English
Ah! It is the great near path of all Buddhas. It is the core of the intention of all Tathagatas, possessing the great qualities of becoming the supreme merit. Therefore, without the essential points as spoken in this tantra, merely leading the superficial parts of the vajra words of the mantra tantras into the object of speculation that matches one's own intellectual capacity, and composing treatises casually, know that they are devoid of essential points like a corpse without life. Therefore, for the fortunate ones who possess the supreme aspiration for the Vajrayana, it is appropriate to diligently engage in the teaching and learning of such a tantra, without sparing even body and life. Secondly, regarding the manner of explaining the meaning of the tantra in detail, there are two great chariot traditions: the extensive common explanation and the profound uncommon explanation. The first is the extraordinary precept of the glorious Zurpa, the king of all vidyādhara mantra holders, which is to explain according to the Mahāyoga's own system. The second is the unsurpassed intention of the speech lions Rong and Klong, namely, this tantra is Mahā Ati, therefore it shares the same essential point as the Ati Mahā, which is divided into three in Dzogchen. Therefore, in the secret Great Perfection, it teaches the mandala of self-mind and wisdom that are inseparable from generation and completion stages, and it teaches the nature of mind itself as being enlightened from the beginning, without relying on generation and completion stages, and it teaches the nature of wisdom's self-manifestation as the nature of enlightenment, and it is explained according to the former of these three. Although these two ways of explaining share the same intention on the ultimate essential point, here, the latter method, which possesses the essential points of profound instructions, will be explained. There are three aspects to this: explaining the meaning of the name as a branch of understanding the object to be expressed; presenting the essential points of the object to be expressed in a condensed manner; and explaining the meaning of the words of the tantra that expresses it in detail. First, just as one understands the object with a bulging belly from the name "vase," similarly, by mentioning those with superior faculties, those who understand can also comprehend the meaning of the tantra that reveals all phenomena as the mandala of enlightenment from the beginning, by understanding the meaning of such a name. Therefore, first, explaining the meaning of the name, in general, the term "tantra," derived from the sound of Tantra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), actually refers to the supreme and common goals to be achieved.
Chinese
为了成就证悟，诸如本尊、真言、三摩地等种种方法，阐释这些方法，词句意义相续存在，称为“续”。 尤其“秘密藏续，彼性决定”是指： 如此，轮涅一切法无别而证悟，成为身语意无尽庄严轮，本来安住，这称为“秘密”。 如实证悟此，是胜者的甚深密意。 因为没有成为法器、具有障碍者不能证悟，所以是秘密。 秘密的方式是，三身本来具有，却被突如其来的障碍遮蔽而无法看见。 显示此方式的甚深本尊意趣，也无法凭自己的力量了解。 因为没有其他人指示，或者指示了也难以证悟，这是“隐”。 这种方式的见、修、行，若不向非法器者隐藏，则秘密之门就会泄露，成为诽谤之处，所以不显示，这是“藏”。 如此，以“隐”和“藏”两种秘密的方式成为秘密。 “心髓”是指，一切法的究竟实相，本来就是身语意无尽庄严轮自性而证悟的平等性大圆满。 以及，表达此的深广等，这是诸法的基础或精华，或成为最殊胜的，所以成为心髓。“彼性”是指，身语无离之自性本身。 遍及一切事物，一切都成为彼性的自性。 并且，实相就是彼性本身，不颠倒，所以是不欺骗的。 这样的实相，恒常不会从其自性中退转，所以是不变的，因此如此称呼。“决定”是指，如此显示的方式，不是为了引导所化而显示的引导义，而是如来自己如何证悟的究竟意义，如实地向具器所化显示，是决定或究竟的意义，因此如此称呼。 这四个名称的类别，要知道是从功德的角度，通过四个名称类别的反面，显示本来成佛的等性大圆满之义。 此外，一切法本来成佛
English
That which explains the various methods such as deities, mantras, samadhi, etc., which become the means of accomplishing realization, and where the meaning of the words remains continuous, is called "Tantra." In particular, "Secret Essence, Thatness Determined" means: Thus, all phenomena of samsara and nirvana are enlightened without distinction, and naturally abide as the inexhaustible adornment wheel of body, speech, and mind; this is called "Secret." To realize this as it is, is the profound intention of the Victorious Ones. Because those who have not become vessels and those who have obscurations cannot realize it, it is secret. The way it is secret is that although the three kayas are inherently present, they are obscured by sudden obscurations and cannot be seen. Also, the profound deity intentions that reveal this way are not understood by one's own power. Because there is no one else to show them, or even if they are shown, it is difficult to realize them, this is "Hidden." If the unique view, meditation, and conduct of this way are not concealed from those who are not vessels, the door of secrecy will be breached, and it will become a place of slander, so it is not shown; this is "Concealed." Thus, it is secret in the way of the two secrets of "Hidden" and "Concealed." "Essence" means the ultimate reality of all phenomena, the equality of Great Perfection, which is naturally enlightened as the nature of the inexhaustible adornment wheel of body, speech, and mind. And the profound and vast expression of this is the basis or essence of all phenomena, or it is the most supreme, so it becomes the essence. "Thatness" means that very nature of body and speech that is inseparable. It pervades all things, and everything becomes the nature of thatness. And the reality is thatness itself, and it is not inverted, so it is not deceptive. Such a reality never deviates from its own nature, so it is unchanging, therefore it is called that. "Determined" means that the way it is shown is not the provisional meaning shown as a means of guiding disciples, but the ultimate meaning of how the Tathagata himself realized it, shown as it is to disciples who are qualified, is the determined or ultimate meaning, therefore it is called that. These four categories of names should be understood as showing the meaning of the equality of Great Perfection, which is naturally enlightened, from the perspective of qualities, through the reverse of the four categories of names. Furthermore, all phenomena are naturally enlightened.
English
The Essence of the Secret Ground. Since generation and completion are non-dual, practicing it is the only path. Its ultimate result is the spontaneous accomplishment of body and speech, the fruition is certain on the ground. Alternatively, if we generally divide the objects to which the four types of names apply, from the perspective of the meaning to be expressed, there are the three: ground, path, and result. From the perspective of the expressing words, there are those that appear as sound, those that are called sound because they are caused by it, and those that belong to the scriptures that serve as its symbols. The way of applying word explanations is the same for all of these. Secondly, within the branch of entering for those with realization, there are two: explaining the necessity and connection of the tantra, and categorizing the meaning of the tantra that possesses that necessity. First, for those who discern the positions of entering and exiting, they might think: What is it that this tantra expresses? How does it express it? What is the necessity of understanding what is expressed? To those who examine the connection of meaning, it is explained: What this tantra expresses is the ultimate reality of all phenomena, the mandala of the ground of the nature of being enlightened from the beginning in the great equality, and the various forms of the path of methods that directly or indirectly manifest it, and the mandala of the result that is completely pure and ultimately perfect. In short, it is the profound meaning of mantra encompassed by the ground, path, and result. What expresses it? It is this very root tantra, the twenty-two chapters, which is a collection of many names, words, and letters, and which reveals all the meanings of the occasion. Moreover, it is the nature of the indivisible body, speech, and mind of all the Tathagatas, the play of the self-appearing wisdom of the mandala lord, appearing as the vajra secret words. In the self-appearing Akanishta, for the retinue that is not other than oneself, the meaning of self-appearing wisdom is spoken effortlessly, in the manner of awareness, and spoken only for the benefit of others through the power of the blessings of the Buddhas and the increase of the white karma of those to be tamed, not the provisional meaning, but the ultimate definitive meaning, the words of the supreme secret tantra, which are the object of the joy of the wisdom of the noble ones, appearing to the mind in the form of general sound, this is the tantra appearing as sound. And, in accordance with this, the wind is moved by the thought of wanting to express, the place and function of the sound, etc.
Chinese
推动行为的活动，用语言表达出来，就是被称为声音的续。将它表达的所依或标志，外在文字的形象记录在书本上，就是成为符号的续。所表达的主题等，以因、缘、果的方式相关联的意义本身。通过能表达的名、词、文字的语言的连续存在，而完整地显现，所以称为续。也就是说，所象征的三种意义续的自性。通过能表达的文字续来象征，并理解其内涵是必要的。声音和意义混合的总义在心中显现，以对境自相执着的方式，与符号意义相符，从而成立名称，这是所有词语的方式。依靠如此的表达意义的理解，现前殊胜和共同的成就，这是究竟的必要。究竟的必要依赖于必要，必要依赖于所表达的理解，意义的理解依赖于能表达，因此，所表达和能表达、所知和能知，以及能表达、必要、方法和方法所生，还有必要、究竟的必要，以及由此而生，究竟的必要和所表达二者，在意义上成立为一体的关系，因此，要知道此续具有顺利成就暂时和究竟二种意义的必要。即使不理解意义，仅仅听到续的声音，或者看到书本，也具有殊胜的利益，如经中所说，这是由积累了殊胜的资粮的力量所产生的。第二，续产生的因是主题，缘是引发，果是完全了知续的意义，结尾是完全交付，与四金刚的数目相同。第一是五圆满，也就是要以这部大续为主，进行非共同的讲解。导师是吉祥普贤王如来，十方四时的所有如来之身、语、意金刚之主，一切法自性本初现证菩提者，被认为是导师。而不是指个人通过修行道路而成就的佛陀，由智慧续所摄持的色身等短暂的示现。
English
That which activates actions, and is expressed in speech, is the continuum known as sound. That which becomes the basis or symbol of that expression, the image of external letters recorded in books, is the continuum that has become a sign. The meaning itself, which is related as cause, condition, and result, such as the subject matter to be expressed. Because it is completely revealed through the continuous existence of the expressive words, terms, and letters of speech, it is called a continuum. That is, the nature of the three continuums of meaning to be symbolized. It is necessary to symbolize and comprehend the meaning through the expressive continuum of letters. When the general meaning of the mixture of sound and meaning arises in the mind, and one adheres to the object's own characteristics, it corresponds to the meaning of the sign, and thus the term is established, which is the way of all words. Relying on the understanding of such expressed meaning, the realization of supreme and common accomplishments is the ultimate necessity. The ultimate necessity depends on the necessity, the necessity depends on the understanding of what is to be expressed, and the understanding of the meaning depends on the expressive. Therefore, the expressed and the expressive, the knowable and the knowing, and the expressive, the necessity, the method and the result of the method, and the necessity, the ultimate necessity, and that which arises from it, the ultimate necessity and the expressed, the two establish a relationship of one entity in meaning. Therefore, it should be known that this continuum has the necessity of easily accomplishing both temporary and ultimate meanings. Even if the meaning is not understood, merely hearing the sound of the continuum or seeing the book also has supreme benefits, as it is said in the scriptures that it arises from the power of accumulating special collections of merit. Secondly, the cause of the continuum's arising is the subject matter, the condition is the instigation, the result is the complete knowledge of the meaning of the continuum, and the conclusion is the complete entrustment, which corresponds to the number of the four vajras. First, there are five perfections, which must be explained in a unique way based on this great continuum. The teacher is the glorious Samantabhadra, the lord of the body, speech, and mind vajras of all the Tathagatas of the ten directions and four times, the nature of all dharmas, the one who is primordially enlightened, is considered the teacher. It does not refer to a single individual who has attained Buddhahood through the practice of the path, a temporary manifestation such as the form body gathered by the continuum of wisdom.