English
From the state of complete purity of all causes and conditions, whatever self-appears as self-awareness is the unconditioned moment, which is called "way." "To wield power over the sphere for the sake of practice," means that all appearances are only body and wisdom, so although it seems to appear and act, in reality, it is oneself who wields power over oneself, oneself who enjoys oneself, so although it appears and acts, realizing non-duality is spontaneously accomplished. The phenomena of samsara to be abandoned appear as Dharmakaya and wisdom, and the self to be tamed is transformed into the essence of the vehicle, thus quickly uniting with the fruit. The fruit is the attainment of the secret mantra vehicle, hence it is called vehicle. The reason for the vehicle is explained. After the meaning of the secret mantra vehicle mentioned above is spontaneously accomplished, by its merits or blessings, "I and" means that the aggregates are completely purified, the five aggregates are purified in the nature of the five families. "Other" means that the five elements of the external world are transformed into the five mothers and purified. The continuum of thoughts, completely pure, means that the eight consciousness aggregates arising from the connection between these two are transformed into the five wisdoms and purified. These detailed reasons are explained in detail in the upper and lower contexts. "Pure" also, because of "the supreme of the unsurpassed vehicle," things that take conceptual objects as their object cannot be called pure. After the meaning expounded by self-awareness, self-arisen wisdom is spontaneously accomplished, there is no concept of it, this is the spontaneously accomplished sphere, all phenomena of the container and its contents are transformed into the essence of the vehicle. This is the most supreme of all vehicles, and it is free from gradual paths, because it takes the fruit as the path. Therefore, it is supreme. The summary of the established points is: "Liberation from the four vehicles," the four vehicles are the vehicle of gods and humans, etc., by means of the ten virtuous actions and the four Brahmaviharas, one is liberated from the three lower realms and is reborn in the realms of gods and humans. So, how can this temporary name be called a vehicle? Here, because it is combined with the ladder that enters the secret essence of self-nature, it is called a vehicle. If one clings to self, one cannot escape from samsara, therefore there is no name of vehicle. If the Hearer vehicle practices its own tenets without error, it can be liberated from samsara, the Pratyekabuddha is liberated from the same direction as the Hearer's quiescence, the Bodhisattva.
Chinese
从二边中产生，确定是指各自的自宗不混淆地表示。安住于一乘的果位。 所谓“乘”是指密咒。 “一”是指基、道、果三者无别，或者见、修、行三者无别，甚至在那之中也不可得。 所谓“果”，是指见、修、行等一切意义的究竟。 所谓“安住”，是指无有能取所取而成为自性，这是瑜伽士修持道的方式。 确定涅槃有四种：如来之显现。 以正确的证悟来善加观察。 所谓“正确”，是指密咒的胜义谛，那是暂时性的说法。自性胜义，心之法性，不改造不混淆，本来如是之自明，一切法显现为身与智慧，显空无别，平等性。任何因缘也无法控制，是所知之基，即自性胜义。 瑜伽士以之衡量内外之法，以理证，密咒自身不共的理证来衡量，内外一切法皆任运成就为自生智慧， 错乱之法完全不可得，是智慧胜义。 在见、修、行三者无别的状态中串习，净除道之想的一切勤作，到达基之如是之境。 身与智慧现前是果胜义，此三者在道之心中显现而有差别，然心性于平等性之状态中无别，是为正确。 又，以明觉现证而证悟究竟是佛。 所谓“自己观察”，是指于如是见解之状态中，三时不动摇，如虚空不为虚空所动摇一般，也称为正确的证悟。 那是唯一佛陀的体性。 所谓“无自性而成就一切”，是指一切行境，于无能取所取之见解体性中，任何体性也不显现，对于那样的表示，名言中也无有分别念。 从那之中，所知的智慧任何也不显现，所以是无自性。 如圣者《方便网》中说：于不见之方式中见，和
English
It arises from the two extremes. Determination means representing each's own system without confusion. It abides in the fruit of the one vehicle. "Vehicle" refers to the secret mantra. "One" means the inseparability of the three, ground, path, and fruit, or the inseparability of the three, view, practice, and meditation, and even that is not perceived. "Fruit" means the ultimate of all meanings such as view, practice, and meditation. "Abiding" means becoming the essence without object and subject, which is how yogis practice the path. There are four ways to establish nirvana: The appearance of the Tathagata. If one examines well with correct realization. "Correct" refers to the ultimate truth of the secret mantra, which is a temporary statement. The ultimate nature of reality, the nature of the mind, is uncorrected and unadulterated, the self-illuminating nature of things as they are, all phenomena appearing as body and wisdom, indivisible emptiness and appearance, equality. Not controlled by any cause, it is the basis of knowledge, the ultimate nature of reality. Yogis measure the outer and inner dharmas with it, and measure with the unique reasonings of the secret mantra itself, and all outer and inner dharmas are spontaneously accomplished as self-arisen wisdom. Deluded dharmas are completely imperceptible, which is the ultimate wisdom. Having become familiar with the state of inseparability of view, meditation, and action, all the efforts of the path's perception are purified, and one reaches the state of the ground as it is. The manifestation of body and wisdom is the ultimate fruit, and although these three are distinct in the mind of the path, the nature of mind is inseparable in the state of equality, which is correct. Moreover, realizing the ultimate through direct perception of awareness is Buddhahood. "If you examine yourself" means that in such a state of view, one does not waver in the three times, just as the sky does not waver in the sky, and it is also called correct realization. That is the nature of the sole Buddha. "Without self-nature, everything is accomplished" means that in all spheres of activity, in the nature of the view without object and subject, no nature appears in any nature, and for such a representation, there is no conceptual thought in terminology. From that, the wisdom of knowledge does not appear at all, so it is without self-nature. As the Noble Net of Means says: Seeing in the manner of not seeing, and
English
Saying things like "hearing that is free from hearing," all knowledge is perfected in an instant, and everything is accomplished. The teaching that the teacher has no arising or ceasing, and that the doctrine has no flourishing or decline, is like saying, "The Buddha does not pass into nirvana." The Buddha is the great Dharmakaya in which the three ultimate truths mentioned above are spontaneously accomplished. Because it has abandoned its causes and conditions, it is free from moments. Because its essence does not change, it has no birth or death, and therefore it is said that it does not pass into nirvana. "The Dharma also does not decay." Like the Buddha, the Dharma, the ultimate truth, has no arising or ceasing. Like the sky, its essence is eternal, so it does not decay. If that is the case, then what is the Buddha's passing into nirvana and the decay of the Dharma? "To ripen the ignorant, to subdue." This is to refute those who are oppressed by the two ignorances and who cling to things as permanent. In order to lead them to the right path and ripen them, and in order to refute the hope of permanence and subdue them, the teacher appeared through the twelve acts, turned the wheel of Dharma, and after the work of taming beings was completed, he showed the manner of passing into nirvana. Later, the doctrine decayed and did not remain, which is the appearance of the beings to be tamed, but in essence there is no flourishing or decline. The source of the doctrine is: "Vinaya, Sutra, Abhidharma," etc. The Dharma that tames body and speech is the Vinaya Pitaka; the Sutra Pitaka, which is rich in words and phrases and concisely explains the meaning, mainly focuses on samadhi; and the Abhidharma, which mainly explains the superior wisdom. By "samaya" it means Kriya, i.e., bathing and cleansing, planets and stars, and the Kriya tantra, which does not deviate from these activities; in terms of view, it is Yoga, and the conduct is in accordance with Kriya, so the four lineages attain the Vajradhara state, which is Upaya; by "accomplishment" it means Yoga, which believes that the five lineages accomplish the five wisdoms, and the above three are the outer secret tantra divisions. "The tantras of body, speech, and mind." There are two aspects to this: the body tantra, Mahayoga, which mainly teaches conduct; the speech tantra, Anuyoga, which does not mainly practice conduct, but mainly focuses on view and meditation; and the mind tantra, which is view, conduct, and meditation.
Chinese
对于三者任何一个都没有特别执着，以此达到究竟的就是阿底瑜伽。或者摩诃瑜伽自身教法的续部，即：身佛陀和合，语月亮秘密明点，意秘密集合。顺带的功德是吉祥第一，事业羯磨鬘，由此演变出十八怛特罗部。十方广为人知。这表示在殊胜的密严刹土，此续部的圆满汇聚的加持力下，六能仁导师向十方放射，不可思议地，调伏的导师们出现，为了各自的所化众生而宣说，并且像在一切处都广为人知一样显现。关于经文的总释是：自性秘密藏。对于这句话，就像这样，其中所说之义是，如名称解释时所说，一切法的自性秘密藏。这个“此”字指示的就是那个意义。一切律藏和一切续部的生处。自性秘密藏如何如实地显现，作为能诠之词的语，即秘密藏二十二品，是三藏和内外六续部的生处，因为心的法性自性秘密藏不间断的力量而自显现。又在密严刹土圆满汇聚的力量下，对于能理解的眷属，道路次第或者说从秘密藏中生起，按照智慧的次第而显现。确定无疑地安立。安立的体性是，自性秘密藏不间断的力量使各乘成为各自的法器，并且最终结合于秘密藏本身。对于随顺所化众生而宣说，显示没有真实宣说的是：诸法唯是假名。等等，总的来说，一切法，特别是显现在所化众生面前的九乘次第的言词，自性秘密藏的力量自显现，就像镜中的影像显现却不执着一样，一切法虽然显现，但因为自性是空性的缘故。在所化众生的显现中，自显现显现本身也是，仅仅是假名，仅仅是名言，除此之外，自性是空性的。这样，一切假立都是自性不成立的
English
That which is ultimately perfected by being free from special attachment to any of the three is Ati Yoga. Or, the tantras of the Maha Yoga's own teachings: Body Buddha Samyoga, Speech Moon Secret Bindu, Mind Secret Assembly. Incidentally, the merit is the first glorious excellence, the activity is Karma Mala. From that emanate the eighteen Tattvas. Widely known in the ten directions. This means that in the great Akanishta, from the blessing of the perfect gathering of this tantra, the six Thubpa teachers radiate in the ten directions, and inconceivably, the teachers who tame appear and speak to the faces of their respective disciples, and appear as if they are known everywhere. The general commentary on the text is: The Essence of Secret Nature. Regarding this, it is like this: The meaning to be expressed is the Essence of Secret Nature of all dharmas, as explained in the context of the name explanation. This "this" indicates that very meaning. The source of all the Pitakas and all the Tantras. This twenty-second chapter of the Secret Essence, which is the speech that expresses how the Essence of Secret Nature manifests as it is, is also the source of the three Pitakas and the six inner and outer Tantra classes, because it is self-manifesting from the uninterrupted power of the mind's nature, the Essence of Secret Nature. Also, in Akanishta, from the power of the perfect gathering, the path or secret essence arises for the assembly that understands, and appears according to the order of intelligence. To establish with certainty means that the nature of establishing is that the uninterrupted power of the Essence of Secret Nature makes each vehicle suitable as a vessel, and ultimately unites with the Secret Essence itself. Regarding speaking in accordance with the disciples to be tamed, showing that there is no true speaking is: Dharmas are merely names. And so on. In general, all dharmas, especially the terms that express the nine levels of vehicles that appear in the appearance of the disciples to be tamed, the power of the Essence of Secret Nature self-manifests, just as the image in a mirror appears but is not fixated upon, all dharmas appear, but because their own nature is empty. In the appearance of the disciples to be tamed, the self-manifestation appearing as self-manifestation is also merely a designation, merely a term, but apart from that, the nature is empty. Thus, all designations are not established by nature.