Chinese
如是说。所化众生道的显现，在于了知基之义，以及成办果，以智慧大小之分的心的差别，显现九乘次第各异。然彼一切亦显现为自性秘密藏道之阶梯，且无越于此自性者，故一切道亦为圆满。如广说云：因果无别本初非先后，果化为道一时任运合。如是说。顺便所说之错觉显现，彼等基道果之显现，本体一，然以周遍计度之能取所取种种所蔽，故为次第显现之错觉。如经云：无明分别之能取所取。又云：自之分别业所幻。又云：种种身及受用与，处所痛苦等诸法，执我及我所各别。如是出。于三续中所听闻者，即应知之基、应行之道、究竟之果三者摄为三，是为续之纲要。其中，为别示道缘文字之续，故示名称之义，续与坛城之主尊共同为金刚萨埵幻化网。以大而立名，故为总集之教。义由本体自性口诀而立名者，即是秘密藏之彼性决定。金刚萨埵者，自性无别，本体非造作，体性离生灭故为金刚，不越于彼性故为心，以彼能胜伏名相之分别，故为勇猛，且任何亦不能胜伏。幻化者，方便智慧无别。网者，内外一切事物皆非自成，且四十二种分别之集合一切与本尊无别，于本体自性中相联结。总集之教者，如金刚手灌顶等事业，及毗卢遮那现证菩提等行续，及彼性摄集等瑜伽，及无上瑜伽吉祥密集金刚等方便，及胜乐轮与佛平等和合等智慧，及吉祥时轮等。
English
Thus it is said. The appearance of the path for those to be tamed is that, in understanding the meaning of the ground and accomplishing the result, the nine vehicles appear different due to the division of minds of great and small wisdom. However, all of these also appear as the steps of the path of the secret essence of self-nature, and since there is nothing beyond this self-nature, all paths are also complete. As it is said in the extensive [text]: 'Cause and effect are inseparable, primordially not before or after. The result becomes the path, and is united spontaneously at once.' Thus it is said. Incidentally, the appearance of delusion that is spoken of is that those appearances of ground, path, and result are of one essence, but are obscured by various apprehended and apprehender of pervasive imputation, so it is the delusion of appearing sequentially. As the scripture says: 'By the apprehended and apprehender of ignorance and conceptuality.' And: 'Transformed by the karma of one's own conceptual thoughts.' And: 'Various bodies and enjoyments, places and sufferings, etc., grasping self and what belongs to self separately.' Thus it appears. What is heard in the three tantras is that the ground to be known, the path to be traveled, and the ultimate result are gathered into three, which is the outline of the tantra. Among these, in order to specifically show the tantra of letters as the condition of the path, the meaning of the name is shown, and the main deity of the tantra and mandala is commonly Vajrasattva Mayajala. Because it is named from greatness, it is the general collection of scriptures. The meaning named from the essential nature of the oral instructions is the certainty of that very secret essence. Vajrasattva is indivisible in nature, uncompounded in essence, and diamond-like in characteristics because it is free from arising and ceasing. Because it does not go beyond that nature, it is mind. Because it overcomes the conceptual thoughts of characteristics, it is heroic and cannot be overcome by anything. Mayajala is the inseparability of skillful means and wisdom. The net is that all internal and external phenomena are not self-established, and the collection of all forty-two assemblies of conceptual thoughts are inseparable from the deity, and are connected in essential nature. The general collection of scriptures includes activities such as Vajrapani empowerment, conduct tantras such as Vairochana's Abhisambodhi, yoga such as Tattvasamgraha, skillful means such as Anuttarayoga Shri Guhyasamaja, wisdom such as Chakrasamvara and Buddha Samayoga, and Shri Kalachakra, etc.
Chinese
无二雄性的续部，是所有意义和体性乘的教义的汇集，因此也是所有续部的教义总集。其中说：“诸地之差别，亦为秘密心髓之道。”为了指示口诀的名称，即秘密、心髓、真如和决定。关于秘密，经部所说的四种隐藏的秘密包括：经部中说：“唉玛火！从一开始就是秘密的法，万象显现而自性秘密，本体自性极秘密，非他之处甚秘密。”从一开始就秘密，是指显空无二的自生智慧，虽然一切功德任运自成，但由于俱生无明而未生起定解，因此不认识它。自性的秘密，是指自生智慧的自显，一切显现都是果，身语意无尽庄严轮，自性安住于自续，但由于自以为是而遮蔽了身和智慧。本体自性的秘密，是指所知自性的续，境、心、因、果以及二谛都解脱，自己的本体不缘于境，但由于执着显空为异体而不知，因此极秘密。甚秘密，是指要成就的果续不在别处，但由于烦恼、所知、见解的障碍而在他处寻求，这仅仅是自明。隐藏的秘密，五种不舍弃，五种誓言物，五种欲妙，即五种行持的差别。塔那嘎那等没有咒语口诀的体性等，以及不理解意义而按字面意思行持等，如果这样行持，过失很大。因此，像阿利嘎利等此续部，以及嘎达卡亚等其他续部中著名的一样，经过辨别而指示，如经部中说：“秘密咒没有过失，为了众生之利益而极秘密。”有些教师认为是隐藏的秘密，如果归纳，则包括在此处，即续部意义圆满的正直者和有决心者，隐藏是二量，即经和口诀的持有者金刚上师所开示的。心髓是因的心髓，果的心髓，精华汇集之义。
English
The non-dual male lineage is the collection of all meanings and characteristics of the vehicle, and therefore it is also the general collection of all the teachings of the tantras. Among them, it says: "The differences of the lands are also the path to the secret essence." In order to indicate the name of the oral instruction, namely secret, essence, suchness, and certainty. Regarding secrecy, the four hidden secrets mentioned in the scriptures include: The scriptures say: "Emaho! From the beginning, it is the secret Dharma, all phenomena appear but the nature is secret, the essence of the entity is extremely secret, and it is very secret in other places." Secret from the beginning refers to the self-generated wisdom of the non-duality of appearance and emptiness. Although all qualities are spontaneously accomplished, due to the innate ignorance, no definite understanding arises, so it is not recognized. The secret of nature refers to the self-manifestation of self-generated wisdom, all appearances are the fruit, the inexhaustible wheel of ornaments of body, speech, and mind, the nature abides in its own continuum, but the body and wisdom are obscured by self-righteousness. The secret of the essence of the entity refers to the continuum of the nature of knowable objects, the realm, mind, cause, and effect, and the two truths are liberated. One's own entity does not depend on the realm, but because of clinging to appearance and emptiness as different entities, it is not known, so it is extremely secret. The very secret refers to the fruit continuum to be accomplished is not elsewhere, but due to the obstacles of afflictions, knowable objects, and views, it is sought elsewhere, which is only self-awareness. Hidden secrets, five things not to be abandoned, five vows, five desirable qualities, that is, five differences in practice. If one practices Tana Gana, etc., without mantra oral instructions, characteristics, etc., and practices according to the literal meaning without understanding the meaning, the fault is very great. Therefore, like the Ali Kali, etc., in this tantra, and like the famous Kata Khaya, etc., in other tantras, it is indicated after discernment, as the scriptures say: "Secret mantras have no faults, they are extremely secret for the benefit of sentient beings." Some teachers consider it a hidden secret, and if summarized, it is included here, that is, the upright and determined ones who have the complete meaning of the tantra, and the hidden is the two measures, that is, the Vajra Master who holds the scriptures and oral instructions reveals it. The essence is the essence of the cause, the essence of the fruit, and the meaning of the collection of essence.
Chinese
是心要。因的心要。因为由此续部开启，一切教法都由此产生。所以此论中说：自性秘密心要此，一切经藏与续部之，生处定能如实安立。如是说。果的心要。无论从哪个乘门的途径最终成就果位，都必须现证自性秘密心要。所以，在最后一品中说：诸地差别安立亦，为往秘密心要道。如是说。精髓汇聚，从“गर्भ（藏文，梵文天城体：गर्भ，梵文罗马拟音：garbha，汉语字面意思：藏胎）”这个词来看，意义的心要就是：一切理证的究竟处，显示一切法清净广大本来成佛。所以在最后一品中说：一切如来皆，无有此以外之秘密。如是说。真如。因为一切分别念的聚合，都与自明自知无有他异。所以，未经改造的真如，身与智慧手印的坛城，显现不谬的真如。因果二者之间，没有先后好坏的差别，不是其他的真如。从能取所取的取舍中解脱，觉性不灭，无有分别，远离一切执着，即是大性。决定是：所说的这三种真如，不是牵引的意思，而是确定了决定的意义。或者，阿阇黎 佛密有三种决定：于基决定，于道决定，于体性决定。其中，第一个是续部的基础，自性秘密心要就是决定的体性。如同虚空在三时中不会改变一样，也决定不会被因缘所改变。秘密心要即真如，彼性从决定之界出。如是说。于道决定是：此续部之王的宗规，其果位三身本身，不谬不改，不错乱，因果无别的意义，瑜伽士所修持的道，就是恒常修持的体性。论中说：此乃大密决定之，果位转为道之性。如是说。于体性决定是：为了显示自性秘密心要的意义本身，为了现证普贤王如来的密意。诸佛之坛城无余者，无有胜过此之秘密义。如是说。总的来说，自性秘密心要，就是秘密、心要和真如这三者的教法。
English
It is the essence. The essence of the cause. Because all teachings arise from this tantra being opened up, it is stated in this text: "This essence of the secret nature, the source of all the scriptures and all the tantras, is definitely established." Thus it is said. The essence of the fruit. No matter which vehicle's path one takes to ultimately accomplish the fruit, one must realize the essence of the secret nature. Therefore, in the last chapter, it is said: "Also, the arrangement of the various levels is the path to go to the secret essence." Thus it is said. The essence of the meaning from the word garbha (गर्भ，garbha，womb) which is the gathering of essence, is that at the ultimate end of all reasoning, it is taught that all dharmas are pure, vast, and primordially enlightened. Therefore, in the last chapter, it says: "All the Tathagatas do not possess any secret other than this." Thus it appears. Suchness. Because all collections of thoughts are not different from self-awareness, the unadulterated suchness, the mandala of the mudra of body and wisdom, the unmistaken suchness that appears manifestly. The suchness that is not other, in which there is no difference of before and after, good and bad, in the two, cause and effect. Liberated from the acceptance and rejection of grasping and being grasped, awareness is unceasing, indivisible, free from all partiality, is the great nature. Certainty is: the three suchnesses that have been explained are not the meaning of leading, but rather the meaning of certainty has been established. Or, Acharya Buddhaguhya has three certainties: certainty in the ground, certainty in the path, and certainty in the essence. Among these, the first is the basis of the tantra, the essence of the secret nature is the essence of certainty. Just as the sky does not change in the three times, it is certain that it will not be changed by conditions. The secret essence is suchness itself, that nature is drawn from the realm of certainty. Thus it is said. Certainty in the path is: the result of this king of tantras, the three kayas themselves, unmistaken, unchanging, not reversed, the meaning of cause and effect being inseparable, the path practiced by the yogi is the essence of constant practice. In the text it says: "This is the great secret of certainty, the result has become the path." Thus it is said. Certainty in the essence is: in order to show the meaning of the essence of the secret nature itself, in order to manifest the intention of Samantabhadra. There is no secret meaning beyond this, in all the mandalas of the Victorious Ones. Thus it is said. In general, the essence of the secret nature is the teaching of the three: secret, essence, and suchness.
Chinese
从正直与不正直二者来说，对于有缘分的众生，以不错误的方式讲述了确定的意义。从法之题目的角度，展示了顶礼，即“顶礼薄伽梵普贤”之句。据说在印度，所有的书写者都会在书的开头写下“那摩悉地（梵文天城体：नमःसिद्धि，梵文罗马拟音：namaḥ siddhi，汉语字面意思：顶礼成就）”。因为将会变成顶礼已经翻译完成的本尊，这是为了书写文字时不会出现障碍的必要措施。对于译师所翻译的内容，译师为了平息障碍而附加了顶礼。此续的顶礼是结集者秘密主在整理词句时，认为是对自己的本师普贤的顶礼。也就是说，在经文中，对所阐述的法义之本尊进行顶礼。虽然对九乘都有各自顶礼的对境，但此处是密咒之部，因此顶礼瑜伽部的金刚萨埵，意为希求不住的广大智慧，并表明其为一切本尊之根本。嘛哈瑜伽部的金刚萨埵，是轮回与涅槃无二的觉性，是自生智慧，无生无灭，不具三时之变迁者。此处之所以信奉普贤，是因为在此圆满具足的开端之际，此尊乃一切续之根本，故顶礼轮回涅槃无别的导师普贤。现在解释字面意义，“薄伽梵”之意，对于轮回涅槃无别的自性心显现的觉性自生智慧，连极其微细的二取之法也不存在，犹如太阳缓缓升起时黑暗自然消散一般，已摧伏我执烦恼之魔。彼之自显五蕴清净为五部，五大清净为五母，因未曾执着轮回而摧伏蕴魔。心之自性于无自他之状态中，刹那亦不执着，故已远离生灭，摧伏死魔。念头之集合清净为身与智慧，已远离自他，因无有违逆与对治，故摧伏天子魔。具有如是之意者，于彼状态中，他显之事业，如五身、五语、五意、五功德、五事业等二十五及其他以名言安立之功德，皆自然具足。薄伽梵是摧伏了实