English
The two act. If gathering, gather here. What to gather? Gather the deeds of the body. What is it? Birth, etc., the sage of the teacher. That is to be gathered. Speech means that speech teaches and the vehicle acts. If gathering, gather here. What to gather? Gather the deeds of speech. What is it? Everything reaches the end. These are to be gathered. Merit means that the merit of realizing the five wisdoms of the mind manifests as direct perception and acts. If gathering, gather here. What to gather? Gather the deeds of the mind. What is it? Four times six, etc., that is to be gathered. Realm means that the realm of the victorious ones appears inconceivable. If gathering, gather here. What to gather? Gather the nature of the topic generally stated. What is it? After emerging, etc., acting. That is to be gathered. Action means that the actions of the victorious ones are inconceivable, or the fruits of the above actions are inconceivable. If gathering, gather here. What to gather? Gather the inconceivable actions. Everywhere body, etc., appearing. That is to be gathered. In short, if gathering, gather in these gathering treatises. What to gather? Gather the meanings of the extensive treatises. The key or reason for gathering is that the words and meanings of each temporary state are in accordance, so it is said to be gathering. There is nothing else, it is just like that. Thus it is said. Therefore, apart from this meaning of gathering, there is no expresser and expressed. The self-aware wisdom, in the appearance of those to be tamed, the Dharma of samsara and nirvana mentioned above, appears as such, so it does not go beyond the two appearances. Also, the second way of explaining, like explaining needlework, like gathering in order like a road, the faults of the root of political power, etc., there is nothing else. These four sentences should be measured. Emptiness and selflessness means that all dharmas are established as emptiness and selflessness, which is the argument. Primordial wisdom, self-aware mind. Knowing the meaning of the primordial, realizing the self-aware mind, is the tenet, these are the view. Abiding without object and subject is meditation. Transforming memory and appearance into wisdom is action. Wonderful body, speech, qualities, realm, etc.
Chinese
如此，观修行为三者的奇妙身语意功德，以及净土和事业自然成就显现，是为果。其他地方没有，唯有此地如此。如是说。像这样的果，其他地方没有，唯有自证本身显现为身和智慧，那也是普贤王如来的意智，也是如此，没有超出二相。显现的是善逝的显现，像这样的事业是所化众生的显现。第三，添加了象征密咒的词语。如是金刚秘密之语。如是说。如是三相无别故为金刚，难以体验故为秘密之义，是为象征它们的词语。第四，显示了论典简略的功德。如是说。六能仁的……知晓。如是说。如是显示论典简略之义，对眷属说。章节的开头，六能仁的无数化身出现在所化众生的所见景象中，章节的结尾，五部如来一切自性普贤王如来说的也包含在这些简略的词语中，如来普贤王如来自己知晓，这是上师们的说法。教法的自在主大妙音的说法，与眷属一起的如来自己知晓，这样说才合适。第二，显示章节的名称。秘密的……章节，即第三。如是说。秘密的，即难以理解，精华浓缩，唯一真实，排除其他，确定无疑，远离疑惑。业，是名称的基础。一切法确立的章节，即第三。如是说。九乘次第的一切法，以秘密精华的加持而确立。轮回涅槃所摄的一切法，也超出了错觉和所化众生的二相，在唯一的自性显现中，以三种理由确立了真谛无别，论典的词义将集合和类别分开，并作为划定界限的意义，所以是章节。其数量有二十二，这是从前往后数第三个。
English
Thus, the wondrous body, speech, and mind qualities of the three—view, meditation, and action—as well as the spontaneous accomplishment of pure lands and activities, manifest as the result. It is not found elsewhere; it is only here that it is so. Thus it is said. Such a result is not found elsewhere; it is only the self-awareness itself that arises as body and wisdom. That is also the wisdom mind of the Victorious Samantabhadra, and it is also like that, not exceeding the two appearances. What is manifested is the appearance of the Sugata, and such activity is the appearance of those to be tamed. Third, the addition of words that symbolize the secret mantra is: "Thus, in the words of the Vajra Secret." Thus it is said. Thus, because the three appearances are inseparable, it is Vajra. Because it is difficult to experience, it is the meaning of Secret, and these are the words that symbolize them. Fourth, the teaching of the qualities of the condensed treatise is: "Thus it is said." The six Thubpas... know. Thus it is said. Thus, by showing those meanings of condensing the treatise, it is spoken to the retinue. In the beginning of the chapter, the countless emanations of the six Thubpas appeared in the visible appearances of those to be tamed, and at the end of the chapter, the words spoken by the Victorious Samantabhadra, the essence of all five Tathagatas, are also included in those condensed words, and the Tathagata Samantabhadra himself knows it, so say the previous lamas. The lord of the teachings, the great Manjushri, says that it is appropriate to say that the Tathagata himself, together with the retinue, knows it. Second, the teaching of the chapter's name is: "The Secret... Chapter, the Third." Thus it is said. Secret means difficult to understand, essence condensed, the only truth, excluding others, certain, free from doubt. Karma is the basis of the name. "The chapter that establishes all dharmas, the Third." Thus it is said. All the dharmas of the nine vehicles are established by the blessing of the secret essence. All the dharmas included in samsara and nirvana also transcend the two appearances of delusion and those to be tamed. In the single appearance of self-nature, the truth is established inseparably by three reasons. The words and meanings of the treatise separate collections and categories and serve as the meaning of defining boundaries, so it is a chapter. Its number is twenty-two, and this is the third counted from the beginning.
Chinese
是关于子宫的意义。此时，有些人说，这是完全确定一切法的第三品。那么，一切法是确定还是不确定呢？如果确定，那么第五品和第十一品的论证就变得不必要了。理由是被接受的，周遍性通过量成立。如果承认，那么第五品和第十一品的论证会显而易见。如果不确定，那么第三品中“完全确定一切法”的名称就变得不必要了。理由是被接受的，周遍性通过量成立。如果承认，那么从这里，“完全确定一切法的品”等等，以及从《斯帕卡布》，也超越了两种显现，通过三种论证确定为唯一。对此，一些上师以外在的名称出现，但没有详细说明，因此第五品和第十一品的论证也可能出现。上师嘉嘎贡巴说，第三品确定一切法，第五品的论证是因为首先需要观察道的次第，所以提到；第十一品的论证是因为在成就无漏时，需要将观察作为一切资具之首，所以提到。密宗心髓《真实性决定续》的注释，名为《阐明续义之灯——如意宝》中，第三品的经文意义的详细解释完毕。 现在，解释第四品。如果从法蕴的角度来确定，那么对于上等根器的法蕴，从基础、道、果三个方面，通过依赖文字来修持，从而展示道。在道方面，有方便道和解脱道两种，两者都展示。在三种特征中，主要展示了因缘进入的特征，即三摩地。在次第和顿悟两种方式中，展示了次第的方式。在四种显现中，稍微展示了自性果的显现。主要展示道的显现。对于中等根器的法蕴，从五个方面展示续的意义。其中，从十个方面展示三摩地。如果将十个方面视为一百个方面的自性，那么稍微展示三摩地的力量，以及见、行和坛城。对于下等根器的法蕴，从解释方法和引导的十个词语中，稍微展示见，以及隐义口诀、放血除障、总结要义和交叉点的收放。此外，还有共同的三
English
It is about the meaning of the womb. At this time, some say that this is the third chapter that completely establishes all dharmas. So, are all dharmas established or not established? If established, then the reasoning of the fifth and eleventh chapters becomes unnecessary. The reason is accepted, and the pervasiveness is established through valid cognition. If admitted, then the reasoning of the fifth and eleventh chapters will be obvious. If not established, then the name "completely establishing all dharmas" in this third chapter becomes unnecessary. The reason is accepted, and the pervasiveness is established through valid cognition. If admitted, then from this very text, "the chapter of completely establishing all dharmas," and also from the Spar Khab, it transcends the two appearances and is established as one through three reasonings. Some lamas appear with external names but do not elaborate, so the reasoning of the fifth and eleventh chapters may also occur. Lama Gyagab Gongpa says that this third chapter establishes all dharmas, and the reasoning of the fifth chapter is mentioned because it is first necessary to observe the order of the path; the reasoning of the eleventh chapter is mentioned because, in accomplishing the stainless, it is necessary to regard observation as the chief of all resources. The detailed explanation of the meaning of the third chapter's text in the commentary on the Secret Essence Tantra, the "Lamp Illuminating the Tantric Meaning - Wish-Fulfilling Jewel," is completed. Now, explaining the fourth chapter. If we consider it from the perspective of defining the Dharma aggregates, then for the Dharma aggregate of superior intellect, from the three aspects of base, path, and result, it shows the practice based on letters, thus showing the path. In the path, there are two paths: the skillful means path and the liberation path, both of which are shown. Among the three characteristics, it mainly shows the characteristic of the entry of conditions, which is samadhi. Among the two ways of gradual and sudden, it shows the gradual way. Among the four appearances, it slightly shows the appearance of the nature-fruit. It mainly shows the path appearance. For the Dharma aggregate of intermediate intellect, it shows the meaning of the tantra from five aspects. Among them, it shows samadhi from ten aspects. If the ten aspects are considered as the nature of a hundred aspects, then it slightly shows the power of samadhi, as well as view, conduct, and mandala. For the Dharma aggregate of inferior intellect, from the ten words of explanation methods and guidance, it slightly shows the view, as well as hidden meaning instructions, bloodletting for obstacle removal, summarizing the main points, and the gathering and scattering of intersections. Furthermore, there are the three common
Chinese
不做示现者。如是示现的第四品有三：所说之历史叙述、品之正文、品之名称指示。第一，所说之历史叙述是：然后如来……从金刚中取出。那里有说到。然后，因为显示了如是看待的一切法都已确定，所以为了示现领受文字之义，然后，一切如来都成为一个意念。因为一切如来的意念都汇集在第六胜者处，一切种姓之自性，第六胜者普贤王如来，离一与多之边，彼即是五语自然成就，不为所动，所以成为一个意念。大平等之理在金刚界中。因为显空无二，平等是依赖二谛之平等，所以是大，其理或自性，轮涅不分，所以金刚心性在未生之界中。一切法从本来成佛之等持中不为所动。因为包含轮涅二者自性的一切法，从耶或原始以来，显现为光明之身与智慧，此即是第六胜者成佛之自性，是无有能修所修二者之等持，不为所动，一切法从中取出。因为一切事物之法，自性空性之故。唯有名相存在之彼性，唯是边际之文字。文字之流不断绝，故名为鬘语之法轮，以下将出现的此，是从第六胜者普贤王如来父母之身语意无二无别的金刚中取出。第二，指示品之正文有二：广说正文与略说正文。第一，广说正文有四：文字如何产生之理、取出文字之威力、以道之力量调伏心意、文字之意义解释。第一，文字如何产生之理是：阿，嘎喀嘎嘎阿……哦阿。那里有说到。又，神与文字结合，将在下文讲述。若从文字产生之源头来说，阿
English
It does not act as a demonstrator. This fourth chapter, which demonstrates in this way, has three parts: the narration of what was spoken, the text of the chapter, and the indication of the chapter's title. First, the narration of what was spoken is: Then, the Tathagatas... extracted from the vajra. It is there. Then, because it shows that all the dharmas that are viewed in this way have been determined, in order to show the taking to heart of the meaning of those letters, then, all the Tathagatas became of one mind. Because the minds of all the Tathagatas are gathered in the sixth Victor, the nature of all lineages, the sixth Victor, Samantabhadra, is free from the extremes of one and many, and that itself is spontaneously accomplished in five speeches, unwavering, so they became of one mind. The manner of great equality in the vajra realm. Because appearance and emptiness are non-dual, equality depends on the equality of the two truths, so it is great; its manner or essence, samsara and nirvana are inseparable, so the vajra mind itself is in the unborn realm. All dharmas are unwavering from the samadhi of primordial enlightenment. Because all dharmas, gathered by the two natures of samsara and nirvana, from the beginning, appear clearly as body and wisdom, this itself is the nature of enlightenment in the sixth Victor, the samadhi without duality of what is to be meditated on and the meditator, unwavering, all dharmas are extracted from it. Because all phenomena of things are without inherent existence. For the sake of only that. That which exists only as a name, is only the letter of the limit. Because the stream of letters is unbroken, it is called the wheel of speech of the garland, this which will appear below is extracted from the vajra inseparable from the body, speech, and mind of the sixth Victor, Samantabhadra, father and mother. Second, indicating the text of the chapter has two parts: explaining the text in detail and explaining the text in brief. First, explaining the text in detail has four parts: how the letters arose, the power of extracting the letters, purifying the mind by the power of the path, and explaining the meaning of the letters. First, how the letters arose is: A, ka kha ga gha nga... o a. It is there. Also, the deities and letters are combined and will be explained below. If we consider the source of the letters, A