Chinese
吉祥密集心髓，即是真实性确定的续部之王，幻化网，以总义之门而确立的善说，金刚持的开示。 吉祥密集心髓，即是真实性确定的续部之王，幻化网，以总义之门而确立的善说，金刚持的开示。 前段。 Śrī Guhya Garbha Tattva Niścaya Tantra Rāja Māyā Jāla Samudāya Artha Sya Dvārā Tniścīta Subhāṣitaṃ Guhya Pati Mukhā Gamanāma Bi Harati sma. 吉祥密集心髓，即是真实性确定的续部之王，幻化网，以总义之门而确立的善说，名为金刚持的开示，在此。 恭敬顶礼上师和至尊文殊菩萨！ 起始、终结、中央皆无，显现与空性无别，心之法性，自性清净，是基础之续。 无论何者，以思维修习的勤作，奇妙方便与智慧，彻底解脱之道。 无论何者，消除突发之障碍，脱离作为，无所得，证悟，虽然显现为果之续。 本体不变，自明菩提心圆满，以极大的惊奇敬礼。 于空性界中，摧毁四魔之军队，具备五身之殊胜，超越一切特征之边际。 三真谛无偏，任运成就，以及自他增上的轮涅诸法无余。 无法说为彼与此的自性，显现了行境，是普贤。 顶礼第六部主的莲足，以慈悲之眼，请您垂视于我。 五部补处，王子菩萨，调伏者，忿怒尊与明妃等，随您所愿的传承。 天、龙、夜叉、持明众，以及具誓种姓的五部眷属，是表传者。 具缘者，匝(藏文，梵文：जः，jaḥ，梵文罗马拟音：jah，汉语字面意思：舍弃)等，前往聚集，以及佛密、莲花金刚、莲花生、毗玛拉。 玛、娘、索、祖、努等，是耳传之众，顶礼三传承上师。 特别是金刚持如实之意趣。 显现之后，为众生阐明。 无与伦比的恩德，大伏藏法之主。 直至菩提，供养为种姓之主。 第六补处，化现人身
English
A Good Explanation Establishing the Meaning of the Glorious Guhyagarbha Tantra, the King of Tantras, the Magical Net, Through the Door of General Meaning: The Oral Instructions of Vajradhara. A Good Explanation Establishing the Meaning of the Glorious Guhyagarbha Tantra, the King of Tantras, the Magical Net, Through the Door of General Meaning: The Oral Instructions of Vajradhara. Preliminary Section. Śrī Guhya Garbha Tattva Niścaya Tantra Rāja Māyā Jāla Samudāya Artha Sya Dvārā Tniścīta Subhāṣitaṃ Guhya Pati Mukhā Gamanāma Bi Harati sma. The Good Explanation Establishing the Meaning of the Glorious Guhyagarbha Tantra, the King of Tantras, the Magical Net, Through the Door of General Meaning, Called "The Oral Instructions of Vajradhara," is Herein. I respectfully prostrate to the Lama and the venerable Manjushri! Without beginning, end, or middle, the nature of mind, inseparable from appearance and emptiness, the self-nature is completely pure, the root tantra. Whatever is practiced and accustomed with effort, the wondrous means and wisdom, the path of complete liberation. Whatever eliminates sudden obscurations, free from action, without attainment, realization, although it clearly appears as the fruit tantra. The essence is unchanging, self-aware, perfected as bodhicitta, I prostrate with great wonder! In the realm of emptiness, destroying the armies of the four maras, possessing the excellence of the five bodies, transcending all limits of characteristics. The three truths are impartial, spontaneously accomplished, and all phenomena of samsara and nirvana, which are the glory of self and other. The nature that cannot be spoken of as "this" or "that," manifesting the field of activity, is Samantabhadra. I bow to the feet of the sixth lineage lord, please look upon me with eyes of compassion! The five regent lineages, the prince bodhisattvas, the subjugators, the wrathful ones, and the consorts, the lineage according to your intention. The gods, nagas, yakshas, assemblies of vidyadharas, and the five classes of oath-bound ones, are the holders of symbolic transmission. The fortunate ones, Jaḥ (藏文，梵文：जः，jaḥ，梵文罗马拟音：jah，汉语字面意思：舍弃) and others, proceed to the gathering, as well as Buddha Secret, Lotus Vajra, Padmasambhava, and Vimalamitra. Ma, Gnyags, So, Zur, Nub, and others, are the assembly of oral transmission, I bow to the lamas of the three lineages. Especially, the meaning of Vajradhara's intention as it is. Having manifested, clarifying for beings. The incomparable kindness, the great treasure, the lord of Dharma. Until enlightenment, I offer as the lord of the lineage. The sixth regent, taking the form of a human
Chinese
我（作者）顶礼。 为了善持诸位智者成就者的次第， 幻化网，殊胜诸续部的， 顶髻，此续永不衰败。 我亦如蜜蜂追随雄鹰般， 乐于善妙阐释此理。 特别是为了我能熟悉此论典， 法王至尊上师的教言， 未能从顶上涌出而领会其深意， 若在此略作阐述中有错谬，祈请诸位母神和， 空行众如慈母般对待儿子， 慈悲宽容并助我一臂之力！ 因此，在此阐释幻化网根本续，殊胜秘密藏，真性决定续之王，一切续部的顶髻时，首先是共同的立宗，然后是分别续部的意义阐释。第一部分包括：所阐释的法，以何种口诀来阐释，以及以何种方式来阐释这三个方面。第一部分包括：一般而言，“法”这个词适用于哪些方面，以及从中确定所知的法、圣法和所阐释的法这四个方面。第一方面是：适用于十个方面。如《释量论》中所说：法即是所知、道，以及涅槃和意境，福德、寿命和经藏，未来、确定和法理。如是说。第二方面是：从色法到一切智之间的所有法。对此，《断定一切佛陀智慧经》中说：一切诸法无余尽，虽持各自之体性，然非完全清净故，我乃宣说完全净。因此，有持有自性的法和完全清净的法两种。第一种是：如火的体性是热，且众多因素聚集而燃烧一般，一切法都有各自不同的体性。此外，王子们应知的领域有五种，即：声明、因明、工艺、医方和内明。如慈氏菩萨所说：若未精通五明处，纵是胜者亦难成遍知，故为调伏他人及摄受自证，当勤精进于此五明。如是说。第二种完全清净的法是：五明中的第五种，即
English
I (the author) prostrate. In order to well uphold the succession of wise and accomplished ones, May the Magical Net, the supreme of all glorious tantras, This crown jewel, never decline. I, too, like a bee following a garuda, Am delighted to explain this doctrine well. Especially, in order for my mind to become familiar with this treatise, The words of the Dharma King, the venerable Lama, Since I have not been able to comprehend the meaning that springs forth from the crown of my head, If there are any errors in this brief explanation, may the assemblies of mothers and, Dakinis, like mothers to their sons, Bear with me with affection and be my friends! Therefore, in explaining the root tantra of the Magical Net, the glorious Secret Essence, the king of tantras that ascertains the true nature, the crown jewel of all tantras, there is first the general establishment, and then the explanation of the specific meaning of the tantra. The first part includes: the Dharma to be explained, the oral instructions by which it is explained, and the manner in which it is explained, these three aspects. The first part includes: in general, what the word "Dharma" applies to, and from that, identifying the knowable Dharma, the sacred Dharma, and the Dharma to be explained, these four aspects. The first aspect is: it applies to ten aspects. As it is said in the Commentary on Valid Cognition: Dharma is the knowable, the path, and nirvana and the realm of mind, merit, life, and the scriptures, the future, the certain, and the laws. Thus it is said. The second aspect is: all dharmas from form to omniscience. Regarding this, in the Sutra Determining the Wisdom of All Buddhas, it says: All dharmas, without exception, although they hold their own characteristics, since they are not completely pure, I will explain the completely pure. Therefore, there are two types of dharmas: those that hold their own characteristics and those that are completely pure. The first is: just as the characteristic of fire is heat and it burns when many factors gather, all dharmas have their own different characteristics. Furthermore, the fields that the princes should know are five, namely: grammar, logic, crafts, medicine, and inner science. As Lord Maitreya said: If one is not skilled in the five sciences, even the supreme conqueror will not become omniscient. Therefore, in order to subdue others, to take them under one's wing, and to know oneself completely, one should strive in these. Thus it is said. The second completely pure Dharma is: the fifth of the five sciences, namely,
Chinese
是具有相同意义的不同名称。第三，神圣的佛法的定义和分类。第一，依靠它，成为众生消除障碍的方法的纯净功德。如是说：一切痛苦，消除一切障碍的神圣佛法。如是说。第二，分为证悟的神圣佛法和教法的神圣佛法。如《俱舍论》所说：佛陀的神圣佛法有两种，即教法和证悟的自性。如是说。第一，关于证悟的神圣佛法，有定义和分类两种。第一，凭借它，某种事物远离贪欲的纯净功德。如《宝性论》所说：凭借何者，何物远离贪欲，具有二谛自性者即是法。远离贪欲即是灭谛，包含在道谛之中。如是说。第二，分为通过证悟的力量获得的和真实的证悟的神圣佛法两种。第一，如通过修道的力量获得的灭谛。第二，是具有轮涅的道谛。第四，所说的法是教法的神圣佛法。因为证悟的法是瑜伽士们各自需要了解的法，而不是通过闻思而显现的法。因此，如《宝性论》所说：诸法唯是假名，导师为了符合意义，以名言和词语来开示。如是说。龙树菩萨在无与伦比的赞颂中说：主尊，您未曾说过一个字，却以佛法的甘霖使所有应调伏的众生感到满足。如是说。其中也有五种：本体、定义、声音的意义、分类、案例的确定。第一，经部师说：是口头表达的声音和词语的自性，包含在色蕴之中。毗婆沙师说：是与色、心、心所法三种事物不同的名称的自性，包含在行蕴之中。如是说。《俱舍论》中也说：八万四千法蕴，世尊所说的一切，都是词语或名称，它们都包含在色和行之中。如是说。唯识宗认为：是显现声音总相的意识，与具有概念的意识和同伴相似的识。
English
are different names with the same meaning. Third, the definition and classification of the sacred Dharma. First, relying on it, it becomes the pure merit of the method for sentient beings to eliminate obstacles. As it is said: All sufferings, the sacred Dharma that eliminates all obstacles. As it is said. Second, it is divided into the sacred Dharma of realization and the sacred Dharma of teaching. As it is said in the Treasury of Knowledge: The sacred Dharma of the Buddha is of two kinds, namely the nature of teaching and realization. As it is said. First, regarding the sacred Dharma of realization, there are two types: definition and classification. First, by means of it, something is the pure merit of being free from attachment. As it is said in the Uttaratantra: By what, what is free from attachment, that which has the nature of the two truths is the Dharma. Being free from attachment is the cessation, and it is included in the truth of the path. As it is said. Second, there are two types: that which is obtained through the power of realization and the actual sacred Dharma of realization. First, like the cessation obtained through the power of meditating on the path. Second, it is the truth of the path with its retinue. Fourth, the Dharma to be explained is the sacred Dharma of teaching. Because the Dharma of realization is the Dharma that yogis need to understand individually, and it is not the Dharma that is manifested through hearing and thinking. Therefore, as it is said in this very text: All Dharmas are merely nominal, and the teacher teaches them in accordance with the meaning, using names and words. As it is said. Nagarjuna said in an unparalleled praise: Lord, you have not spoken a single letter, yet you have satisfied all beings to be tamed with the rain of Dharma. As it is said. Among them, there are also five: essence, definition, meaning of sound, classification, and identification of the case. First, the Sutra Master says: It is the nature of the sounds and words expressed orally, and it is included in the aggregate of form. The Vaibhashika Master says: It is the nature of the name that has become a substance different from the three things: form, mind, and mental factors, and it is included in the aggregate of formations. As it is said. It is also said in the Treasury of Knowledge: The eighty-four thousand aggregates of Dharma, all that the Thupa has spoken, are words or names, and they are all included in form and formations. As it is said. The Mind-Only School believes that it is the consciousness that manifests the general appearance of sound, and it is similar to the consciousness with concepts and companions.
Chinese
阿阇黎格西比丘说，将单音节和分节的音声显现视为所欲之义的形态之后，是听闻的识聚。如此说。第二，是进入能理解所说内容的正法的能说者。第三，因为是可信之语，故是圣教之法。经中说：圣教是可信之语，罪过已尽是无妄之语，不会说无因之语，因此，知罪尽为圣教。如此说。第四，有佛语和论著两种。吉祥积聚处断品之盟誓中说：大雄的诸法全部，总集为佛语和论著两种。如此说。佛语有定义、词义、分类。第一，什么是佛语的定义？ 依靠能示现自己独有的不共因的佛陀而产生的，具有四种功德的佛陀的经典，安住于经或续部之中。也就是，所说内容具有意义，能说之语清净无垢，作用是舍弃三界的烦恼，结果是能示现寂静的利益。如《发心经》中所说具有四种功德。如《宝性论》中说：何者具有意义且与法紧密相连，能从三界中舍弃一切烦恼之语，能示现寂静的利益，那是仙人的语言，与此相反者则不是。如此说。第二，什么是佛语的词义？ 因为从“善说”之语中善说，故为佛语。经典、论典和圣教都是名称的异名。第三，什么是佛语的分类？ 从自因、时间、部类、对治、根基的角度分为五种。第一，出自《密集》圣教前文：佛语有从口中所说、加持和随许三种。因此，有口中所说的佛语、加持的佛语、随许的佛语三种。第一，如导师亲自迎接而宣说的《圣者集经》，以及眷属请问而宣说的《文殊名经》。第二，有以身、语、意加持的佛语。第一，如薄伽梵以手置于顶上加持，使金刚藏和解脱月生起讲说和提问的勇气后宣说的《十地经》。