Chinese
寂静珍宝网。 导师佛陀。 寂静珍宝网。 导师佛陀。 名为寂静珍宝网之论著存在。顶礼分三：必要之义、概括之义、词义。必要之义分三：为息灭撰写诀窍之障碍的必要，以符合贤良圣士之方式成为信仰之因的必要，以及不舍弃本尊天神的必要。概括之义有四：于何处修习，何人修习，以何种方式或方法修习，修习有何目的。其中，何处为修习之处？乃是吉祥普贤王如来第六佛。何人修习？先前是导师佛密，后来是说法者们。方式或方法是：以身恭敬，语悦耳，心欢喜而修习。修习的目的在于：以意义上的顶礼，证悟智慧本身即是普贤王如来。以词语上的顶礼，成为殊胜和共同成就之因。词义有二：确认续部和坛城之主，以及显示其伟大为五身任运成就。首先，确认续部和坛城之主分三：自性（དེ་བཞིན་，tathā，如是），意（ཡེ་ཤེས་དང་དཀྱིལ་，jñāna and mandala，智慧和坛城）念和面（རྡོ་རྗེ་ཡིད་，vajra mind，金刚意）容。其次，其伟大之处有五：法（དེ་བཞིན་，tathā，如是）身，报（ཡེ་ཤེས་，jñāna，智慧）身，现证菩提（ཐུགས་，thugs，意）之身，金刚（གཏེར་，ter，宝藏）身，以及化身（དཀྱིལ་འཁོར་，mandala，坛城）五种。 顶礼！如来一切之主，如是无谬无改。于此状态中逝去有二：于解脱道中逝去，以及于方便道中逝去。解脱道是修持自生智慧身。方便道中逝去是修持俱生智慧身。一切的是总摄一切如来。主是法性本初未改未染之义，如其自显现者，乃是吉祥普贤王如来十方四时一切如来之自性，第六佛，真实平等性。
English
Silent Jewel Net. Teacher Buddha. Silent Jewel Net. Teacher Buddha. The treatise called Silent Jewel Net exists. Prostration has three aspects: the purpose, the summary, and the meaning of the words. The purpose has three aspects: the necessity to pacify obstacles to composing the instructions, the necessity to become a cause of faith through conforming to noble and virtuous ones, and the necessity not to abandon the yidam deity. The summary has four aspects: where is it practiced, by whom is it practiced, how or by what method is it practiced, and what is the purpose of practicing. Among these, where is the place of practice? It is the glorious Samantabhadra, the sixth Buddha. By whom is it practiced? Initially, it was the teacher Buddha Secret, and later, the speakers. The method or means is: practicing with respectful body, pleasing speech, and joyful mind. The purpose of practicing is: through the prostration of meaning, to realize that wisdom itself is Samantabhadra. Through the prostration of words, it becomes the cause of supreme and common accomplishments. The meaning of the words has two aspects: identifying the master of the tantra and mandala, and showing its greatness as the spontaneously accomplished five kayas. First, identifying the master of the tantra and mandala has three aspects: nature (དེ་བཞིན་，tathā，suchness), intention (ཡེ་ཤེས་དང་དཀྱིལ་，jñāna and mandala，wisdom and mandala), and face (རྡོ་རྗེ་ཡིད་，vajra mind，vajra mind). Second, its greatness has five aspects: the Dharma (དེ་བཞིན་，tathā，suchness) kaya, the Enjoyment (ཡེ་ཤེས་，jñāna，wisdom) kaya, the Manifest Enlightenment (ཐུགས་，thugs，mind) kaya, the Vajra (གཏེར་，ter，treasure) kaya, and the Emanation (དཀྱིལ་འཁོར་，mandala，mandala) kaya. Homage! Lord of all the Tathagatas, suchness without error or alteration. Passing into that state has two aspects: passing into the path of liberation and passing into the path of means. The path of liberation is practicing the self-arisen wisdom kaya. Passing into the path of means is practicing the co-emergent wisdom kaya. "All" is the general collection of all the Tathagatas. "Lord" is the meaning of the Dharma nature, primordially unaltered and unadulterated, as it is self-manifested, is the nature of the glorious Samantabhadra, the Tathagatas of the ten directions and four times, the sixth Buddha, the true equality.
Chinese
如今安住于法身的自性中。智慧如海般极深邃之心。智慧有两种：解脱道自生之大智慧，以及方便道俱生之智慧。如是二者，以证悟故为智慧。其譬如海，因深不可测故为深邃。此与普贤之心相同故为心。因此，如来之自生智慧，因极其深邃之故，所化众生难以测度，譬如大海。此乃于报身中显现。坛城如意生之宝藏。心之真实智慧不离彼，寂静与忿怒之坛城一切无余显现于所化众生之显现中，譬如如意宝之宝藏，亦是取之不尽，用之不竭，随愿而生，乃为化身。于金刚意顶礼。法性乃非造作，故于一切处显现，因无余故为金刚意。此金刚乃指吉祥金刚萨埵，乃诸部之主。意指普贤，乃续部之导师。于，乃是四，即彼二者作为对境。顶礼，乃于意义与词句中显现。此乃具余之词句，续部之义略摄精华。如是与发誓宣说相关联。发誓宣说有三：必要之义，略摄之义，以及词句之义。必要之义：因已发誓，故不舍弃所化众生，以及著述教法圆满究竟之必要。略摄之义：由谁宣说？宣说什么？以何种方式或方法宣说？宣说之必要为何？其中，由谁宣说？由秘密佛宣说。宣说什么？宣说寂静珍宝网。方式或方法：顶礼后发誓宣说。必要：为使被无明所缚，为自身分别念所束缚之众生，于自心中生起安乐逝者之精华，自生之大智慧。词句之义：如“唉玛吙”等。唉玛吙，安乐逝者精华中，指示了基础觉性的处所与方法。唉玛吙，乃稀有且惊奇之意，惊奇于何处？惊奇于心。
English
Now abiding in the nature of the Dharmakaya. The mind of wisdom, vast and profound like the ocean. Wisdom is twofold: the great self-arisen wisdom of the path of liberation, and the co-emergent wisdom of the path of means. As these two are, wisdom is so because of realization. Its example is the ocean, being profound because it is difficult to fathom. It is the mind because it is the same as the mind of Kuntuzangpo. Therefore, the self-arisen wisdom of the Thus-Gone One's mind, because it is extremely profound, is difficult for those to be trained to fathom, like the example of the ocean. This arises in the Sambhogakaya. Mandala, a treasure that arises as desired. Without moving from the authentic wisdom of the mind, all mandalas of peaceful and wrathful deities, without exception, appear in the perception of those to be trained, like a treasure of wish-fulfilling jewels, which is inexhaustible and arises according to wishes, is the Nirmanakaya. I prostrate to the Vajra Mind. The nature of reality is unconditioned, so it appears everywhere, and because it is without remainder, it is the Vajra Mind. This Vajra refers to glorious Vajrasattva, the lord of all families. Mind refers to Kuntuzangpo, the teacher of the tantras. To, is four, these two being made the object. Prostration is manifested in meaning and words. These are words with remainder, the essence of the meaning of the tantras condensed. Thus, it is related to making a vow to explain. There are three vows to explain: the meaning of the need, the meaning of the condensation, and the meaning of the words. The meaning of the need: because of the vow, not abandoning those to be trained, and the need to complete the composition of the teachings. The meaning of the condensation: by whom is it explained? What is explained? In what way or method is it explained? What is the need for explaining? Among these, by whom is it explained? By the secret Buddha. What is explained? The peaceful precious net. The way or method: after prostrating, making a vow to explain. The need: to generate the essence of the Bliss-Gone One, the great self-arisen wisdom, in the minds of sentient beings bound by ignorance and their own conceptual thoughts. The meaning of the words: such as "Emaho." Emaho, in the essence of the Bliss-Gone One, indicates the place and method of the basic awareness. Emaho means rare and wonderful, wonderful in what? Wonderful in the mind.
Chinese
具有的众生心性安住于如来藏中，却未能证悟，对此感到惊奇。因此，对于安住于三界之中的众生，虽然本具菩提心性，却因未生起定解而迷惑，这真是太令人惊奇了！未能证悟菩提心性，这本身就成了轮回的因。被自己的分别念和业所束缚，显示了因道路上的过失而迷惑。成为相续之因的，正是自己的分别念，也可称为俱生无明。以这个因为基础，加上业和烦恼的因缘，束缚了自己的相续，结果被六道众生的分别念所束缚，没有解脱之时。为了生起自生智慧，显示了生起智慧果的方法。对于像这样没有从六道中解脱之时的情况，为了生起先前未生起的自生智慧之光明，导师佛密将续部《秘密藏》的意义汇集起来进行写作。如何写作呢？加上“续之义”一词。汇集续之义的精要而作。为了舍弃自欺，显示了可靠的续部之来源。续部即《吉祥密集续》。它的意义有七种，即见、行、灌顶、誓言、事业、修持和闲暇。由于这七种意义的诀窍汇集于此，因此就像诀窍的精要一样。因此，将续部意义的诀窍汇集于此，而作精要。听闻、思维、修习而精通，显示了智慧的基础和安住之方法。如果凡夫人修习智慧之才能，那么三种智慧，即以声音和意义为对境而产生。也就是，以声音为对境而产生闻慧，以声音和意义二者为对境而产生思慧，舍弃声音而仅以意义为对境而产生修慧。在那时，要舍弃四种容器的过失，即容器口朝下、有裂缝、底部有洞和有毒。因此，首先是闻慧，中间是思慧，最后是修慧。对于听闻、思维、修习这三种智慧，要精勤修习。具有智慧和目标的人们所掌握。先前
English
It is amazing that the mind-essence of beings abides in the Tathagatagarbha, yet they do not realize it. Therefore, for sentient beings dwelling in the three realms, although the essence of Bodhicitta is inherently present within them, they are deluded because definite knowledge has not arisen. This is truly astonishing! Not realizing the essence of Bodhicitta itself becomes the cause of samsara. Bound by one's own conceptual thoughts and karma, it shows delusion due to faults on the path. What becomes the cause of continuity is one's own conceptual thought, which can also be called co-emergent ignorance. Based on this cause, with the conditions of karma and afflictions, one's own continuum is bound, and as a result, one is bound by the conceptual thoughts of the six realms of beings, with no time for liberation. In order to generate self-arisen wisdom, it shows the method of generating the fruit of wisdom. For such a situation where there is no time to be liberated from the six realms, in order to generate the light of self-arisen wisdom that has not arisen before, the teacher Buddha-Gupta compiles and writes the meaning of the tantra "Guhyagarbha Tantra". How to write it? Add the term "meaning of the tantra". It is composed by collecting the essence of the meaning of the tantra. In order to abandon self-deception, it shows the source of the reliable tantra. The tantra is the glorious Guhyagarbha Tantra. Its meaning is sevenfold, namely view, conduct, initiation, vows, activities, practice, and leisure. Since the key points of these seven meanings are collected here, it is like the essence of the key points. Therefore, the key points of the meaning of the tantra are collected here, and the essence is composed. Having heard, contemplated, and meditated, one becomes proficient, showing the basis of wisdom and the method of abiding. If ordinary people cultivate the ability of wisdom, then the three types of wisdom, namely those that arise from making sound and meaning as objects. That is, hearing wisdom arises from making sound as an object, thinking wisdom arises from making both sound and meaning as objects, and meditation wisdom arises from abandoning sound and making only meaning as an object. At that time, one must abandon the four faults of the vessel, namely the vessel being upside down, cracked, having a hole in the bottom, and being poisonous. Therefore, first is hearing wisdom, in the middle is thinking wisdom, and finally is meditation wisdom. For these three wisdoms of hearing, thinking, and meditation, one must diligently cultivate. Grasped by those with wisdom and aims. Previously
Chinese
展示了对下乘的修心。因此，凭借三种智慧，在共同的乘中，在前世或之前修心，现在以智慧之眼成为最殊胜之人的那些人，应该接受这个。那些没有在前世修习，没有智慧的人，不会理解这个意义。因此，被称为向具器者展示好的行为。这些是修习的功德。向具器者展示好的行为。展示了具有修习之人应当成为具器者。像这样成为具器者，就像河流般绵长，获得了殊胜的忍耐；像持戒者一样知晓行为，像秘密的比丘，舍弃了粗暴和轻率的行为；像太阳一样，自性善良，对众生具有大悲心，舍弃了一切偏执；像山一样具有种姓，进入了秘密乘的门，之后不会退转到下乘。应当向这样的人展示佛法。这些是自性的功德。施舍身体和受用。一般来说，令上师欢喜有三种功德：最好的是以智慧令其欢喜，中等的是以身体令其欢喜，最下等的是以受用令其欢喜。最好的是通过对下乘修心，而具有智慧之眼。中等的是向上师献出身体和生命。最下等的是向上师献上财物。总之，能够为了兄弟姐妹和上师的利益而舍弃自己的身体和受用，对于这样的人，给予口诀。这展示了令上师欢喜的功德。没有令上师欢喜，展示了以灌顶之门用供养打开（佛法之门）。一般来说，上师有六种：共同的上师，引导者（引导佛法之门），灌顶者（给予灌顶），弥补违犯（如誓言），解脱知识（讲解），口诀（伏藏）传承的上师。这里，对于金刚上师，没有以金刚上师的身语意三门，物品和用具，智慧三种方式令其欢喜，如果没有获得灌顶，就展示了以灌顶之门打开佛法之门。