English
By the nature of the sequence, this is the supreme of completion. Such wisdom is vast. In brief, I will speak of it. Regarding this, the so-called "Guhyasamāja" (Secret Assembly), from the perspective of explaining the meaning of the words, reveals the very essence of secrecy. From "thereafter" etc., the "secret" is explained, and from "gathering as an assembly" etc., the meaning of "assembly" is explained. From "body, speech, and mind" etc., the essence of the meaning of both is gathered, and a vow is made to elaborate extensively. Thus, in the Uttaratantra of the glorious Guhyasamāja Tantra, it is said: "Body, speech, and mind are three aspects. 'Secret' is what is taught. The essence of all Buddhas is said to be the gathering, the assembly." This is an extensive explanation of the meaning of what was said, that is, the meaning of secret is the three secrets of body, speech, and mind. Although it has been explained before, it is shown here again. Among them, body is the Dharmata, the wisdom of ultimate truth, the mandala of Vajrasattva, etc., possessing the aspects of samsara and nirvana, vessel and contents, the ultimate form, the totality of all forms. Speech is the great bliss, the one and only, transcending names, words, and letters, the ultimate truth, the appearance of all sounds of existence and non-existence. Mind is the non-conceptual wisdom, the co-emergent great bliss, which itself knows all the uncontaminated, ultimate, and peaceful dharmas by way of self-awareness. Although samsara of conventional truth does not directly appear, the very essence of the great bliss, the totality of all aspects, knows the appearances of this and that to sentient beings who are deluded, because it has become the Dharmata of all knowable things. Not directly seeing the conventional truth does not mean that although the dharmas of samsara of conventional truth exist, they are not seen, but rather that they have never existed from the beginning, so they are not seen because there is nothing to see. These are also the objects of activity of the single Buddha alone, and others cannot understand them, so they are called secret. These three aspects are only differences in the aspects of characteristics, but their essence is one and indivisible. Thus, in the Guhyasamāja, it is said: "You should generate mind like body, body like mind, and mind like speech." Such secret is the Dharmadhatu and emptiness, the Prajñāpāramitā, the co-emergent wisdom, and so on.
Chinese
以多种名称称谓，也称为心之金刚和菩提心。虽然它本身是圆满佛的智慧，但如果认为它并非如此安住于基础时期的法性中，那并非如此，作为果的佛陀是什么，那也同样是基础的法性。心的自性也称为心性。它虽然恒常存在于一切有情众生心中，但也不会成为无勤解脱的过失，因为他们尚未获得自己的法性。如此，一切种类的秘密，就被称为一切佛陀，而一切种类，也在无缘大悲大乐的智慧中成为一味，这就是聚集之义。既是秘密又是聚集，因此是双运的体性。其中，秘密是一切种类的身的法，聚集是大乐意的法，因此二者的双运是身与智慧的双运。如果将此要义铭记于心，就能轻易理解此论典的词句。接着第一品之后，在秘密之声和聚集之声二者中，将要讲解最为秘密，即秘密之声。简而言之，心的金刚，心性远离戏论，从中幻化出一切种类的智慧显现。再次详细阐述秘密的特点：虽然从六根及其对境中解脱，但显现为胜义根和智慧的色声香味触法，胜义菩提心从一开始就没有混浊，即远离遮障。由于舍弃了能取所取，因此不是实有，但由于存在于智慧的自性中，因此也舍弃了非实有，舍弃了实有和非实有二者的体性。此心性最初是原始的佛陀，后来随行，即被分别念的错觉所染污。为何称分别念为随行？因为分别念是随行于其他错觉之基，因此称为随行。心性一切种类的智慧显现，稳定之器和变动之情，全部舒展和收摄。
English
It is called by many names, and also called the Vajra of Mind and Bodhicitta. Although it itself is the wisdom of the perfect Buddha, if one thinks that it does not abide as such in the Dharmata of the ground stage, it is not so, whatever the Buddha of the fruit is, that is also the Dharmata of the ground. The nature of mind is also called Mind-itself. Although it always abides in all sentient beings, it does not become the fault of effortless liberation, because they have not obtained their own Dharmata. Thus, that secret of all kinds is called all Buddhas, and all kinds also become of one taste in the wisdom of unconditioned compassion and great bliss, which is the meaning of gathering. It is both secret and gathering, therefore it is the nature of union. Among them, secret is the Dharma of the body of all kinds, and gathering is the Dharma of great bliss of the mind, therefore the union of the two is the union of body and wisdom. If this essential point is kept in mind, the words of this treatise will be easily understood. Then, after the first chapter, among the two sounds of secret and gathering, the most secret, that is, the sound of secret, will be explained. In short, the Vajra of Mind, Mind-itself is free from elaboration, from which emanates the appearance of wisdom of all kinds. Again, the characteristics of that secret are explained in detail: Although liberated from the six senses and their objects, the ultimate senses and the wisdom of form, sound, smell, taste, touch, and Dharma appear. That ultimate Bodhicitta is without turbidity from the beginning, that is, free from obscurations. Because of abandoning the grasped and the grasper, it is not existent, but because it exists in the nature of wisdom, it also abandons non-existence, abandoning the nature of both existence and non-existence. This Mind-itself is the original Buddha from the beginning, and later follows, that is, it is defiled by the illusion of conceptual thought from the beginning. Why is conceptual thought called following? Because conceptual thought follows the basis of other illusions, therefore it is called following. The appearance of wisdom of all kinds of Mind-itself, the stable container and the moving contents, all expand and contract.
Chinese
因此，殊胜智慧的器情显现，由其突如其来的垢染而显现为庸常的器情。一旦获得究竟，彼智慧融入其法界，庸常的器情也同样融入其中。因此，心性本初佛一切相的体性，在秘密和集聚二者中，是秘密。集聚的含义，如前所述，是集合之义。此处是圆满的梵语词汇：Nispanna（藏文：ནིཥྤནྣ་，梵文天城体：निष्पन्न，梵文罗马拟音：niṣpanna，汉语字面意思：成就），意为未经生而自成。在此基础上加上前缀“Parī”，即Parinispanna（藏文：པ་རི་ནིཥྤནྣ་，梵文天城体：परिनिष्पन्न，梵文罗马拟音：pariniṣpanna，汉语字面意思：完全成就）。次第，是道和果的次第。心性俱生大乐自性，是一切法，如基、道、果等的自性。自性涅槃，没有世俗轮回显现的对境。轮回是转变安乐的法性，胜义谛的大乐明点不变，安乐的自性光明显现为无缘大悲。彼大悲的功德，是能成办利益有情之事的广大方便。事业是趣入利益有情之事的行为。此乃心性本初佛，宣说为乐空无二和广大大悲。乐空和大悲，在秘密和集聚二者中，此乃集聚。如是秘密和集聚，也仅仅是分别宣说其相状而已，实则体性唯一。如前所述，即是身语意金刚三相之坛城三种。彼等在生起次第方面，虽说不动佛为主是意之坛城，无量光佛为主是语，毗卢遮那佛为主是身之坛城，但这仅仅是表诠而已。以其所象征的体性之义，此三金刚是成办圆满者，即圆满次第，以道和殊胜果所摄的如是相和种类，以双运大智慧，以“秘密集聚”之名，已经简略宣说完毕，我将再次以广说的方式来讲述。
English
Therefore, the appearance of the pure wisdom's container and contents arises from the sudden defilement of that, appearing as ordinary container and contents. When ultimate attainment is reached, that wisdom dissolves into its sphere, and the ordinary container and contents also dissolve into it. Therefore, the essence of the mind-essence, the primordial Buddha in all aspects, is the secret among the two, secret and assembly. The meaning of assembly, as explained above, is said to be the meaning of gathering. Here, it is the Sanskrit term for perfection: Nispanna (निष्पन्न, niṣpanna, accomplished), which means self-arisen without being created. By adding the prefix 'Parī' to it, it becomes Parinispanna (परिनिष्पन्न, pariniṣpanna, completely accomplished). Sequence refers to the sequence of path and fruit. The spontaneously arisen great bliss that is coemergent with mind-essence is the very nature of all dharmas, such as base, path, and fruit. The Nirvana of self-nature, without the object of appearance of relative samsara. Samsara is the nature of changing bliss, the great bliss bindu of ultimate truth is unchanging, the self-radiance of bliss arises as immeasurable compassion without object. The quality of that compassion is the great skillful means of being able to accomplish the benefit of sentient beings. Activity is the manner of engaging in the benefit of sentient beings. This is the mind-essence, the primordial Buddha, explained as inseparable bliss and emptiness and great compassion. Bliss-emptiness and compassion, among the two, secret and assembly, this is the assembly. Such secret and assembly are merely explained as separate characteristics, but in essence, they are one. As explained above, it is the three mandalas in the form of the three vajras of body, speech, and mind. In terms of the generation stage, although it is said that Akshobhya is the main one as the mind mandala, Amitabha is the main one as speech, and Vairochana is the main one as the body mandala, this is merely symbolic. By the meaning of the essence represented by it, these three vajras are what accomplish perfection, that is, the perfection stage, with such aspects and categories gathered by the path and supreme fruit, with the great wisdom of union, the Secret Assembly has already been briefly explained by way of name, and I will speak again in a more detailed manner.
Chinese
。意思是这样。 此外，在《集密续》第四品中说：“此后是心之坛城胜，心之金刚极相似，身语意之诸坛城，善妙宣说当行持。”又说：“心之坛城极神圣，十二肘尺量度之。”又说：“大小便溺精血等，供养诸尊当如是。”又在第十六品中说：“此后是身之坛城胜，心之坛城极相似。”又说：“十六肘尺量度之。”又说：“此后是语之坛城胜，心之坛城极相似，二十肘尺量度之。”等等。所谓宣说身语意之坛城，是指这三金刚各自都显示为具有身语意的印契之义。心之坛城十二肘尺，是指胜义谛之处等十二地的差别，是乐空不二的法界智慧不动之自性。语坛城十六肘尺之义是，从拙火燃烧中显现四四十六喜之智慧，平等性、妙观察、成所作三者和合，语金刚为主。身坛城二十肘尺，是指二十空性显现为坛城之轮，是镜智毗卢遮那所加持。心是五智之自性，所以显示五甘露之供养。身是能所清净之故，用大小便二者。语是从拙火燃烧中，产生乐、明、无分别三者之故，说用大小便精三者作供养。此处拙火是语，因为红明点与语之法相关联之故。身语之坛城，肘尺之数颠倒，是上师的口诀，如果按照续部真实所说，语当配二十空性，身当配十六喜。这种规矩看来也没有什么相违之处。 第二，广说者，是宣说能诠之语的秘密，即二续之根本。其中有二：一、安立所说之正文；二、广释其义。初者：
English
That's what it means. Furthermore, in the fourth chapter of the Guhyasamaja Tantra, it says: "Then, the supreme mandala of the mind, the vajra of the mind is very similar, the mandalas of body, speech, and mind, should be well explained." It also says: "The sacred mandala of the mind, the measure is twelve cubits." It also says: "Excrement, urine, semen, blood, etc., should be offered to the deities." Also, in the sixteenth chapter, it says: "Then, the supreme mandala of the body, very similar to the mandala of the mind." It also says: "The measure is sixteen cubits." It also says: "Then, the supreme mandala of speech, very similar to the mandala of the mind, the measure is twenty cubits." And so on. The so-called explanation of the mandalas of body, speech, and mind means that each of these three vajras is shown to have the seal of body, speech, and mind. The twelve-cubit mandala of the mind refers to the differentiation of the twelve grounds, such as the place of ultimate truth, which is the nature of the indivisible bliss and emptiness, the Dharmadhatu wisdom, and the immovable. The meaning of the sixteen-cubit speech mandala is that from the burning of inner heat, the wisdom of the sixteen joys arises, the unity of equality, discriminating awareness, accomplishment, and activity, with speech vajra as the main one. The twenty-cubit body mandala is the appearance of the twenty emptinesses as the wheel of the mandala, blessed by the mirror-like wisdom of Vairochana. Since the mind is the nature of the five wisdoms, the offering of the five amritas is shown. Since the body is completely pure of subject and object, the two, excrement and urine, are used. Since speech arises from the burning of inner heat, the three, bliss, clarity, and non-conceptuality, are used, it is said that the three, excrement, urine, and semen, are used as offerings. Here, inner heat is speech, because the red essence is related to the dharma of speech. In the mandalas of body and speech, the numbers of cubit measurements are reversed, which is the oral instruction of the guru. According to the actual teaching of the tantra, speech should be combined with the twenty emptinesses, and the body should be combined with the sixteen joys. It seems that there is no contradiction in this tradition either. Secondly, the detailed explanation is the explanation of the secret of the expressive words, which is the basis of the two tantras. There are two aspects to this: 1. Establishing the text to be explained; 2. Explaining its meaning in detail. The first: