Chinese
吉祥秘密藏续，决定其真实性的续之主体，珍宝炽燃之帐篷解脱。 吉祥秘密藏续，决定其真实性的续之主体，珍宝炽燃之帐篷解脱。 名为吉祥秘密藏续，决定其真实性的续之主体，珍宝炽燃之帐篷安住于此。秘密藏续，决定其真实性的续之主体，名为珍宝炽燃之帐篷。顶礼薄伽梵吉祥普贤王如来。一切续之王，一切乘之顶，一切教之源，一切圣言之总释，一切如来之意之精髓，一切果之究竟处，过去诸佛正等觉之足迹，未来瑜伽士之圣道，具足八大功德，示现心与智慧为自显现，若欲解说幻化根本续吉祥秘密藏，如是而言。主体正文光明灯中说，所诠自性基之续，无有增损而宣说，能诠幻化网者，如指尖指兔。如是说，所诠自性基之续者，乃一切有情之心性，自性真谛无别殊胜之法身大界，本来成佛者是也。彼之能诠道缘文字续之解说方式，以总义三种方式宣说之。总而言之，诸佛正等觉为度化有情众生，如何宣说教法与乘，以及从彼等之中，归纳认定何者为教法与乘，以及彼之解说之方便。首先，如何宣说教法与乘之方式者，诸佛正等觉大悲具足，善巧方便，具足一切种智之智慧意者，为度化三界有情，轮回六道之众生，如何宣说教法与乘耶？宣说之方式有三种：即随烦恼而宣说，以及
English
Glorious Secret Essence Tantra, the essence of the tantra that ascertains its very nature, the precious blazing tent liberation. Glorious Secret Essence Tantra, the essence of the tantra that ascertains its very nature, the precious blazing tent liberation. This is the Glorious Secret Essence Tantra, the essence of the tantra that ascertains its very nature, called the Precious Blazing Tent. Homage to the Bhagavan, the glorious Samantabhadra. The king of all tantras, the pinnacle of all vehicles, the source of all teachings, the general commentary of all scriptures, the innermost intention of all tathagatas, the ultimate end of all fruits, the footprints of the buddhas, the perfectly enlightened ones of the past, the sacred path of the yogis of the future, endowed with eight great qualities, showing mind and wisdom as self-manifestation. If one wishes to explain this root tantra of magical illusion, the glorious Secret Essence, as it is said: In the Lamp of the Clear Essence of the Subject, "The tantra of the basis of the self-nature to be indicated, Which shows without adding or subtracting, That which indicates the net of magical illusion, Is like pointing to the rabbit with a finger." As it is said, the tantra of the basis of the self-nature to be indicated is the nature of the minds of all sentient beings, the self-nature, the indivisible truth, the great dharmakaya that is already enlightened. The way to explain the tantra of the path, the condition, the letters that indicate it, is to explain it through three kinds of general meanings. In general, for the sake of sentient beings to be tamed by the buddhas, the perfectly enlightened ones, how the teachings and vehicles are taught, and from among them, what is gathered and identified as the teachings and vehicles, and the means of explaining them. First, how the teachings and vehicles are taught is that the buddhas, the perfectly enlightened ones, are great in compassion, skilled in means, and possess the wisdom of all kinds of knowledge. For the sake of sentient beings to be tamed, who wander in the three realms and the six realms, how are the teachings and vehicles taught? There are three ways of teaching: teaching with regard to afflictions, and
Chinese
是考虑到乘的数量而说的，以及考虑到方法或对治而说的。首先是考虑到烦恼而说的，即在本文的第三品中说：为了对治无明的分别念等八万四千种烦恼，宣说了八万四千种法。宣说。正在宣说。将要宣说。因为被调伏的众生相续中有八万四千种烦恼等不可思议的数量，为了调伏这些烦恼，宣说了八万四千种正法等不可思议的数量。如果简略归纳，为了对治由烦恼贪欲部分产生的二万一千种烦恼，宣说了二万一千种律藏正法。为了对治由烦恼嗔恨部分产生的二万一千种烦恼，宣说了二万一千种经藏正法。为了对治由烦恼愚痴部分产生的二万一千种烦恼，宣说了二万一千种论藏正法。为了对治所有烦恼三毒或五毒等，宣说了二万一千种明咒持明者密咒藏。如《普作王续》中说：为了对治贪欲而宣说的是，律藏二万一千。为了对治嗔恨而宣说的是，经藏二万一千。为了对治愚痴而宣说的是，论藏二万一千。为了对治一切而宣说的是，第四部藏二万一千。总之，所说的八万四千，也只是为了对治烦恼而宣说的。如是宣说，显而易见。这些也是过去诸佛所宣说的。现在的诸佛正在宣说。未来的诸佛也将宣说。第二是考虑到乘的数量而说的，即在本文的第三品中说：一切都是这样的，由于调伏的缘故，有天和人的乘，有声闻的乘，有独觉的乘，有菩萨的乘，以及无上的密咒乘。
English
It is said considering the number of vehicles, and it is said considering the method or antidote. First, it is said considering afflictions, that is, in the third chapter of this very text, it says: To counteract the eighty-four thousand afflictions such as the conceptualization of ignorance, eighty-four thousand dharmas were taught. Taught. Is teaching. Will be teaching. Because the minds of sentient beings to be tamed have an inconceivable number of eighty-four thousand afflictions and so on, to tame these afflictions, an inconceivable number of eighty-four thousand holy dharmas and so on were taught. If these are briefly summarized, to counteract the twenty-one thousand afflictions arising from the part of affliction desire, twenty-one thousand Vinaya Pitaka holy dharmas were taught. To counteract the twenty-one thousand afflictions arising from the part of affliction hatred, twenty-one thousand Sutra Pitaka holy dharmas were taught. To counteract the twenty-one thousand afflictions arising from the part of affliction delusion, twenty-one thousand Abhidhamma Pitaka holy dharmas were taught. To counteract all afflictions, the three poisons or five poisons and so on, twenty-one thousand Vidyadhara Mantra Pitaka were taught. As it is said in the Kunjed Gyalpo Tantra: What is said to counteract desire is: The Vinaya Pitaka, twenty-one thousand. What is said to counteract hatred is: The Sutra Pitaka, twenty-one thousand. What is said to counteract delusion is: The Abhidhamma Pitaka, twenty-one thousand. What is said to counteract everything is: The fourth Pitaka, twenty-one thousand. In short, the eighty-four thousand that are said are only said to counteract afflictions. As it is said, it is obvious. These were also taught by the Buddhas of the past. The Buddhas of the present are teaching. The Buddhas of the future will also teach. Second, it is said considering the number of vehicles, that is, in the third chapter of this very text, it says: Everything is like this, due to taming, there is the vehicle of gods and humans, the vehicle of hearers, the vehicle of solitary Buddhas, the vehicle of Bodhisattvas, and the unsurpassed Mantra vehicle.
Chinese
因此，据说它也包含在五个乘中。《文殊师利名号经》中说：从三乘的决定生起，安住于一乘的果位。因此，据说它也包含在四乘中。《意集经》中说：楞伽的主人又是谁？胜义决定的乘是，决定显示为三，即：生起引导和苦行智，以及自在方便的乘。因此，据说它也包含在三乘中。《普作续》中说：乘有两种，即：体性因的乘和果金刚的乘。因此，据说它也包含在二乘中。《入楞伽经》中说：乃至心识趣入之间，对于诸乘没有穷尽。心识完全转变时，没有乘也没有行。我说一乘，乘的分类是不存在的。为了完全引导孩子们，我说了不同的乘。以及，乃至没有意识之间，乘的门也由此而没有。乃至意识存在之时，乘的门也是不可思议的。因此，据说它也包含在一乘中，并且也说了乘是不可思议的。第三，是考虑到方便或对治而说的。此经的第三品中说：所有这些也都是由于能取和所取的势力，内外相互依存而生起，由于执著的错乱而造作业，业和业的果报不会白费，业和业的果报不会覆盖，不会被覆盖，没有覆盖，显示了最终的意义。因此，对治也是，以小乘来断除烦恼，以及修习体性的乘，以及在外密续中转化为本尊，以及在内密续中自在生起次第和圆满次第，以及在大圆满中以断证一味的方式。总之，据说断除烦恼，摧毁自生的分别念的对治也包含在五种或六种之中。第二个总义，是从这些之中归纳什么是教法和什么是乘而进行确定的。虽然说了许多乘的类别，但以普遍知名的角度来说，乘归纳为九个次第。此经的第三品中说：律藏、经藏、论藏，誓句、修持和成就，身和语
English
Therefore, it is also said to be included in the five vehicles. In the "Mañjuśrī-nāma-saṃgīti," it says: From the definite arising of the three vehicles, it abides in the fruit of the one vehicle. Therefore, it is also said to be included in the four vehicles. In the "Gongdü Sutra," it says: Who else is the lord of Lanka? The vehicle of definitive meaning is, definitely shown as three, namely: the arising guidance and the wisdom of asceticism, and the vehicle of skillful means of empowerment. Therefore, it is also said to be included in the three vehicles. In the "Kunje Gyalpo Tantra," it says: There are two kinds of vehicles, namely: the vehicle of characteristic cause and the vehicle of fruit Vajra. Therefore, it is also said to be included in the two vehicles. In the "Laṅkāvatāra Sūtra," it says: As long as the mind enters, there is no end to the vehicles. When the mind is completely transformed, there is no vehicle and no going. I speak of one vehicle, there is no classification of vehicles. In order to fully guide the children, I have spoken of different vehicles. And, as long as there is no consciousness, there is no door of the vehicle from it. As soon as consciousness exists, the door of the vehicle is also inconceivable. Therefore, it is also said to be included in one vehicle, and it is also said that the vehicle is inconceivable. Third, it is said considering the means or antidote. In the third chapter of this sutra, it says: All of these also arise due to the power of the grasper and the grasped, the inner and outer interdependent arising, due to the delusion of grasping, karma is accumulated, and the results of karma are not wasted, and the results of karma do not cover, will not be covered, there is no covering, it shows the ultimate meaning. Therefore, the antidote is also, with the Lesser Vehicle, abandoning and preventing afflictions, and training in the vehicle of characteristics, and transforming into deities in the outer tantras, and mastering the generation and completion stages in the inner tantras, and in Ati, in the manner of abandoning and antidote being of one taste. In short, it is said that the antidote that destroys the self-arising conceptualization of afflictions is also included in five or six. The second general meaning is to identify what is the teaching and what is the vehicle from among these. Although many categories of vehicles are mentioned, from the perspective of common knowledge, the vehicles are condensed into nine stages. In the third chapter of this sutra, it says: Vinaya, Sutra, Abhidharma, vows, practice and accomplishment, body and speech
Chinese
以及意之续。因此，在九乘次第中，此续部并非是共同的三部经，也不是外续三部，而是被认定为内续。此内续又分三种：生起次第，示现身之续，加持广大之摩诃瑜伽；圆满次第，示现语之续，衡量明晰之阿努瑜伽；以及不分生起圆满之阿底瑜伽。此处被认定为摩诃瑜伽。在印度，有十八部大怛特罗，其中翻译成藏文的有幻化八部、解说续四部，以及它们的六十四条细微口诀。由印度大班智达比玛拉米扎的座前，经ཞུ་ཆེན་的译师热仁钦大师翻译。此续部是幻化八部中的根本续，被认定为《吉祥密集心要》。第三个共同要义是，如果将如此认定的续部作为讲述方法的支分，那么，在《明晰纲要之灯》中说：“回答他人的问题，增添词句，纲要、章节分为四种。”因此，第一种是结合纲要与空性的意义来讲述；第二种是结合章节与正文的意义来讲述；第三种是结合增添词句与语句的意义来讲述；第四种是结合暂时的辩论与回答的意义来讲述。首先，结合纲要与空性的意义来讲述，即从所有续部的五个共同要义来阐述，从所有口诀的五个算术开头来阐述。因此，这里从五个共同要义来讲述：心性事物自性的本来面目如何存在，不明白那样而迷惑的方式，对此，一切智者的慈悲如何看待，看待之后如何生起慈悲，生起慈悲之后如何示现利益众生之行，这五个方面来阐述。如果要知道是这样，那么在此续的第二品中说：“所有如来和所有法，本来就是成佛的自性，具有一体的特征，因此虽然没有分别。”这是指本来面目。以及“众生的分别念来自无明，五道众生的不可思议的成熟。”这是指迷惑。
English
and the continuum of mind. Thus, among the nine vehicles, this tantra is not the common three sections of scriptures, nor the outer three tantras, but is identified as the inner tantra. This inner tantra is also divided into three: the generation stage, the tantra that shows the great blessing of the body, Mahāyoga; the completion stage, the tantra that shows the measurable clarity of speech, Anuyoga; and Atiyoga, which shows the inseparability of generation and completion. Here, it is identified as Mahāyoga. In India, there are eighteen great tantras, of which the translated into Tibetan are the eight sections of illusion, the four sections of explanatory tantras, and their sixty-four subtle instructions. Translated by the great Indian Pandit Vimalamitra in the presence of the great translator of Zhuchen, Rma Rinchen. This tantra is the root tantra among the eight sections of illusion, and is identified as the "Glorious Secret Essence." The third common meaning is, if this identified tantra is a branch of the method of explanation, then, in the "Lamp of Clarifying the Outline," it says: "Answering others' questions, adding words, the outline and chapters are divided into four." Therefore, the first is to explain by combining the outline with the meaning of emptiness; the second is to explain by combining the chapters with the meaning of the text; the third is to explain by combining the addition of words with the meaning of the sentences; and the fourth is to explain by combining the temporary debate with the meaning of the answer. First, explaining by combining the outline with the meaning of emptiness means explaining from the five common meanings of all tantras, and explaining from the five arithmetic beginnings of all instructions. Therefore, here it is explained from the five common meanings: how the nature of mind, the nature of things, exists; how one is confused by not understanding it; how the compassion of the all-knowing one sees this; how compassion arises after seeing; and how the act of benefiting beings is shown after compassion arises. If you want to know that this is the case, then in the second chapter of this tantra it says: "All the Tathagatas and all the dharmas are inherently the nature of enlightenment, having the characteristic of oneness, so although there is no separation." This refers to the original state. And "The sentient beings' conceptual thoughts come from ignorance, the inconceivable maturation of the five types of sentient beings." This refers to confusion.