Chinese
吉祥秘密藏续总义善说光明遣除一切意之黑暗。 吉祥秘密藏续总义善说光明遣除一切意之黑暗。 吉祥秘密藏续总义善说光明遣除一切意之黑暗，如是之名安住。吉祥秘密藏续如实决定总义善说光明遣除一切意之黑暗，如是之名。向十方四时一切如来及诸子顶礼。 具吉祥功德圆满，智悲深广无涯际，三身智慧龙王所依，利乐如意生起处。 大悲水藏时潮动，三界之中遍周普，无前胜者雪山海，以普喜悦之顶礼敬。 心之自性无垢染，本来清净光明灿，一切坛城生起处，向如意云我顶礼。 从始清净法身性，五部圆满智慧明，化身散聚利有情，敬礼金刚萨埵坛城主。 法界不动虚空界，色相圆满报身像，本来自成光明灿，显现无性之天尊。 普贤智慧坛城满，所作行仪极坚固，万道光芒红日轮，滋养我心意莲池。 续义秘密光辉耀，教理口诀光芒射，照亮一切解脱洲，总义遣除意暗著。 于此，解说吉祥秘密藏续如实决定的续之王。分为总义和正文之义两部分。首先，总义分为三部分：开端与关联的生起方式传承历史；开端发起与关联的教法总相；续义真实与关联的意义自性决定。 第一，出自幻化海： “诸佛菩萨瑜伽士，意传觉性耳中传。” 因此，诸佛意传，持明觉性传，补特伽罗耳传。 其中，第一，诸佛意传：一切如来之意，从广大虚空之中，生起汇集一切秘密之精华的此续。 第二，持明觉性传：从金刚萨埵开始，到人中之王释迦牟尼佛之间，由持明者们以觉性传承。 第三，补特伽罗耳传：从我等之导师释迦牟尼佛开始，到印度的大学者师利星哈，以及莲花生、毗玛拉米扎，和藏地的国王赤松德赞等，以耳传传承。 从那时起直到现在，由弟子的弟子等传承至今。 第二，开端发起与关联的教法总相：此续由谁发起？由一切如来之意发起。如何发起？如幻化网中所说： “汇集一切秘密之续。” 如是所说，以汇集一切秘密的方式发起。 第三，续义真实与关联的意义自性决定：此续的意义是什么？是一切如来之意的集中，也就是以方便与智慧双运的方式利益一切有情。 其中，方便是大悲，智慧是空性。以二者双运的方式利益一切有情。 第二，正文之义分为三部分：总说、广说和总结。 第一，总说：总摄续之义而宣说，也就是续之初所宣说的： “奇哉！奇哉！奇哉！” 这就是总说。 第二，广说分为三部分：解说三个“奇哉”之义；宣说这些意义的差别；宣说这些意义的胜义谛。 第一，解说三个“奇哉”之义：第一个“奇哉”是：轮回与涅槃一切之根本是心。 第二个“奇哉”是：心性本无自性。 第三个“奇哉”是：心显现为种种。 第二，宣说这些意义的差别：轮回与涅槃一切之根本是心，有十六种差别。心性本无自性，有十六种差别。心显现为种种，有十六种差别。 第三，宣说这些意义的胜义谛：轮回与涅槃一切之根本是心，但胜义中无有真实。心性本无自性，但胜义中无有真实。心显现为种种，但胜义中无有真实。 第三，总结：总摄续的一切意义而宣说，也就是续之末所宣说的： “阿拉拉霍！阿拉拉霍！阿拉拉霍！” 这就是总结。 如是，吉祥秘密藏续总义善说光明遣除一切意之黑暗，此乃依仗大堪布吉祥上师的教言，以及其他众多密咒论典而著。
English
The Light of Excellent Explanation of the General Meaning of the Glorious Secret Essence, which dispels all the darkness of the mind. The Light of Excellent Explanation of the General Meaning of the Glorious Secret Essence, which dispels all the darkness of the mind. The Light of Excellent Explanation of the General Meaning of the Glorious Secret Essence, which dispels all the darkness of the mind, thus it is named. The Light of Excellent Explanation of the General Meaning of the Glorious Secret Essence, which ascertains the very essence of the Glorious Secret Essence, thus it is named. Homage to all the Tathagatas and their sons in the ten directions and four times. Possessing glorious qualities and vast and immeasurable depths of wisdom and compassion, the source of benefit and happiness arising as desired, relying on the wisdom of the three kayas, the Naga King. The ocean of compassion, with waves stirred by the winds of time, pervading the three realms. I worship with the crown of my head that unprecedented Victorious One, the ocean of the snowy mountains, the source of all joy. The nature of mind is without stain. Primordially pure and luminous. The source from which all mandalas arise. I pay homage to the wish-fulfilling cloud. From the very beginning, from the state of the pure Dharmakaya itself, The five families are spontaneously perfect, the radiance of wisdom is clear. The emanations gather and disperse, accomplishing the benefit of beings. I bow to Vajrasattva, the lord of the mandala. In the unmoved sphere of the Dharmadhatu, in the midst of the sky, the Sambhogakaya is a reflection. Primordially luminous, spontaneously accomplished, and deities that appear but have no inherent existence. With the all-knowing wisdom filling the mandala, the manner of acting is very stable. The red young sun of a network of a thousand lights nourishes the lotus lake of my mind's intellect. The meaning of the tantra is radiant with secret splendor. The scriptures, reasoning, and instructions radiate a thousand lights. Illuminating all the lands of liberation. I begin the general meaning, which dispels the darkness of the mind. Here, in explaining the King of Tantras, the Glorious Secret Essence, which ascertains the very essence, there are two parts: the general meaning and the meaning of the text itself. First, the general meaning has three parts: the history of the origin and connection of the introduction; the general presentation of the teachings related to the instigation of the discussion; and the determination of the nature of the meaning related to the actual meaning of the tantra. First, from the Ocean of Illusion: "Victorious Buddhas, Bodhisattvas, Yogis, Contemplation is transmitted to the mind, awareness is transmitted to the ear." Thus, the Victorious Ones transmit through contemplation, the Vidyadharas transmit through awareness, and individuals transmit through the ear. Among these, first, the Victorious Ones transmit through contemplation: from the contemplation of all the Tathagatas, from the vast expanse of space, this tantra arises, which is the essence of all secrets. Second, the Vidyadharas transmit through awareness: from Vajrasattva onwards, up to the great lord of men, Shakyamuni, the Vidyadharas transmit through awareness. Third, individuals transmit through the ear: from our teacher Shakyamuni onwards, up to the great Indian teacher Shri Singha, and then Padmasambhava, Vimalamitra, and the Tibetan king Trisong Detsen, and so on, transmit through the ear. From that time until now, the transmission has occurred through disciples of disciples and so on, up to the present. Second, the general presentation of the teachings related to the instigation of the discussion: who instigates this tantra? The contemplation of all the Tathagatas instigates it. How is it instigated? As it says in the Net of Illusion: "The tantra that gathers all secrets." As it says, it is instigated by gathering all secrets. Third, the determination of the nature of the meaning related to the actual meaning of the tantra: what is the meaning of this tantra? It is the collection of the contemplation of all the Tathagatas into one, which is to benefit all sentient beings through the union of skillful means and wisdom. Among these, skillful means is great compassion, and wisdom is emptiness. It is to benefit all sentient beings through the union of these two. Second, the meaning of the text itself has three parts: the summary, the detailed explanation, and the conclusion. First, the summary: the meaning of the tantra is summarized and presented, which is what is presented at the beginning of the tantra: "Kye ho! Kye ho! Kye ho!" This is the summary. Second, the detailed explanation has three parts: explaining the meaning of the three "Kye ho"s; presenting the distinctions of those meanings; and presenting the ultimate meaning of those meanings. First, explaining the meaning of the three "Kye ho"s: the first "Kye ho" is: the root of all samsara and nirvana is the mind. The second "Kye ho" is: that mind has no inherent existence. The third "Kye ho" is: that mind appears in various ways. Second, presenting the distinctions of those meanings: there are sixteen distinctions to the fact that the root of all samsara and nirvana is the mind. There are sixteen distinctions to the fact that the mind has no inherent existence. There are sixteen distinctions to the fact that the mind appears in various ways. Third, presenting the ultimate meaning of those meanings: the fact that the root of all samsara and nirvana is the mind is not true in the ultimate sense. The fact that the mind has no inherent existence is not true in the ultimate sense. The fact that the mind appears in various ways is not true in the ultimate sense. Third, the conclusion: all the meanings of the tantra are collected and presented, which is what is presented at the end of the tantra: "Ala la ho! Ala la ho! Ala la ho!" This is the conclusion. Thus, this Light of Excellent Explanation of the General Meaning of the Glorious Secret Essence, which dispels all the darkness of the mind, was written based on the instructions of the great Khenpo, the glorious and venerable lamas, and also relying on many secret mantra treatises.
Chinese
传承。从补特伽罗耳传的传承有三种。第一种有三种：法身自性加持而宣说的形式；报身以自性的显现而宣说的形式；化身以音声语句组合完善而宣说的形式。这些也都是五种圆满的自性。《普贤行愿品》中说：三身导师的宣说方式是，导师从法身的加持而宣说，圆满报身以自己的自性宣说，化身则以语句和意义组合，向补特伽罗的耳根显示语句和意义。又说：导师、教法、眷属、时间、处所等，是五种圆满的自性。因此，第一种有五种圆满。处所圆满是于无间断、无生灭之界的法界虚空，无有轮回和涅槃的局限和偏袒。导师圆满是本来现证菩提的自性，吉祥普贤王如来。时间圆满是法性不变，四时平等的自性。眷属圆满是智慧海的聚众。教法圆满是自性平等大圆满，以无说、不说、无宣说的方式而清净。第二种是：法身从离戏的自性中未动摇，导师圆满的普贤王如来显现报身之相，处所圆满是自显任运稠密庄严清净安乐的刹土，导师圆满是吉祥遍照如来，眷属圆满是五部佛的坛城，遍布虚空界，以寂静和忿怒的自性显现围绕，时间圆满是无始无终的法性，无有聚散的自性不可思议，教法圆满是自性密意心髓，那唯一的确信，自生自显大圆满而自显现。如是说，此经中说：如来即是对如来而特别宣说。第三种有两种：以智慧之士显现能仁，为调伏对境而宣说，即从如是稠密庄严的刹土中。
English
Transmission. There are three types of transmission through the personal hearing lineage. The first has three aspects: the way of speaking through the blessing of the Dharmakaya's nature; the way of speaking through the appearance of the Sambhogakaya's own essence; and the way of speaking through the perfect combination of sounds and words of the Nirmanakaya. These are also the nature of the five perfections. From the Kunjed Gyalpo Tantra: "The way of explaining the three Kayas is that the teacher explains from the blessing of the Dharmakaya; the Sambhogakaya explains with its own essence; and the Nirmanakaya combines words and meanings, showing the meaning of words to the ears of individuals." And: "The teacher, the teaching, the retinue, the time, and the place are the nature of the five perfections." Therefore, the first has five perfections. The place perfection is the Akanishta Dharmadhatu realm, free from elaboration, in the space of no birth and no cessation, without limitation or bias in either samsara or nirvana. The teacher perfection is the glorious Samantabhadra, the very nature of primordial enlightenment. The time perfection is the unchanging nature of reality, the nature of equality of the four times. The retinue perfection is the assembly of the ocean of wisdom. The Dharma perfection is the great perfection of equal nature, completely pure in the way of not speaking, not not speaking, and not having spoken. The second is: without moving from the Dharmakaya's nature free from elaboration, the teacher perfection, Samantabhadra himself, arises in the form of the Sambhogakaya. The place perfection is the self-appearing, spontaneously present, dense, and pure land of bliss. The teacher perfection is the glorious Vairochana. The retinue perfection is the mandala of the five Buddha families, pervading the expanse of space, surrounded by the manifestation of peaceful and wrathful natures. The time perfection is the beginningless and endless nature of reality, the inconceivable essence of non-separation. The Dharma perfection is the self-appearing nature of the secret essence, the certainty of that very nature, the great self-born and self-arisen. As it is said in this very text: "The Tathagata himself speaks specifically to the Tathagata himself." The third has two aspects: the wise person appears as a sage, teaching for the benefit of those to be tamed, that is, from such a dense and glorious realm.