Chinese
的定生中，安住于一乘之果。如是说。精要汇集之义精髓是，无论从何种理路而言，最终如来之行境是，所有觉悟之集合于身与四十二种智慧中成佛，故轮回本来清净。广大经中说：四十二部汇集之经，除此之外若说有更深之义，此非为清净之义，乃是自心之妄念。又说：所有如来，除此秘密外别无其他。又说：于此无上义证之大方便中，无量解脱之乘全部汇集。如是说。关于“如是”之义，幻化金刚中说：于因果无二者，其性即是如是之三种。因此，无造作之如是，无错谬之如是，非他之如是这三种中，无造作之如是是：所有分别念皆不离自明，于显空无二之智慧坛城中，不以心造作而安住，是为无造作之如是。对此，名言上称为因位之如是。无错谬之如是是：身与智慧本身于众多手印坛城中，自显现显现，是为无错谬之如是。对此，执着于戏论者，名言上称为果位之如是。非他之如是是：于自性真谛无别之智慧中，无有能知或所证之他法，故无有差别，是故因果无二。广大经第二十七品中说：无论说多少口诀，真正意义之精髓是，从他处寻觅亦不可得，乃是自心无垢清净。此经中又说：无论从四时十方何处，亦不可得圆满佛陀。心性即是圆满佛陀，勿于他处寻觅佛陀。故为非他之如是。对此，名言上称为因果无二之如是。关于“决定”之义，亦如橛续中说：基与道与
English
In the definite arising of, it abides in the fruit of the one vehicle. Thus it is said. The essence of the condensed meaning is that, no matter from which reasoning one speaks, ultimately the realm of the Tathagata is that all collections of realization are enlightened in the body and the forty-two wisdoms, therefore samsara is originally pure. In the extensive [text], it says: Forty-two condensed scriptures, and to speak of a meaning beyond that, this is not a pure meaning, it is a mistaken thought of one's own mind. And again: All the Tathagatas have no other secret than this. And again: In these great means of realizing the supreme meaning, all the immeasurable vehicles of liberation are included. Thus it is said. Regarding the meaning of "suchness," it is also said in the Magical Vajra: In that which is without cause and effect, its essence is the three of the occasion. Therefore, un fabricated suchness, un mistaken suchness, and non-other suchness. Among these three, un fabricated suchness is: Because all collections of thoughts are not other than self-awareness, placing it without fabrication in the mandala of wisdom that is indivisible from appearance and emptiness is un fabricated suchness. Therefore, it is nominally called the suchness of the occasion of the cause. Un mistaken suchness is: The very body and wisdom manifest as self-appearance in many mudra mandalas, which is un mistaken suchness. Those who are attached to elaboration nominally call it the suchness of the occasion of the result. Non-other suchness is: Because there is no other object of knowledge or object to be attained in the wisdom of the indivisible nature of truth, there is no distinction, therefore cause and effect are non-dual. The twenty-seventh chapter of the Extensive [text] says: However many spoken instructions there are, the essence of the true meaning is, it cannot be found by searching elsewhere, it is the stainless purity of one's own mind. And in this very [text] it says: From whatever time, from whatever of the ten directions, a perfect Buddha cannot be found. Mind itself is the perfect Buddha, do not seek a Buddha elsewhere. Therefore, it is non-other suchness. Therefore, it is nominally called the suchness of the non-duality of cause and effect. Regarding the meaning of "certainty," it is also said in the Peg Scripture: Ground and path and
Chinese
就自性而言，分三种决定。即：于地决定，于道决定，于果或自性决定。其中，于地决定，即自性秘密藏，是自性所决定。因此，它能显示决定，故称于地决定。如经中所说：“息灭增益与诽谤之，秘密藏性即彼性，彼性出自决定界。”于道决定，即此续的规矩，将果本身作为决定的道，故称于道决定。又如经中所说：“此乃大密决定之，果化为道即是此。”以及广经中所说：“果化为道后，一时平等结合。”于果决定，即此续以其自性，显现如来之意，故称于果决定。又如经中所说：“诸佛之坛城无余，无有胜于此之秘密义。”第二，内方便道之上，如门般宣说，也有四种。即：秘密藏性即彼性决定。这是对意义的解释。第一，解释秘密的意义，可分为三种：自性之秘密，隐藏之秘密，遮蔽之秘密。第一，自性之秘密也有四种：何者秘密？向谁秘密？以何种方式秘密？为何目的而秘密？何者秘密？即自性俱生之智慧是秘密。向谁秘密？即向应调伏的迷惑众生秘密。以何种方式秘密？即自身秘密以方便断除，以难以理解的方式秘密。其中又分四种。“唉玛火，从一开始就秘密……，不是其他，而是非常秘密。”因此，从一开始就秘密，即心间法轮的八脉瓣中，根本的四脉瓣是：前面是法性脉，形状圆形，光白色，所知是阿赖耶识。所调伏的是旁生和非天的种子字苏和德里。能调伏的是如来身之精华，以种子字嗡（藏文：ཨཱོྃ，梵文：ॐ，罗马转写：oṃ，汉语字面意思：嗡）压制而住。右边是智慧脉，形状方形，光黄色，所知是意。所调伏的是天和人的种子字阿和尼。能调伏的是如来意之精华
English
In terms of essence, there are three determinations explained. Namely: determination at the ground, determination on the path, and determination at the result or essence. Among these, determination at the ground is the essence of the secret nature, determined by its very nature. Therefore, it reveals determination, hence it is called determination at the ground. As it is said in this very text: "The essence of the secret, which pacifies exaggerations and slanders, that very essence, is drawn from the realm of determination." Determination on the path means that this very tantra, according to its system, makes the fruit itself the path of determination, hence it is called determination on the path. Again, as it says in this very text: "This is the great secret determination, the fruit transformed into the path." And in the expanded text: "Having transformed the fruit into the path, one unites equally in a single moment." Determination at the result means that this very tantra, by its own essence, directly reveals the intention of the Tathagata, hence it is called determination at the result. Again, as it says in this very text: "The mandala of all the Buddhas, there is no secret meaning beyond this." Secondly, the inner method is explained as being like a door on the path, and there are four aspects to it: the essence of the secret nature is itself the determination. This is an explanation of the meaning. Firstly, explaining the meaning of secret, it can be divided into three: the secret of nature, the hidden secret, and the concealed secret. Firstly, the secret of nature also has four aspects: what is secret? To whom is it secret? How is it secret? For what purpose is it secret? What is secret? The co-emergent wisdom of nature is secret. To whom is it secret? It is secret to those confused beings who need to be tamed. How is it secret? The secret of oneself is cut off by skillful means, and it is secret in a way that is difficult to understand. This can be divided into four: "Emaho, secret from the very beginning... not another, but very secret." Therefore, secret from the very beginning means that among the eight petals of the Dharma wheel in the heart, the four root petals are: in front is the Dharma-nature channel, round in shape, light white, the knowable is the alaya-consciousness. What is to be tamed are the seed syllables su and tri of animals and asuras. What tames them is the essence of the Tathagata's body, pressed down and abiding by the seed syllable Oṃ (藏文：ཨཱོྃ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡). On the right is the wisdom channel, square in shape, light yellow, the knowable is mind. What is to be tamed are the seed syllables a and ṇri of gods and humans. What tames them is the essence of the Tathagata's mind.
Chinese
以及，其自释中说：法性、智慧、功德和，自性四者有八支。如是，第一个在前面，做显现无生的事业。第二个在右边，做生起智慧的事业。第三个在左边，由此使现量和果显现。第四个在后面，做摧毁诸识愚昧的事业。如是说。那些之中，脉的精华如白色的丝线般存在，是地大。那个脉中，血的精华如未破的朱砂汁般存在，是水大。那里，气息的精华如黄金埋在地下的蒸汽般存在，是风大。那里，热的精华如镜子放在太阳下的热气般存在，是火大。那里，光的精华存在着各种颜色，是空大。那也出自《小品·自处》：丝线、朱砂汁、黄金的蒸汽，太阳、镜子的热气等，是四大精华，安乐的精华是空界。如是，五种精华聚集的中央，智慧精华的明点本来存在，但因不认识，所以本来就是秘密。那些没有阻碍地显现为身和智慧，但自己遮蔽自己，不认识，是自性的秘密。那无二的安乐智慧被体验。
English
And, in its self-commentary, it says: Dharmata, wisdom, merit, and self-nature, the four have eight branches. Thus, the first is in front, performing the action of appearing without birth. The second is on the right, performing the action of arising wisdom. The third is on the left, thereby causing manifest cognition and fruits to appear. The fourth is behind, performing the action of destroying the ignorance of consciousness. Thus it is said. Within those, the essence of the channels exists like a white silk thread, it is the earth element. In that channel, the essence of blood exists like the juice of unbroken cinnabar, it is the water element. There, the essence of breath exists like the steam of gold buried underground, it is the wind element. There, the essence of heat exists like the warmth of a mirror placed in the sun, it is the fire element. There, the essence of light exists as various colors, it is the space element. That also comes from the 'Small Text, Self-Abode': Silk thread, cinnabar juice, golden steam, the warmth of the sun and mirror, are the essences of the four elements, the essence of bliss is the space element. Thus, in the center of the gathering of the five essences, the bindu of the wisdom essence has always been present, but because it is not recognized, it has always been a secret. Those appear without obstruction as body and wisdom, but they obscure themselves and are not recognized, it is the secret of self-nature. That non-dual bliss-wisdom is experienced.
Chinese
我困难是本体的秘密。在那里，虽然显现于自己的相续中，却以方便道的苦行在别处寻找。即使寻找也无法从别处找到，这是非常秘密的。为何要保密呢？因为自性俱生智，是远离行境且难以证悟的缘故而保密。第二，隐藏的秘密也有四种。隐藏什么？向谁隐藏？以何种方式隐藏？为何要隐藏？隐藏什么呢？隐藏的是实物俱生智及其相续。向谁隐藏呢？向应调伏的虚伪者和粗暴者隐藏。以何种方式隐藏呢？实物俱生智不具备口诀和教证，因此不被那些人认识，以难以体验的方式隐藏。为何要隐藏呢？为了遮止虚伪者和粗暴者而隐藏。第三，隐藏的秘密有五种。隐藏什么？向谁隐藏？以何种方式隐藏？为何要隐藏？由谁揭示？隐藏什么呢？隐藏的是行为的差别，如五、三、十五等。向谁隐藏呢？向按照字面意思行事的人们隐藏。以何种方式隐藏呢？以符号或声音的方式隐藏。为何要隐藏呢？因为如果按照字面意思行事，就会导致堕落。由谁揭示呢？由具足方便道上门口诀的具德上师揭示。心髓的意义也有三种：因的心髓、果的心髓和精华聚集的意义的心髓。因的心髓是：脉和明点本身是生起安乐智慧的因。果的心髓是：以方便的修持，使四十二种智慧果显现。精华聚集的意义的心髓是：虽然看似从方便的修持中产生，但自己的分别念本来就存在并显现为身和智慧，因此是精华聚集。真如的意义也有三种：无造作的真如、无错误的真如、非异体的真如。无造作的真如是：脉和明点与安乐一起，本来就是无造作的，自然存在的，不以心造作而安住。那也称为暂时因的真如。无错误的真如是
English
My difficulty is the secret of the essence. There, although it appears in one's own continuum, one seeks it elsewhere through the asceticism of the path of means. Even if one seeks, one cannot find it elsewhere, which is extremely secret. Why is it kept secret? Because the co-emergent wisdom of self-nature is separate from the realm of activity and difficult to realize, it is kept secret. Secondly, there are also four kinds of hidden secrets. What is hidden? From whom is it hidden? How is it hidden? Why is it hidden? What is hidden? What is hidden is the co-emergent wisdom of objects together with its continuum. From whom is it hidden? It is hidden from those who are deceitful and those who are coarse. How is it hidden? The co-emergent wisdom of objects is not recognized by those who do not possess oral instructions and transmissions, so it is hidden in a way that is difficult to experience. Why is it hidden? It is hidden in order to prevent the deceitful and the coarse. Thirdly, there are five kinds of concealed secrets. What is concealed? From whom is it concealed? How is it concealed? Why is it concealed? By whom is it revealed? What is concealed? What is concealed are the differences in conduct, such as five, three, fifteen, and so on. From whom is it concealed? It is concealed from those who practice according to the literal meaning. How is it concealed? It is concealed in the form of symbols or sounds. Why is it concealed? Because if one practices according to the literal meaning, it will lead to downfall. By whom is it revealed? It is revealed by the noble lama who possesses the authentic oral instructions of the upper gate of the path of means. 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 cause is that the channels and bindus themselves are the cause of the arising of the wisdom of bliss. The essence of the result is that through the practice of means, the forty-two wisdom fruits are manifested. The essence of the meaning, which is the gathering of essence, is that although it appears to arise from the practice of means, one's own collection of thoughts is originally present and clear as body and wisdom, therefore it is the gathering of essence. The meaning of "suchness" also has three aspects: unconditioned suchness, unerring suchness, and non-other suchness. Unconditioned suchness is that the channels and bindus, together with bliss, are originally unconditioned, naturally existing, and remain without being conditioned by the mind. That is also called the suchness of the temporary cause. Unerring suchness is