Chinese
“尽头”是“穷尽”之语。如是，秘密集会圣众之自宗，虽欲究竟之说，然须知总的来说也有隐义。第四，究竟是：身、语、意金刚此三者，是诸法之自性，从原始就已安立。自性从原始就已清净之故，以道修习，也具有获得寂止之威力和完全具备，并且安住于三金刚无别之法界彼性上，则能迅速摧毁与魔之损害相等的痛苦，与僵尸之业相等的业，与夜叉相等的烦恼等，而成为最胜，即大乐俱生之唯一智慧。此乃彼之意义。如是，以广说如语之词句，薄伽梵母化身之身，于诸佛之眷属坛城中示现，于天王等之住所和普陀山等处，对于此显现安住之名声所作之赞颂，意义上也是对报身和法身作赞颂。这些决定义，是配合甚深道究竟金刚瑜伽六支而说的。即是，度母出现之续部的名称决定的特殊解释，印度智者所造之二者，以及燃灯吉祥之续部大释中出现者，大体上是与此相符而说的。其中，与道金刚瑜伽之口诀不符之处，是从续部之甚深究竟义出发，如所说“须以续部之其他续部来理解”，我已配合金刚瑜伽而阐释。此外，也有如是接近所需之条目：如秋月等以月亮和种子生起，如日月增长等以五现证生起，如“如来顶髻”之语表示天神灌顶，如“三界怙主”等表示生起三种仪轨，如“彼性三者”等表示加持三金刚，如“一切盔甲”等表示诸根。
English
“End” is a word meaning “exhaustion.” Thus, in the self-tradition of the Secret Assembly of Noble Ones, although they desire the ultimate explanation, it should be known that there is also a hidden meaning in general. Fourth, the ultimate is: these three, namely body, speech, and mind vajra, are established from the beginning as the nature of all dharmas. Because the nature is primordially pure, by practicing the path, one also possesses the power to attain peace and is fully endowed, and by abiding equally in that realm of the indivisibility of the three vajras, one quickly destroys suffering equal to the harm of demons, actions equal to the actions of zombies, and afflictions equal to yakshas, and becomes supreme, that is, the sole wisdom of great bliss born together. This is the meaning of that. Thus, with these words of detailed explanation, just as they sound, the emanation body of the Blessed Mother, who manifests in the mandala of the retinue of all Buddhas, and the praise made to the fame of dwelling manifestly in the abodes of the kings of gods and on Mount Potala, etc., in terms of meaning, it is also praise to the enjoyment body and the dharma body. These definitive meanings are explained in accordance with the six branches of the profound path, the ultimate Vajra Yoga. That is, the specific explanation of the determination of the name of the Tara-arising tantra, the two composed by Indian scholars, and those appearing in the Great Commentary on the Tantra of Dipamkara Shri, are mostly explained in accordance with this. Among them, those that do not agree with the oral instructions of the Path Vajra Yoga are based on the profound ultimate meaning of the tantra, as it is said, "It is necessary to understand with other tantras of the tantra," I have explained in accordance with the Vajra Yoga. Furthermore, there are also such categories that are close to what is needed: such as the autumn moon, etc., arising from the moon and seed, such as the increase of the sun and moon, etc., arising from the five manifest enlightenments, such as the words "Tathagata's Ushnisha" indicating the empowerment of the gods, such as "Protector of the Three Realms," etc., indicating the arising of the three rites, such as "Those three natures," etc., indicating the blessing of the three vajras, such as "All armor," etc., indicating the faculties.
Chinese
加持和，一切圆满极喜和，右伸左屈一切圆满喜悦，是指眷属的本尊众。生起次第方面，以日月增长等仪轨和，以肉眼观看颜料等是加持和，头饰光鬘交错是指，宝冠的灌顶等等和，文字吽的指，是指咒语的灌顶和，以月亮的顶端头饰作秘密灌顶和，从发髻中无量光作慧灌顶和，吉祥天女等也显示了第四灌顶，灌顶的意义。火焰燃烧炽盛和，燃烧的鬘和，光明极炽盛和，灯母自身等，也显示了成办四种事业和成就的烧施，由于灌顶的缘故，也显示了是为安住。此外，灯母以昼寂夜猛著称的修法，此论著也极为清晰地显示了，显示了二十一种修法和二十一种事业，是非常著名的，因为过于繁多，所以在此不作展开。进入的意义是，在其下显示了赞颂的利益，其中首先从根本咒语等的两颂中，以根本咒语的十个字母的门径来赞颂，这正是此（内容），以及具足二十一个顶礼的赞颂也是此（内容），因此“和”是总摄的词。其中根本咒语的意义是：嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）是指至上的梵天，法界法身，执持一切功德的宝珠，善逝的精华，是法的殊胜。从法身所生的智慧是达热（藏文：ཏཱ་རེ，梵文天城体：तारे，梵文罗马拟音：tāre，汉语字面意思：达热）。从原始的法所生的身是德达热（藏文：ཏུཏྟཱ་རེ，梵文天城体：तुत्तारे，梵文罗马拟音：tuttāre，汉语字面意思：德达热）。从不可言说的法所生的大悲是都热（藏文：ཏུ་རེ，梵文天城体：तुरे，梵文罗马拟音：ture，汉语字面意思：都热），是化身和事业。梭哈（藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭哈）是自己加持。哈（藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）是哈里阿里（藏文：ཧ་ལས་ཨཱར་ལཱི，梵文天城体：हले अर्ली，梵文罗马拟音：hale arlī，汉语字面意思：哈里阿里），唉玛霍（藏文：ཨེ་མ་ཧོ，梵文天城体：एमाहो，梵文罗马拟音：emāho，汉语字面意思：唉玛霍）是幻化般的身体和刹土以及无量的事业。以这些意义的门径来赞颂的缘故，是根本咒语的赞颂。所作的事业是赞颂的对境，是度母，即薄伽梵母。作者是以具足真实的恭敬心。
English
Blessing and, all-round great joy and, right extension left contraction all-round joy, refers to the retinue of deities. In terms of the generation stage, with rituals such as the waxing of the sun and moon, and blessing by looking at colored powders etc. with the eyes, and the interweaving garland of light of the head ornament, refers to the empowerment of the diadem etc., and the letter Hūṃ refers to the mantra empowerment, and the secret empowerment with the head ornament of the crescent moon, and the wisdom empowerment from Amitābha from within the hair, and the fourth empowerment is also shown by Deva and Gema etc., the meaning of empowerment. "Fire blazing fiercely" and "garland of flames" and "light extremely blazing" and "lamp mother herself" etc., also show the fire offering for accomplishing the four actions and attainments, and because of the empowerment, it also shows that it is established. Furthermore, this text also very clearly shows the practice method of the lamp mother known as peaceful by day and wrathful by night, and it is very famous that it shows twenty-one practice methods and twenty-one activities, but because it becomes too numerous, it is not elaborated here. The meaning of entering is that the benefits of praise are shown below it, among which, firstly, from the two verses of the root mantra etc., praising through the gate of the ten letters of the root mantra, this is it, and the praise with twenty-one prostrations is also this, therefore "and" is a collective word. The meaning of the root mantra is: Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) refers to the supreme Brahman, the Dharmadhātu Dharmakāya, holding the jewel of all qualities, the essence of the Sugata, is the supreme of Dharma. The wisdom arising from the Dharmakāya is Tāre (藏文：ཏཱ་རེ，梵文天城体：तारे，梵文罗马拟音：tāre，汉语字面意思：达热). The body arising from the primordial Dharma is Tuttāre (藏文：ཏུཏྟཱ་རེ，梵文天城体：तुत्तारे，梵文罗马拟音：tuttāre，汉语字面意思：德达热). The great compassion arising from the inexpressible Dharma is Ture (藏文：ཏུ་རེ，梵文天城体：तुरे，梵文罗马拟音：ture，汉语字面意思：都热), which is emanation and activity. Svā (藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭哈) is self-blessing. Hā (藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈) is Hale Arli (藏文：ཧ་ལས་ཨཱར་ལཱི，梵文天城体：हले अर्ली，梵文罗马拟音：hale arlī，汉语字面意思：哈里阿里), Emaho (藏文：ཨེ་མ་ཧོ，梵文天城体：एमाहो，梵文罗马拟音：emāho，汉语字面意思：唉玛霍) is the illusory body and pure land and limitless activities. Because of praising through the gate of these meanings, it is the praise of the root mantra. The object of praise to be done is the goddess, the Bhagavatī. The doer is with perfect reverence.
Chinese
是谁，有智慧者啊？ 方式是怎样的呢？ 在这里，以极度的虔诚和精进，念诵这赞颂，并在黄昏和黎明起身，也就是站立起来，先行顶礼和供养，忆念圣者的功德。 它的利益是完全给予一切无畏，从八大和十六大等一切怖畏中救护，并赐予无畏的处所，圆满的权势。 在这里，“极度”和“念诵”等词，在汉文中有一个“吧”字，所以说“精进地读诵”就容易理解了。 因此，无论哪个有智慧者，在黄昏等六时中，以对天女的恭敬和忆念功德的方式，精进地读诵这赞颂，就会有这些利益，这是说在所有上下文中都要这样理解。 罪业是罪业的果报，也就是疾病和邪魔，以及障碍和恶劣的命运，所有以前存在的都会完全平息，并且会遣除将来会发生的。 同样，以前由于罪业的力量，即使是注定要堕入恶趣的业力之人，通过读诵赞颂的光辉，罪业也会耗尽，从而获得摧毁一切恶趣之生的状态，也就是不会堕入恶趣。 与此相反，也显示了成就圆满善趣之生的意义，因此，即使在轮回中，也显示了今生和来世的利益。 通过念诵对无数佛陀等的赞颂，并安住于它的修持，与这位薄伽梵母一同前往和安住的无数佛陀，也就是七俱胝化身佛，也能通过修持迅速见到他们的面容，见到之后，无论在真实中还是梦中，他们都会以光芒或手势，或者降下甘露之流来灌顶。 这也显示了在成熟弟子时，进行水灌顶。 这样，由于灌顶的缘故，许多障碍得以清净，获得许多三摩地和陀罗尼的差别，从而逐渐获得比这个圆满眷属更大的功德，并具有多种功德的大手印成就，获得之后
English
Who is it, the wise one? How is the method? Here, with utmost faith and diligence, reciting this praise, and rising in the evening and at dawn, that is, standing up, preceding with prostrations and offerings, remembering the qualities of the Holy One. Its benefit is to completely bestow all fearlessness, to protect from all fears such as the eight great and sixteen great fears, and to grant the fearless abode, the perfect power. Here, the words "utmost" and "reciting," etc., in Chinese, there is a word "ba," so it is easier to understand if it is said "diligently reading." Therefore, whichever wise one, in the six periods such as evening, with reverence for the goddess and remembering her qualities, diligently reads this praise, will have these benefits, that is to say, it should be understood in this way in all contexts above and below. Sins are the fruits of sins, that is, diseases and evil spirits, as well as obstacles and bad fortune, all that existed before will be completely pacified, and those that will occur again will be averted. Similarly, previously, due to the power of sinful actions, even if one is destined to be born in the lower realms, by the splendor of reading the praise, sinful actions will be exhausted, thereby obtaining the state of destroying all births in the lower realms, that is, one will not be born in the lower realms. Conversely, it also shows the meaning of accomplishing the perfect birth in the higher realms, therefore, even in samsara, it shows the benefits of both this life and the next. By reciting the praise to countless Buddhas, etc., and abiding in its practice, countless Buddhas who go and abide together with this Bhagavati, that is, seven crore emanation Buddhas, can also quickly see their faces through practice, and after seeing them, whether in reality or in a dream, they will empower with rays of light or gestures, or by descending a stream of nectar. This also shows the water empowerment when maturing disciples. Thus, due to the empowerment, many obscurations are purified, and many distinctions of samadhi and dharani are obtained, thereby gradually obtaining the great mudra accomplishment with greater qualities than this perfect retinue, and after obtaining it
Chinese
通过圣地，最终将到达圆满正觉的佛陀果位。这表明了听闻解脱和一切智的利益。为了暂时通过咒语的力量也显示其他的利益，说了三段偈颂，在“彼之毒”等中，稳固的黑毒堆积等毒，摇动的毒蛇和脓肿和水疱等的毒。安住被称为是稳固的，为了容易理解成为名称的同义词而说了两个，或者说“热病，稳固或者摇动都可以”，南喀桑波说：“稳固摇动任何都可以”，这样容易修改。那样的毒是非常猛烈的，夺取生命和产生严重的痛苦。那样的毒，仅仅忆念度母的明咒，就能极度地恐惧，消除其损害，变成甘露等。如“吃了和喝了也”一样，在“忆念就能极度消除”之前连接，像那样的毒吃了和喝了，接触有毒的涂抹等，也忆念明咒，瞬间就能消除，其他的译本中“吃了和”这个，如果在“忆念”这个词的下面念诵，就和下面的偈颂连接了，然而如“khaditaṃ pītameva vā”出现的一样，文句本身容易理解。在“鬼和”等中，各种鬼的损害和，瘟疫等的疾病和，被毒折磨等的痛苦的集合，安住在自己身上的那些，也通过度母的明咒的力量完全断除，不仅获得安乐，而且明咒的修行者仅仅用心思维，或者仅仅做息灾的事业，也能使其他的众生断除那个痛苦。同样，大家也取最后的词句，障碍消除，魔等各自被摧毁。在“二三七”等中，二是说白天和夜晚。三是白天和夜晚都可以，即三个时段。在那每一个中，也和修持相关联，赞颂念诵七遍，如上师的口诀中出现的一样。那样
English
By traversing the noble grounds, one will ultimately reach the state of perfect and complete enlightenment of a Buddha. This shows the benefits of hearing about liberation and omniscience. In order to also show other benefits through the power of mantra temporarily, three verses were spoken. In "Its poison, etc.," the poison of stable black piles, etc., and the poison of moving venomous snakes and abscesses and blisters, etc. "Abiding" is said to be stable, and in order to be easily understood as a synonym for the name, both are said. Or, as Gnyan-lo said, "Fever, whether stable or moving, is fine." Namkha Sangpo said, "Anything stable or moving," so it is easy to modify. Such poison is very violent, taking life and causing great suffering. That kind of poison, just by remembering the vidya-mantra of Tara, is extremely frightening, eliminating its harm, and turning into amrita, etc. As in "Even if eaten or drunk," it is connected before "remembering will completely eliminate." Even if such poison is eaten or drunk, even if poisonous ointments are touched, remembering the vidya-mantra will eliminate it in an instant. In other translations, "eaten and" is recited after the word "remembering," it would be connected to the following verse. However, as it appears in "khaditaṃ pītameva vā," the sentence itself is easy to understand. In "Demons and, etc.," the harm of various demons, and diseases such as plagues, and the collection of sufferings such as being tormented by poison, those abiding in oneself are also completely eliminated by the power of this vidya-mantra of Tara, and not only is happiness attained, but also the practitioner of the vidya-mantra, just by thinking in his mind, or just by doing peaceful actions, can also cause other beings to abandon that suffering. Similarly, everyone also takes the last phrase, obstacles are eliminated, and demons, etc., are destroyed separately. In "Two, three, seven, etc.," two refers to saying day and night. Three can be day and night, that is, three sessions. In each of those, also in connection with practice, the praise is recited seven times, as it appears in the guru's instructions. Like that