English
It is not known because of clinging to the knower and the known. Regarding this, the Spar Khab says, "The nature of the self-existing continuum is liberated from object, mind, cause and effect, and the two truths. Because it is self-manifesting, its own nature is not fixated as an object." The extremely secret is that although the meaning of being inseparable from the field of experience exists inherently in one's own nature, it is not actually known. What is not known is that it is not known because of clinging to the object and the subject. Furthermore, the Spar Khab says, "The continuum of the result to be accomplished, although it is not separate, is sought elsewhere due to the obscurations of afflictions, knowable objects, and views, but it is only an appearance from one's own awareness." Therefore, it is secret in the manner of being determined by the four modes of secrecy. Why is it kept secret? It is kept secret because it is not the object of ordinary people. Secondly, the hidden secrets are six: what, where, to whom, how, why hidden, and by whom revealed. What: the meaning of the continuum of letters. Where: in the continuum of letters that are the symbolic path and conditions. To whom: to the disciples who are ready to be tamed. How: in the manner of confusing the continuum, twisting, and hiding the essential instructions. Why hidden: in order to not abolish the precepts. By whom revealed: by the master of the two valid cognitions. Thirdly, the concealed secrets are also five: what, where, to whom, why concealed, and by whom revealed. What: the differences in conduct, such as five, three, fifteen, etc., which are the practices of mantras. Where: in the continuum of letters. To whom: to those who practice the secret mantras exactly as they sound. Why concealed: because the Extensive Sutra says, "If one practices without understanding, one will be born in the realm of pretas and rakshasas." If one practices the sounds exactly as they are, there will be faults, so it is concealed. By whom revealed: by one who possesses the essential instructions of mantras. The meaning of "essence" also has three aspects: the essence of the cause, the essence of the result, and the essence of the meaning, which is the gathering of essence. The essence of the continuum is: because all teachings arise from the blessings of this very continuum being opened up, it is the cause. Regarding this, the third chapter of this very text says, "Discipline, Sutras, Abhidharma, vows, practice, and accomplishment, as well as the continuums of body, speech, and mind, which are widely known in the ten directions, all arise from the secret essence." The essence of the result is:
Chinese
因此，必须从各方面修持，最终证悟这个甚深秘密之心髓。如最后一品所说：“诸地差别安立中，乃是趋入秘密心髓之道。”又如所说品中说：“四乘决定生起处，安住于一乘之果。”如是宣说。精要汇集之义的心髓是，无论从哪个理性的角度，去衡量、观察、考察、确定，最终如来意行的境界是，一切显现受用和分别念，皆于四十二身智坛城中成佛。如广经中说：“义聚经续四十二，较此更甚之义说，彼非清净之道也，乃是自心妄念也。”又说：“于此无上义悟大方便中，无余摄集无量解脱乘。”如是宣说。真如之义也有三种：无造作之真如，无错谬之真如，非异体之真如。如幻化金刚经中说：“因果二者无别中，彼性体性依境三。”如是说。无造作是：一切分别念不异于自明，故于显空无二之智慧坛城中，不作意而安住，是为无造作之真如。对此，也安立为境之因的真如之名。无错谬是：彼身智显现为众多手印坛城，是为无错谬。对此，安立为境之果的真如之名。非异体是：自性真谛无别之智慧中，无有能知或所证之异体故。如广经中说：“无论宣说何等语路，此乃真实义之心髓，若从他处寻觅亦难得，乃是自明无垢清净也。”又如本经中说：“无论四时十方处，终不能得圆满佛，自心即是圆满佛，勿于他处寻觅佛。”如是说，故为非异体之真如。对此，也安立为境之因果一味之真如之名。决定之义也有三种：基
English
Therefore, it is necessary to practice from all aspects, and ultimately realize this profound secret essence of the heart. As stated in the last chapter: "Among the distinct arrangements of the grounds, is the path to enter the secret essence of the heart." Also, as stated in the chapter that speaks: "The definite arising of the four vehicles, abides in the fruit of one vehicle." Thus it is proclaimed. The essence of the meaning of the condensed essence is that, from whatever rational perspective, whether one measures, observes, examines, or determines, ultimately the realm of the Tathagata's intention is that all appearances, experiences, and conceptual thoughts are enlightened in the mandala of the forty-two bodies and wisdoms. As stated in the extensive scripture: "The condensed meaning of the forty-two scriptures, to speak of a meaning greater than this, that is not a pure path, but a mistaken thought of one's own mind." And it also says: "In this great means of realizing the supreme meaning, all the immeasurable vehicles of liberation are gathered without remainder." Thus it is proclaimed. The meaning of "suchness" also has three aspects: unfabricated suchness, unerring suchness, and non-other suchness. As stated in the Magical Vajra: "In the absence of duality between cause and effect, that nature, essence, is threefold according to circumstance." Thus it says. Unfabricated is: since all conceptual thoughts are not different from self-awareness, therefore, to leave the mind unfabricated in the mandala of wisdom that is non-dual appearance and emptiness, is unfabricated suchness. To this, the name of suchness of the cause of circumstance is also applied. Unerring is: that the body and wisdom themselves appear as many mudra mandalas, is unerring. To this, the name of suchness of the fruit of circumstance is applied. Non-other is: because in the wisdom of the inseparability of self-nature and truth, there is no other knowable or achievable. As stated in the extensive scripture: "No matter what path of speech is proclaimed, this essence of the true meaning, even if sought from elsewhere, cannot be found, it is self-aware, stainless, and pure." And also in this very scripture it says: "From whatever direction of the four times, the perfect Buddha will not be attained. Mind itself is the perfect Buddha, do not seek the Buddha elsewhere." Thus it is said, therefore it is non-other suchness. To this, the name of suchness of the one taste of cause and effect of circumstance is also applied. The meaning of "certainty" also has three aspects: the base
Chinese
五门。那里没有所净和能净的文字。如《小品自处》中说：红色黑色相杂隐蔽形，那是愚钝昏暗的容器。如是说，故可知。那些之中，有如白绢细丝般的根之精华存在，生起地界。在那根之中，有如未经研磨的朱砂般的血之精华存在，生起水界。那里，有如黄金埋入地下般的蒸汽般的气之精华存在，生起风界。那里，有如镜子置于太阳下的热气般的热之精华存在，生起火界。那里，有各种颜色的光之精华存在，生起空界。如是五精华聚集的中央，智慧心之明点本自存在，然因不识，故本自隐秘。那些虽显现为身与智慧而不停滞，然因自蔽而不知，是自性之秘密。那无二之乐之智慧难以体验，是本体之秘密。那虽显现于自之相续，然以方便道之苦行于他处寻觅，然寻亦不得于他处，是甚深秘密。为何而隐秘？因自性乐之智慧离于行境且难以证悟故隐秘。第二，隐藏之秘密亦有：何者？于何者？以何种方式？为何隐藏四者。何者？俱生智及其因。于何者？于狡诈者与草率者。以何种方式？俱生智不具口诀与教证者不能认识，故以难以体验的方式。为何？为遮止狡诈者与草率者而隐藏。第三，隐藏之秘密亦有：何者？于何者？以何种方式？为何？由何者而出五者。何者？行为之差别五三一十五等。于何者？于如字面般行持者。方式为表号或声音的方式。为何？若如字面般行持，则将堕落，故隐藏。由何者而出？由具方便道上门口诀之上师而出。所谓心要
English
The Five Doors. There, there are no letters of what is to be purified and what purifies. As it is said in the 'Small Treatise on Self-Abiding': 'A hidden form with red and black colors, that is a container of dull darkness.' As it is said, it is evident. Within those, the essence of the root, like a white silk thread, exists, arising as the earth element. Within that root, the essence of blood, like unground cinnabar juice, exists, arising as the water element. There, the essence of breath, like the steam of gold buried underground, exists, arising as the wind element. There, the essence of heat, like the heat of a mirror placed in the sun, exists, arising as the fire element. There, the essence of light, a variety of colors, exists, arising as the space element. Thus, in the center of the gathering of the five essences, the bindu of the heart of wisdom has always been present. But because it is not recognized, it is naturally secret. Although these appear as body and wisdom without ceasing, they are self-obscured and not recognized, which is the secret of nature. That non-dual bliss-wisdom is difficult to experience, which is the secret of essence. Although it appears in one's own continuum, one seeks it elsewhere through the asceticism of skillful means, but even seeking, one does not find it elsewhere, which is the utterly secret. Why is it secret? Because that self-existing bliss-wisdom is separate from the field of action and difficult to realize, it is secret. Secondly, the hidden secret also has: What? To whom? In what way? Why is it hidden? Four aspects. What? The co-emergent wisdom and its cause. To whom? To the deceitful and the rash. In what way? Those who do not possess the oral instructions and scriptural authority of the co-emergent wisdom do not recognize it, so it is in a way that is difficult to experience. Why? It is hidden in order to prevent the deceitful and the rash. Thirdly, the concealed secret also has: What? To whom? In what way? Why? By whom is it revealed? Five aspects. What? The distinctions of conduct, five, three, fifteen, and so on. To whom? To those who practice according to the literal meaning. The way is by way of signs or sounds. Why? If one practices according to the literal meaning, one will fall, so it is concealed. By whom is it revealed? It is revealed by a lama who possesses the oral instructions of the upper door of the path of skillful means. The so-called heart essence
Chinese
意义上也有三种：因的、果的、精华聚集的意义之精要。因之精要即是：脉和明点本身是产生乐的智慧之因。果之精要即是：通过方便的修习，能使四十二种果之智慧显现。精华聚集的意义之精要即是：虽然看似由方便的修习而生，但自己的分别念集合本来就存在并显明为身和智慧。所谓“彼性”有三种意义：无造作的、无错乱的、非他者的彼性。无造作的彼性是脉和明点连同乐，本来就无造作地存在于自性中，不以心造作而安住。对此，也安立为时机的因之彼性。无错乱的彼性是，那本身就存在于所要成就的意义中。对此，安立为果之彼性。非他者的彼性是，那些意义即使因执着的强大力量而错认为他者，也是从自身产生的。对此，也安立为因果无二的彼性。所谓“决定”的意义也有三种：于基、于道、于果决定。于基决定是：乐的智慧以意义而存在。于道决定是：以方便行持之时，仅将那本身作为道。于果决定是：因为认识了俱生智慧，除此之外没有其他要成就的。如果像秘密的名称一样宣说第三点，则有秘密、精要、彼性、决定四种意义。第一，秘密也有三种：自性之秘密、隐藏之秘密、遮蔽之秘密。自性之秘密有四种：何者、于何者、方式如何、为何目的而秘密。何者：自性俱生智慧。于何者：对于那些以贪欲自娱自乐的所化众生。方式如何：通过“唉玛，本来就是秘密”等四种秘密方式。也就是说，因为没有认识到父母的明点连同乐的滋味本来就存在于自性中。本来。在那本身中，父亲的金刚身为身，母亲的莲花为语，秘密的识蕴存在于心中，但因分别念的遮蔽而无法认识。自性之。那二者