English
I mainly explain the Hevajra Wheel and other wisdom mother tantras that show the lower gate, and the Buddha Samayoga and other non-male and non-female, or skillful means and wisdom non-duality tantras, which mainly show the equality of the deities father and mother and the combination of the upper and lower paths. Here, the Secret Essence, which is the tantra of certainty of suchness, is the source of all tantras and also needs to be determined, so it is the common root tantra of all. The end of this tantra says: The general collection of all characteristics and tantra teachings. The Magical Illusion branch says: The general collection of teachings is extremely profound, therefore it is taught in twenty-one realms. The commentary Abhisamaya says: What is known as the general collection of teachings becomes fivefold through differentiation. Therefore, it is recognized as the common root tantra. Second, the method of explaining it is, the tenth chapter of this tantra says: For those with superior, middling, and inferior minds, secretly proclaim in accordance, not otherwise. The root text says: The superior is called name, the middling is called term, and the inferior is called word. The Magical Illusion Essence is the general collection of teachings. The young person understands the head and tail like a pulse. The superior indicates the name, the middling differentiates, and the inferior unravels the words. Therefore, the superior understands by indicating the name. For example, a doctor, by looking at the pulse of a young person's hand, can understand the diseases of the body's head and tail. The middling understands by distinguishing the general meaning, like the label on a medicine box. The inferior understands by explaining each word, like determining the shape, color, taste, efficacy, post-digestion residue, and examples of each medicine. Among them, the first indication of name also has four aspects. The necessity is: the superior faculty understands the meaning of the head and tail of the tantra merely by seeing or hearing the name, the middling faculty understands the main points of the meaning, and even the inferior faculty quickly recognizes that this tantric text says this. The etymology is: because it is an honorific that expresses the meaning. The essence is: a category of names that express the difficult-to-understand meaning of the tantra, the condensed essence, the exclusion of others, the certainty of meaning, and the absence of doubt. Differentiating the categories of names and determining the goal of the meaning is: considering the various thoughts of the disciples in general, targeting places, times, and locations, etc.
Chinese
凭借……的威力，名称的类别有《幻化心髓》、总集经、《圣者证悟王》等等，不可思议。特别是就意义而命名的，就是《秘密心髓自性决定续》。中间的分类是，在《眼释》中说：“被称为总集经，分类则有五种。”以及在《占卜》中说：“续的因和缘以及完全了知，以及必要关联，以及完全交付。”以及在《现观庄严论》的解释中也说：“续部正文基础立，必要关联交付皆圆满。”因此有五种，即续的因——开端，缘——发起，完全了知——事物续的意义，必要关联——教导交付这五种。第一，开端又分四种，必要是两种：开端集会是教法产生的因，以及依靠开端集会方式的历史，使后学者信服并进入的必要。词义是：教法产生的因也是基础的缘故。本体是：具有六种圆满。如果分类，则有四种：不共的开端，续部特殊的开端，教法产生总体的开端，所化众生必要的开端。第一种是：密咒的续部瑜伽以下不是行境，这又分为两种：内在的和秘密的。如内在而言：处所是心间法轮，本师是不坏明点，是字母嗡（藏文：བཾ，梵文天城体：वཾ，梵文罗马拟音：vaṃ，汉语字面意思：嗡）的形状。眷属是八识聚的证悟，教法是胜义菩提心，是智慧虚空的形象。时间是远离先后分别，不可思议的时间。结集者是七众都随顺的意之识。又如秘密而言：处所是母的阴处，本师是秘密金刚，眷属是安乐总持的意等八识聚的分别，教法是十六喜的尽头刹那，自性俱生智。时间是本师秘密身顶髻转轮时。结集者是安乐
English
By the power of..., the categories of names include the "Heart Essence of Illusion," the general collection of tantras, the "King of Realization of the Noble Ones," and so on, which are inconceivable. In particular, what is named according to its meaning is the "Secret Essence Self-Determined Tantra." The intermediate division is as follows: In the "Eye Commentary," it says, "What is known as the general collection of tantras is divided into five categories." And in the "Divination," it says, "The cause and condition of the tantra, and what is to be fully known, and the necessary connection, and the complete entrustment." And in the commentary on the "Ornament of Clear Realization," it also says, "The tantric text establishes the basis, fully knows, the necessary connection, and the entrustment is complete." Therefore, there are five: the cause of the tantra—the beginning, the condition—the arising, the complete knowledge—the meaning of the tantra, the necessary connection—the instruction and entrustment. First, the beginning is also divided into four. The purpose is twofold: the gathering of the beginning is the cause of the arising of the teachings, and relying on the history of the gathering of the beginning, there is a need for subsequent followers to have faith and enter. The definition is: because the cause of the arising of the teachings is also the basis. The essence is: it has six perfections. If divided into categories, there are four: the uncommon beginning, the special beginning of the tantra, the general beginning of the arising of the teachings, and the necessary beginning for the disciples. The first is: the tantra of mantra is not the object of practice below yoga, and this is divided into two: inner and secret. As for the inner: the place is the Dharma wheel in the heart, the teacher is the indestructible bindu, which is in the shape of the letter vaṃ (藏文：བཾ，梵文天城体：वཾ，梵文罗马拟音：vaṃ，汉语字面意思：嗡). The retinue is the realization of the eight consciousness aggregates, the teaching is the ultimate bodhicitta, which is the form of wisdom space. The time is the inconceivable time, free from the discrimination of before and after. The compiler is the mind consciousness that all seven assemblies follow. Again, as for the secret: the place is the bhaga of the mother, the teacher is the secret vajra, the retinue is the discrimination of the eight consciousness aggregates, such as the mind that holds bliss, the teaching is the moment at the end of the sixteen joys, the co-emergent wisdom of self-nature. The time is when the teacher's secret body crowns the wheel-turning. The compiler is bliss.
English
It means to restrain. What do these indicate? In the Sanskrit sound, "E-VAM-MA-YA" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). If this is taken as an uncommon beginning and emphasized here, then the previous translator-scholars translated it as "when this is said." Other than that, those who hear it translated in this way should understand it as a common beginning briefly indicated. Second, the beginning of a special tantra is the beginning of the emergence of this very tantra text. The place is Akanishta. The teacher is the common form of the Sixth Vajradhara. The retinue is the five families of consorts and consorts of non-dual wisdom, the retinue of special wisdom is the heroes and heroines, and the retinue of the destroyers, the wrathful ones, are the wrathful deities and wrathful goddesses. The teaching is this very tantra text. The compiler is Vajrapani, who compiled it from among the retinue of the prince bodhisattvas. What do these indicate? This is shown by the first chapter of this very tantra. Third, the general beginning of the emergence of the teachings is that the place is the infinite realm of the ten directions. The teacher is the six Thubpas. The retinue is the five or six kinds of beings. The teaching is the teaching of the Dharma in accordance with the minds of the beings to be tamed by the four methods of taming. The time is the time when the teacher, retinue, and place are all gathered together. What do these indicate? This is shown by the beginning of the third chapter of this very tantra. Fourth, the beginning of what the beings to be tamed need is that the place is the great charnel ground that is difficult to endure. The teacher is the great glorious Vajra Heruka. The retinue is Rudra and his retinue. The teaching is the three syllables. The time is the time when the beings to be tamed are ready. What do these indicate? This is shown by the fifteenth chapter of this tantra. Second, there are also four ways to initiate the cause of the discussion. The need is that there is a need for the teachings to arise quickly. The definition is that it is the cause of the teachings arising based on questions and answers. The essence is the questions and answers of the teacher and retinue. There are three types of classification: the teacher welcomes and initiates the discussion, the retinue respectfully asks questions and initiates the discussion, and the discussion is initiated at the appropriate time. In general, the way to initiate a discussion is like that, but here the teacher welcomes and initiates the discussion.
Chinese
这是非共同的提问，为了让聚集在一起的眷属们，以真实确定的言辞，直接揭示自性秘密心髓的意义。眷属们恭敬地请问并提问，这是共同的提问。为了引导有理解力的眷属，作为对请求宣说共同教法和乘的答复，尊者应允展现道路上的导师，六能仁，并通过引导传承的言辞，传承并揭示自性秘密心髓的意义。同样，对于不同场合的提问，也应区分共同和非共同的差别。这些由什么来揭示呢？由本续第二品的开头揭示了甚深的三种灌顶的授予，结尾揭示了教法产生的因缘提问。第三，对于应当完全了解的续的意义，也有四点：必要是，修行者通过修持，能够领悟自性秘密心髓的意义。定义是，作为道路助缘的文字续，也是所诠释的意义续的认知者。共同揭示体性和所缘是：见行坛城与灌顶誓，供养真言定成就，秘密真言续之别。如是说，续义完全了知的对境有十种，是哪些呢？即：如实见、舍离行、布置坛城、次第趋入灌顶、不违越誓言、嬉戏事业、追求意义成就、不摇动禅定、安住供养、系缚念诵真言和手印这十种。首先，见有四种：必要、定义、体性、名称，分别阐述，以及意义的所缘。顺便揭示未证悟和证悟的过患和功德。必要有两种：遣除他宗和追求意义。首先，遣除他宗在第十三章中说：未证悟与颠倒证悟，偏颇证悟未证悟真实。如是说，未证悟是凡夫，断见外道颠倒证悟是常见和断见，偏颇证悟是声闻和缘觉，未证悟真实是中观和唯识，遣除了这些宗派的见解。
English
This is a unique inquiry, intended to directly reveal the meaning of the essence of the secret nature to the assembled retinue through words of definitive truth. The retinue respectfully asks and inquires, which is a common inquiry. In order to guide the retinue with understanding, as a response to the request to expound the common teachings and vehicles, the尊者 agrees to manifest the six Buddhas, the teachers on the path, and transmits and reveals the meaning of the essence of the secret nature through the words of the guiding lineage. Similarly, one should also distinguish between the common and uncommon differences in inquiries for different occasions. What reveals these? The beginning of the second chapter of this tantra reveals the bestowal of the three profound empowerments, and the end reveals the inquiry into the causes and conditions for the arising of the teachings. Third, regarding the meaning of the tantra that should be fully understood, there are also four points: The purpose is that practitioners, through practice, can comprehend the meaning of the essence of the secret nature. The definition is that the textual tantra, which is the auxiliary condition for the path, is also the cognizer of the meaning tantra that is being explained. The common exposition of the nature and object is: View, conduct, mandala, empowerment, and vows, offerings, mantra, samadhi, and activities, distinguish the secret mantra tantra. As it is said, the objects of complete knowledge of the tantric meaning are said to be ten, what are they? Namely: the view of suchness, the conduct of abandonment, the arrangement of the mandala, the gradual approach of empowerment, the non-transgression of vows, the playful activities, the pursuit of meaningful accomplishment, the unwavering samadhi, the abiding offering, the binding recitation of mantra, and the mudra, these ten. First, there are four aspects to the view: purpose, definition, nature, and names, which are explained separately, as well as the object of meaning. Incidentally, the faults and merits of non-realization and realization of the view are revealed. There are two purposes: to refute others and to pursue meaning. First, refuting others is stated in the thirteenth chapter: Non-realization and inverted realization, biased realization, non-realization of reality. As it is said, non-realization is that of ordinary people, inverted realization of extreme views is permanence and annihilation, biased realization is that of Sravakas and Pratyekabuddhas, non-realization of reality is that of Madhyamikas and Cittamatrins, refuting the views of these schools.