Chinese
心要之义 अलग（梵文天城体：alaga，梵文罗马拟音：alaga，汉语字面意思：分离）而为前述之义。次第之名非为主要之词，乃就修次第而言。第四次第圆满。印度班智达苏摩底吉帝与藏地译师智祥译校定。智祥即普兰小译师智饶，另名名称吉祥贤。译后记仅此而已，然此论亦为仲郭之译作修改而成。何者较轮回更寂灭，不费力气即能获得秘密道，无数成就圣者皆已行之，依仗上师之恩在此阐明。恶慧毒蛇所缠之大臣，于意之宫殿中作灯何用？于智慧百瓣盛开之善缘，善说日光之光作事。如是甚难通达之，甚深之殊胜论典此宣说，无边无际众生悉皆能，获得嘿汝嘎之吉祥。吉祥第四次第论之释，名为秘密义极明，此亦为嘉钦巴达热那他所著，依止黑行派之论典汉藏之诸多释疏，及与此相似之续与论典一切皆得定解后，方才彻底宣说论义。吉祥！此地三百年内未见有关行派圆次第三论之著作，故无后世之讹误。此论有班智达噶玛班杂所著之广释，似为精通密咒且具大智慧者所著，然似未得三论道次第之精髓，故似为无诀窍之技巧之谈。另有自释之撮要，及噶雅达热之简释，故有三部印度释。藏地之著述有仲郭惹三之弟子所著之注释，及零星之文稿。麦洛之少量注释，及其追随者萨迦法王之黑论中所载，及邬拉巴帝之口诀与释。
English
The meaning of the essence is अलग (Sanskrit Devanagari: alaga, Sanskrit Romanization: alaga, literal Chinese meaning: separate), which is the meaning mentioned above. The term "stages" is not the main term, but refers to the stages of meditation. The Fourth Stage is complete. The Indian Pandit Sumati Kirti and the Tibetan translator Prajna Kirti translated, edited, and finalized it. Prajna Kirti is the young translator of Purang, Jñanasri, also known as Kirti Shri Bhadra. The colophon only says this much, but this text is also a revision of the translation by Drog and Gö. Whoever is more peaceful than samsara, the secret path that can be attained without effort, countless accomplished saints have all traveled, relying on the kindness of the lama, it is clarified here. What is the use of a lamp in the palace of the mind of a minister seized by the evil wisdom serpent? For the fortunate ones who have the good fortune to have a hundred petals of wisdom blooming, the light of the sun of good speech does the work. Thus, by explaining this extremely difficult to understand, profound and supreme scripture, may all limitless beings obtain the auspiciousness of Heruka. This commentary on the Fourth Stage of Auspiciousness, called "The Utterly Clear Meaning of the Secret," was also composed by Gyalkhampa Taranatha. Having gained certainty on the treatises of the Black Practitioner, along with the various Indian and Tibetan commentaries, and all the tantras and treatises similar to this, he thoroughly explained the meaning of the text. Auspiciousness! In this region, there are no writings composed within three hundred years concerning the three texts of the Action School's Completion Stage, so there is no corruption by later oral traditions. This text has an extensive commentary written by Pandit Karma Vajra, which seems to have been written by someone who is well-versed in secret mantras and has great wisdom, but it seems that he has not grasped the essence of the stages of the path of the three texts, so it seems to be a discussion of skill without instructions. There is also a summary that refers to his own commentary, and a concise commentary by Gayadhara, so there are three Indian commentaries. Among the Tibetan compositions, there are annotations written by the disciples of Drog, Gö, and Ra, and scattered manuscripts. There are also a few commentaries by Mal Lotsawa, and what is contained in the Black Collection of Jetsun Sakyapa, a follower of his, and the oral instructions and explanations of Olapati.
Chinese
其他还有，玛尔巴·多尔巴的注释，以及普兰·洛琼的一些弟子的注释和笔记等。然而，所有这些都有许多好的解释。特别是玛尔巴、多尔巴、玛尔·洛琼这三位，虽然有特别深刻的口诀实修，但从解说来看，对于所有续部的意义，似乎也不能完全确定。如果有人想了解这部论典，或许会有帮助，因此以可以阅读的方式，详细而清晰、准确无误、深刻而广博地进行讲解。吉祥！
English
There are also other commentaries, such as the commentary by Marpa Dolpa, and some notes and writings by some students of Puran Lochung. However, all of these have many good explanations. Especially the three, Marpa, Dolpa, and Mar Lochung, although they have particularly profound oral instruction practices, from the perspective of explanation, it seems that they cannot completely ascertain the meaning of all the tantras. If there are those who wish to understand this treatise, it may be helpful, therefore, it is explained in a way that can be read, in a detailed and clear, accurate and unmistakable, profound and extensive manner. Shubham!
Chinese
十二地之音韵字母，以三十四种明点庄严，以及身语意之差别安住之处等等。 十地之自在，一切行者，一切行者自身心间，虚空之体性，至上寂静黑汝嘎，殊胜之吉祥，彼即涅槃自性，极明春之明点，燃烧发光，三身圆满证悟，自他义利安乐，勤奋精进，根本之轮，众生之怙主，恭敬顶礼。 如是。 意即欲赞叹一切法之自性，胜义谛之三身。 以平等与不平等等等，乃是法身。 以自身脉轮等等，乃是报身。 以极明春之明点燃烧发光，乃是化身。 三身圆满证悟，自他义利，赐予安乐者，乃是事业皆已阐明。 一切行者，一切行者自身心间安住等等，亦已阐明自性身，然与法身合一。 此时名为赞叹三身。 从“三身圆满证悟”之语意中，于此供赞之时，未曾大肆宣说四身之差别，显而易见。 其中，法身之自性，乃是大乐。 彼乃于一切所知，以平等性，以法性之方式而入。 如是说： “为超离世间故，于世间，此于彼非有，如是，如来及界，显示为相同性。” 如是。 法界乃是，不与任何其他法相混，亦为任何事物皆无法代表，故亦为不平等。 彼亦为胜义谛之界，趋入或安住于大菩提之方向或体性。 三十七种法之品类，即已成法身体性之真实禅定等等，分离还灭之三十七菩提分法。 以彼代表十力，四无畏，十八不共法等等，安住于无量佛法品类之聚之自性中。 彼即是显示与自性身无别，一切行者，一切行者自身心间安住等等，大乐功德。
English
The twelve grounds, the vowels, and the essence of the meaning, adorned with thirty-four consonants, and the places where the divisions of body, speech, and mind reside, and so on. The lord of the ten grounds, all travelers, all travelers from the center of their own hearts, the supreme peaceful Heruka, the essence of space, the excellent auspicious one, that very nature of Nirvana, the extremely clear spring bindu, blazing and radiating light, perfectly realizing the three bodies, effortlessly bringing happiness and benefit to oneself and others, the wheel of the root, the protector of beings, I prostrate with utmost respect. Thus it is. That is, intending to praise the nature of all dharmas, the three bodies of ultimate truth. With equality and inequality, and so on, is the Dharmakaya. With one's own body, the wheel of the channels, and so on, is the Sambhogakaya. With the extremely clear spring bindu blazing and radiating light, is the Nirmanakaya. Perfectly realizing the three bodies, benefiting oneself and others, bestowing happiness, is the clear demonstration of the activities. "All travelers, all travelers reside in the center of their own hearts," and so on, also indicates the Svabhavikakaya, but it is combined with the Dharmakaya. Here, it is called praising the three bodies. From the implication of the words "perfectly realizing the three bodies," in this context of offering and praise, it is evident that the distinctions of the four bodies are not extensively made. Among them, the nature of the Dharmakaya is great bliss. It enters into all knowable things with equality, in the manner of the nature of reality. As it is said: "Because it transcends the world, in the world, this is not in that, thus, the Tathagata and the realm are shown to be of the same nature." Thus. The Dharmadhatu is not mixed with any other dharma, and because it cannot be represented by anything, it is also unequal. That is also the realm of ultimate truth, entering or abiding in the direction or essence of the great Bodhi. The thirty-seven categories of dharmas, that is, the perfect samadhi that has become the nature of the Dharmakaya, and so on, the thirty-seven limbs of enlightenment that separate the aspects of reversal. Representing with that the ten powers, the four fearlessnesses, the eighteen unshared dharmas, and so on, abiding in the nature of a collection of immeasurable categories of Buddha-dharmas. That is the demonstration of being inseparable from the Svabhavikakaya, all travelers, all travelers residing in the center of their own hearts, and so on, the qualities of great bliss.
Chinese
从断灭中，完全解脱即是中观。仅是舍弃目标执着，因无实有故非胜义。实有生灭具有戏论，那也不是究竟之义。诸法之自性，超越常断有无之戏论。执彼为彼是边见，舍弃二边即中观。又，智慧之轮无有止息地显现，故已超越断灭之边。因无有轮回之生起，故也从常边中解脱。如是，最初非由因缘所生，自身时分不具造作，随后不依赖常断之边，那便是二取皆无之智慧，即是Śrī（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字之义。又，如世间所称无有损害且具财富者为吉祥，如是，一切戏论寂灭且智慧增长即是吉祥之义。那是圣者，即是殊胜之真如，以及涅槃解脱之自性。如འགོས་（人名）译师所译：殊胜之涅槃真如实有。如是安乐，འབྲོག་མི་（人名）译师之译文中也说：涅槃成就殊胜之真如之理。此处所谓之真如，是处境之名称。从本体之角度而言，虽无二种差别，然从证悟之角度而言，于心识前可分为殊胜与庸常二者。譬如，诃梨勒之味道、精华、物质虽无二致，然普通之苦味最初便知，殊胜之甜味则于后体验一般。因此，仅仅未曾体验世俗之法，便是庸常之真如。彼者安住于自身觉性之大乐之中，便是殊胜之真如。此处所谓之涅槃，也是自性之涅槃。也就是，于事物之实相中，唯有自性清净之涅槃，而无有暂时清净之涅槃。因轮回本初便未成立，故舍弃彼之涅槃也本初便不成立。如是，所说成立之义便是，事物之实相，以及一切法之法性，和所谓之自性涅槃，本初便安住于自心，那便是大乐佛陀之功德
English
From cessation, completely liberated is the Middle Way. Merely abandoning the fixation on objects, it is not ultimate truth because it is without inherent existence. Phenomena with the elaboration of arising and ceasing, that is also not the ultimate meaning. The nature of all phenomena transcends the elaboration of permanence, annihilation, existence, and non-existence. Grasping that as that is an extreme, abandoning the two extremes is the Middle Way. Furthermore, because the wheel of wisdom arises without cessation, it has transcended the extreme of annihilation. Because there is no arising in samsara, it is also liberated from the extreme of permanence. Thus, it is not initially produced by causes and conditions, and in its own time it is free from fabrication. Subsequently, it does not rely on the extremes of permanence and annihilation. That is the wisdom of non-duality of grasping and being grasped, which is the meaning of the letter Śrī (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Moreover, just as in the world, that which is without harm and possesses wealth is known as auspiciousness, so too, the pacification of all elaborations and the expansion of wisdom is the meaning of auspiciousness. That is the noble one, the ultimate suchness, and the nature of liberation from suffering, liberation itself. As translated by འགོས་ (a person's name): 'The ultimate nirvana is truly suchness.' Thus, it is bliss. In the translation of འབྲོག་མི་ (a person's name), it also says: 'The manner in which nirvana achieves the ultimate suchness.' Here, what is called suchness is the name of a state. Although there is no distinction in terms of essence, from the perspective of realization, it can be divided into two in the mind: superior and ordinary. For example, although the taste, essence, and substance of arura are not different, the ordinary bitter taste is known from the beginning, while the superior sweet taste is experienced later. Therefore, merely not having experienced conventional phenomena is ordinary suchness. That which abides in the great bliss of one's own awareness is superior suchness. The nirvana in this context is also the nirvana of self-nature. That is, in the reality of things, there is only the nirvana of self-nature purity, and not the nirvana of adventitious purity. Because samsara is not established from the beginning, the nirvana that abandons it is also not established from the beginning. Thus, the meaning that is established in what has been said is: the reality of things, the dharmata of all dharmas, and what is called the nirvana of self-nature, which has abided in one's own mind from the beginning, that is the great bliss, the qualities of the Buddha.