Chinese
因此，它仅仅存在于要实现的意义之中。因此，它被命名为“果的真如”。非异体的真如是，即使这些事物因执着的力量而被理解为其他，也是从自身产生的。因此，它也被命名为“因果二无的真如”。“确定”的意义也有三种：于基确定，于道确定，于果确定。于基确定是，安乐智慧是意义的住处。于道确定是，行持方便的时刻即是道。于果确定是，认识到俱生智慧，因为没有其他要从那之外实现的。第三，像下门一样讲述秘密方便道也有四种：确定秘密心髓的真如。这是对意义的解释。第一，对秘密的意义的解释也分为三种：自性秘密、隐藏的秘密和遮蔽的秘密。第一，自性秘密也有四种：隐藏什么？向谁隐藏？如何隐藏？为何隐藏？隐藏什么，隐藏自性安乐智慧。向谁隐藏，向那些贪恋享乐的应调伏者隐藏。如何隐藏，以自身隐藏，以方便断除，难以理解的方式隐藏。对此也有四种
English
Therefore, it exists solely in the meaning to be realized. Therefore, it is termed the "Suchness of the Result." The non-other Suchness is that even though these things are understood as other due to the power of attachment, they arise from themselves. Therefore, it is also termed the "Suchness of Non-duality of Cause and Result." The meaning of "certainty" also has three aspects: certainty in the basis, certainty in the path, and certainty in the result. Certainty in the basis is that the wisdom of bliss is the abiding place of meaning. Certainty in the path is that the very moment of practicing skillful means is the path. Certainty in the result is that having recognized the co-emergent wisdom, there is nothing else to be accomplished apart from that. Thirdly, explaining the secret path of skillful means like a lower door also has four aspects: certainty in the Suchness of the secret essence. This is the explanation of the meaning. Firstly, the explanation of the meaning of secret is also 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 hidden? From whom is it hidden? How is it hidden? Why is it hidden? What is hidden is the wisdom of bliss of nature. From whom is it hidden? It is hidden from those to be tamed who are attached and indulge in self-gratification. How is it hidden? It is hidden in a way that is self-secret, severed by skillful means, and difficult to understand. There are also four divisions of that: "From the beginning, the Dharma is secret; it is not other, but extremely secret." Therefore, since one does not recognize that the bindu of the father and mother possesses the taste of bliss as its inherent nature, it is secret from the beginning. Even though the vajra body of the father, the lotus speech of the mother, and the secret consciousness abide in the heart, since they are obscured by conceptual thought and cannot be recognized, it is the secret of nature. Since it is difficult to show this kind of non-dual essence, it is the secret of essence. Even though it is the result, since it is obscured by searching elsewhere and cannot be recognized, it is extremely secret. Why is it hidden? It is hidden in order to benefit those who are slanderous. Secondly, the hidden secret also has four aspects: what is hidden? From whom is it hidden? How is it hidden? Why is it hidden? What is hidden is the wisdom of bliss of nature. From whom is it hidden? It is hidden from those to be tamed who are of small intellect. How is it hidden? It is hidden in a way that is self-secret, severed by skillful means. Why is it hidden? For ordinary people
Chinese
因为不是……的境地，所以是隐藏。第三，关于隐藏的秘密也有五个方面：隐藏什么？向谁隐藏？以何种方式隐藏？为何目的而隐藏？由谁揭示？隐藏什么呢？隐藏的是密咒方便的行为。向谁隐藏呢？向那些心智狭小，按照字面意思行事的人隐藏。以何种方式隐藏呢？以塔那（ཏ་ན་，梵文天城体：तना，梵文罗马拟音：tana，汉语字面意思：伸展）和嘎那（ག་ན་，梵文天城体：गणना，梵文罗马拟音：gaṇa，汉语字面意思：群体）等符号或声音的方式隐藏。为何目的而隐藏呢？因为方便道难以领悟，容易产生迷惑而隐藏。由谁揭示呢？由具足方便道下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：父母的明点具有自生智慧的精华，产生并存在，所以是因。果的心髓是：通过行为约束气的方法修持，体验俱生智，圆满地在自身拥有并显现，这是果。精华聚集的意义的心髓是：父母的四十二个明点聚集为俱生智的精华。真如的意义也有三种：无造作的真如、无错误的真如和非异体的真如。无造作的真如是：脉和明点与乐的滋味一起，不经由心识造作，自然而然存在，这是无造作。对此，有时也称为境地的因的真如。无错误的真如是：通过方便道，俱生智显现明晰，所以是无错误。对此，有时也称为境地的果的真如。非异体的真如是：虽然从执着的境地修习中显现出来，但并非从他处而来，所以是非异体。对此，有时也称为境地的因和果二者无别的真如。决定也有三种：于基上决定、于道上决定、于果上决定。于基上决定是：脉和明点与乐的约定是自性或基。于道上决定是：以方便续的自性作为道，所以是道或方便。
English
Because it is not the realm of..., it is hidden. Third, regarding the hidden secret, there are also five aspects: What is hidden? From whom is it hidden? In what way is it hidden? For what purpose is it hidden? By whom is it revealed? What is hidden? What is hidden are the practices of secret mantra methods. From whom is it hidden? It is hidden from those who are small-minded and practice according to the literal meaning. In what way is it hidden? It is hidden in the form of symbols or sounds such as tana (ཏ་ན་，梵文天城体：तना，IAST: tana, meaning: extension) and gana (ག་ན་，梵文天城体：गणना，IAST: gaṇa, meaning: group). For what purpose is it hidden? It is hidden because the path of method is difficult to realize, and confusion may arise. By whom is it revealed? It is revealed by the qualified lama who possesses the authentic instructions of the lower gate of the path of method. The meaning of "essence" also has three aspects: the essence of the cause, the essence of the result, and the essence of the meaning of condensed essence. The essence of the cause is: the bindus of the father and mother possess the essence of self-arisen wisdom, arising and abiding, therefore it is the cause. The essence of the result is: having accomplished and experienced it through the method of the winds of binding actions, the coemergent wisdom is fully possessed and manifests within oneself, this is the result. The essence of the meaning of condensed essence is: the forty-two bindus of the father and mother are condensed into the essence of coemergent wisdom. The meaning of "suchness" also has three aspects: unconditioned suchness, unerring suchness, and non-other suchness. Unconditioned suchness is: the channels and bindus, together with the taste of bliss, abide naturally without being conditioned by the mind, this is unconditioned. This is also referred to as the suchness of the cause in the context. Unerring suchness is: because the coemergent wisdom is manifestly clear through the path of method, it is unerring. This is also referred to as the suchness of the result in the context. Non-other suchness is: although it appears to arise from meditating in the state of attachment, it does not come from elsewhere, therefore it is non-other. This is also referred to as the suchness of the inseparability of cause and result in the context. Certainty also has three aspects: certainty on the ground, certainty on the path, and certainty on the result. Certainty on the ground is: the arrangement of channels and bindus with bliss is the nature or ground. Certainty on the path is: because the very essence of the tantra of method is made into the path, it is the path or method.
Chinese
因此，确定为果，是因为由此道所产生的真如智慧，能明显地显现如来之意，所以确定为果。哦，通过内外密三种名称的解释方法，仅通过名称的揭示，就完全包含了密咒摩诃瑜伽的全部意义，是完整的总结语。第四，关于名称的辩论解答有三种：名称是否为续部意义的辩论解答，名称中是否包含续部意义的辩论解答，以及不说梵语而说藏语的辩论解答。第一，关于名称是否为续部意义的辩论解答有两种：辩论和解答。首先是辩论：开头所说的这个名称是续部意义，还是不是？如果是，那么启动语和启动无需存在，因为在启动语和启动之前就已经出现了续部意义。如果承认，那么下面所说的就很清楚了。如果名称不是续部意义，那么对于根器上等者来说，仅仅依靠看到和听到名称，就不可能如实地理解续部的开头和结尾。立宗已承认，周遍性已由量成立。如果承认，那么在《心髓》正文中说：对于上等者，揭示名称；对于中等者，进行区分；对于下等者，开启字句。以及《幻化心髓总义》中说：年轻人如根本般理解开头和结尾。以及《解释·斯帕卡布》中说：为了上等者的意义而解释名称。这些都很清楚。第二是解答：尊者所问的纽敦·曲吉僧格的口中说：在过去的上界，胜乐金刚聚集了启动语，说完启动语后宣说了续部意义，因此没有不需要启动语和启动的过失。在人间，秘密主金刚手在记录词语和文字时，考虑到上中下三种根器，所以在开头说了名称，因此名称虽然是续部意义，但不会变成不需要启动语和启动。您的上师说：如果说名称是续部意义还是不是，那么启动语、启动、必要、联系、传承也都是续部意义还是不是，这样进行反问。嘉瓦·贡巴说：名称、启动语、启动、续部意义、必要、联系、传承都是所有意义，因此不需要争论是否为续部意义。第二，关于名称中是否包含续部意义的辩论解答有两种：首先
English
Therefore, it is determined as the result because the wisdom of suchness generated by this path clearly manifests the intention of the Tathagata, so it is determined as the result. Oh, through the three methods of explaining the name, outer, inner, and secret, merely by revealing the name, it completely encompasses all the meanings of the Secret Mantra Mahayoga, and it is a complete concluding statement. Fourth, there are three refutations and answers regarding the name: the refutation and answer of whether the name is the meaning of the tantra, the refutation and answer of whether the name contains the meaning of the tantra, and the refutation and answer of speaking Tibetan instead of Sanskrit. First, there are two refutations and answers regarding whether the name is the meaning of the tantra: refutation and answer. First is the refutation: Is this name mentioned at the beginning the meaning of the tantra or not? If it is, then the basis of discussion and the initiation are unnecessary, because the meaning of the tantra has already appeared before the basis of discussion and the initiation. If you admit it, then what is said below will be clear. If the name is not the meaning of the tantra, then for those with the highest faculties, it is impossible to understand the beginning and end of the tantra as it is, merely by seeing and hearing the name. The sign is accepted, and the pervasiveness is established by valid cognition. If you admit it, then in the core text it says: For the superior, reveal the name; for the intermediate, distinguish; for the inferior, open the syllables. And in the General Meaning of the Magical Net Heart Essence it says: The young person understands the beginning and end like the root. And in the Commentary Spargava it says: Also, the explanation of the name is for the sake of the superior. These are all clear. The second is the answer: Je Dringpa Nyewton Chokyi Senge said: In the past Akanishta, the Victorious Samantabhadra gathered the basis of discussion. After discussing, he explained the meaning of the tantra, so there is no fault of not needing the basis of discussion and the initiation. In the human realm, the Lord of Secrets, Vajrapani, when recording words and letters, considered the three faculties, superior, intermediate, and inferior, so he mentioned the name at the beginning. Therefore, although the name is the meaning of the tantra, it will not become unnecessary to have the basis of discussion and the initiation. Your lama says: If you say whether the name is the meaning of the tantra or not, then the basis of discussion, initiation, necessity, connection, and transmission are also the meaning of the tantra or not, and ask back. Gyawa Gongpa said: The name, basis of discussion, initiation, meaning of the tantra, necessity, connection, and transmission are all meanings, so there is no need to argue whether it is the meaning of the tantra. Second, there are two refutations and answers regarding whether the name contains the meaning of the tantra: first