English
The mandala of the body, unhindered by the meaning of indivisibility; the wisdom without objectification, the nature that abides from the beginning, not accomplished by conditions; the essence of the secret core, the Thus-Gone One, which is the meaning of being primordially unconditioned, the essence of the unerring wisdom of mind, is the unconditioned Suchness, or the spontaneously accomplished Suchness free from appearance and emptiness, or the unerring Suchness free from all elaborations. The ultimate realization of the meaning of the state of affairs is the essence of Samantabhadra. All dharmas are decided in that very nature, free from the terminology of base, path, and result, which is the essence of the secret core. That which is taught without leaving even a fraction is the way in which the appearance of self-nature is, and it is the unchanging instruction. The teaching that being bound is due to not realizing the deluded appearance is: "By clinging to the elaboration of grasping and being grasped." And so on. It is also the instruction of the tantra of the path, and it is also the necessity of appearance. Although the meaning of the instruction of the base has already been taught above, the deluded appearance of the mind-created ignorance that arises from the self of co-emergent ignorance, the grasping and being grasped, the self-nature of the environment and beings, if one abides in the inverted thoughts of the intellect, then it is unchanging, which is clinging. From beginningless time, the habit of clinging has become a powerful force of grasping, which is called conceptual thought. The stream of moments is like a rope, and being bound in the state of delusion, one is caught in the respective realms of the six destinies and it is difficult to be liberated. The cause of that, the meaning of the base, is that those who do not know the great self, by merely dissolving attachment, are liberated from the perverted notions of the three realms, and liberation and freedom arise simultaneously. Therefore, with great compassion, the appearances of those to be tamed, the tantra of the path, the nine successive vehicles, are taught in accordance with their mental capacity. If that is the case, since this is the occasion of the Secret Core, is there no need to mention the lower vehicles? The teaching that the lower vehicles are the path of this very Secret Core is: "Also, the grounds are arranged differently." And so on. Ground (ས་, *sa*, *sa*, earth) means ground in the sense of the basis for arising. The nature of the path abides in one, and the higher qualities arise. "Etc." refers to the vehicle of renunciation, which is also the self-nature secret core.
Chinese
虽然因为难以理解，所以不是学习少的人所能理解的境界，但就像爬梯子一样，通过循序渐进地学习，是可以体验的，因此宣说了出离的乘。天和人的乘，通过十善和四梵住，必定从三恶道中解脱，并与天人相合。声闻从轮回中解脱。缘觉从声闻中解脱。菩萨从声闻缘觉中解脱。虽然因的乘与密咒相结合，但通过依次修习外密三部，依次结合，瑜伽以下的地的差别安立也是如此。“进入秘密藏的道路”，这正是要证悟的道路阶梯，道路的差别都只是这本身的差别显现而已。果位善逝的显现是“智慧奇妙广大”，等等，就像是修习道路的果实一样。自生智慧普贤的体性，是身奇妙，一切显现声响的法都显现为普贤的身的体性，远离显空之边。一切有质和觉知的声音，在觉知的状态中，显空无别，是普贤的语奇妙。一切忆念觉知的集合，自显现明空无别，在普贤的心中成佛，是奇妙的。“广大”是指一切器情世间，除了不尽庄严轮二十五自成之外，断绝其他名言，是字母轮大集之处。具有如此自性的普贤，“于义不变异，未曾宣说”，是指为了所化众生的利益，不变异的法，普贤未曾完全宣说，不能归入乘的一切显现声响的法，也为了所化众生的利益而变异，是普贤的体性。通达续部意义的士夫的功德，“一切如来”，是指从宣说续部的伟大的角度，将结集者交付给功德宣说者也是暗示。十方安住，四时逝去的一切无余，都是胜者普贤的体性，丝毫不颠倒地记录了那的密意
English
Although it is difficult to understand and not within the realm of those with little learning, just as climbing a ladder, it can be experienced by studying the path step by step. Therefore, the vehicles of definite emergence are taught. The vehicle of gods and humans, through the ten virtues and the four abodes of Brahma, certainly emerges from the three lower realms and unites with gods and humans. The Shravakas emerge from samsara. The Pratyekabuddhas emerge from the Shravakas. The Bodhisattvas emerge from the Shravakas and Pratyekabuddhas. Although the vehicle of cause unites with Secret Mantra, by studying the three outer tantras in sequence and uniting in sequence, the distinctions of the grounds below Yoga are also arranged. "The path to enter the Secret Essence" is the ladder to be realized, and the distinctions of the paths are merely appearances of this distinction. The appearance of the fruit, the Sugata, is "wisdom, wondrous and vast," and so on, like the fruit of practicing the path. The nature of the spontaneously arisen wisdom, Samantabhadra, is that all phenomena of wondrous appearance and sound appear as the nature of Samantabhadra's body, free from the extremes of appearance and emptiness. All sounds of matter and awareness, in the state of awareness, are inseparable from sound and emptiness, and are the wondrous speech of Samantabhadra. All collections of memory and awareness, self-appearing, inseparable from clarity and emptiness, are wonderfully enlightened as the mind of Samantabhadra. "Vast" refers to all phenomena of the container and its contents, except for the twenty-five spontaneously accomplished wheels of inexhaustible adornment. Cutting off other terms is the place of the great assembly of the wheel of letters. Such a nature, Samantabhadra, "does not change in meaning, has not fully spoken," which means that Samantabhadra has not fully spoken the unchanging Dharma for the benefit of those to be tamed. All phenomena of appearance and sound that cannot be included in the vehicle also change for the benefit of those to be tamed, which is the nature of Samantabhadra. The qualities of the person who realizes the meaning of the tantra, "all the Tathagatas," means that from the perspective of speaking of the greatness of the tantra, entrusting the compiler to the speaker of qualities is also implied. All those who dwell in the ten directions and pass away in the four times are the nature of the victorious Samantabhadra, and record that intention without reversing it
Chinese
远离诽谤和诋毁而显现，是言说与所说无别的佛语法印，此自性续，因难以理解和证悟而极为秘密。此九乘之精华，即是此续。证悟后所说之事，即指如实证悟自性秘密藏之义后，为他人宣说此义。我，即指能表达普贤王如来之意，向后世之人展示如同普贤王如来显现一般。这是觉性自力圆满之权，如《意集经》所说：‘谁之心之本性，若能确定证悟秘密藏，即是诸灌顶之殊胜者，三界亦为彼灌顶。’这也暗示了预言。意之深处在于，对一切如来等，对居住于十方、逝于四时的一切如来，自性秘密藏的显现，没有比这言说与所说更为殊胜的了，这显示了一切意之深处。其特征是，平息增益和诽谤。自性秘密藏，对不存在的事不妄加增益，对存在的事不加以诽谤，不为增益和诽谤所染，故称寂静。那即是，秘密藏，唯一，因难以证悟而秘密，因精华汇聚而为心髓，因无谬误而为唯一。心之法性之体性，即是确定的界限。意思是说，基、道、果三者无别，远离增益和诽谤，确定的教证本身遍及一切，从自显的界限中，将续显现于所化众生的面前，这只是一个措辞。自性续秘密藏是所有道之续的源泉。因此，此续也是显现。也称为确定的教证，也称为显现的教证。因此，劝诫结集者要牢记。那是确定的授记等。那，即指如实证悟自性秘密藏之义，那是指迅速安住于善逝之境，是确定的授记。
English
Manifesting without slander or defamation, it is the Dharma seal of speech where expression and meaning are inseparable. This very continuum of intrinsic nature is profoundly secret because it is difficult to know and realize. This essence, which appears from these nine vehicles, is this very continuum. 'Whatever speaks after realization' means that which, having realized the meaning of the secret essence of intrinsic nature without any error, explains that meaning to others. 'I am' means that which is capable of expressing the intention of Samantabhadra, showing to later generations as if Samantabhadra himself were manifesting. This is also the perfection of the power of self-arising awareness. As it is said in the Gongdü: 'Whose mind truly finds the secret essence, is the supreme of all empowerments; the three realms empower him.' This also implies a prophecy. The innermost intention is that for all the Tathagatas, etc., for all those who dwell in the ten directions and pass away in the four times, there is nothing more excellent than this manifestation of the secret essence of intrinsic nature, expression and meaning. This shows the innermost intention of all intentions. Its characteristic is the pacification of superimposition and defamation. The secret essence of intrinsic nature does not superimpose existence on what does not exist, nor does it defame what exists. It is called peaceful because it is not tainted by the extremes of superimposition and defamation. That is, the secret essence, the only one, is secret because it is difficult to realize, it is the essence because it is the gathering of essence, it is the only one because it is without error. The nature of the mind's dharmata is that very nature, the very nature is the definite expanse. This means that the three—ground, path, and result—are inseparable, the definite teachings themselves, free from superimposition and defamation, pervade everything, and from the expanse of self-appearance, the continuum appears to the faces of those to be trained, which is just a term. The secret essence of the intrinsic nature continuum is the source of all the continua of the path. Therefore, this very continuum is also a manifestation. It is also called the definite teaching, and it is also called the manifested teaching. Therefore, the compiler is advised to keep it in mind. That is definitely a prophecy, etc. That is, that which realizes the meaning of the secret essence of intrinsic nature without any error is definitely a prophecy because it quickly dwells in the realm of the Sugatas.
Chinese
应当知晓。儿子之中，不颠倒地证悟自性智慧，是从心中产生的，这与菩萨有所区别。如果有人问什么是授记？经中说：‘安住于极喜持明位。’因此，证悟摩诃瑜伽的见解，胜过下部的所有地，称为安住于地的持明。此外，在《幻化金刚经》中说：‘为了自性智慧续部的意义，以自显现的智慧来显现，那殊胜的持明者就能够现前成就。即使没有禅定的力量，也不能被修地的菩萨唤醒，与善逝本身是同一境界。’这样说道。以上是导师普贤王如来说的续部经文结束。宣说续部的目的，是导师普贤王如来为了调伏所化众生，如此宣说了续部的意义。因此，祖尔派系将此命名为章节名称。续部的行为结束是：所有如来无别欢喜。’这里所说的如来，是指三世诸佛与法界平等，圆满的普贤王如来宣说了秘密心髓的意义，其意是平等性。自性秘密心髓，是轮回涅槃一切安乐的自性，大乐殊胜法身无别，被称为不可思议的大乐。法身处于平等性的状态中，是离境不可思议的喜乐任运成就。其特征是：‘四时平等性的法界。’这里所说的过去、现在、未来和后来的四时，从无始至无终的一切，唯有自性觉性自生智慧，除此之外，自然不执著，这被称为平等性。这不是像执着于边见那样，因此，其自性在任何地方都没有成立，并且遍及一切法，不可分别，不灭而自显现，因此称为法界。法界本身安住在显空不可分割的自性之中。身语意任运成就。’法界自显现不灭的妙力，不灭地显现，显空无别是身的自性，一切声音都是声空