Chinese
吉祥秘密藏续，如实决定之释，遣除十方一切黑暗。 吉祥秘密藏续，如实决定之释，遣除十方一切黑暗。 吉祥秘密藏续，如实决定之释，名为遣除十方一切黑暗，存在。 吉祥秘密藏续之王幻化网之广释，名为以日月云之大光明，必定遣除十方一切黑暗。顶礼十方四时之善逝，以及所有之眷属，无余无遗。谁之自性无二，谁于法身之体性中圆满成佛。界与智慧无二，谁为原始怙主，功德圆满。有与寂灭无二，谁为不可思议，无为。法与法性无二，谁为普贤佛母所伴之普贤王如来。善逝显现，极其无量，光明炽盛，庄严之刹土。由五种智慧之自性所成，无边无际之宫殿。五部之自性，散发如海之云，一切时中受用圆满。寂静与忿怒之相，具足无量相，顶礼自然成就之圣众。胜者之大悲，极其稀有，祈请圆满正觉之语。以种种化身成办有情之义利，诸部与坛城之主。获得秘密藏之殊胜宝藏，一切之先圆满正觉。金刚萨埵，秘密之主，以无有分离而顶礼。为遣除所化之暂时烦恼，导师降下法之雨。以根器之次第，次第与非次第，于一生中解脱之自性中。秘密藏之殊胜道，为一切之顶峰，圆满报身之大教法。无量诸佛前后之足迹，开创广大车乘之轨范者。从众生之光辉中，人世显现，来到此雪山之地。
English
An Explanation of the Glorious Guhyagarbha Tantra, Ascertaining Reality Itself, Wholly Eliminating the Darkness of the Ten Directions. An Explanation of the Glorious Guhyagarbha Tantra, Ascertaining Reality Itself, Wholly Eliminating the Darkness of the Ten Directions. D SHA DI GĀṂ SA RBA TI MI RA BI NI SA RA NA NNĀ MA SHRĪ GU HYA GA RBHA TA TATVAṂ NI SHCHAYA STANTRA SYA ṬĪ KĀ BI HA RA TI SMA. This is the Explanation of the Glorious Guhyagarbha Tantra, Ascertaining Reality Itself, Called "Wholly Eliminating the Darkness of the Ten Directions."
Chinese
由...善加翻译确立其意义。 众多智者作出阐释，高举不朽的胜幢。 使教法命脉得以弘扬，尤其摇曳着成百上千的信仰之花瓣。 深奥而广大的续部意义，即使尚未成为我智慧的行境， 然以圣者之善说开启智慧之眼，显现词义清晰分明的景象。 如实如是地，依凭证悟实义之经教、理智与诀窍， 为应具缘弟子之劝请，于此阐明究竟之精华。 于此，圆满正等觉之吉祥普贤王如来，以善巧方便与大悲心之力量， 虽未曾离开法界之广大宫殿，然由自性大悲之加持，自显现为 身语意圆满庄严之五部佛陀之形象， 以统摄十方四时一切佛陀之意金刚无二之自性坛城之无上威权， 向金刚萨埵等果位菩萨众，宣说甚深广大之圆满教法，即密咒金刚乘， 并使应以三界所化之有情众生，从其自性中获得解脱。其中，密咒内之生起次第玛哈瑜伽， 经部阿努瑜伽，大圆满阿底瑜伽，显现为外内密三种。 秘密之中又分为生起次第与圆满次第，开示心与智慧自显之坛城， 以及不依赖生起次第与圆满次第，开示心性本自成佛之自性， 还有开示智慧自显之体性本自成佛之自性这三种。而此处所要阐述的，是不分生起次第与圆满次第，心与智慧自显之坛城，幻化网之现证菩提。 此复有四部：即开示轮涅一切法皆为自显无别之金刚萨埵幻化网，以及开示事业广大之毗卢遮那幻化网，还有开示游舞先行之天女幻化网，以及开示周遍一切乘之文殊幻化网。金刚萨埵
English
The meaning of the well-translated and established by... Many scholars have made commentaries and well upheld the invincible banner. May the lifeblood of the teachings be greatly expanded, and especially may hundreds of thousands of petals of faith flutter. Even though the profound and vast meaning of the tantras has not become the object of my mind, By opening the eye of wisdom with the excellent words of the holy ones, the images of the clear and distinct meanings of the words appear. As much as it is, just as it is, relying on the scriptures, logic, and instructions that see the meaning itself, For the sake of encouraging fortunate students, the essence of the definitive meaning is clarified here. Here, the perfectly complete Buddha, the glorious Samantabhadra, with skillful means and great compassion, Without moving from the great palace of the Dharmadhatu, from the blessing of the compassion of self-nature, self-appearing, In the form of the five families of Buddhas, the adornment of the complete body, speech, and mind, By the great power of the mandala of the vajra mind of all the Buddhas of the ten directions and four times, which is not different from itself, To the bodhisattvas of the fruition, such as Vajrasattva, the profound and vast Dharma, the complete secret mantra Vajrayana, was taught, And the realm of beings to be tamed by the three realms was liberated by its own nature. Among them, the secret mantra inner generation Mahayoga, The Agama Anuyoga, the Great Perfection Atiyoga, appear as the three outer, inner, and secret. In the secret, there are also two divisions of generation and completion, showing the mandala of self-appearance as mind and wisdom, And without relying on generation and completion, showing the nature of mind itself as the nature of being enlightened from the beginning, And showing the nature of wisdom as the nature of being enlightened in the essence of self-appearance. Among the three, what is to be explained here is the manifestation of enlightenment of the illusory net, the mandala of self-appearance as mind and wisdom, without the two of generation and completion. This also has four divisions: the Vajrasattva illusory net, which shows that all phenomena of samsara and nirvana are self-appearing and inseparable, the Vairochana illusory net, which shows the vastness of activities, the Goddess illusory net, which shows the playfulness first, and the Manjushri illusory net, which shows the pervasiveness of all vehicles. Vajrasattva
Chinese
幻化网也有八种，即：心与智慧显现自相的《吉祥秘密藏续》；示现事业圆满的《四十品》；示现坛城圆满的《八品》；明示灌顶的《上师》；示现誓言殊胜的《支分》；示现功德广大的《八十品》；明示本尊身色与手印的《金刚明镜》；明示生起次第的《大海》；以及明示方便道的《灰烬》与《八部》。 其中，此处宣讲的是一切乘之顶巅，一切教言之源泉，三世诸佛之成佛近道，比秘密更极秘密的《吉祥秘密藏续》，即唯一决定之续王。此宣讲分三：为使所说易于理解，解释名称之义；为使所说本身清晰明了，宣说续之真实义；以及圆满结束语之义。 初者又分二：名称之实义，以及以礼敬作供养。初者又分四：必要之义，总摄之义，词句之义，以及遣除外道邪说之诤论。 初者又分三：如从瓶子之名理解到腹大、底小、能盛水的物体一样，依名而解义，从此名称本身就可得知一切法本自成佛之坛城，因此，对于根器极为敏锐者，仅凭此名即可证悟，此乃必要。如从腹大理解到瓶子一样，依义而解名，从此本自坛城成佛之义即可理解为该名称，因此，对于中等根器者，从外而知一切法仅是名称，名称也只是假立，此乃必要。如瓶子与腹大无有差别一样，了知名义关联，从而了知名与义二者无别，因此，对于迟钝根器者，假以时日也能领悟词义无别的自性，此乃必要。再者，如从药名易于寻找药典，如从军旗易于知晓所属阵营一样，从名而解义，从而知晓一切法本自成佛之自性，此乃必要。总摄之义即一切法本自成佛之坛
English
The Magical Net of Heroes also has eight: The Glorious Secret Essence, which shows mind and wisdom as self-appearance; the Forty, which shows the completion of activity; the Eight, which shows the completion of the mandala; the Lama, which clearly shows empowerment; the Le-lag, which shows the supreme samaya; the Eighty, which shows the expansion of qualities; the Vajra Mirror, which clearly shows the deity's body color and hand implements; the Ocean, which clearly shows the generation stage; and the Ashes and the Eight Classes, which clearly show the path of means. Here, we will explain the great king of tantras, the very pinnacle of all vehicles, the source of all transmissions, the great shortcut to enlightenment for all Buddhas of the three times, the most secret of secrets, the Glorious Secret Essence, the very essence of certainty. This explanation has three parts: explaining the meaning of the title as a branch of understanding the subject matter; explaining the actual meaning of the tantra, which clearly shows the subject matter itself; and explaining the meaning of the conclusion, which is the complete fulfillment. The first also has two parts: the actual meaning of the title, and expressing homage through prostration. The first has four parts: the purpose, the condensed meaning, the meaning of the words, and refuting the objections of external deviations. The first has three parts: Just as one understands the meaning based on the name, such as understanding the object of a pot as having a bulging belly, a small base, and the ability to hold water, so too, from this very name, it is shown that all phenomena are primordially enlightened in a single mandala. Therefore, it is necessary for those with extremely sharp faculties to realize it simply from that. Just as one understands a pot from a bulging belly, so too, one understands the name from the meaning of being primordially enlightened in a mandala. Therefore, it is necessary for those with medium faculties to understand from the outside that all phenomena are merely names, and even names are merely designations. Just as a pot and a bulging belly are not different, so too, one understands the connection between name and meaning, thereby knowing that name and meaning are inseparable. Therefore, it is necessary for even those with dull faculties to eventually comprehend the nature of the inseparability of word and meaning. Furthermore, just as it is easy to find a text from its name, like the label on a medicine, and just as one knows the affiliation from a military banner, so too, one understands the meaning from the name, thereby knowing that all phenomena are primordially enlightened in their very essence. The condensed meaning is that all phenomena are primordially the mandala of the victorious ones.
Chinese
显示为周遍菩提之自性。词义是，在三个区域中，卫藏是大的西藏，因此要翻译成任何好的语言。而且，一切法本初即是佛，身语意无尽庄严轮，轮回涅槃一切无别周遍，了悟此乃胜者之意。此甚难了悟，故为秘密之义。对谁秘密呢？对非器者，即具有三门之障碍者。秘密的方式是隐藏和遮蔽两种。其中，三身本自具有，却因突如其来的障碍所遮蔽而无法看见，这是隐藏。如《观察二品》所说：众生本是佛，然为客尘染。又如《宝性论》所说：犹如贫者家中地底下，有无尽之宝藏，彼人不知彼宝藏，宝藏亦不语彼言，我在此处。如是心中具足珍宝藏，无垢净除及无立之法性，因未证悟故，贫困之痛苦，众生于一切处多感受。如是等等。以彼为例，甚深见解等，自己无法了知，或无有他人宣说，或虽说亦不了悟，是为隐藏。如盲人无法见色之显现一般。遮蔽之秘密是见、修、行不共之法，若不遮蔽，则秘密之门泄漏，且成为诽谤之处。如《三昧耶明灯》所说：密咒本无过，为利有情故，善加保密。能密持则成就永不失，为密故说种种表诠。如是等等。秘密之多种类别，若与各自之教证结合而宣说，则此处聚集，只会使文字增多。若归纳而言，有身、语、意之秘密，不可思议三种。心髓是一切法之究竟自性，身语意无尽庄严轮，本初即是成佛之义的实相，大圆满及其能诠深广之法等。彼即是三身无离之自性，彼即是周遍不欺之法，即无有变异者。决定是
English
It shows the nature of being completely enlightened. The meaning of the words is that among the three regions, U-Tsang is the great Tibet, so it should be translated into whatever good language there is. Moreover, all dharmas are primordially enlightened, the inexhaustible wheel of ornaments of body, speech, and mind, and the realization that all of samsara and nirvana are inseparably pervasive is the intention of the Victorious Ones. This is very difficult to realize, so it is the meaning of secret. To whom is it secret? To those who are not vessels, that is, those who have the obscurations of the three doors. The way of secrecy is twofold: concealing and hiding. Among them, the three kayas are inherently present, but are obscured by sudden obscurations and cannot be seen, which is concealing. As it says in the "Two Examinations": Sentient beings are themselves Buddhas, but are obscured by adventitious stains. And as it says in the "Uttaratantra": Just as in a poor man's house, under the ground, there is an inexhaustible treasure, but that man does not know that treasure, and the treasure does not say to him, "I am here." Likewise, within the mind is contained a precious treasure, the stainless removal and the non-established dharmata, but because it is not realized, the suffering of poverty is experienced by beings in many ways everywhere. Like that and so on. As an example of that, profound views and so on, one cannot understand by oneself, or there is no one to explain them, or even if they are explained, one does not understand them, which is concealing. It is like a blind person concealing the appearance of form. The secret of hiding is the uncommon views, meditations, and practices. If they are not hidden, the door of secrecy will be leaked and will become a place of slander. As it says in the "Clear Lamp of Samaya": Secret mantra is not faulty, but for the sake of sentient beings, it is well concealed. If one can keep it secret, the accomplishment will never be lost. For the sake of secrecy, various symbolic expressions are spoken. Like that and so on. If the many categories of secret are explained in conjunction with their respective scriptures, it would only increase the number of words here. If summarized, there are the three secrets of body, speech, and mind, which are inconceivable. The essence is the ultimate nature of all dharmas, the inexhaustible wheel of ornaments of body, speech, and mind, the reality of the meaning of primordially enlightened, the Great Perfection, and its profound and vast expressions. That itself is the inseparable nature of the three kayas, that itself is the pervasive and unfailing dharma, that is, the unchanging one. The certainty is