Chinese
不仅仅局限于一部分，安乐和所有形态也都是原始的本性，因为本性没有两部分。因为是所有法的本性，所以不是仅仅停留在众生之上。因此，像这样光明空乐的自性法身，也是不生不灭的，因为是原始的。没有需要去除的过失，因为没有坏灭。没有需要新安置的功德，因为没有产生。这些的周遍成立是：先前存在的去除是坏灭，先前没有的安置是产生的差别，因为这样。并且，在远离差别基础生灭的法上，差别的生灭也不能进入，因为这样。显现为世俗生灭的，也不是胜义法界的差别特性，因为这样。因此，双运以恒常周遍轮回法性的方式安住，却不被轮回所染污。轮回者们因为有而看不到法身，却看到没有的轮回。当双运究竟显现时，看到本来就有的法身，看不到本来就没有的轮回。然而，轮回不是先前存在后来去除的，因为本来就没有需要去除的。法身不是先前没有后来新安置的，因为本来就成就了。因此，在心完全解脱的自显现中：此中没有任何需要去除的，没有丝毫需要安置的，于真实如实见，如实见则得解脱。就像这样。对于圣者如何显现的方式是：孩童遮蔽真实性，非真实的一切显现。菩萨去除那个，真实性则完全显现。无意义和有意义的，被称为不显现和显现。如是说。此外，任何心续没有解脱的众生，具有轮回的身语意三者，因为业和习气一致的缘故，也被其他轮回者们所见。当心完全解脱时，轮回的身语意三者从一开始就空性，见到融入法界，法性的身语意，以光辉闪耀的光芒压倒一切世间而安住，然而轮回者们却
English
It is not limited to just a part; bliss and all forms are also the original nature, and because nature has no two parts. Because it is the nature of all dharmas, it does not just remain on sentient beings. Therefore, such a clear, empty, and blissful nature Dharmakaya is also unborn and undying, because it is primordial. There are no faults to be removed, because there is no destruction. There are no qualities to be newly established, because there is no birth. The pervasion proofs for these are: the removal of what previously existed is destruction, and the establishment of what did not previously exist is the distinction of birth, because of this. And, on a basis of distinction that is free from birth and cessation, the birth and cessation of distinctions cannot enter, because of this. What appears as conventional birth and cessation is also not a distinguishing characteristic of the ultimate sphere, because of this. Therefore, although the union abides in a way that constantly pervades the nature of samsara, it is not tainted by samsara. Samsaric beings do not see the Dharmakaya because it exists, but they see the non-existent samsara. When the ultimate union is manifested, they see the Dharmakaya that has always existed, and they do not see the samsara that has never existed. However, samsara is not something that previously existed and is later removed, because it has never needed to be removed. The Dharmakaya is not something that previously did not exist and is newly established, because it has always been accomplished. Therefore, in the self-appearance of a completely liberated mind: In this, there is nothing to be removed. There is nothing at all to be established. Look at reality as it is. Seeing reality, one is liberated. This is how it is. The way it appears to noble beings is: Children obscure reality, and all that is unreal appears. Bodhisattvas remove that, and reality is fully manifest. Meaningless and meaningful, are called non-appearing and appearing. Thus it is said. Furthermore, any sentient being whose mindstream has not been liberated, those who possess the three aspects of samsaric body, speech, and mind, are seen by other samsaric beings as well, because of the consistency of karma and habitual tendencies. When the mind is completely liberated, the three aspects of samsaric body, speech, and mind are empty from the beginning, and when they are seen to dissolve into the sphere, the Dharmakaya's body, speech, and mind, blazing with glory and light, abide subduing all the worlds, but the samsaric beings
Chinese
不見啊。因此，總的來說，本來就存在的真諦法界，即使聖者能見到，凡夫俗子也見不到。特別是，具有殊勝性的雙運身，因為不生不滅，即使真實存在，孩子們也見不到。因此，在導師行者未成就雙運之前，人們雖然能見到，也只是顯現而已，實際上並非活著的人，因為生和住尚未成就。獲得雙運之後，即使他們見不到，也不是沒有或死去，因為在實相上沒有阻礙，並且在智慧的境界中恆常存在。這是指這個意思。因此，對於黑行者不生不死的理由，是安立了在實相上沒有取捨。像這樣，在遠離生滅的大樂享受中，享受的瑜伽士黑行者我，就像從水和泥土中生出的蓮花一樣，由業和煩惱所產生的輪迴身體的各個部分，即使乾枯和衰敗，也不清淨的身體並非黑行者，為什麼要說黑行者死了呢？並非死去，因為沒有死亡的原因，也沒有死亡的理由。這裡說的身體各部分，是因為身體的自相本來就沒有成立，這裡的身體只是在心的顯現中，顯現為身體的顯現部分而已，就像世間的夢中之身一樣。用「也」字表示，以前的輪迴身體，只是一種錯覺，實際上並未成立，雖然看起來像丟棄了，但只是人們自己的心裡那樣顯現而已，實際上並沒有丟棄。即使在真實情況下，允許有丟棄的情況，也不是死去，例如，一個人以前穿的白衣服舊了丟掉，換上了紅衣服，但以前的白人並非死去一樣。在作者的章節中，提到「偈頌」，「多哈」翻譯成「偈頌」，例如「多哈藏」翻譯成「偈頌藏」。在翻譯者的章節中，毗盧遮那是金剛，是印度科薩拉人，瑜伽自在是獲得能力。
English
They do not see. Therefore, in general, the ultimate reality of Dharmadhatu, which is primordially established, even though seen by the noble ones, is not seen by ordinary beings. In particular, the body of union, which is unique, is actually present because it is unborn and undying, but children do not see it. Therefore, even though the teacher practitioner is seen by people before the union is accomplished, it is only an appearance and not actually a living being, because birth and abiding have not been accomplished. When union is attained, even if they do not see it, it is not non-existent or dead, because there is no obstruction in reality, and because it always abides in the realm of wisdom. This is the meaning. Therefore, the reason why the black practitioner is unborn and undying is that it is established that there is no acceptance or rejection in reality. In this way, in the enjoyment of great bliss that is free from birth and death, the enjoying yogi, the black practitioner, I, like a lotus born from water and mud, even if the parts of the samsaric body produced by karma and affliction may wither and decay, that impure body is not the black practitioner, why say the black practitioner is dead? It is not dead, because there is no cause of death, and no reason for dying. Here, the mention of body parts is because the self-nature of the body has not been established from the beginning, and here the body is only an appearance in the appearance of the mind, appearing as a body, just like the dream body in the world. The word "also" indicates that the previous samsaric body is only an illusion and not actually established. Although it seems to be discarded, it only appears that way in people's minds, but it is not actually discarded. Even if, in reality, there is a case of discarding, it is not dead, for example, just as a person who used to wear white clothes discards them when they are old and puts on red clothes, but the previous white person is not dead. In the author's chapter, the term "verses" is mentioned, "Doha" is translated as "verses," such as "Doha Treasury" is translated as "Treasury of Verses." In the translator's chapter, Vairochana is Vajra, who is from Kosala in India, and Yoga Ishvara is the one who has attained power.
Chinese
哇哇！ 希瑞亚古汝。 这样的话，名为“帕塔哈的稻穗”的歌曲有两首，还有名为“德夏卡”的歌曲，还有“帕塔哈的稻穗”、“大鼓”、“卡莫达”、“大歌”、“令人恐惧”、“勇士的塔拉”、“帕塔哈的稻穗”、“马拉西郭达拉”、“施予欲望”、“巨人的力量”，这十三首都是从多哈行歌的宝藏注释中出现的。虽然热纳帕拉翻译的这个没有明确的名称，但从所表达的意义出发，称为“显示圆满次第本质的歌曲”。这第五个偈颂是上隆毗卢的自译。即使从过去的情况来看，也像是导师行者的所有多哈的结尾，并且所表达的也是以显示果位双运为目的。这里也放在书的末尾。这样，大导师禁行者的零散多哈，十五种意义都得到了很好的解释。 从行者的心海中产生的，新颖确定的珍珠群，用善说之线串联起来。 如果有少数能看懂深奥意义，青春焕发的智者，就将它作为心和颈的装饰品赠予他们。 大导师禁行者的零散多哈汇集在一起的奇妙闪耀的释论，也是嘉康巴达拉纳塔在中间穿插的。 善哉！ 愿兴盛发展！ 嗡 斯瓦斯谛！ 吉祥！ 秘密的真实性完全显明的注释，名为《明晰意趣》存在。 顶礼上师和金刚萨埵无二无别。 谁将八万四千法蕴， 按照每个所化众生的根器而宣说， 一切都成为确定意义的同一味道， 顶礼宣说无二者。 秘密的真如完全显明， 行者金刚确定宣说， 这对于难以获得者， 施予善巧使其容易获得。 那么，对于此论的
English
Vavao! Shriya Guru. Thus, there are two songs called "Pataha's Ear of Grain," and a song called "Desha Kha," and also "Pataha's Ear of Grain," "Great Drum," "Kamoda," "Great Song," "Terrifying," "Hero's Tala," "Pataha's Ear of Grain," "Malasi Godala," "Bestowing Desires," "Giant's Strength," these thirteen all come from the treasury commentary of Doha practice songs. Although this translation by Ratnapala does not have a clear name, based on the meaning expressed, it is called "A Song Showing the Essence of the Completion Stage." This fifth verse is a self-translation by Stodlung Bairo. Even from the perspective of the past, it seems to be the end of all the Dohas of the Practitioner Vajra, and the expression is also aimed at showing the fruit of union. Here it is also placed at the end of the book. Thus, the scattered Dohas of the Great Teacher Ascetic Practitioner, the meanings of the fifteen categories are well explained. Arising from the fish-skin of the heart-ocean of the Practitioner Vajra, the newly certain groups of pearls are strung together with threads of good explanation. If there are a few wise ones with flourishing youth who can see the profound meaning, then give it to them as an ornament for the heart and neck. This wonderful and shining commentary, which gathers together the scattered Dohas of the Great Teacher Ascetic Practitioner, was also interspersed by Gyalkhampa Taranatha in the middle. Mangalam! May it flourish and increase! Om Svasti! Auspicious! The commentary on the Secret Essence that is completely clear, called "Manifestation of Intent," exists. Homage to the Lama and Vajrasattva, inseparable. Whoever teaches the eighty-four thousand collections of Dharma, according to the minds of each being to be tamed, all becoming one taste of definite meaning, homage to the one who speaks of non-duality. The secret Suchness is completely clear, the Practitioner Vajra definitively declared, this is for those who are difficult to obtain, bestowing skillful means to make it easy to obtain. So, for this treatise,
Chinese
标题是。印度语：古赫亚·塔特瓦·普拉卡沙·那玛。藏语：秘密的真实性完全显现。其中，古赫亚是秘密，塔特瓦是真实性，普拉卡沙是完全显现，那玛是名为的意思。仲弥翻译为普拉卡沙分开。顶礼薄伽梵大悲观世音自在。这是翻译此论典的译师郭库巴拉杰，向自己意乐的神祈祷，只是翻译的礼敬而已。仲译的开头是顶礼金刚空行母。这似乎也出现在印度范本中。实际论述论典时，有进入论述的行为，论述本身近处安立，论述究竟的行为。第一是，赞颂并立誓造论，也就是：舍弃初始终结等种种分别，无与伦比周遍一切的虚空之物。福德智慧自性二者的结合，以种种庄严显现的自性是何者。向诸佛之首三身顶礼后，秘密的真实性完全显现。为了使具行金刚的证悟，能被众生清楚地理解而宣说。哪位诸佛的法身，最初的生和最后的灭，以及以等等之词包含的中间的住，舍弃了有为法的种种分别或特征，也就是通过宣说无始无终等，也显示了从时间中解脱，以及自性不变是常恒。无与伦比的是俱生智，是无法用譬喻、语言和分别念来表达的意义。因为它完全从处境和时间中解脱出来，所以在处境和时间的基准上，没有任何远近的差别。因此，唯一的智慧以无有阻碍且不偏袒的方式遍及一切所知，也就是遍布一切。凡是实有之物，不可能周遍一切，因为各自的特征显现而不混杂，并且在处境时间接近时，会受到阻碍且会偏袒。凡是非实有之物，也不可能周遍一切，因为除了是分别假立之外，本体上是无有的
English
The title is: In Indian language: Guhyatatva Prakasha Nama. In Tibetan: The Secret Reality Fully Manifested. Where, Guhya is secret, Tatva is reality, Prakasha is fully manifested, Nama means named. Dromi translated Prakasha as separate. Homage to the Bhagavan Great Compassionate Avalokiteshvara. This is the translator of this treatise, Gokukpa Lhajay, paying homage to the deity of his own desire, it is just a salutation of translation. The beginning of Dromi's translation is homage to Vajra Dakini. This also seems to appear in the Indian manuscript. When actually discussing the treatise, there is the act of entering into the discussion, the establishment of the discussion itself nearby, and the act of completing the discussion. The first is, to praise and vow to compose the treatise, that is: Abandoning the various distinctions such as beginning and end, the incomparable all-pervading object of space. The combination of merit and wisdom, the nature of the two, is what manifests its own nature with various decorations. After prostrating to the chief of the Buddhas, the three bodies, the secret reality is fully revealed. In order to make the realization of the acting Vajra clearly understood by sentient beings, it will be explained. Which Dharmakaya of the Buddhas, the initial birth and the final cessation, and the intermediate dwelling included by the word "etc.", abandoning the various distinctions or characteristics of conditioned phenomena, that is, by proclaiming no beginning and no end, it also shows liberation from time, and that unchanging nature is constant. The incomparable is the co-emergent wisdom, which is the meaning that cannot be expressed by example, word, or concept. Because it is completely liberated from all situations and times, there is no distinction of near and far on the basis of situation and time. Therefore, the one wisdom pervades all knowable objects in a way that is unobstructed and impartial, that is, it pervades everything. Whatever is real cannot pervade everything, because its own characteristics appear without being mixed, and when the situation and time are close, it will be obstructed and will be biased. Whatever is unreal cannot pervade everything, because apart from being merely conceptually constructed, it is non-existent in essence.