English
There are also three meanings: the essence of meaning of cause, the essence of meaning of result, and the essence of meaning of essence-gathering. The essence of cause is: the very channels and bindus are the cause of generating the wisdom of bliss. The essence of result is: by meditating with skillful means, the forty-two wisdoms of result are made manifest. The essence of meaning of essence-gathering is: although it seems to arise from meditating with skillful means, one's own collection of thoughts inherently abides and is clear as body and wisdom. The term "suchness" has three meanings: unconditioned suchness, unerroneous suchness, and non-other suchness. Unconditioned suchness is the channels and bindus together with bliss, abiding inherently in their own nature without being conditioned by the mind. This is also nominally designated as the suchness of the cause of the occasion. Unerroneous suchness is that it exists solely as the object to be accomplished. This is nominally designated as the suchness of the result. Non-other suchness is that even though those meanings are mistaken for others due to the power of attachment, they arise from oneself. This is also nominally designated as the non-duality of cause and result. The meaning of "certainty" also has three aspects: certainty in the ground, certainty in the path, and certainty in the result. Certainty in the ground is: the wisdom of bliss abiding in meaning. Certainty in the path is: at the time of practicing with skillful means, taking that very moment as the path. Certainty in the result is: because once the co-emergent wisdom is recognized, there is no other object to be accomplished apart from it. If the third point is explained like a secret name, there are four meanings: secret, essence, suchness, and certainty. First, secret also has three aspects: secret of nature, hidden secret, and concealed secret. The secret of nature has four aspects: what, to whom, how, and for what purpose is it secret. What: that co-emergent wisdom of nature. To whom: to those trainees who indulge in desire and self-gratification. How: through the four ways of secrecy, such as "Ema, it is inherently secret." That is, because they do not recognize that the bindus of the father and mother together with the taste of bliss inherently exist in their own nature. Inherently. In that very thing, the father's vajra body is the body, the mother's lotus is the speech, and the secret consciousness abides in the heart, but because it is obscured by thoughts, it cannot be recognized. Of nature. Those two
Chinese
由于难以指示这种无自性的体性，即使体性本身就是果，但由于向外寻求而被遮蔽，因此无法真正了解，所以是极其秘密的。为何需要保密呢？为了利益诽谤者而保密。第二，关于隐藏的秘密，也有四个方面：何者、对何者、如何、为何隐藏？何者：自性安乐的智慧。对何者：对根器低劣的所化众生。如何：以自我保密、方法决定的方式。为何：因为对于庸俗之人来说，这不是他们的境界，所以隐藏。第三，关于隐藏的秘密，也有五个方面：何者、对何者、如何、为何隐藏、由谁揭示？何者：对于以秘密真言方法行事的人。对何者：对于以字面意义行事的根器低劣者。如何：以“塔那”和“嘎那”等符号或声音的方式。为何：因为难以理解方法，存在产生错误的过失，所以隐藏。由谁揭示：由具足方法诀窍的具德上师揭示。关于“精华”一词，也有三种：因的、果的、蕴含精髓的意义。因的精华是：父母的明点产生并安住着具有自生智慧精华，所以是因。果的精华是：通过修行和观修风脉方法，证悟并体验俱生智，圆满地拥有并显现，这是果。蕴含精髓的意义的精华是：父母的四十二明点蕴含在俱生智中。关于“如是”的意义，也有三种：无造作的、无错误的、非他者的如是。无造作的如是是：根脉和明点与安乐的滋味相结合，不经由心识造作而自然安住，这是无造作，也可称之为此时的因的如是。无错误的如是是：通过方法之路，俱生智显现明晰，所以是无错误，也可称之为此时的果的如是。非他者的如是是：虽然从“这些”的语境来看，似乎是从禅修中产生的，但并非来自他处。
English
Since it is difficult to indicate such a nature that is without inherent existence, even though the nature itself is the fruit, it is obscured by seeking it elsewhere, and therefore it cannot be truly understood, so it is extremely secret. Why is it necessary to keep it secret? It is kept secret in order to benefit those who slander. Secondly, regarding the secret of concealment, there are also four aspects: what, to whom, how, and why is it concealed? What: The wisdom of self-nature bliss. To whom: To disciples of inferior intellect. How: In the manner of self-secret, determined by method. Why: Because it is not the realm of ordinary people, so it is concealed. Thirdly, regarding the hidden secret, there are also five aspects: what, to whom, how, why is it hidden, and by whom is it revealed? What: For those who practice with secret mantra methods. To whom: To those of inferior intellect who practice according to the literal meaning. How: In the manner of symbols or sounds such as "Ta-na" and "Ga-na." Why: Because the path of method is difficult to understand, there is a fault of arising confusion, so it is hidden. By whom is it revealed: It is revealed by a qualified lama who possesses the essential instructions of the path of method. Regarding the word "essence," there are also three: the essence of cause, the essence of fruit, and the essence of condensed meaning. The essence of cause is: The bindus of the father and mother arise and abide with the essence of self-born wisdom, so it is the cause. The essence of fruit is: Through the practice and cultivation of wind-channel methods, the co-emergent wisdom is realized and experienced, and fully possessed and manifested, this is the fruit. The essence of the essence of condensed meaning is: The forty-two bindus of the father and mother are condensed into co-emergent wisdom. Regarding the meaning of "suchness," there are also three: unfabricated suchness, unerring suchness, and non-other suchness. Unfabricated suchness is: The channels and bindus, together with the taste of bliss, abide naturally without being fabricated by the mind, this is unfabricated, and it can also be called the suchness of the cause in this context. Unerring suchness is: Through the path of method, co-emergent wisdom is clearly manifest, so it is unerring, and it can also be called the suchness of the fruit in this context. Non-other suchness is: Although it appears to arise from meditation in the context of "these," it does not come from elsewhere.
Chinese
因为它不是“萨”，所以不是其他的。因此，它也被称为因果同味的真如。关于“确定”的意义有三种：确定于基、确定于道、确定于果。确定于基：脉和明点与乐味相结合是自性或基。确定于道：以方便的续部的自性作为道，所以是道或方便。确定于果：由此道所产生的真如智慧，显现如来之意，所以是确定于果。以“哦”字所说的外、内、密三种解释方法，以仅仅揭示名称的方式，完整地表达了密咒大瑜伽的意义。第四，关于名称的辩论有三种：名称是否是续部的意义；名称中是否包含续部的意义；以及不用梵语而用藏语的辩论。第一个辩论是：名称是否是续部的意义？如果是，那么启动和发起讨论就变得没有必要，因为在启动和发起讨论之前就已经出现了续部的意义。如果名称不是续部的意义，那么对于上等根器的人来说，仅仅依靠看到名称就无法如实地理解续部的意义。这个论证是被接受的，普遍性是通过量来确立的。如果接受这个观点，那么与根本论典相悖，其中说：“对于上等根器的人，揭示名称；对于中等根器的人，进行区分；对于下等根器的人，解决意义。”以及《幻化心髓》中说：“总的来说，经部的要点，就像手上的脉搏一样，要理解头和尾。”以及《占卜书》中说：“为了上等根器的人，也解释了名称。”如果有人这样说，那么回答是：尊者智燃巴纽顿·曲吉僧格说：“在色究竟天聚集了启动，在发起讨论之后宣说了续部的意义。但是在人间，秘密主在记录词语和文字时，考虑到上、中、下三种根器，所以在开头提到了名称。因此，虽然名称是续部的意义，但启动和发起讨论并不是没有必要的。”还有，如果你说名称是续部的意义还是不是，那么名称、启动、发起讨论、必要、联系、传承也是还是不是，这是在混淆问题。嘉嘎贡巴说：“名称、启动、发起讨论、续部意义、必要、联系、传承都是所有意义的意义，所以没有必要争论续部意义是否是意义。”我是这样想的：玛哈瑜
English
Because it is not "Sa," it is not other. Therefore, it is also called the Suchness of the same taste of cause and effect in this context. Regarding the meaning of "certainty," there are three: certainty in the ground, certainty in the path, and certainty in the fruit. Certainty in the ground: the channels and bindus combined with the taste of bliss are the nature or ground. Certainty in the path: because the very essence of the tantra of means is made into the path, it is the path or means. Certainty in the fruit: because the wisdom of Suchness generated by that path manifests the intention of the Thus-Gone One, it is certainty in the fruit. By the three methods of explanation, outer, inner, and secret, indicated by the word "O," the meaning of Secret Mantra Mahayoga is completely and fully expressed by merely revealing the name. Fourth, regarding the refutation of the name, there are three: whether the name is the meaning of the tantra; whether the meaning of the tantra is contained in the name; and the refutation of using Tibetan instead of Sanskrit. The first refutation is: is the name the meaning of the tantra or not? If it is, then initiating and raising the discussion become unnecessary, because the meaning of the tantra arises before initiating and raising the discussion. If the name is not the meaning of the tantra, then it follows that even those with the highest faculties will not be able to understand the meaning of the tantra as it is, merely by relying on seeing the name. The sign is accepted, and the pervasiveness is established by valid cognition. If you accept this, then it contradicts the root text, which says: "For the highest, reveal the name; for the middling, differentiate; for the lowest, resolve the meaning." And the Essence of Illusion says: "In general, the points of the sutras, like the pulse in the hand, understand the head and the tail." And the Divination Book says: "Also, the name is explained for the sake of the highest." If someone says this, then the answer is: Lord Dri-ngas-pa Nye'u-ton Chos-kyi Senge said: "In Akanishta, the initiation is gathered, and after raising the discussion, the meaning of the tantra is spoken. But in the human realm, the Lord of Secrets, when recording words and letters, considering the three faculties of high, medium, and low, mentions the name at the beginning. Therefore, although the name is the meaning of the tantra, initiating and raising the discussion are not unnecessary." Also, if you say whether the name is the meaning of the tantra or not, then are the name, initiation, raising the discussion, necessity, connection, and transmission also or not? This is confusing the issue. Gya-gab Gong-pa said: "The name, initiation, raising the discussion, meaning of the tantra, necessity, connection, and transmission are the meaning of all meanings, so there is no need to argue whether the meaning of the tantra is the meaning." I think like this: Mahayo
Chinese
噶派的所诠自性续之义是：一切有情之心的法性，自性安乐无别，本来就在殊胜之法身大光明中成佛。能诠道缘文字之续义是：文字、名、句之集合，写在书本上的所有续之首尾。这两者的名义具备共同安立为：秘密藏，即是彼性决定。总之，续之义是难以思议，精华汇聚，遣除他者，远离怀疑，并且除此之外没有其他意义。然后，是诠释自性、伟大、体性、决定之义的名词。仅仅因为名词能够诠释意义，就认为该名词是意义本身的体性，这种说法并不普遍。第二个辩论解答：名称中是否包含续之义？如果包含，因为续之义有十个，所以要结合；如果不包含，即使是智慧敏锐者，听到名称也无法理解续之首尾之义。回答是：虽然没有将完全了解续义的十种事物分开，并与名称实际结合，但名称的意义存在于基、道、果三者之中，因此续义包含在其中。没有实际显现是因为智慧敏锐者的意义更为重要。这是历代上师的教言。嘉瓦贡巴说：如果看菜里的盐，那是在喝汤之前看的。如果汤已经喝完，就像没有必要再看盐一样，既然已经确定名称是续义，就不需要争论名称是否包含续义。第三个辩论解答：这部续没有出现汉文，所以变成了藏文。答：不一定。有四种情况：开示教言者的责任，请问者眷属的责任，汇集者的词语责任，以及翻译者的责任。这里，译师玛仁钦为了使文字简短，没有在开头使用汉文，为了迅速理解意义，藏文由藏人翻译成藏文并不普遍。有些喜欢繁琐文字的人，即使是他们自己用藏文撰写的论著，也有很多在开头使用汉文的。