English
Four powers, four heroes. Four realms and four times, eight consorts. Four dharmas of the body and four wrathful ones. Four extremes of permanence and annihilation and four wrathful goddesses. The wisdom of mind is Samantabhadra. The realm of objects and dharmas is the nature of Samantabhadri. Body, speech, and mind. Thus, here, the delusion, the appearance of grasping and being grasped, is not measurable, like the wetness of water. The way of being or the state of being by nature is measurable. When appearing as forty thoughts, it is merely an appearance, but it is clear and unwavering in the nature of mind, thus liberated from the extremes of existence and non-existence. With the purification of grasping and being grasped, the terms of thought are purified from the root. Although the nature or essence of those is free from terms, in the ultimate meaning, together with pure clinging, this is the doctrine of this Mahāyoga itself. Having purified realization, the result, like a deity, together with pure clinging, is the doctrine of the Mahāyoga, which is one-sided in method and one-sided in wisdom. Realization and deity are equal, free from all partiality, the realm and mind, vessel and essence, all saṃsāra and nirvāṇa, the essence of not moving from that itself, the equality of purifying all subtle and gross concepts is called self-born wisdom, which is the very nature of Dzogchen. That is like the meaning of the ultimate object of realization. In this tantra, it is Mahāyoga, in which method and wisdom are inseparable. The Mahāyoga shown above is the meaning of great intelligence. It is the meaning of Dzogchen, the method or path to realize it, mainly showing that. Furthermore, as for body, speech, and mind, the uninterrupted essence of realization and deity being inseparable is body, the absence of self-nature is speech, and inseparability is mind, which is the very essence of Dzogchen. That is the maṇḍala of the abiding nature. The vessel is purified, the elements are purified as the mother. The essence is purified, the aggregates are purified as the father. The continuum is purified, all the dhātus and sense bases are purified as heroes and heroines. The five equalities are also spontaneously accomplished in that itself. The dharmatā of the ultimate mind is purified without birth. The conventional, unceasing, is purified as deities and consorts. The three equalities correspond to the three purities. The secret of self-nature, the meaning of Dzogchen, is the method to realize that itself. The method to symbolize, the four realizations are: letters are named by sound. Therefore, the four are: the same cause, letters, blessings, and direct perception. The same cause.
English
The understanding is that all dharmas are inseparable from wisdom, which is one in the nature of mind, free from causes and conditions. That is, all dharmas beyond suffering are one in Dharmakaya, and all samsaric dharmas are one in the pure essence of Alaya. These two are inseparable like the nature of the sky, and are one cause in the ultimate truth. In the relative truth, all dharmas of samsara and nirvana appear without ceasing, but are not established as they appear, like illusions, and are equal only in their ability to perform their respective functions, which is one cause in the relative truth. Like an illusion, it is only an appearance, not established as a real thing like the moon in water, and has not moved from the state of mind itself, which is indivisibly one. The principle of letters is that these three meanings are like being represented by three letters. The ultimate truth that all dharmas are unborn and uncreated is represented by the letter "A (ཨ，Devanagari: अ，IAST: a，Literal meaning: without)", which represents the nature of speech among the three kayas. The ultimate truth appears as a mere illusion in the relative truth, and is able to perform the function of dependent origination, like adding a vowel sign to the letter "A (ཨ，Devanagari: अ，IAST: a，Literal meaning: without)", which represents the nature of the indestructible body among the three kayas. The wisdom of self-appearance and illusion that understands appearance and emptiness as inseparable is the nature of being without beginning or end, represented by the letter "Om (ༀ，Devanagari: ओ，IAST: oṃ，Literal meaning: Om)", which is the letter "A (ཨ，Devanagari: अ，IAST: a，Literal meaning: without)" plus a bindu. It is the wisdom of self-born mind, and the fivefold Om (ༀ，Devanagari: ओ，IAST: oṃ，Literal meaning: Om), which is the sign of having five wisdoms, is understood in the mind, and is the nature of perfected understanding of wisdom. The understanding through blessing is like the power of white cloth being blessed into red cloth residing in madder. The power of blessing all dharmas to become Buddhas in the nature of mind also appears from the power of one cause and the principle of letters. As the "collection of names" says, the secret essence of expression itself makes all dharmas become Buddhas through the principle of one cause and letters, which is not separate from the words of the Sugata and the instructions of the Guru, but possesses both the secret essence and the Guru who reveals it. It does not rely only on the words of the scriptures and instructions, but understands the meaning of the scriptures and instructions with wisdom, and realizes it manifestly in the depths of the mind through self-awareness. Therefore, this is the first gate to enter the meaning of Dzogchen, well represented by words, abiding in the mind of the Vajra Master. With "concealment and hiding"
Chinese
自性秘密心髓续，一切法中隐藏者，乃是导师普贤王如来所宣说之语，即秘密心髓本身。续部之中，为防止以全知之悲心，草率接纳根器不足者，故将言辞隐于语句之中，由金刚上师宣说。故当敬重金刚上师，此乃口诀。因此，此章节亦被称为极密口诀。知晓因之特征是：具坛城之坛城。此谓一切法皆为清净平等之自性，本自任运成就之坛城，如前所述安住，以四种证悟之理而显现，即是具足。证悟之义，乃是自证之现量，远离所缘，自明之平等性，是为道之基础，果之因，故称为因。与此等见解相应之瑜伽士，则称为坛城。趋入缘起是：于坛城则修持坛城。此谓自性大圆满之义，诸法平等之见解，心性自显平等性之状态中恒常安住，是为行道时，如舍弃自身之足迹，乃是显现果之缘，故称为修持坛城。于此，则有有漏无漏二者，于此二者，又有动摇、获得、串习、稳固、究竟五者，瑜伽士当善加观察。果之特征是：坛城从坛城中生起。如是等等，道之串习力显现，是为果之特征。庄严之轮二十五，果之坛城，乃是道之三摩地坛城，证悟自生之智慧。道之觉性，于五种智慧之体性中显现，从串习究竟中生起者，乃是意自生之智慧。五种智慧与不可思议之智慧放射，故称为坛城。殊胜坛城，即是调伏对境之自性，自显之外内一切坛城显现，然意自生之智慧未曾动摇。能显所显不执著，故法界遍及，所化能化事业三者无别。
English
The Tantra of the Secret Essence of Intrinsic Nature, hidden within all teachings, is the speech revealed by the teacher Samantabhadra, the Secret Essence itself. Within the tantra, to prevent the acceptance of those with insufficient capacity through the compassion of omniscience, the words are concealed within the statements, and revealed by the Vajra Master. Therefore, the Vajra Master should be revered, this is the oral instruction. Thus, this chapter is also called the Extremely Secret Oral Instruction. The characteristic of knowing the cause is: "By the mandala possessing the mandala." This means that all phenomena are the nature of pure equality, the spontaneously accomplished mandala from the beginning, abiding as described above, manifested by the reasoning of the four realizations, is possessing. The meaning of realization is the self-cognizant direct perception, the equality of self-clarity free from objects, is the basis of the path, the cause of the fruit, therefore it is called the cause. The yogi who possesses such understanding is called the mandala. Entering the condition is: "Meditate on the mandala in the mandala." This means that the meaning of the Great Perfection of intrinsic nature, the view of equality of all phenomena, constantly abiding in the state of the equality of mind's self-appearance, is like abandoning one's own footprints when traversing the path, it is the condition for manifesting the fruit, therefore it is called meditating on the mandala. Therein, there are the two, contaminated and uncontaminated, and within these two, there are the five: wavering, attainment, habituation, stability, and ultimate completion, which the yogi should examine well. The characteristic of the fruit is: "The mandala arises from the mandala." And so on, the power of habituation of the path manifests, is the characteristic of the fruit. The twenty-five wheels of adornment, the mandala of the fruit, is the mandala of the samadhi of the path, the self-arisen wisdom of realization. The awareness of the path, appearing in the nature of the five wisdoms, arising from the ultimate completion of habituation, is the self-arisen wisdom of the mind. The five wisdoms and the inconceivable wisdom radiate, therefore it is called the mandala. The supreme mandala is the nature of taming the objects to be tamed, all the self-appearing outer and inner mandalas appear, but the self-arisen wisdom of the mind does not waver. Since the appearing and the appearer are not fixated upon, the expanse of dharma pervades, and the three activities of taming the tamable, without separation.
Chinese
再者，此续的文字，是轮涅大集的处所，是无上的，是果的殊胜。 三相与三需关联：与正文没有关联，因为是三相的意义关联。 也就是，关联是轮涅的一切法，本来显现是身，自性无有是语，无分别是意的自性，自性成佛，是无有穷尽的法界，彼即是自显现的加持之相，自性大圆满之义，以四种觉受的方式了知，是成就无上佛陀之因的意义相关联。 也就是，以四种觉受的方式了知后，见解现前是方便，从彼显现为果是方便生起，了知因之相是因，从彼显现为果是果，是因果之关联。 需要是执着清净不清净轮涅二者，好坏净秽二者的诸法，本来是成佛的大平等之体性，以见解了知，以禅定修习，以行持受持，见修行三者无别，是因缘进入之相，彼是成就果之因，故为需要，因缘如水肥守护等。 需要之需要是果之相。 轮涅与名言所诠释的二取诸法，本来在大圆满之界中，在大平等之法界中，道路穷尽，勤作清净，见解之体性串习至极，任运成就，三界轮回的一切法，不舍弃而任运成就于大平等之界中，是果之相，二十五庄严轮任运成就，故为需要。 亲近是，秘密明点坛城界，如是说，自性大圆满菩提心之知，秘密是清净平等之体性，菩提心是远离一切事物，故非意识之境，以自之体性，无有能作之境，以四秘密而定，不离一与多，未缘边与中之体性，是极秘密。 明点是