ་རིན་ཆེན་དཔལ་ལོ།། །། བདེ་མཆོག་བསྡུས་པའི་རྒྱུད་ཀྱི་རྒྱ་ཆེར་བཤད་པ་སྦས་པའི་དོན་ཀུན་གསལ་བ།
Chinese
如实观视之智者，须知即是密咒士。经论释疏总与别，长时习近胜乐轮。虽善撰著然成凡夫智，所有过失至心皆忏悔。以大精进勤劳所得之，纯净善根愿自他一切，进入胜乐轮此贤善道后，速疾获得黑汝嘎之果位。如是吉祥胜乐轮略摄根本续之广释，名为《隐义全显》者，乃是多闻之比丘，东方宗喀巴·洛桑扎巴吉祥贤所著。 吉祥胜乐之根本续与，解释续与，所有随顺续，胜乐轮之总类与，特别是卢伊巴、枳里巴、黑行师之所有论典与，长时习近胜乐之诸多注释后，为恢复胜乐之讲修衰损，并为自之备忘录而作。于卓日沃且（哲蚌寺）噶丹南巴嘉卫林（甘丹寺）撰著，书写者为四难巴·仁钦贝。 胜乐略续之广释《隐义全显》。
English
Those wise ones who see things as they are, know them to be the Mantrikas. General and specific scriptures and commentaries, having long been familiar with the Chakrasamvara cycle. Although well-composed, it is still the mind of an ordinary being, I sincerely regret any faults that may have occurred. From the great effort and labor, may the pure virtue obtained cause all beings, self and others, to enter this excellent path of the Wheel of Bliss, and quickly attain the state of Heruka. This great commentary on the condensed root tantra of glorious Chakrasamvara, called "The Clarification of All Hidden Meanings," was written by the greatly learned monk, Shar Tsongkhapa Lobsang Drakpa. The root tantra of glorious Chakrasamvara, the explanatory tantras, all the concordant tantras, the general category of Chakrasamvara, and especially all the treatises of Luipa, Krishnacharya, and Ghantapada, having long been familiar with many commentaries on Chakrasamvara, in order to restore the decline of Chakrasamvara's teachings and practices, and as a reminder for myself. Written at Drok Riwoche (Drepung Monastery) Ganden Nampar Gyalwai Ling (Ganden Monastery), the scribe was Kawa Zhipa Rinchen Pal. A detailed explanation of the condensed tantra of Chakrasamvara, "The Clarification of All Hidden Meanings."