Chinese
幻化分别和，幻化天神二者无别相联也可说。此处因佛母之空与网相似，故说佛母为网。金刚不坏续中说：网可变为任何事物，经线纽结交错且空疏，从任何方向看都显隐秘，如可聚集容纳任何事物。彼佛母之虚空界，经线纽结交错且空疏，从任何方向进入都显明亮，因可聚集容纳一切，故称佛母为网。如是。第二，内幻化网，幻化是所依四轮之根，幻化是能依和明点，二者以修习之方便相联即是网。经中说：四处任运幻化中，虚空之智慧显现一切，显现一切自性与觉性相联，我说是网之义。如是。第三，秘密幻化网，幻化是父之金刚杵，幻化是母之空莲花，二者以乐相联即是网。经中说：方便与智慧幻化中，自性大幻化生起，方便与方便相联，安住于一切之基。如是。第四，真如幻化网，显现却无实，故幻化是胜义谛。从中显现轮回涅槃种种是无而显现，故幻化是幻化即世俗谛。二者无别故为网。或者自证菩提心胜义谛无别，故遍布相联于轮回涅槃一切，故为网。上师说：此空寂之心性，无种无色无形，从一无所有中显现一切，无生幻化种种生，诸佛之坛城种种，是心之大幻化。如是。如此，基果如金刚萨埵幻化网般出名，与证悟之所作所为相联的道，以及阐述此道的论典集合文字续，也如此命名。རྒྱ་མདུད་འགྲེལ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中说：幻化网金刚心。如是说。此续末尾，圣者分别之王金刚萨埵幻
English
It can also be said that the illusory conceptual aggregates and the magical deities are inseparably connected. Here, because the emptiness of the mother and the net are similar, the mother is referred to as the net. In the Vajra Yungdrung Khilwa Sutra, it says: The net can transform into anything. The threads are knotted and interconnected, and it is hollow. From whatever direction you look, it appears secret. Like gathering and containing anything. That is also the expanse of the mother's sky. The threads are knotted and interconnected, and it is hollow. From whatever direction you enter, it appears clear. Because it gathers and contains everything. The mother is called the net. So it is. Second, the inner illusory net. Illusion is the root of the four wheels of the support. Magic is the dependent and the bindu. The connection between the two through the means of meditation is the net. From the ocean: In the illusion of the four places, the wisdom of the sky is clear in everything. Whatever appears is connected to awareness itself. I explain it as the meaning of the net. So it is. Third, the secret illusory net. Illusion is the father's vajra. Magic is the mother's empty lotus. The connection between the two through bliss is the net. From that: In the illusion of method and wisdom, the great illusion of self-nature arises. The connection between method and method itself. It abides as the basis of all things. So it is. Fourth, the suchness illusory net. Because it appears but is not established, illusion is the ultimate meaning. From that, the various appearances of samsara and nirvana are illusory because they appear even though they do not exist, so illusion is the conventional truth. Because the two are inseparable, it is the net. Or, because self-awareness, the mind of enlightenment, the ultimate truth, are inseparable, it pervades and connects to all of samsara and nirvana, so it is the net. The Lama said: This empty and solitary mind itself. It has no race, color, or shape. From nothing, everything appears. Innate illusions arise in various ways. The various mandalas of the Victorious Ones. It is the great illusion of the mind. So it is. In this way, just as the basis and result are known as the Vajrasattva Illusion Net, the path associated with the activities of knowledge and attainment, and the collection of texts and letters that teach it, are also named as such. In the commentary on the knot, it says: Illusion Net Vajra Mind. So it is said. At the end of this very tantra: Noble King of Conceptualization, Vajrasattva Il
Chinese
被称为“幻网”。那么，“圣妙观察智王”是什么意思呢？这也顺便解释一下：圣者，此续胜于其他乘，有八种殊胜之处。妙观察智，是说所有成就共同和殊胜悉地的方便之续都这样称呼。而此续是这些之中最殊胜的，所以是王。释疏《斯帕卡布》中说：为了使心中确定所诠释的真实意义，所以认为是真实的妙观察智。第二，从伟大而起的名称是教言的总集。金刚经中说：未说而著名的教法，没有诽谤，是佛亲口所说，是无垢的教言，是事业和智慧的总集，以圆满而圆满，所以是教言。是教法总体的自性，是所有一切的自性，虽然不住于一和多，但各自是教法大海的续。在此宣说，以此宣说，因此宣说。一切意义都完全圆满于此，所以说是教言的总集。因此，有广大事业的教言，即特征部三类；智慧本尊的教言，即外续部三类；无为圆满的教言，即内续部三类。这样，一切乘的意义和果都汇集于此，并且是从此发展出来的，所以是教言的总集。此经中说：特征和，一切续部的教言总集。第三，从意义自身的体性而起的名称，是书本开头所写的题目。古译中，藏语是：秘密藏，真如决定。没有提到梵藏双语。塔洛的译本中翻译为：吉祥秘密藏，真如彻底决定的续大王。翻译时梵藏双语都提到了。如梵文是：Śrī Guhyagarbha Tattvaviniścayamahātantranāma（श्रीगुह्यगर्भतत्तवविनिश्चयमहातन्त्रनाम）。就像显现的那样书写。因此，这里纳塘的教集，以及蔡扎和娘兰的注释等中，将“真如决定”的梵文写成：Tathāyahina（तथा यहिन），这不是梵文题目的发音，所以是不正确的。而在隆钦饶绛的注释中，梵文写成：Guhyagarbha Tattvaviniścaya（गुह्यगर्भतत्तवविनिश्चय），这与梵文相符，所以是正确的。这样说明了名称之后。
English
It is called "Phantasm Network." So, what is the meaning of "Noble King of Conceptualization"? This will also be explained in passing. "Noble" means that this tantra is distinguished from other vehicles by eight superiorities. "Conceptualization" refers to all tantras that are known as methods for accomplishing common and supreme siddhis. Since this one is the most supreme among them, it is the "King." In the commentary Spar Khab, it is said that it is considered the true conceptualization because it makes one certain of the true meaning of the object to be represented. Second, the name derived from greatness is the general collection of scriptures. The Vajra says: "The doctrine that is unspoken and famous, without slander, spoken from the mouth, is the immaculate scripture itself. It is the generality of action and wisdom. Because it is complete with completeness, it is the scripture itself. The self-nature of the general doctrine is the self-nature of all things. Although it does not abide in one or many, each is the lineage of the ocean of teachings. It shows here, it shows with this, it shows for this reason. Because all meanings are completely fulfilled in this, it is said to be the general scripture." Therefore, there are three categories of scriptures of vast action and characteristics; three categories of outer tantras of wisdom deity scriptures; and three categories of inner tantras of actionless perfection scriptures. Thus, the meaning and all the fruits of all vehicles gather here, and because they develop from this, it is the general scripture. In this very text, it says: "The general scripture of characteristics and all tantras." Third, the name derived from the nature of the meaning itself is the title placed at the beginning of the book. In the early translation, the Tibetan is: "The Secret Essence, Certainty of Suchness." The bilingual term is not mentioned. In Tharlo's translation, it is translated as: "Glorious Secret Essence, the Great Tantra of Thorough Determination of Suchness." Both the Sanskrit and Tibetan terms are mentioned. As the Sanskrit is: Śrī Guhyagarbha Tattvaviniścayamahātantranāma (श्रीगुह्यगर्भतत्तवविनिश्चयमहातन्त्रनाम). It is written as it appears. Therefore, here in the collection of teachings of Nar Thang, and in the commentaries of Tsaktsa and Nyanglen, etc., the Sanskrit for "Certainty of Suchness" is written as: Tathāyahina (तथा यहिन). This is not the pronunciation of the Sanskrit title, so it is incorrect. In the commentary of Longchen Rabjam, the Sanskrit is written as: Guhyagarbha Tattvaviniścaya (गुह्यगर्भतत्तवविनिश्चय), which is consistent with the Sanskrit, so it appears to be correct. Having thus explained the name,
Chinese
关于解释它的意义，有开头所说的必要、名称的简义、词的意义和辩驳。第一，就像从“瓶子”这个名称中，理解到能够实现腹大、底小、汲水作用的物体一样。依靠看到或听到名称，上等根器者理解经文的意义，中等根器者领会意义的类别，下等根器者也能像药的标签一样容易找到书本，这就是必要。第二，秘密、精华、真如、决定这四者依次表示续部的自性、伟大、体性和决定的意义。如《释续小疏》中所说：“为了说明此之自性与伟大，体性以及意义，从幻化网大续中，简略地确定下来。名为自性显明，伟大是精华之义，真如是体性，以决定简略地显示决定之义。如是四种相，简略地说明总义。”这样，也能理解到理解方式难以理解，精要浓缩，体性与其他区分开来，理解为非不了义而是了义，没有疑惑。与说明方式相符，也能理解续部的自性与伟大等。第三，从上师传承的口诀中，从外在方面结合智慧解脱道来讲解，从内在方面结合方便道上门来讲解，从秘密方面结合下门来讲解这三种。第一，关于秘密的意义，《释续小疏》中说：“自性隐藏与遮蔽，以及所说的名称的自性，是平等性与意趣之义。此行为秘密的法，是名为四种秘密的名称。”这样认为有四种。这些也正是从这里，“由于没有领悟隐藏的秘密，而执着于遮蔽的秘密”，这样隐藏和遮蔽合二为一。虽然大译师绒宗和全知认为如此，但在这里如果追随教师斯盖巴的观点来讲解，则有三种，即自性的、隐藏的和遮蔽的秘密。第一，心性与真谛无别，本来就作为法身自然存在，但由于远离心识的行境而无法领悟，这就是自性。
English
Regarding explaining its meaning, there are the necessity mentioned at the beginning, the concise meaning of the name, the meaning of the words, and refutations. First, just as from the name "vase," one understands an object capable of fulfilling the function of having a large belly, a small base, and drawing water. Relying on seeing or hearing the name, those of superior faculties understand the meaning of the scripture, those of intermediate faculties comprehend the categories of meaning, and even those of inferior faculties can easily find the book like a medicine label, which is the necessity. Second, secret, essence, suchness, and certainty, these four respectively indicate the nature, greatness, characteristics, and definitive meaning of the tantra. As stated in the "Smaller Commentary": "In order to explain the nature and greatness of this, the characteristics and also the meaning, from the great tantra of the Net of Illusion, it is briefly determined. It is called the manifestation of nature, greatness is the meaning of essence, suchness is the characteristic, with certainty, the definitive meaning is briefly shown. Thus, in these four aspects, it is briefly explained as the general meaning." In this way, one can also understand that the way of understanding is difficult to comprehend, the essence is condensed, the characteristics are distinguished from others, and it is understood as definitive meaning rather than provisional meaning, free from doubt. In accordance with the way of explanation, one can also understand the nature and greatness of the tantra, etc. Third, from the oral instructions of the lineage of gurus, there are three ways of explaining: from the external aspect, combining with the path of wisdom liberation; from the internal aspect, combining with the upper gate of the path of means; and from the secret aspect, combining with the lower gate. First, regarding the meaning of secret, the "Smaller Commentary" says: "The nature of being hidden and concealed, and the nature of the name that is taught, is the meaning of equality and intention. This conduct, the secret Dharma, is the name called the four secrets." Thus, it is considered to have four aspects. These are also precisely from here, "Because the hidden secret is not realized, one clings to the concealed secret," thus, hidden and concealed are combined into one. Although the great translator Rongzom and the Omniscient One think so, here, if we explain following the view of the teacher Sgegpa, there are three, namely the secret of nature, the secret of being hidden, and the secret of being concealed. First, the nature of mind is inseparable from truth, and it naturally exists as the Dharmakaya from the beginning, but because it is beyond the realm of mental activity, it cannot be realized, this is the nature.
Chinese
那是那（种子字，藏文：ན，梵文天城体：ण，梵文罗马拟音：ṇa，汉语字面意思：那）的秘密，就像天空本身无法被眼睛看到一样。而且，这本身就说到：唉玛，从一开始就是秘密的法，各种显现中自性是秘密的，本体自性是极度秘密的，不是其他而是非常秘密的。因此，与生俱来的无明没有证悟胜义谛，这是一开始就秘密的。同样，遍计所执没有证悟世俗谛，这是自性秘密的。执着于显现和空性，没有证悟无二无别，这是本体自性秘密的。执着于境和有境，没有证悟远离行境，这是非常秘密的。以四种秘密的方式来确定秘密。第二种是，对于被调伏者中具有迷惑心的人来说难以证悟，对于顽固者来说无法证悟，所以是隐藏的，就像患有眼病的人看海螺的颜色一样。而且，在自性续中隐藏，所诠释的续自身具有自性，但由于是通过分别念来证实的，所以是隐藏的。如果那些人要揭示，那么就由具有量士夫的佛陀来揭示。在普通的文字中隐藏，是为了让顽固者感到困惑，所以续被搅乱，经被扭曲，诀窍以隐藏的方式存在。那是诀窍量士夫金刚上师所揭示的。正如那里面所说：从内心隐藏，揭示意义，导师金刚住在心中。第三种是，对于没有密咒诀窍，以及按照字面意思修行的人隐藏，因为那些不是他们的境界。就像猴子无法忍受大型野兽的技巧，或者酥油不应该倒入劣质容器中一样。隐藏什么呢？秘密真言的作为，例如结合和解脱等，被说成是通过见修行联系来修行的，那些是以表号的方式隐藏的。在《光明疏》中说：秘密真言没有过失，为了众生的利益而极度隐藏。能够隐藏，成就不会消失，为了隐藏，所以说了各种表号。而且，见修行没有联系是，在《广大疏》中说：有些人见解是共同存在的，但行为和他们完全不一致。有些人行为是圆满的，但完全不住于共同的意义。有些人见解和行为两者都没有。而且，如果不理解而仅仅依靠文字来修行，也会堕落。在那里面说：如果不理解而修行，就会变成饿鬼罗刹