English
It abides in the fruit of one. Thus, it is also said to be gathered into four vehicles. In the Gongdü it says: "Lord of Lanka, whoever else, the vehicle that ascertains the ultimate meaning, is definitely shown as three: the arising guide and the ascetic lineage, and the vehicle of empowering means." Thus, it is also said to be gathered into three vehicles. In the Kunjé it says: "There are two types of vehicles: the vehicle of characteristic cause and the vehicle of fruit vajra." As it is said, it is also said to be gathered into two vehicles. In the Lankavatara Sutra it says: "As long as there is no consciousness, the gate of the vehicle is also shown as one." Thus, it is also said to be gathered into one vehicle. Again, in the same sutra it says: "As soon as consciousness abides, the gate of the vehicle is also inconceivable." Thus, it is also said that the vehicle is inconceivable. Third, it is spoken with regard to the means and the antidote. In the third chapter of this root tantra itself, it says: "All of them are also the outer and inner dependent arising of grasping and being grasped, turning away from the delusion of grasping, and the karma and the fruit of karma are not wasted, and the karma and the fruit of karma do not cover, do not become covered, there is no covering, it is the ultimate of showing." Thus, the antidote is also, in the Lesser Vehicle, abandoning and preventing afflictions, in the Characteristic Vehicle, practicing, in the Outer Tantras, transforming into deities, in the Inner Two, making them subject, and in Ati, in the manner of abandoning and antidote being of one taste, in short, the antidote that destroys the self-arising thoughts of afflictions is also gathered into five or six. The second general meaning, which is to gather and determine which of those is the teaching and the vehicle, is that although many branches of the vehicle are spoken of, in terms of what is commonly known, they are gathered into nine successive vehicles, as it says in the third chapter of this very text: "Vinaya, Sutra, Abhidharma, Samaya, practice, and accomplishment, the tantras of body, speech, and mind." Thus, among the nine successive vehicles, this tantric text 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, the tantra of body, showing the essence as great, Mahayoga; the completion stage, the tantra of speech, showing clearly, Anuyoga; the meaning of the inseparability of generation and completion.
Chinese
在导师阿底瑜伽中，这被认为是玛哈瑜伽。在印度，有十八部伟大的怛特罗部，其中翻译成藏文的有：幻化部八部，解说续部四部，以及它们的六十四个微细口诀。由班智达伟大的无垢友（Vimalamitra）尊者和校勘者洛扎瓦仁钦大师翻译。此续部经典，即使在幻化部八部中，也被认为是根本续，即《秘密藏续——决定真实性》。第三个共同要点是，如果说这部被如此认定的续部经典是解释方法的支分，那么，在《明晰纲要之灯》中说：“回答他人的提问，添加字句，确立纲要，分为四部分。”因此，有四种解释方法：将确立纲要与空性的意义结合起来解释；将分段与正文的意义结合起来解释；将添加字句与词语的意义结合起来解释；以及将临时辩驳的意义结合起来解释。首先，将确立纲要与空性的意义结合起来解释，是通过五个共同要点来阐述的。分段与正文的意义，以及添加字句与词语的意义，是共同阐述的。而辩驳则是在必要时临时阐述。这里，如果以分段与正文的意义相结合来解释，则有三个意义：开头的意义、正文的意义和结尾的意义。首先，开头的意义有两个：标明题目和顶礼。首先，标明题目是，藏语为“秘密藏续——决定真实性”。如果进一步细分，正如《释论理智》中所说：“对于想要讲解的人，应给予少许口诀，包括必要的概括意义，包括词义，包括辩驳，结合起来进行讲解。”因此，有四个意义：题目的必要意义、概括的意义、词语的意义和辩驳的意义。首先，题目的必要意义也有三个：总的来说，说出题目的必要性；特别地，在开头说出题目的必要性；以及没有用梵语而用藏语
English
According to the teacher Ati Yoga, this is identified as Mahāyoga. In India, there are eighteen great Tantra divisions, of which the following were translated into Tibetan: the eight divisions of Magical Illusion, the four divisions of Explanatory Tantras, and their sixty-four subtle instructions. Translated by the great Paṇḍita Vimalamitra and the great translator of Zhuchen, Rinchen. This scripture is identified as the root Tantra, the Guhyagarbha Tantra - the Tantra of Determining Reality, even among the eight divisions of Magical Illusion. The third common point is that if this identified scripture is a branch of the method of explanation, then, in the "Lamp of Clarifying the Framework," it says, "Answering others' questions, adding words, establishing the framework, it is explained in four parts." Therefore, there are four ways of explaining: explaining by combining the establishment of the framework with the meaning of emptiness; explaining by combining the division into sections with the meaning of the text; explaining by combining the addition of words with the meaning of the words; and explaining by combining the meaning of temporary refutations. First, explaining by combining the establishment of the framework with the meaning of emptiness is done by showing it through five common points. The division into sections with the meaning of the text, and the addition of words with the meaning of the words, are explained in common. And refutations are explained temporarily when necessary. Here, if we consider explaining by combining the division into sections with the meaning of the text, there are three meanings: the meaning of the beginning, the meaning of the text, and the meaning of the end. First, the meaning of the beginning has two parts: stating the title and paying homage. First, stating the title is, in Tibetan, "The Secret Essence Tantra - Determining Reality." If we further divide it into internal sections, as it is said in the "Commentary on Intelligence," "For the person who wants to explain, a little instruction should be given, including the necessary summarized meaning, including the meaning of the words, including refutations, combining them to explain." Therefore, there are four meanings: the necessary meaning of the title, the summarized meaning, the meaning of the words, and the meaning of refutations. First, the necessary meaning of the title also has three parts: generally, the necessity of stating the title; specifically, the necessity of stating the title at the beginning; and not using Sanskrit but using Tibetan.
Chinese
仅仅从口诀的名称来讲述的必要。第一，总的来说，讲述名称的必要是：因为教法有确定的名称，所以有容易讲解典籍的必要。第二，特别地，在开头讲述名称的必要是：对于智慧极其卓越的人们来说，仅仅依靠看到名称，就能理解续部的开头和结尾的所有意义，而不需要依赖总结的意义和词句的意义。例如，就像熟练的医生通过手的触摸就能了解身体从头到尾的疾病一样。正如珍宝装饰中所说：对于上等者，理解名称的所有意义。因为根源相同，通过象征物，手上的脉搏能抓住所有的疾病。对于中等和下等的人来说，仅仅翻开书本，看到开头出现的名称，就会想：这似乎是名为《秘密藏续，决定真实性》的续部，从而认识到是什么样的法，寻找起来也比较容易。例如，就像药品的标签一样。正如主体经文中所说：对于上等者，指示名称；对于中等者，进行区分。第三，不讲梵语，而用藏语讲述口诀名称的必要是：因为一些译师经历了前往印度的艰难，对藏族人民施加了恩惠，或者因为教法的来源是印度，为了使来源可靠，所以讲述梵语和藏语。但是，对于这部续部经文，班智达比玛拉米扎不需要前往藏地，也不需要译师玛仁钦经历艰难，而且也不喜欢过多的词句，即使讲述两种语言，也没有看到其他的意义。因此，特别指定用藏语，仅仅讲述藏语，就有词句简短，意义迅速被理解的必要。在续部、经和口诀三者中，续部非常深奥，因此讲述口诀的名称。第二，总结的意义是：主体经文说：幻化心髓是经的总集。因此，续部、坛城和本尊的名称共同安立为金刚萨埵幻化网。对于伟大者，安立的名称是经的总集。从意义的自性安立的是秘密藏续，决定真实性。像这样，对于指示意义自性的口诀名称，有三种总结的意义：讲述的方式和
English
The necessity of mentioning only the name of the oral instructions. First, the general necessity of mentioning the name is: because the teachings have a definite name, there is a necessity to easily explain the texts. Second, the specific necessity of mentioning the name at the beginning is: for those whose intelligence is extremely excellent, merely by seeing the name, they can understand all the meanings of the beginning and end of the tantra, without relying on the summarized meaning and the meaning of the words. For example, just as a skilled doctor can know the diseases of the body from head to toe by touching the pulse of the hand. As it is said in the Jewel Ornament: For the best, understand all the meanings of the name. Because the root is the same, through the symbol, the pulse of the hand can grasp all the diseases. Even for the middling and the lowest, merely by opening the book and seeing the name that appears at the beginning, they will think: This seems to be the tantra called "Secret Essence, Determining the Reality," and thus recognize what kind of Dharma it is, and it is easier to search for it. For example, like the label of a medicine. As it is said in the main text: For the best, indicate the name; for the middling, distinguish. Third, the necessity of mentioning only the name of the oral instructions in Tibetan without mentioning Sanskrit is: because some translators endured the hardship of going to India, they bestowed kindness on the Tibetan people, or because the source of the teachings is India, to make the source reliable, they mention Sanskrit and Tibetan. However, for this tantric text, the Pandit Vimalamitra did not need to go to Tibet, nor did the translator Ma Rinchen need to endure hardship, and he did not like too many words. Even if he mentioned two languages, he did not see any other meaning. Therefore, by specifically designating Tibetan and mentioning only Tibetan, there is a necessity for the words to be few and the meaning to be quickly understood. Among the three, tantra, agama, and oral instructions, the tantra is very profound, therefore the name of the oral instructions is mentioned. Second, the summarized meaning is: The main text says: The heart essence of illusion is the general collection of agama. Therefore, the names of tantra, mandala, and deity are commonly established as Vajrasattva Mayajala. For the great one, the established name is the general collection of agama. What is established from the nature of the meaning is Secret Essence, Determining the Reality. Thus, for this indication of the name of the oral instructions of the nature of meaning, there are three summarized meanings: the way of teaching and
Chinese
理解方式和证悟方式。首先，关于阐述方式：“秘密”一词表示续部的自性；“心髓”一词表示续部的伟大；“真实性”一词表示续部的体性；“决定”一词表示续部的决定性意义；“哦”一词表示续部意义的圆满。如《释小》中所说：“自性称为秘密，伟大即是心髓之义，真实性即是其体性，决定简要地阐述了决定性意义，如此四种方式，简要地阐述了总体的意义。” 其次，关于理解方式：“秘密”一词理解为心性、觉性、自生智慧的实相难以理解；“心髓”一词理解为其中蕴含精华；“真实性”一词理解为一切法除此之外别无他物，从而排除其他；“决定”一词理解为是决定性的意义，远离怀疑；“哦”一词理解为这些是续部意义的圆满。正如《眼释》中所说：“无境难测深且微，教义的因果心髓之精华，他名即是真实性，源于决定性意义。” 第三，关于证悟方式：“秘密”一词证悟续部的自性；“心髓”一词证悟续部的伟大；“真实性”一词证悟续部的体性；“决定”一词证悟续部的决定性意义；“哦”一词证悟续部意义的圆满。正如《释小》中所说：“为了阐述此之自性、伟大、体性和意义，从幻化网大续中，简要地确定下来。” 第三，关于词义。虽然没有像《解释》那样只按照字面意思来解释，但如果按照上师传承的口诀来解释，则有外、内、秘密三种。首先，按照外解脱道来解释，也有四种，即解释“秘密”、“心髓”、“真实性”和“决定”的意义。首先，关于“秘密”一词，有三种：自性之秘密、隐藏之秘密和遮蔽之秘密。首先，关于自性之秘密，也有四种：何者是秘密？对谁是秘密？以何种方式秘密？为何目的而秘密？何者是秘密呢？自性续、自性秘密的心髓、觉性、自生智慧、真谛无二无别，本来就自然存在于自身之中，这就是秘密。对谁是秘