Chinese
虽说是这样，但并非绝对，对于根器上等者，具备三种信心的道是必须的。对于根器下等者，还要加上对其他（经典）的信心，这样就变成了需要四种信心。但暂且按照通常的说法来理解。对自身（lüs）的信心是：安住于如来本身的教言之义；对其他（经典）的信心是：安住于合格的注释者所阐释的经文之义；对上师的信心是：与该意义相符，根本上师之间传承下来的修持；对自己的信心是：按照上师的口诀修习后，自己生起各种不共的体验。第二种是对第一种的分支，如果不单独计算，就是三种信心。所有这四种信心当中，作为作者、或者主要、或者先导的是对上师的信心。上师也有两种，即作为因的上师和作为果的圆满产生的上师。其中，作为因的上师只是简略地指示，仅仅是象征那真如；而作为果的上师则是清楚地显示那真如本身，因此是详细地指示。简略指示的象征也只是通过身语的行为、世俗的仪轨或诀窍以及言辞来指示。而详细指示的则是，当弟子的相续稍微清净时，所有无余和不余的诸佛菩萨的加持都汇集并传递给上师，然后进入弟子的相续并融为一体时，在相续中产生真正的智慧，这并非身语的行为，而是仅仅通过法性而进入。所有逝者、逝母、忿怒尊、忿怒母、勇士、瑜伽母的坛城都汇集在上师身上，并安住于他的本体中。而他本身则以外在的世间界以及内在有情众生的形式，以法性的方式存在。因此，这两者都作为所有有情众生的上师而存在，如果努力供养，就能获得行为，即轮回的圆满安乐，以及解脱，即努力获得解脱的果实。上师身上汇集所有坛城等等的意义有两种：在实相上是如何存在的，以及
English
Although it is said this way, it is not absolute. For those with superior faculties, the path with three kinds of faith is definitely necessary. For those with inferior faculties, faith in others (scriptures) must also be added, thus becoming the need for four kinds of faith. But for the time being, let's understand it according to the usual way. Faith in oneself (lüs) is: abiding in the meaning of the Tathagata's own teachings; faith in others (scriptures) is: abiding in the meaning of the scriptures explained by qualified commentators; faith in the guru is: in accordance with that meaning, the practice transmitted between the root guru; faith in oneself is: after practicing according to the guru's instructions, various uncommon experiences arise within oneself. The second is a branch of the first, so if not counted separately, there are three kinds of faith. Among all these four kinds of faith, the one that acts as the agent, or the main one, or the one that goes first, is faith in the guru. There are also two kinds of gurus, namely the guru as the cause and the guru as the source of perfect fruition. Among them, the guru as the cause only briefly indicates, merely symbolizing that Suchness; while the guru as the fruit clearly shows that Suchness itself, therefore it is a detailed indication. The symbol of brief indication is also only indicated through the actions of body and speech, conventional rituals or instructions, and words. And what makes the detailed indication is that when the disciple's mindstream is slightly purified, all the blessings of the Buddhas and Bodhisattvas, without remainder or omission, gather and transmit to the guru, and then enter the disciple's mindstream and merge into one, then the true wisdom arises in the mindstream, which is not the action of body and speech, but only enters through the nature of reality. All the mandalas of the Sugatas, Sugatamas, Wrathful Deities, Wrathful Mothers, Heroes, and Yoginis gather in the guru and abide in his essence. And he himself exists in the form of the outer world and the inner sentient beings, in the manner of the nature of reality. Therefore, these two exist as the guru of all sentient beings, and if one diligently makes offerings, one can obtain conduct, that is, the perfect bliss of samsara, and liberation, that is, striving to obtain the fruit of liberation. The meaning of the guru gathering all the mandalas, etc., is twofold: how it exists in reality, and
Chinese
在弟子心中如何显现。第一，上师的蕴等法性，如来等的坛城从原始就存在，以法性的方式成为一切众生的怙主和救护，因为法性平等之故。此处的怙主救护的意义是，一切众生的安乐善德都从其威力中产生，以及因为其存在的原因，众生能够解脱。虽然如此，众生却颠倒地趋入其中，而具有信心的上师，则是因为真实地趋向于那个坛城，所以执持上师的方面，而作为众生的引导者。第二，对于任何弟子来说，当上师成为果位的上师时，因为那个弟子也体验到法性的状态，所以在那个弟子的心中，上师是坛城总集、轮涅遍布和法性的自性，这样进行安立。对于任何弟子来说，在上师没有成为果位上师之前，即使说在他的心中是那样，也只是信解和修习而已，并不是现证。此处很多人将因位上师金刚阿阇黎和果位上师仅仅解释为弟子自己的体验，虽然在口诀解脱法等中，与所说的上师三身等稍微相似的优点也有，但是与此论典不相符，因为这是四种信心中上师的广说，将那些认定为果位上师，是因为必须归纳为自性信心的缘故。在那之后，显示了四种比喻，嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）如同引导一切字母一样，是引导一切成就的，如同兽王狮子使其他动物恐惧一样，是摧毁不顺品的，如同决定表达的吠陀中包含其他吠陀的表达对象一样，如上所说，在上师的真如智中包含一切智慧，以及巴拉扎达（梵文：पाराजाता，梵文罗马拟音：pārijāta，汉语字面意思：天树）即天界的圆满花树，胜过其他一切花朵，并且不会衰老一样，是加持的
English
How it appears in the disciple's mind. First, the Dharma-nature of the Guru's aggregates, etc., which has existed primordially in the mandala of the Tathagatas, etc., abides as the protector and refuge of all sentient beings in the manner of Dharma-nature, because of the equality of Dharma-nature. Here, the meaning of protector and refuge is that all the happiness and virtue of all sentient beings arise from its power, and that sentient beings are able to be liberated because of its existence. However, sentient beings enter into it perversely, while the Guru who possesses faith, because he truly turns towards that mandala, holds the aspect of the Guru and is established as the guide of sentient beings. Second, for any disciple, when the Guru becomes the Guru of the fruition, because that disciple also experiences the state of Dharma-nature, in that disciple's mind, the Guru is the embodiment of all mandalas, the pervader of samsara and nirvana, and the essence of Dharma-nature, thus it is established. For any disciple, before the Guru has become the Guru of the fruition, even if it is said that it is so in his mind, it is merely faith and meditation, and not realization. Here, many explain the Guru of the cause, the Vajra Acharya, and the Guru of the fruition as merely the disciple's own experience, although in the oral instructions and liberation methods, there are some merits that are somewhat similar to the explanation of the three Kayas of the Guru, etc., but it does not accord with this text, because this is an extensive explanation of the Guru within the four faiths, and identifying those as the Guru of the fruition is because it must be summarized as self-faith. After that, four examples are shown, just as Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) leads all letters, it leads all accomplishments, and just as the lion, the king of beasts, frightens others, it destroys unfavorable forces, and just as the subject matter of other Vedas is contained in the Veda of definite expression, as mentioned above, all wisdom is contained within the knowledge of the suchness of the Guru, and just as Pārijāta (Sanskrit: पाराजाता, Sanskrit Romanization: pārijāta, Chinese literal meaning: celestial tree), the all-encompassing flower tree of the gods, is superior to all other flowers and does not decay, it is the
Chinese
道路没有困难，进入容易且不会退转，这是它的意义。众多成就指的是殊胜和共同的成就的多种类别。未证悟指的是即使有上师的加持也未证悟，即没有证悟。微粒指的是细微的。一切意义指的是一切成就。此外，智者说“成就”以下的部分，仅仅是显示了上师的伟大，剩余的词句很容易理解。然后是章节的名称：从《秘密的真实性彻底显明》中，进入调伏自他的积聚之理，以及宣说续、咒语、智慧、秘密和如来语教的导师，使之欢喜，这是第一（章）。“进入调伏”指的是证悟的方法，调伏是证悟，进入是方法。或者，圆满积聚的方法是调伏积聚。续等是所说之义，语教是能说之义。这是第一章的解释。 第二，真实宣说秘密的真实性，具有三章的体性。其中，第二章以概括指示和详细解释的方式，显示了秘密的真实性，即进入了方便续的开端之义。第三章为了断除对它的疑惑，分别解释了比喻和意义的智慧的差别。第四章显示了秘密的真实性，即安住在瑜伽母续的开端之义。其中，解释第二章，有概括指示、详细解释、意义总结三部分。第一部分是：确定所说之义的秘密的真实性，然后将要讲述最秘密的。简而言之，是从心中化现的，从六根中解脱的。菩提心是没有分别的，舍弃了有和无两种。最初的佛没有追随者，断除了稳固和动摇。能扩展和收摄。聚集被说成是集合，是圆满次第的自性。涅槃没有对境，轮回的安乐是巨大的。大悲心是伟大的方便，将进入有情之义。具有身语意之相的，在三坛城中，生起。
English
The path is without difficulty, easy to enter and does not degenerate, that is its meaning. Numerous attainments refer to the many categories of supreme and common attainments. "Unrealized" means that even with the blessings of the guru, there is no realization, i.e., no realization. A particle refers to something subtle. All meanings refer to all attainments. Furthermore, the wise say that the part from "attainment" onwards merely shows the greatness of the guru, and the remaining words are easy to understand. Then the chapter titles are shown: From "The Thorough Illumination of the Secret Reality," entering into the manner of subduing the aggregates of self and others, and showing how to please the guru who teaches the tantras, mantras, wisdom, secrets, and the teachings of the Tathagatas, this is the first (chapter). "Entering into subduing" means the method of realization, subduing is realization, and entering is the method. Alternatively, the method of perfecting the aggregates is subduing the aggregates. Tantras, etc., are the objects of expression, and the teachings are the means of expression. This is the explanation of the first chapter. Second, the actual explanation of the secret reality has the nature of three chapters. Among them, the second chapter shows the secret reality in the manner of a brief indication and a detailed explanation, that is, entering into the meaning of the beginning of the means tantra. The third chapter explains the differences between the wisdom of example and meaning separately in order to dispel doubts about it. The fourth chapter shows the secret reality, that is, abiding in the meaning of the beginning of the yogini tantra. Among them, explaining the second chapter, there are three parts: brief indication, detailed explanation, and summary of meaning. The first part is: Identifying the secret reality of the meaning to be expressed, then the most secret will be told. In short, it is emanated from the mind, liberated from the six senses. Bodhicitta is without conceptualization, abandoning both existence and non-existence. The first Buddha has no followers, eliminating stability and movement. It expands and contracts. Gathering is said to be a collection, it is the nature of the completion stage. Nirvana has no object, the bliss of samsara is great. Great compassion is a great means, it will enter into the meaning of sentient beings. Having the nature of body, speech, and mind, in the three mandalas, arising.
Chinese
次第的自性，此乃圆满之殊胜，如是之智慧广大，简而言之我将述说。对此，所谓《密集》，是从词义解释的角度，显示秘密之本体。从“彼后”等解释“秘密”，从“集合为聚集”等解释“聚集”之义，从“身语意”等将二者之义的精髓汇集，发誓广为阐述。如是，于《吉祥密集根本续》云：“身语意乃三种相，秘密即是所诠示，所有诸佛之本体，宣说即是为聚集。”此乃广释所说之义，即秘密之义为：身、语、意之三密。前已述及，此处再示：其中，身乃法性，胜义之智慧，金刚萨埵之坛城等，具有轮回涅槃器情之相，胜义之色，一切形象之总集。语乃大乐唯一，超越名言文字，胜义有寂之一切音声显现。意乃无分别之智慧，俱生大乐，彼即以无漏胜义寂灭之诸法，以自证之方式而了知。虽世俗轮回不直接显现，然大乐一切形象之本体，以成为一切所知之法性的缘故，对迷惑之有情，了知彼彼之显现。非直接见世俗，并非虽有世俗轮回之法而不见，而是从本初即未曾有，故无可见之故而不见。彼等亦是唯有佛陀之行境，他人无法了知，故称秘密。此三种相，仅是体性反体的差别，其本体乃唯一无二。如是，《密集》中云：“汝应生起如心身，身心如是，心如言语。”如是之秘密，即是法界与空性，般若波罗蜜多，俱生智等。