Chinese
因为您具有伟大的慈悲，为了利益众生。像这样说了等等。具有伟大慈悲的您，为了今生来世利益众生，您向我提问，所以说了这些。如果念诵谁的名号意义重大呢？具有智慧身的文殊菩萨的名号念诵意义重大，能够净化并消除罪恶。像这样说了。念诵智慧六味一体之身的文殊菩萨的名号意义重大。为什么意义重大呢？仅仅读诵就能净化自己相续中所有的障碍，并且消除当下所有的罪恶，所以意义重大。为了劝请眷属倾听，从我这里听闻而精进是好的，具德金刚持，金刚手您是好的。秘密的主人，因此我将为您好好地宣说。您要一心一意地倾听。像这样说了。释迦牟尼佛对我说道，您听闻是好的。为什么好呢？因为提问文殊菩萨的意义。秘密的主人，这样称呼集结者，为了利益未来的众生，因此，我将为您好好地宣说，具有六种姓氏的真实名号。您要一心一意地倾听，这样劝请道。那么，金刚手也需要劝请吗？不是这样的，金刚手代表着告诫后世的瑜伽士们，要舍弃不能成为法器、遗忘和混杂这三种过失，好好地倾听。这样说完后，眷属随喜道：世尊，这样很好。像这样说了，世尊您赐予我们文殊菩萨的法，这样很好。现在为了宣说观察种姓的章节，从那时起，世尊释迦牟尼佛。像这样说了等等。刚确定要听闻，从那时起，世尊说了，这样连接起来。所有伟大的密咒种姓。这表明了观察总结的种姓。密咒，这个词语“曼陀罗”的意思是守护，简而言之，是指特殊的方法和智慧。从种姓中产生所以是种姓。执持种姓所以是种姓。所有种
English
Because you possess great compassion, for the benefit of sentient beings. Thus, it was said and so on. You, possessing great compassion, for the benefit of sentient beings in this life and the next, you ask me, so these were spoken. If reciting whose name is of great significance? Reciting the name of Mañjuśrī, who possesses the body of wisdom, is of great significance, capable of purifying and eliminating evils. Thus, it was said. Reciting the name of Mañjuśrī, who possesses the body of wisdom, the six tastes as one, is of great significance. Why is it of great significance? Merely reciting it purifies all the obscurations present in one's own continuum, and eliminates all immediate evils, so it is of great significance. In order to urge the assembly to listen, 'It is good that you strive to listen from me, O glorious Vajradhara, Vajrapani, you are good. O secret lord, therefore, I shall explain it well to you. You should listen with a one-pointed mind.' Thus, it was said. Shakyamuni Buddha said to me, 'It is good that you listen.' Why is it good? Because you ask about the meaning of Mañjuśrī. Addressing the compiler as 'secret lord,' for the benefit of future sentient beings, therefore, I shall explain well to you the true name, possessing the nature of the six lineages. You should listen with a one-pointed mind,' thus he urged. Then, is it necessary to urge Vajrapani as well? It is not necessary, Vajrapani represents the admonishment to future yogis to abandon the three faults of not being a suitable vessel, forgetting, and mixing, and to listen well. Having spoken thus, the assembly rejoiced, 'O Bhagavan, that is good.' Thus it was said, meaning, 'O Bhagavan, it is good that you bestow upon us the Dharma of Mañjuśrī.' Now, in order to explain the chapter on observing the lineages, 'Then, the Bhagavan Shakyamuni Buddha.' Thus it was said and so on. Immediately after determining to listen, 'Then, the Bhagavan spoke,' thus it is connected. 'All the great mantra lineages.' This indicates the observation of the summarized lineages. Mantra, the word 'mantra' means to protect, in short, it refers to special methods and wisdom. Because it arises from the lineage, it is a lineage. Because it holds the lineage, it is a lineage. All lineage
Chinese
已成为一切的主宰，由于聚集了一切种姓，所以是伟大的种姓。也因为成为产生行为、实践和瑜伽乘各种形态的地方，所以才这样说。此处的必要是平等调伏五种烦恼的对治，是简要指示的方式。‘持诵秘密真言和明咒的种姓’，这显示了观察事业的种姓，秘密真言是男性，是方便；明咒是女性，是智慧。作用是秘密真言遣除颠倒的认识，明咒遣除无明。也就是，‘不是要超越的，难以区分的是秘密本身，为了秘密地成就，持咒者被称为秘密真言’。以及，‘成就语的殊胜种姓，具有想要成就的悉地，因此称为明咒’。就像这样说的。持诵是执持。此处的必要是调伏嫉妒和懒惰心较重的所化。‘对于三种种姓进行观察’，这显示了观察如来种姓，三种种姓是身语意。这三种种姓都汇集在遍照中，所以才这样说。此处的必要是调伏愚痴心较重的人。‘世间和出世间的种姓’，这显示了观察莲花种姓，以个别观察的智慧了知世间和出世间二者，也就是在显现为二而不住二的方式中了知。因此是出世间和世间二者的种姓。此处的必要是调伏贪欲心较重的人。‘显现世间的伟大种姓’，这显示了观察金刚种姓，由于了知世间的一切法显现而无自性，如镜中影像般，所以能显现世间。由于成为一切的意之自性，所以是伟大的种姓。此处的必要是调伏嗔恨心较重的人。‘大手印的殊胜种姓’，这显示了根本菩提心的金刚种姓。手印一般有很多种，但此处为了增广而说是手印，法
English
Having become the master of all, it is the great lineage because it gathers all lineages. It is also called that because it has become the place for generating various forms of action, conduct, and the vehicle of yoga. The necessity here is the antidote to subdue the five afflictions equally, which is the way of brief instruction. 'The lineage of holding secret mantras and vidyā-mantras,' this shows the observation of the lineage of action, secret mantra is male, which is means; vidyā-mantra is female, which is wisdom. The function is that secret mantra eliminates wrong understanding, and vidyā-mantra eliminates ignorance. That is, 'It is not to be transcended, what is difficult to distinguish is secrecy itself, for the sake of secret accomplishment, the mantra holder is definitely called secret mantra.' And, 'Accomplishing the supreme lineage of speech, having the desire for siddhis, therefore it is called vidyā-mantra.' It is like that which was said. Holding is grasping. The necessity here is to subdue those trainees who are more prone to jealousy and laziness. 'Observing the three lineages,' this shows the observation of the Tathāgata lineage, the three lineages are body, speech, and mind. These three lineages are gathered in Vairocana, so it is called that. The necessity here is to subdue those who are more prone to delusion. 'The lineage of the world and beyond the world,' this shows the observation of the Padma lineage, knowing both the world and beyond the world with the wisdom of individual discernment, that is, knowing in the way of appearing as two but not abiding in two. Therefore, it is the lineage of both the world and beyond the world. The necessity here is to subdue those who are more prone to attachment. 'The great lineage that illuminates the world,' this shows the observation of the Vajra lineage, because it knows that all phenomena of the world appear but are without self-nature, like reflections in a mirror, so it illuminates the world. Because it has become the nature of the mind of all, it is the great lineage. The necessity here is to subdue those who are more prone to hatred. 'The supreme lineage of Mahāmudrā,' this shows the Vajra lineage of the root bodhicitta. Generally, there are many mudrās, but here it is called mudrā for the sake of expansion, Dharma.
Chinese
一切处皆无生，是为增长之殊胜。此之必要乃在于摧毁一切戏论之相。 "观视大族之顶髻"，此句表明观视珍宝之族。珍宝生处乃是诸佛一切伟大功德生起之族，故为大族。顶髻乃以功德而高显。彼之异名即为观视。入定则称为等入。彼又如何观视之？以智慧之眼观视甚深之空性，如实观视其义；以慈悲之眼观视广大之无量。又可分为三：观视所断之烦恼，观视断除烦恼之对治天族，以及观视遮止天族之分别念之智慧。现在为了宣说幻化网密诀之品，故而赞叹一切。 "语自在者作偈颂"，此句中，语自在者即是薄伽梵。偈颂乃是六族之自性，以七字一句而作偈颂，示现语之自在，故亦称为自在者。观视诸族，于心了悟之后，语自在者作偈颂。如是说。 "具足六种密咒王"，此句中，嗡 班杂 帝释等是六种智慧勇识之六咒。所说之主旨如何宣说呢？ "于无二中生起"等，即是说于能取所取之无二中，以智慧身之自性而成佛。 "宣说此不生法"，此句中，觉性自明，亦安住于无生之自性中，是为果之殊胜。为了生起智慧，故而宣说果之地：阿 阿 伊 伊 乌 乌 诶 哎 哦 欧 昂 阿。彼等十二地并非有高低次第之分，而是在一个智慧中示现十二种功德之差别。彼等乃是诸佛以智慧之智摧毁无明之后，所知显明照亮，未断烦恼而于智慧中显现，无边无中，不变且不可分，以及众生之一切所需所欲。
English
All places are unborn, which is the supreme of growth. The necessity of this is to destroy all signs of elaboration. "Having greatly beheld the great family crest," this shows the viewing of the precious family. The source of jewels is the family from which all the great qualities of the Buddhas arise, hence it is the great family. The crest is made high by qualities. That is also called viewing in the enumeration of names. Entering into samadhi is called entering equally. How does one view it? With the eye of wisdom, one views the profound emptiness, the meaning of suchness, and with the eye of compassion, one views the vastness of as many as there are. Again, there are three: the afflictions to be abandoned, the divine race that is the antidote to abandoning them, and the wisdom that reverses the thoughts of the gods are also applied to viewing. Now, in order to show the chapter on the secret instructions of the net of illusion, praise is given to all. "The lord of speech composed verses," that is, the lord of speech is the Bhagavan himself. The verses are the nature of the six families, and they are composed in seven-syllable verses, showing the mastery of speech, so it is also called the lord. Having seen the families and realized them in his heart, the lord of speech composed verses. Thus it is said. "Possessing the six secret mantra kings," that is, Om Vajra Tikshna, etc., are the six mantras of the six wisdom heroes. How is the main point to be expressed spoken? "Arising in non-duality," etc., that is, becoming a Buddha in the nature of the wisdom body, without duality of grasper and grasped. "This unborn Dharma is spoken," that is, the self-luminous awareness also abides in the nature of unbornness, which is the supreme of fruits. In order to generate intelligence, the ground of the fruit is shown: A Ā I Ī U Ū E AI O AU Aṃ Aḥ. These twelve grounds of the Buddhas are not high or low, nor are they in order, but twelve distinctions of qualities are shown in one wisdom. That is, after the Buddhas have destroyed ignorance with the wisdom of knowledge, the knowable appears clearly, and without abandoning the afflictions, it appears clearly as wisdom, without beginning or end, unchanging and indivisible, and all the needs and desires of sentient beings.
Chinese
一切事物生起，利益有情而不为过失所染，不费力气而成办他利，远离真实的比喻，仅以相似之处可以譬喻，智慧自性光明，了知所有如所有性和尽所有性，以及各自的自证智。要知道，所有这些都包含了所说的佛陀的无量功德。如《金刚藏庄严续》中所说： “周遍光芒大地上，犹如太阳之轮。 甘露光芒是第二，极其明亮如月亮。 虚空光芒是第三，如虚空般安住。 金刚光芒是第四，此地令人心生欢喜。 第五名为珍宝光，善安住于灌顶。 莲花光芒是第六，如莲花般盛开。 第七名为业之光，欲成办佛陀事业。 第八名为无喻，意义上与比喻不相同。 第九是比喻义，一切比喻皆可分别。 第十名为智慧光，佛陀之地至高无上。 第十一是遍知者，大地极其光明。 第十二是各自自证智，佛陀智慧极圆满。” 如是宣说，故当明了。为了显示三世一切佛陀的心之自性即是文殊，故说了“སྠི་ཏོ་ཧྲཱི་དི་ནི་”等。“སྠི་ཏོ་ཧྲཱི་དི་ནི་”意为安住于心中。“ཛྙཱ་ན་མཱུརྟྟི་ནི་”意为智慧之身。“ར་ཧཾ་བུདྡྷོ་ནི་”意为三世之佛。“བུདྡྷ་ནཱཾ་ནི་”意为自性是佛。“ཏྲྱདྷྭ་བརྟྟི་ནཱཾ་ནི་”意为安住于三世。总而言之，即是说安住于心中的佛陀，是安住于三世的佛陀的智慧之身的自性。于此，宣说了修持智慧之轮，即“嗡 班匝 帝释那（ༀ་བཛྲ་ཏཱིཀྵྞ་，oṃ vajratīkṣṇa，嗡 瓦日ra 帝叉那，金刚锐利）。都卡 策达（དུཿཁ་ཙྪེ་ད་，duḥkhaccheda，都卡 切达，断除痛苦）。般若 嘉那 牟日达耶（པྲ་ཛྙཱ་ཛྙཱ་ན་མཱུརྟ་ཡེ་，prajñājñānamūrtaye，般若 嘉那 牟日达耶，智慧智身）。嘉那 嘎雅（ཛྙཱ་ན་ཀཱ་ཡ་，jñānakāya，嘉那 嘎雅，智慧身）。瓦给 效ra（ཝཱ་གཱི་ཤྭ་ར་，vāgīśvara，瓦给 效ra，语自在）。阿ra 巴匝 那雅 达耶 那玛（ཨ་ར་པ་ཙ་ནཱ་ཡ་ཏེ་ན་མཿ，arapacanāyatenamaḥ，阿ra 巴匝 那雅 达耶 那玛，无生智慧）”，是无生之
English
All things arise, benefiting sentient beings without being tainted by faults, accomplishing the benefit of others effortlessly, being devoid of true examples, being able to be represented only by similarities, wisdom being naturally luminous, knowing all suchness and all extent, and the self-cognizance of each. Know that all these encompass all the immeasurable qualities of the Buddha that have been spoken of. As it is said in the Vajra Heart Ornament Tantra: "On the great ground of all-pervading light, Like the disc of the sun. The nectar light is the second, Extremely bright like the moon. The sky light is the third, Abiding perfectly like the sky. The vajra light is the fourth, That ground itself is delightful. The fifth is called the jewel light, Abiding perfectly in empowerment. The lotus light is the sixth, Opening perfectly like a lotus. The seventh is called the light of action, Desiring to accomplish the Buddha's activities. The eighth is called incomparable, In meaning, not equal to an example. The ninth is the meaning of example, All examples are distinct. The tenth is called the light of wisdom, The Buddha's ground is supreme. The eleventh is the all-knowing one, The great ground is extremely luminous. The twelfth is the self-cognizance of each, The Buddha's wisdom is perfectly complete." As it is said, it should be clear. In order to show that the very nature of the mind of all Buddhas of the three times is Manjushri himself, "Sthito hrī di ni" and so on are mentioned. "Sthito hrī di ni" means abiding in the heart. "Jñāna mūrti ni" means the body of wisdom. "Rāhaṃ buddho ni" means the Buddha of the three times. "Buddha nāṃ ni" means the nature is Buddha. "Tryadhva bartti nāṃ ni" means abiding in the three times. In short, it means that the Buddha abiding in the heart is the nature of the body of wisdom of the Buddha abiding in the three times. Here, the practice of the wheel of wisdom is taught, which is "Om Vajra Tikshna (ༀ་བཛྲ་ཏཱིཀྵྞ་, oṃ vajratīkṣṇa, Om Vajra Tikshna, Diamond Sharp). Dukha Cheda (དུཿཁ་ཙྪེ་ད་, duḥkhaccheda, Dukha Cheda, Cutting Suffering). Prajñā Jñāna Mūrtaye (པྲ་ཛྙཱ་ཛྙཱ་ན་མཱུརྟ་ཡེ་, prajñājñānamūrtaye, Prajna Jnana Murtaye, Wisdom Knowledge Body). Jñāna Kāya (ཛྙཱ་ན་ཀཱ་ཡ་, jñānakāya, Jnana Kaya, Wisdom Body). Vāgīśvara (ཝཱ་གཱི་ཤྭ་ར་, vāgīśvara, Vagishvara, Lord of Speech). Ara Paca Nā Ya Te Na Maḥ (ཨ་ར་པ་ཙ་ནཱ་ཡ་ཏེ་ན་མཿ, arapacanāyatenamaḥ, Ara Paca Na Ya Te Na Maḥ, unborn wisdom)", is the unborn