English
And, in the manner of Ati (Tibetan) and antidote being one. In short, it is said that the antidotes that destroy the conceptualization of the nature of afflictions are also summarized into five or six. The second general meaning is to summarize and determine what is the teaching and the vehicle from among these. Although many branches of the vehicle are mentioned, in terms of general fame, the vehicle is summarized into nine levels. As stated in the third chapter of this very text: "Discipline, Sutra, and Abhidharma, vows, practice, and accomplishment, the tantras of body, speech, and mind." From this, it is known that among the nine levels of vehicles, this tantra is neither the three sections of characteristics nor the three sections of outer tantras, but is identified as the inner tantra. Among these, there are three: the generation stage, which shows the vastness of the tantra of the body, Mahāyoga; the completion stage, which shows the clarity of the tantra of speech, Anuyoga; and Atiyoga, which shows the meaning of the inseparability of generation and completion. Here, it is identified as Mahāyoga. In India, there are eighteen great Tantras, among which the translated ones in Tibet are the eight sections of illusion, the four sections of explanatory tantras, and the sixty-four subtle instructions that include them. From the great Paṇḍita Vimalamitra, translated by the great translator Rinchen of Rma. Therefore, this tantra is also identified as the root tantra among the eight sections of illusion, the Secret Essence Tantra, which is the tantra that ascertains the true nature itself. If someone asks whether this identified tantra itself is a branch of the method of explanation, the Lamp Clarifying the Essential Meaning of the Tantras states: "General answers, adding words, outlining sections, divided into four." Therefore, the outline is the meaning of emptiness, the sections are the meaning of the text, adding words is the meaning of the words, and explaining in conjunction with the meaning of debating the occasion, there are four types. First, the outline is shown through the five general meanings, which are on the side. Here, it is extracted from below and explained. The sections are the meaning of the text, and adding words is the meaning of the words, which are shown in common, while debate is shown in special circumstances. Moreover, if viewed from the perspective of the sections of the text, there are three: the meaning of the beginning, the meaning of the text, and the meaning of the end. There are two meanings of the beginning: counting and counting.
Chinese
这些是计算地点的标志，数到到达红色的地方为止。名称的指示。这些被称为“正直正直”，是引导，数到未到达下方黄色为止的红色标志。名称的指示。如果将此名称的指示分为内部章节，正如《释论》中所说：对于想要讲解的人，应给予少许口诀，包含必要的简要意义，包含词义，包含辩驳和回答，连接并陈述。如是说，有四点：名称的必要性，简要的词语，辩驳和回答的意义。第一点也有三点：说出总的名称，特别地在名称开头说出，不说梵语而说藏语的必要性。第一，说出名称的必要性是：因为教法有确定的名称，所以有容易讲解经卷的必要。第二，在名称开头说出的必要性是：对于智慧极高的人来说，仅仅看到名称就能理解经续从头到尾的意义；对于中等和下等的人来说，仅仅看到名称，就会想“这似乎是确定密藏核心的经续”，从而迅速认识到它的必要性。第三，不说梵语而说藏语的必要性是：因为一些译师经历了前往印度的困难，所以对藏族人民施加了恩惠，或者因为教法的来源是印度，所以为了使来源纯正，会说梵语和藏语两种语言。但是，对于这部经续，班智达比玛拉米扎来到藏地后，对于译师玛仁钦却来说，没有必要经历困难，也不喜欢繁琐的词语，所以即使说了两种语言，也没有看到其他意义。因此，在藏语中特别指定“语言”后，只说藏语，是因为词语少而能迅速理解意义的必要。第二，简要的意义有三种：讲述的方式，理解的方式，证悟的方式。第一，讲述的方式是：用“秘密”一词表示经续的自性，用“核心”表示经续的伟大，用“如是”表示经续的特征，用“确定”表示经续的确定意义，用“哦”表示经续的意义完全圆满。第二，理解的方式是：用“秘密”表示难以理解，用“核心”表示精华聚集，用“如是”表示
English
These are the marks for counting the places. Count the yellows up to where the red is reached. Naming. These called "straight straight" are the guides. Read the reds up to where the lower yellow is reached. Naming. If this naming is divided into inner sections, as it is said in the commentary: To the person who wishes to explain, give a little instruction, with the meaning of the condensed need, with the meaning of the words, and with refutations and answers. Connect and state, and then explain. As it is said, there are four: the need for the name, the condensed words, and the meaning of the refutations and answers. The first also has three: stating the general name, specifically stating the name at the beginning, and the need to state the Tibetan language without stating the Sanskrit language. First, the need to state the name is: because the teaching has a definite name, there is a need to easily explain the texts. Second, the need to state the name at the beginning is: those with the highest intellect will understand the meaning of the entire tantra just by seeing the name. Even those of middling and lower intellects, just by seeing the name, will quickly recognize that this is the tantra that definitely contains the secret essence, and there is a need for that. Third, the need to state the Tibetan language without stating the Sanskrit language is: because some translators have endured the difficulty of going to India, they have shown kindness to the Tibetan people, or because the source of the teaching is India, in order to make the source pure, both Sanskrit and Tibetan languages are stated. However, for this tantra text, when Pandit Vimalamitra came to Tibet, there was no need for the translator Ma Rinchen Chok to endure difficulties, and he did not like to elaborate on the words, so even though he stated both languages, he did not see any other meaning. Therefore, by specifically designating "language" in Tibetan, stating only the Tibetan language, there is a need for few words and quick understanding of the meaning. Second, there are three aspects to the condensed meaning: the way of showing, the way of understanding, and the way of realization. First, the way of showing is: "Secret" shows the nature of the tantra, "Essence" shows the greatness of the tantra, "Thusness" shows the characteristics of the tantra, "Definite" shows the definite meaning of the tantra, and "Oh" shows that the meaning of the tantra is completely fulfilled. Second, the way of understanding is: "Secret" means difficult to understand, "Essence" means essence is gathered, "Thusness" means
Chinese
因此，通过排除其他，以确定无疑的、毫无疑问的方式，说“哦”，就能完全理解续部的意义。第三种理解方式是，要以与教导方式相一致的方式来理解。以“秘密的”一词表示续部的自性，以“精华”表示续部的伟大，以“如是”表示续部的特征，以“确定”表示对确定意义毫无疑问，以“哦”表示完全理解续部的意义。第三，关于词的意义，虽然《释疏·斯帕卡布》只从字面意义上解释，但如果按照上师传承的口诀来解释，则有外、内、密三种。首先，从字面意义上解释名称，也有四种：秘密、精华、如是、确定。这是这些词的意义。首先，关于“秘密的”一词，有三种：自性秘密、隐藏秘密、遮蔽秘密。自性秘密也有四种：什么（གང་），对于什么（གང་ལ），如何（ཚུལ་ཇི་ལྟར），为什么目的（དགོས་ཆེད་ཅིའི་ཕྱིར་）是秘密的。什么是秘密的呢？自性续部，自性秘密的精华。对于什么人是秘密的呢？对于那些心智迷乱的应调伏者。如何是秘密的呢？以自解脱的方式成为秘密。正如这部经的第二品所说：“唉玛耶，从一开始就是秘密的法，在各种显现中自性是秘密的，本体自性是极秘密的，从其他方面来说是非常秘密的。”因此，在四种秘密的方式中，从一开始就是秘密的是：胜义谛七宝本体自性任运成就，本来就存在，但自己不认识自己。为什么不认识呢？因为俱生无明没有在自识上产生确定的认识。对此，《斯帕卡布》中说：“无二的自生智慧功德圆满任运成就，虽然本来就存在，但只是不认识而已。”自性秘密是：世俗谛从一开始就以自性的方式存在于身和智慧的坛城中，但自己不认识自己。为什么不认识呢？因为遍计所执的无明将自显现执着为相。对此，《斯帕卡布》中说：“那自显现的事物圆满不灭，如装饰的轮，存在于自续中，被假立所遮蔽。”本体自性秘密是：无别的真理从一开始就以自性的方式存在，但自己不认识自己。为什么不认识呢？因为显空异
English
Therefore, by eliminating others, in a certain and unquestioning manner, saying "Oh," one can fully understand the meaning of the tantra. The third way of understanding is to understand in a way that is consistent with the way it is taught. The word "secret" indicates the nature of the tantra, "essence" indicates the greatness of the tantra, "suchness" indicates the characteristics of the tantra, "certainty" indicates being free from doubt about the certain meaning, and "Oh" indicates fully understanding the meaning of the tantra. Third, regarding the meaning of the words, although the commentary *Spar Khab* only explains it literally, if explained according to the oral instructions of the lineage of gurus, there are three: outer, inner, and secret. First, explaining the name literally, there are also four: secret, essence, suchness, and certainty. This is the meaning of these words. First, regarding the word "secret," there are three: secret by nature, hidden secret, and concealed secret. Secret by nature also has four aspects: what (གང་), to whom (གང་ལ), how (ཚུལ་ཇི་ལྟར), and for what purpose (དགོས་ཆེད་ཅིའི་ཕྱིར་) is it secret. What is secret? The nature tantra, the essence of the nature secret. To whom is it secret? To those trainees whose minds are confused. How is it secret? It is secret in the way of self-liberation. As the second chapter of this very text says: "Emaho, from the beginning, the secret dharma, in various appearances, the nature is secret, the very essence is extremely secret, and from other than that, it is very secret." Therefore, among the four ways of being secret, being secret from the beginning is: the ultimate truth, the seven treasures, spontaneously accomplished in their very essence, are inherently present, but one does not recognize oneself. Why does one not recognize oneself? Because the co-emergent ignorance has not given rise to a definite knowledge of one's own awareness. On this, the *Spar Khab* says: "The non-dual, self-born wisdom and qualities, fully and spontaneously accomplished, are inherently present, but it is only a matter of not recognizing them." The secret of nature is: the conventional truth, from the beginning, exists naturally in the mandala of body and wisdom, but one does not recognize oneself. Why does one not recognize oneself? Because the imputational ignorance grasps one's own appearances as signs. On this, the *Spar Khab* says: "That very self-appearing object, complete and inexhaustible, the wheel of ornaments, existing in one's own continuum, is obscured by imputation." The secret of the very essence is: the indivisible truth, from the beginning, exists inherently, but one does not recognize oneself. Why does one not recognize oneself? Because appearance and emptiness are differ
Chinese
因为执着于能知和所知而未能了知。对此，《针刺经》中说：“自性续的体性，从境、心、因果和二谛中解脱，因为是自显现，所以自性并非被执着为境。”极其秘密的是，虽然远离分别的行境之义本来就存在于自性中，但实际上并不知晓，因为执着于能知和所知而未能了知。对此，《针刺经》中说：“要证得果续，虽然本来就存在，但由于烦恼障、所知障和见解障，而在他处寻求，然而仅仅是从自明中显现。”因此，以四种秘密的方式来确定秘密。为何要保密呢？因为不是凡夫的境界，所以要保密。第二，隐藏的秘密有六种：什么？在哪里？对谁？方式如何？为何隐藏？由谁揭示？什么：是文字续的意义。在哪里：在作为象征的道路、助缘的文字续中。对谁：对可调伏的有缘者。方式如何：以扰乱续、拧紧、隐藏诀窍的方式。为何隐藏：为了不废除教令。由谁揭示：由二量的主人揭示。第三，隐藏的秘密也有五种：什么？在哪里？对谁？为何隐藏？由谁揭示？什么：五种、三种、十五种等行为的差别，即密咒的行为。在哪里：在文字续中。对谁：对如实修持密咒声音的人。为何隐藏：因为《广大经》中说：“若以不了知而行持，将生于饿鬼罗刹之处。”如果如实修持声音，就会有过失，所以要隐藏。由谁揭示：由具有密咒诀窍的人揭示。所谓“心髓”的意义也有三种：因的心髓、果的心髓、精华聚集的意义的心髓。续的心髓是：因为通过这部续的加持打开智慧，一切教法都由此产生，所以是因。对此，这部续的第三品中说：“调伏、经藏、论藏和誓言、修持和成就，以及身语意之续，在十方广为流传，都源于秘密的心髓。”果的心髓是：