English
The five aggregates such as form. The four of the twelve sources, the six realms of beings. The four kinds of birth. The sentient beings of existence are the four rivers of birth, old age, sickness, and death. The countless sufferings of the container and its contents, hundreds of thousands of Samayas, all the inconceivable things are the fruits of delusion. For example, a mirage is mistaken for water, a stump is mistaken for a person, and a thread is mistaken for a snake. Or like a silkworm wrapping itself in silk, like the saliva of a worm, it arises from itself and wraps itself up. Like experiencing various sufferings and dying. Similarly, delusion is also because one has not awakened to the existence of ghosts and self. Wisdom is too strong, knowledge is too strong, and the mind is too clear, so one cannot satisfy oneself and turns into the five poisons and the three poisons. Experiencing various sufferings of samsara, hundreds of thousands of Samayas. It is also said in the Ratnagotravibhāga: Grasping what does not exist as existing, in reality, experiencing suffering as in a dream. The arising of the six realms of rebirth all originates from this. It is said. "Incomparable" refers to revealing the key to cutting off delusion from its root. It is also said in the tantra: On the battlefield of afflictions, be brave alone. Destroy the pride of the ignorant enemy. With a great blazing weapon. Cut off afflictions and ignorance from the root. It is said. The Great Vehicle cuts off suffering. It is said. Therefore, the chapter on cutting off delusion. Starting from the vajra hook and rope. Until it is called the supreme among those with sound, it reveals the occasion for cutting off delusion. In order to understand the method of cutting off delusion, it is necessary to understand the three faculties of superior, middling, and inferior, and the key is revealed. For the superior faculty, by revealing the key of words, one can cut off delusion from its root. Glorious Buddha Padmasambhava. It is said. Although the lotus grows from mud, it is not stained by the faults of mud, etc. Just like a flower with beautiful color, pleasing, and very wonderful. Similarly, with the superior faculty. Through wisdom, there is no place of birth in samsara. It is said. Wisdom is to recognize the non-real existence of the basis, to recognize the unborn nature of delusion, and to recognize the complete liberation of the appearance of delusion. The arising of samsara will not transform into the womb of the four places of birth, and will not regress. Or rather, there are three kinds of wisdom: recognizing the unborn nature of the basis, recognizing the original purity of the essence, the basis of delu-
Chinese
将错觉与真实无二无别地认识，彻底根除，不作分别取舍，是真正的觉悟，是完全、清晰、彻底的解脱。从无中生出一切，自性清净融入法界。无所作为，超越思维，在最初的当下认识它。轮回产生于六道众生和四种出生方式。所有众生都从轮回中产生。刚一出生就是金刚之主。如是说，通达原始清净、超越思维的意义，因为没有生灭、转变和住处，所以获得如金刚般的身体。无身之身，是身体中的至高者。如是说。例如，黑色的哈拉毒药，认识到是毒药就不会吃。如果用正确的方法服用，也会变成药物。同样，对于错觉显现的轮回，通达者不会执着、不会束缚，会变成朋友。如是说。上等根器者彻底断除错觉，中等根器者则被传授八万四千法门的诀窍。对于下等根器者，错觉一生起就直接指明，并将证悟的方法传授给他们。经续中也说：金刚宝剑斩断一切。如是说。下等根器者彻底断除错觉的方法是：断除外在的错觉，断除内在的错觉，断除秘密的错觉。其中，断除外在的错觉是：对于显现、有无、常断等轮回涅槃的次第，本来就是自性本然。因此，对于显现，不作肯定或否定，不作区分和选择，不作能取和所取。安住于无取舍的显现，如是说。外在的显现没有处所，是自显自解脱。在自性中自然成佛。在自性中没有能取和所取，因此自然消逝。断除内在的错觉是：有觉性而没有体验，对于二元对立，没有内外能取所取。不被心所舍弃，在当下清净，没有命名和执着的相状。从空性中生出一切，在空性中解脱。从无中生出一切，融入于无。母子光明无二无别地融合。例如，水和水融合在一起，牛奶和水融合在一起，小溪融入大海。如是说。断除秘密的错觉是：将作为一切根本的空性心髓，不作分别取舍地断除，在没有生起时就
English
Recognizing illusion and reality as inseparable, completely cutting off the root, without making distinctions or attachments, is true awakening, complete, clear, and thorough liberation. From nothing, everything arises, the pure essence dissolves into the Dharmadhatu. Without action, beyond thought, recognize it in the very first moment. Samsara arises from the six realms of beings and the four modes of birth. All sentient beings arise from samsara. The moment of birth is the Lord of Vajra. Thus it is said, understanding the meaning of primordial purity, beyond thought, because there is no birth, death, change, or dwelling, one attains a body like a vajra. The body without a body is the supreme of bodies. Thus it is said. For example, the black hala poison, recognizing it as poison, one will not eat it. If taken with the right method, it will turn into medicine. Likewise, for the illusionary appearance of samsara, the realized one will not be attached, will not be bound, and it will become a friend. Thus it is said. The superior faculty completely cuts off illusion, while the intermediate faculty is taught the key instructions of eighty-four thousand dharmas. For the inferior faculty, the moment illusion arises, it is directly pointed out, and the method of realization is transmitted to them. It is also said in the tantras: The vajra sword cuts off everything. Thus it is said. The method for the inferior faculty to completely cut off illusion is: cutting off external illusion, cutting off internal illusion, and cutting off secret illusion. Among these, cutting off external illusion is: for the order of appearance, samsara and nirvana, existence and non-existence, permanence and annihilation, it is originally self-nature, self-existing. Therefore, for appearance, do not affirm or negate, do not distinguish or choose, do not grasp at the grasper or the grasped. Abide in appearance without acceptance or rejection, thus it is said. External appearance has no place, it is self-appearing, self-liberating. In self-nature, naturally become a Buddha. In self-nature, there is no grasper or grasped, therefore it naturally vanishes. Cutting off internal illusion is: having awareness but no experience, for duality, there is no internal or external grasper or grasped. Not abandoned by the mind, purified in the present moment, without the appearance of naming or attachment. From emptiness, everything arises, liberated in emptiness. From nothing, everything arises, dissolving into nothing. Mother and child light merge inseparably. For example, water and water merge together, milk and water merge together, a small stream merges into the ocean. Thus it is said. Cutting off secret illusion is: cutting off the essence of the empty mind of the base of all, without making distinctions or attachments, at the moment of no arising,
Chinese
已断除。无有阻碍地断除了根源。无有二元地断除了根源。于大光明中断除了根源。于大清净中断除了根源。那是秘密的阿赖耶识断除了根源。经中也说：精通三种解脱者。如是说。外境的显现自解脱。中间，意的执着自解脱。内部，心无实性，于原始清净大空中自解脱。解脱的解脱是解脱身。如是说。无等同，是指以上显示了断除错乱的根源。极寂静，是指错乱的八万四千种分别念完全寂静。外境的显现无执着而自解脱寂静。觉性于无觉性原始清净中寂静。心于原始清净、无生、超离思维中完全寂静。初始、中间和结尾都是善的。所谓初始，是指安住的方式、实相、心髓、原始清净是善的。中间是指力量、光芒、支分、具有法相的相。错乱的方式和显现的方式，以及断除根源是极度善的。结尾是善的，是指错乱返回的方式，以及返回后解脱的方式，以及果达到究竟是善的。过去的诸佛所说。所谓佛、有情和基的实相是，过去的佛燃灯佛、顶髻佛、一切救护等所说。未来者也将宣说。所谓未来的佛是弥勒佛、勇猛军、狮子吼等也将宣说。现在出现的圆满正觉。所谓薄伽梵释迦牟尼佛、大秘密主、金刚萨埵和导师极喜金刚也显示了中间的善，断除错乱的根源并解脱的方法。现在的诸佛也宣说。基如何安住的实相，中间如何错乱的错乱方式，断除错乱的断除方式，最后证悟的证悟方式。或者，意义深奥，意义广大。意义重大，无等同，极寂静。所谓意义深奥，是指安住的基之集合，广大是指错乱的险隘之集合。无等同是指差别区分的集合。意义重大是指无分别的集合，共有四种。或者，意义深奥，意义广大
English
Cut off. Cut off the root without obstruction. Cut off the root without duality. Cut off the root in great luminosity. Cut off the root in great purity. That is the secret ground, cutting off the root. It is also said in the tantra: "Skilled in the three liberations." Thus it is said. The appearance of the outer world is self-liberated. In between, the clinging of the mind is self-liberated. Internally, the mind is without substance, self-liberated in the great expanse of primordial purity. Liberation of liberation is the liberated body. Thus it is said. "Unequaled" means that it shows the cutting off of the root of delusion up to that point. "Completely pacified" means that the eighty-four thousand conceptualizations of delusion are completely pacified. The appearance of the outer world is pacified as self-liberation without attachment. Awareness is pacified in primordial purity without awareness. The mind is completely pacified in primordial purity, unborn, beyond thought. "Good in the beginning, middle, and end." That is, "beginning" means that the way of abiding, the essence, the heart, primordial purity are good. The middle is the power, rays, branches, characteristics of phenomena with characteristics. The way of delusion, the way of appearance, and the cutting off of the root are extremely good. "Good in the end" means the way of delusion returning, and the way of liberation after returning, and the fruit reaching the ultimate is good. Spoken by the Buddhas of the past. That is, the Buddhas, sentient beings, and the reality of the ground are, spoken by the Buddhas of the past, Dipamkara Buddha, Ushnishachakra Buddha, Sarvasamrakshaka, and others. Those of the future will also speak. That is, the Buddhas of the future, Maitreya Buddha, Virasena, Simhanada, and others will also speak. The perfect Buddhas who appear now. That is, the Bhagavan Shakyamuni Buddha, the Great Secret Lord, Vajrasattva, and the teacher Garab Dorje also showed the good in the middle, the method of cutting off the root of delusion and liberating it. The Buddhas of the present also speak. The reality of how the ground abides, the way of delusion of how it is deluded in the middle, the way of cutting off delusion, the way of realization in the end. Or, the meaning is profound, the meaning is vast. The meaning is great, unequaled, completely pacified. That is, "the meaning is profound" means the collection of the ground of abiding, "vast" means the collection of the defilements of delusion. "Unequaled" means the collection of distinct differences. "The meaning is great" means the collection of non-duality, there are four in total. Or, the meaning is profound, the meaning is vast.
English
Meaning great, incomparable, utterly peaceful. That is, one should explain five or ten points about this as well. The meaning of profound refers to the tantric vehicle. The meaning of vast refers to the vehicle of reasoning. The meaning of incomparable indicates Dzogchen. The meaning of utterly refers to Dzogchen Tögal, Ati Neck-Cut, the pinnacle of the nine vehicles, the essence of the general collection, the summary of the general collection, the vehicle of Yoga. Good in the beginning, good in the middle, and good in the end. That is, this meaning is good in the beginning, good in the middle, and good in the end. Spoken by the Buddhas of the past, and will be spoken by those of the future, the perfect Buddhas who appear now. That is, the Buddhas of the past, future, and present have all spoken of these great meanings, and the Buddhas who appear later will also speak of them. What is it that is spoken again and again? That is, for the fortunate disciples, this essential heart-advice, this great secret, is spoken again and again until they understand the meaning. From the Great Net of Magical Illusion Tantra. That is, from within the sixty thousand chapters of the Great Net of Magical Illusion Tantra, this chapter of "The Song of Mañjuśrī" is the great tantra spoken to those fortunate ones of the present and those of the future. Or, this great tantra of the Seminal Essence tradition is the illusion of no birth, the illusion is the radiance of clear light, the net is connected to the heart and limbs. Karma is the karma of the fortunate, it is non-action, beyond mind. Who spoke this meaning? The Great Vajradhara, holder of secret mantras. That is, the teacher of secret mantras is the Bhagavan Great Lord of Secrets. Vajra refers to the unchanging essence. Holder refers to holding the meaning of the five wisdoms. Secret mantra, in Indian language is called Mantra (梵文天城体：मन्त्र，梵文罗马拟音：mantra，汉语字面意思：真言), in Tibetan it is called secret mantra, it is secret mantra because it has the meaning of knowing and protecting. Holder means that the fortunate person holds the meaning of unborn, primordial purity, therefore it is called holder. Joyfully by the immeasurable ones. That is, to the immeasurable, inconceivable retinue, the heart-advice of unborn, primordial purity was joyfully spoken. What is the song, please explain. That is, the song is the sixty-six thousand chapters.