English
I prostrate to you, the lord of the expanding and playful earth! "Sangpa" means that all obscurations have been cleared away. "Gyepa" means the great, uncreated, beyond mind. "Rolton" means the play of wisdom, naturally luminous and appearing without obstruction. This is prostration to the Great Perfection. All of everything, I prostrate to you! "Everything" refers to all the dharmas of samsara and nirvana. The "everything" below refers to the eighty-four thousand collections of teachings, all complete in the great gathering of Ati Yoga, and because it transcends thought and expression in the expanse of primordial purity, I prostrate. Wisdom body, I prostrate to you! "Wisdom" refers to the great wisdom of primordial purity. "Body" refers to the unborn dharmakaya. "You" refers to the essence. "Prostration" means that all the appearances of energy, rays, branches, and awareness are non-dually absorbed into the expanse of the essence, and this is prostration to the vehicle of Ati Yoga. From "Supreme Giving" up to "Wisdom Body," it is summarized into the four great sections, praised as instructions, and an explanation of the occasion of praising the seven great mandalas separately with the five wisdoms. Now, the meaning of the mantra is explained: from "Om Sarva Dharma" up to "Jnana Garbha Ah," through the means of mantra, all dharmas are gathered into one essence and explained. "Om" is the five wisdoms. "Sarva" is all. "Dharma" is dharma. "Bhava" is nature. "Svabhava" is essence. "Vishuddha" is completely pure. "Vajra" is vajra. "Chakshu" is the eye of wisdom. "A A" is unborn primordial purity. "Am Ah" is the essence absorbed into the unborn primordial purity, the inexpressible, the great beyond mind. "Prakriti" is nature, primordial purity. "Parishuddha" is play, completely pure. "Sarva" is all. "Dharma" is dharma. "Yaduta" is the Buddhas of the three times. "Sarva Tathagata" is all the tathagatas. "Jnana Kaya" is the body pure from the beginning of wisdom. "Manjushri" is the noble Manjushri. "Parishuddheta" is completely pure. "Mupadaya" is I shall completely take up the meaning. "Ti Am Ah" is the meaning is profound, the meaning is vast, and various. "Sarva Tathagata" is all the tathagatas. "Hridaya" is the essence gathered into the heart. "Hara Hara" is immovable. "Om Hum Hrih" is body, speech, and mind. "Bhagavan" is Bhagavan. "Jnana" is wisdom. "Murti" is
Chinese
心。 瓦吉修瓦拉是语自在。 玛哈瓦扎是斯提瑜伽，即任何地方都不动摇。 萨尔瓦达玛是所有法。 嘎嘎是完全聚集。 纳玛拉苏是非常清净。 巴日修提是清净的智慧。 达玛达图是法界。 嘉纳是无生智慧。 嘎尔阿（藏文：གརྦྷ་ཨཱཿ，梵文天城体：गर्भ आः，梵文罗马拟音：garbha āḥ，汉语字面意思：胎 阿）是指所有法的精华或究竟真谛汇聚于一个明点中。 阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）是指那个明点本身也融入无生、原始清净、无作、超离思维、无实、空性、无生之界中。 这被称为是所有法中最精华的浓缩。 到此为止，所有法的精华都通过咒语的方式汇聚成一，即在唯一无生的智慧自性中冥想。 到此为止，以四种方式确定了续部的意义、词语的意义、口诀的意义和意旨的意义，并进行了详细解释。 续部的广义意义、简略意义和极简略意义。 到此为止，续部的意义已经完整地解释完毕。 现在展示结尾的意义。 从“此后，具德金刚持”到“圆满佛陀皆已宣说”这五颂，展示了金刚手眷属以问答的方式对导师的赞颂。 “此后”是指续部意义解释的连接。 “具德”是指证悟自我的功德和慈悲他人的功德。“具”是指具有自证智慧。“金刚持”是指不变。 “欢喜且满足，合掌”是指通过身语意三门，心生欢喜，身体满足，内心完全清澈和愉悦的方式合掌，右膝着地，坐在导师面前。“怙主薄伽梵如来”是指怙主是薄伽梵，是众生的怙主和救护者。“向圆满佛陀顶礼”是指眷属金刚手以身语意三恭敬向智慧和慈悲圆满的薄伽梵顶礼。“彼处是怙主秘密主”是指彼处是指斯提瑜伽的乘
English
Mind. Wāgīśvara is the Lord of Speech. Mahāvacana is Spṛti Yoga, which is unshakeable in any place. Sarvadharma is all dharmas. Gaga is completely gathering. Nāmalasu is extremely pure. Pariśuddhi is the wisdom of complete purification. Dharmadhātu is the realm of dharma. Jñāna is unborn wisdom. Garbha Āḥ (藏文：གརྦྷ་ཨཱཿ，梵文天城体：गर्भ आः，梵文罗马拟音：garbha āḥ，汉语字面意思：Womb Āḥ) means that the essence or ultimate truth of all dharmas is gathered into a single bindu. Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) means that the bindu itself dissolves into the unborn, primordial purity, uncreated, beyond mind, unreal, empty, unborn realm. This is said to be the most essential and condensed essence of all dharmas. Up to this point, the essence of all dharmas is gathered into one through the gateway of mantra, that is, meditating on the sole unborn wisdom, which is beyond inherent nature. Up to this point, the meaning of the tantra, the meaning of the words, the meaning of the instructions, and the meaning of the intention have been established in four ways and explained in detail. The extensive meaning of the tantra, the condensed meaning, and the extremely condensed meaning. Up to this point, the meaning of the tantra has been completely explained. Now, the meaning of the conclusion is shown. From "Then, the glorious Vajradhara" to "Spoken by all the perfect Buddhas," these five shlokas show the praise of the teacher by the retinue Vajrapani in a condensed manner through questions and answers. "Then" refers to the connection of the explanation of the meaning of the tantra. "Glorious" refers to the glory of realizing oneself and the glory of compassion for others. "Endowed" means endowed with self-aware wisdom. "Vajradhara" means unchanging. "Rejoicing and satisfied, joining palms" means joining palms through the three doors of body, speech, and mind, with the mind rejoicing, the body satisfied, and the mind completely clear and joyful, placing the right knee on the ground and sitting before the teacher. "Protector, Bhagavan, Thus Gone One" means that the protector is the Bhagavan, the protector and refuge of sentient beings. "Having prostrated to the perfect Buddha" means that the retinue Vajrapani prostrates with reverence in body, speech, and mind to the Bhagavan who is perfect in wisdom and compassion. "There is the protector, lord of secrets" means that "there" refers to the vehicle of Spṛti Yoga.
Chinese
是觀修與宗見顛倒之怙主啊！ 秘密之主乃大金剛持，即大秘密主。 導師是獲得密咒之權並已證得自在者。 「金剛手忿怒尊王。」意即：眷屬金剛手忿怒尊王彼。 「與種種其他一同。」意即：不可思議之種種眷屬與金剛手一同。 「從秘密讚頌中，獻上此語。」意即：秘密讚頌乃以高亢之音聲，讚頌外五種智慧、內斷除戲論之五者、秘密觀修及包含行果之五者，斷除戲論之秘密甚深無上、無與倫比之極甚深稀有者，獻上此語如是云。 「怙主，我等深感歡喜。」意即：怙主乃呼喚導師，我等乃金剛手等之眷屬眾，對教示乘之王總集瑜伽九乘之總精華眷屬眾，生起稀有之想且極為歡喜。 「善哉！善哉！善說。」意即：第一個善哉是從信心之門，以聞所生慧斷除增益，彼為善哉。中間的善哉是以思所生慧而生起確信。最後的善哉是以修所生慧而完全究竟。 「說」是指導師宣說了類似此義。 或者，善哉是指甚深義安住四座之語句，彼亦極為善哉。中間的善哉是指廣大義迷惑歧途之語句，彼亦極為善哉。 「善說」是指無等義差別分之語句，彼亦極為善哉。 誰說的呢？ 秘密主所說。 「解脫果位欲求者。」意即：甚深義所說從阿賴耶之相解脫，廣大義從明覺之相解脫，無等義從顯現之相解脫，因此，不需尋求果位，而是自性本然安住於自身。 「與無怙之眾生等。」意即：眾生乃六道，無怙者乃是可悲憫之有情，被八萬四千煩惱所折磨者等，以及「我等真實圓滿之」，
English
Is the protector of distorted views on view, meditation, and tenets! The secret lord is the great Vajradhara, the great secret lord. The teacher is the one who has obtained power over secret mantras and has attained mastery. "Vajrapani, king of wrathful ones." Meaning: The retinue, Vajrapani, the king of wrathful ones. "Together with various others." Meaning: The inconceivable variety of retinue and Vajrapani together. "From the secret praise, this word is offered." Meaning: Secret praise is through a loud voice. Praising the outer five wisdoms, the inner five that cut off elaboration, the secret view, meditation, and the five that include conduct and result, the secret, profound, unsurpassed, incomparable, extremely profound, and wonderful Dharma that cuts off elaboration, this word is offered, thus it is said. "Protector, we are delighted." Meaning: Protector is calling the teacher. We are the retinue of Vajrapani and others. To the king of vehicles, the general essence of the nine vehicles of Atiyoga, the retinue, a sense of wonder arises and we are extremely delighted. "Excellent! Excellent! Well spoken." Meaning: The first excellent is from the gate of faith, cutting off the imputations of the wisdom of hearing, that is excellent. The middle excellent is with the wisdom of thinking, confidence arises. The final excellent is with the wisdom of meditation, it is completely perfected. "Spoken" means the teacher spoke of a similar meaning. Or, excellent means the profound meaning abides in the four seats of speech, that is also extremely excellent. The middle excellent means the vast meaning, the speech of the confusing crossroads, that is also extremely excellent. "Well spoken" means the unequal meaning, the speech of the distinct divisions, that is also extremely excellent. Who spoke it? The secret lord spoke it. "Liberation, fruit, seekers." Meaning: The profound meaning spoken is liberated from the aspect of the alaya, the vast meaning is liberated from the aspect of awareness, the unequal meaning is liberated from the aspect of appearance, therefore, there is no need to seek the fruit, but it naturally abides within oneself. "And the unprotected beings, etc." Meaning: Beings are the six realms. The unprotected are sentient beings, objects of compassion, those tormented by the eighty-four thousand afflictions, etc., and "We, the truly perfect,"
Chinese
萨瓦，我等一切皆为以无生本净现证无上菩提之故。获得菩提成办大事，此言圣者妙吉祥为三界六道众生获得无上菩提而成办大事。开示幻化网之理，此言幻化网续六万品中，开示三摩地网品，亦为极密精要心髓之理。此乃清净贤善之道，此言此乃上述之口诀，相为处所，清净为内，心之垢染清净，间为意之执着清净，阿赖耶识无生而清净，心无名言安立而清净，显现无能取所取、断除取舍而清净，三者之错乱清净，是为贤善之道。何为道耶？深广且浩瀚，此言义甚深者，深不可测，广大者，广大无边，不可思议。成办大事利益有情，此言大事者，乃大圆满之精要，普谛瑜伽。有情者，以大悲心怜悯六道众生，以慈悲摄受，成办有情之大事。诸佛之境即此，此言诸佛之境，乃以分别念假立之错乱显现清净，是为诸佛之清净刹土。圆满正觉诸佛所说，此言圆满正觉诸佛为眷属金刚手等及一切有情宣说深广浩瀚之法。又若以普谛瑜伽而言，圆满者，乃轮涅、有无、常断、九乘次第、八万四千法蕴皆圆满于普谛瑜伽之中。乘之见解颠倒则清净，无有言诠而增广，诸佛乃三世诸佛为利益有情而宣说。结尾总结，圣者妙吉祥幻化网六万品，此言圣者乃超胜九乘，妙者，无有宗派之偏袒故妙，吉祥者，于本净界中明亮故吉祥。幻为心要，化为支分，网者，心要与支分二者
English
Sawa, may we all realize the unsurpassed enlightenment through unborn, primordial purity. "Achieving enlightenment accomplishes great things," which means that the noble Manjushri accomplishes the great deed of attaining unsurpassed enlightenment for the sentient beings of the three realms and six paths. "Showing the way of the Magical Net," which means that among the sixty thousand chapters of the Magical Net Tantra, the chapter on the Net of Samadhi shows the way of the most secret, condensed essence and heart essence. "This is the path of pure goodness," which means that this is the instruction above. The aspect is the place, purity is within, the defilements of the mind are purified, the clinging of the mind in between is purified, the alaya is unborn and purified, the mind is without names and labels and purified, appearances are without subject and object, without rejection and acceptance, and purified, the three confusions are purified, which is called the path of goodness. What is the path? It is deep, vast, and extensive, which means that the meaning is deep, difficult to fathom, and vast, which is vast and inconceivable. "Accomplishing great things benefits beings," which means that the great thing is the essence of Dzogchen, the Puti Yoga. Beings are those who are compassionate to the sentient beings of the six realms, and with compassion, they are cared for and accomplish great things for sentient beings. "This is the realm of the Buddhas," which means that the realm of the Buddhas is the purification of the appearance of delusion fabricated by the mind, which is the pure realm of the Buddhas. "Explained by the perfectly enlightened Buddhas," which means that the perfectly enlightened Buddhas explained the profound, vast, and extensive vehicle to the retinue Vajrapani and others, and to all sentient beings. Or, if explained in terms of Puti Yoga, perfection is the completion of samsara and nirvana, existence and non-existence, permanence and annihilation, the nine vehicles in order, and the eighty-four thousand collections of teachings within Puti Yoga. The view of the vehicle is purified by being reversed, and it is expanded without words. The Buddhas are the Buddhas of the three times who have explained it for the benefit of beings. In the final conclusion, the noble Manjushri Magical Net sixty thousand chapters, which means that the noble one is superior to the nine vehicles, the gentle one is gentle because there is no bias towards any philosophical system, and the glorious one is glorious because it is clear in the realm of primordial purity. Illusion is the heart essence, manifestation is the limb, and the net is the heart essence and the limb