English
For example, just as the sun rises in the sky and its light shines equally on the earth. These three are the glory of the extraordinary Mahayoga. 'Having' (Nyidden) means that these three are present in one's own mind without having to be sought. 'Vajra' (Dorje) means that the non-dual wisdom is established as vajra for five reasons: From the perspective of activity, destroying is like a vajra, for example, a diamond can destroy all external objects, but nothing can damage it. The non-dual wisdom of one's own mind can destroy all afflictions and marginal stains, but no affliction can destroy it. The essence of being uncreated means that wisdom is uncreated, and the essence of the non-dual wisdom of one's own mind is not made from the aggregation of causes and conditions. The meaning of spontaneously accomplishing qualities without seeking is that the five perfections are accomplished without seeking, that is, the five qualities such as pure lands and thrones are completely present in one's own mind. The vajra whose nature is without birth or death is that which is free from conditions and indestructible. The non-dual wisdom of one's own mind is like space, not born from cause in the beginning, and not destroyed by conditions in the end. The vajra that is inseparable in nature is that the wisdom of the dharmadhatu is inseparable, and for the non-dual wisdom of one's own mind, the wisdom of the dharmadhatu, or samsara and nirvana, appearance and emptiness, etc., are inseparable. The meaning of being accomplished by the five is that the definition of vajra is accomplished by these five reasons. Non-dual self-illumination is the awareness of the inseparability of appearance and emptiness, which is naturally clear without obscuration. Unmoving and unthinking is that the non-dual awareness does not lean to any side and does not cling to any object. Only this awareness surpasses natural innate wisdom, therefore it is a great mind, so it is called the Great Mind. The hero who destroys the four maras through activity is the one who destroys the four maras from the perspective of activity: Afflictions manifest as the five wisdoms, thus destroying the Mara of Afflictions; the five aggregates manifest as the five families, thus destroying the Mara of Aggregates; awareness is unchanging, thus destroying the Mara of Death; acting in the meaning of non-duality.
Chinese
仅仅因为没有成就其他，就摧毁了骄傲天子之魔。像这样摧毁四魔本身就被称为勇士，例如能抵挡轮回战场之勇士。自己是佛秘密。神是指四种：名字的神，自在天；假立的神，地方神；出生的神，无色界的神；完全清净，完全清净的神，瑜伽以下的诸神。那也是神中之神，即吉祥金刚萨埵。无二信，即以无二的方式证悟吉祥金刚萨埵之心与上师之心，通过证悟相见之门而生起信心并顶礼。第四个共同意义是用词语连接，即生起信心并顶礼后做什么呢？就像说洗手后做糌粑，漱口后念经一样，顶礼后发誓宣说，与下面将要讲述的内容相关联。第五个共同意义是辩驳与回答。那么，这个顶礼，不对法身普贤王如来顶礼，不对其他五部顶礼，不对结集者秘密主顶礼，仅仅对金刚萨埵顶礼是为什么呢？那是因为三个原因而顶礼。如广论中所说：金刚萨埵的教言宣说。第二，因为是坛城的主尊而顶礼。如《智慧眼开》中所说：坛城主尊，大丈夫中的殊胜者，是殊胜之神，因此顶礼。第三，因为是本尊神而顶礼，因为自己是神中之神，这在本文中已经阐述。因此，其他的神也对金刚萨埵顶礼。第二，发誓宣说有三个方面：必要、总义和词义。必要的意义是：作为撰写论典的支分而发誓宣说，因此有不违背撰写论典事业的必要。为什么呢？因为那些伟人不舍弃卑微。总义有四个方面：第一，由谁来宣说呢？因此，以“佛名我闻”表示佛秘密发誓宣说。为了谁的利益而宣说呢？以“具德种姓具五根”表示为了后世具有密咒法器之补特伽罗。
English
Just because one has not accomplished others, the pride of the son of the gods is destroyed. Thus, destroying the four maras themselves is called a hero, like a hero who can resist the battlefield of samsara. Oneself is the secret of the Buddha. "God" refers to four types: the god of name, the powerful god; the god of designation, the local god; the god of birth, the god of the formless realm; and the completely pure, the completely pure god, the gods below Yoga. That is also the god of gods, namely, glorious Vajrasattva. "Non-dual faith" means realizing the mind of glorious Vajrasattva and the mind of the teacher as non-dual, generating faith and prostrating through the door of seeing realization. The fourth common meaning is connecting with words, that is, after generating faith and prostrating, what does one do? Just like saying washing hands and making tsampa, rinsing the mouth and reciting sutras, after prostrating, one vows to declare, which is related to what will be taught below. The fifth common meaning is refutation and answer. Then, this prostration, not prostrating to the Dharmakaya Samantabhadra, not prostrating to the other five families, not prostrating to the collector, the lord of secrets, why only prostrate to Vajrasattva? That is because of three reasons. As stated in the Extensive Treatise: "The teachings of Vajrasattva are declared." Second, because he is the main deity of the mandala, one prostrates. As stated in "Opening the Eye of Wisdom": "The main deity of the mandala, the best of great beings, is the supreme god, therefore, I prostrate." Third, because he is the yidam deity, one prostrates, because oneself is the god of gods, which has been explained in this text. Therefore, other gods also prostrate to Vajrasattva. Second, vowing to declare has three aspects: necessity, summary, and literal meaning. The necessary meaning is: as a branch of writing a treatise, one vows to declare, therefore, there is a necessity of not violating the work of writing a treatise. Why? Because those great people do not abandon the humble. The summary has four aspects: First, by whom should it be declared? Therefore, with "Buddha's name I heard," Buddha's secret vows to declare. For whose benefit is it declared? With "Virtuous lineage possessing five roots," it is for the sake of future individuals who possess the vessel of secret mantra.
Chinese
是为了那些（众生）的利益。如果承诺依赖于什么来解释呢？从《十万颂》的续部中，也就是说，依赖于过去诸佛的伟大道路，幻化网的十万颂来解释。什么时候解释呢？在五浊炽盛的时代。也就是说，在末世烦恼增盛之时，其他对治法无法胜过，因此承诺在那个时候解释。为什么呢？因为对于应断除的强烈烦恼，需要强大的对治法。词的意义有二：相信是殊胜口诀的历史，以及承诺本身的性质，包括必要性和目的。相信是殊胜口诀的历史是，从“秘密主显现之后”等等开始。那么秘密真言的教法，这个过去的伟大道路，什么时候会如何出现呢？说了“天、龙、夜叉、罗刹等”。也就是说，世间的明灯，能仁王的眷属中，有资格理解秘密真言的是天众中的具名最胜守护，龙王中的持世者，夜叉中的星箭面，罗刹中的具慧方便，以及有缘者如李匝贝等聚集之时。能仁王如何授记呢？能仁王对那些眷属授记说，秘密真言将来会出现：“我不住于此，在八年和十二年之后，被称为三界天之处，将出现教法殊胜的精华。在赡部洲东方的边境，有缘有种姓的人，名为国王扎，之前会出现预兆和景象，友伴的劣身菩萨，将显现为楞伽之主等，金刚手将显现。”这样说了。之后，能仁王涅槃，二十八年后，五个能仁种姓聚集在喜马拉雅山，示现二十三种苦行，十方诸佛劝请秘密主，秘密主降临，即“秘密主显现之后”。秘密主有三种，夜叉众生以秘密语而生，因为是他们的主，三种殊胜的宝藏是秘密的，因此
English
It is for the benefit of those (beings). If one pledges to explain based on what? From the tantras of the Hundred Thousand Verses, that is, based on the great path of the past Buddhas, the Hundred Thousand Chapters of the Magical Net. When to explain? In the time of the fierce degeneration. That is, in the final age when afflictions increase, other antidotes cannot overcome them, so one pledges to explain at that time. Why? Because for the fierce afflictions to be abandoned, a powerful antidote is needed. The meaning of the words is twofold: the history of believing it to be a supreme instruction, and the nature of the pledge itself, including necessity and purpose. The history of believing it to be a supreme instruction begins with "After the Lord of Secrets manifested," and so on. So, when and how will the teachings of secret mantra, this great path of the past, arise? It is said, "Gods, Nagas, Yakshas, Rakshasas, etc." That is, among the retinue of the Light of the World, the King of Sages, those qualified to understand secret mantra are the god Grakden Chokyong, the Naga king Jokpo, the Yaksha Karmada Dong, the Rakshasa Lodro Thabden, and when those with karmic connection, such as Litsa Bye, gather. How did the King of Sages prophesy? The King of Sages prophesied to those retinues that secret mantra would arise in the future: "I will not remain here, but eight and twelve years from now, in the place known as the Three Realms of Gods, a supreme essence of the teachings will appear. In the eastern border of Jambudvipa, a fortunate person of noble lineage, named King Dza, will have omens and visions appear beforehand, and the inferior bodhisattva companion will appear as the Lord of Lanka, etc., and Vajrapani will appear." Thus it was said. Then, after the King of Sages passed into Nirvana, twenty-eight years later, five of the Sage's lineages gathered in the Himalayas, showing twenty-three kinds of asceticism, and the Buddhas of the ten directions urged the Lord of Secrets, and the Lord of Secrets descended, that is, "After the Lord of Secrets manifested." There are three Lords of Secrets: Yaksha beings are born with secret words, because they are their lords, and the three supreme treasures are secret, therefore,
Chinese
因为是主人的缘故，诸佛的身语意难以获得，所以是秘密。因为精通于此，所以是主人。或者说，为了显现而前往人间，或者显现地知晓二十三种痛苦而前往人间。前往后，在马拉雅旋转密咒的法轮，楞伽的主人写在书本上，用智慧的力量隐藏在前面的虚空中。王子种姓出现征兆。意思是说，像这样旋转法轮的加持，密咒种姓的王子，国王匝哈拉出现了七种梦兆。醒来后念诵，有缘分的人必须修行。为了修行再次前往顶峰，也显现了一个金刚手，依靠它修行，显现了与梦兆相符的书本。通过关联而显现并明显地观察。意思是说，对于与业和缘分相关的书本，虽然明显地观察，却连一个字也没有见到。向咕咕ra匝展示，也没有领悟。国王自己说要思考，又送了回去。心中修行的先前明显地领悟，意思是说，再次积累资粮等，恭敬地观察，显现了金刚萨埵现身的章节。通过那扇门，成就那个。意思是说，通过金刚萨埵现身章节的那扇门修行而成就，从而现身。种姓之子，想要什么成就？回答说，想要领悟这些书本。金刚萨埵说，净化自己的身体，秘密的主人会授记，说完就消失了。之后，金刚手亲自显现，使教法更加明晰。从那之后获得了教法的成就。等等很容易理解。因此，要像上师的教言一样恭敬。如果看待上师，就无法获得暂时的果和究竟的果，因此要恭敬上师。如何恭敬呢？就像经文中所说的那样恭敬，分为三种：将上师视为四宝，将上师视为与佛相等，将上师视为胜过佛。将上师视为四宝的经文是：佛
English
Because it is the master, the body, speech, and mind of the Buddhas are difficult to obtain, so it is secret. Because of mastering it, it is the master. Or, to appear, he went to the human realm, or manifestly knowing the twenty-three sufferings, he went to the human realm. After going, he turned the wheel of Dharma of the secret mantra in Malaya, and the lord of Lanka wrote it in a book and hid it in the sky in front with the power of wisdom. A prince of noble lineage appeared with omens. That is to say, by the blessings of turning the wheel of Dharma in this way, the prince of the secret mantra lineage, King Jāḥla, had seven dream omens. After waking up, he recited, and those with fortune must practice. In order to practice, he went to the summit again, and even a Vajrapani appeared, and relying on it, he practiced, and the books that matched the dream omens appeared manifestly. By association, it appears and is manifestly observed. It means that for the books related to karma and fortune, although manifestly observed, not even a single word was found. When shown to Kukuraja, he did not understand either. The king himself said he would contemplate and sent it back again. The previous realization of the practice in the heart, meaning that again accumulating merit and so on, observing respectfully, the chapter of Vajrasattva appearing was revealed. Through that door, accomplish that. It means that through the door of the chapter of Vajrasattva appearing, one accomplishes through practice, thereby appearing. Son of the lineage, what accomplishment do you want? He replied, I want to understand these books. Vajrasattva said, purify your own body, and the lord of secrets will prophesy, and after saying that, he disappeared. After that, Vajrapani himself appeared and made the teachings clearer. From then on, the accomplishment of the teachings was obtained. And so on is easy to understand. Therefore, one should respect the guru as the teachings say. If one looks at the guru, one cannot obtain the temporary and ultimate fruits, therefore one should respect the guru. How should one respect? One should respect as it is said in the scriptures, and there are three ways: to respect the guru as the four jewels, to respect the guru as equal to the Buddha, and to respect the guru as superior to the Buddha. The scripture for respecting the guru as the four jewels is: Buddha