English
If that is the case, then, due to liberation from the clinging of grasping, although the nature is such, it has not been realized as such. Due to the power of the two kinds of conceptual constructs of the grasper and the grasped arising from the two ignorances, which from beginningless time have appeared as true clinging and have been accustomed to, therefore, the rope of discriminating thought grasps separately. That is to say, the discriminating thought of the grasper and the grasped is like a rope, grasping the various places of the six realms of samsara, and because of the power of karma and afflictions, it becomes suffering, so is it taught to be liberated from that? Or, in order to liberate those who do not recognize the self-nature of all as being Buddha from the clinging that has been established, the tantras of the causal path are taught. Third, teaching the disciple to take the appearance of the path as the goal to be traversed, namely, "Grounds, etc. ... Path." It is there, that is to say, for the disciple who is able to generate or is likely to generate the five common minds, guiding them to enter and advance, therefore, the path shown appears to be in accordance with wisdom. In order to liberate from the illusionary appearance, the tantras of the path are taught. Then, it would be sufficient to rely solely on the near path, the secret essence, but why have the common paths not been taught? In order to dispel this doubt, namely, "Grounds, etc., are also arranged differently." That is to say, arranging the differences between the upper and lower grounds and the order of the paths without mixing them, the four vehicles of definite emergence are also, "The path that enters the secret essence." That is to say, because it is the ladder to enter the secret essence of self-nature, it is taught to practice this ultimate path. Fourth, teaching to take the appearance of the Sugata of the fruit as an attainable goal, namely, "Wisdom ... spoken." It is there, that is to say, whatever is ripened, the fruit ripens into suchness, the self-nature of the Sugata appears as the Sambhogakaya, and appears in the mandala of wisdom. "With wisdom, wondrous, vast and extensive." That is to say, the fruit of practicing the path, manifesting the body and wisdom, is wondrous, because its qualities are inconceivable, the body, speech, and mind are inexhaustible, with the wheel of adornment, vast and extensive. "The meaning does not change, completely unspoken." That is to say, for the benefit of the disciples, the unchanging path is not completely unspoken, because many paths also need to be the ladder of the mantra path, so practice as if the meaning changes, thereby obtaining those fruits.
Chinese
教诲。总之，四种显现也包含在基、道、果的三续中。这三者也从本性续、本性真谛无别、殊胜的法身大身中本来成佛，不会改变，这是教诲。第二是交付，有二：对结集者讲述续的体性后交付，从而任命为国王的代表；对具有法眼的人讲述续的功德后交付，从而使其不衰败。第一是对结集者讲述续的体性后交付，从而任命为国王的代表，如“如是……显现”。那里有说到：“如来一切众，此密之外更无有。”意思是说，对于果位达到究竟的如来一切众来说，除了本性秘密藏之外，没有更高的意念或心中所想。因为，毫不颠倒地显现一切胜者的自性和意念，就是本性续秘密藏本身。如“断除增益与诽谤”，意思是说，像这样的本性秘密藏续的自性如何断除增益和诽谤，毫不颠倒地显示没有增益和诽谤的意义。如“秘密藏即彼，本体决定界中显”，意思是说，秘密藏即彼，所谓的决定续，就是指道路因缘文字的续本身。因为，将所知本性续的名称安立在能知道路的续上。这样，本性秘密藏续是道路因缘文字续的来源，因此从界中显现此本身，称为显现。因为是从决定的圣言中产生的，所以说显现的圣言，其结集者金刚手你来做吧，这样交付后，就授权为国王的代表。第二是对具有法眼的人讲述续的功德后交付，从而使其不衰败的教诲，如“如是……圆满”以及“彼……住”。那里有说到：“如来一切之，手印大密心髓此。”意思是说，此续是三时如来一切种姓的第六自在普贤
English
Instructions. In short, the four appearances are also included in the three continuums of ground, path, and fruit. These three are also instructed not to change from the spontaneously enlightened nature continuum, the inseparable nature of truth, and the great body of the supreme Dharmakaya. Second, there are two aspects to entrusting: entrusting to the compiler by explaining the characteristics of the tantra, thereby appointing him as the representative of the king; and entrusting to a person with the eye of Dharma by explaining the qualities of the tantra, thereby ensuring that it does not decline. The first is entrusting to the compiler by explaining the characteristics of the tantra, thereby appointing him as the representative of the king, as in "Thus...manifested." It says there: "All the Tathagatas, have nothing other than this secret." This means that for all the Tathagatas who have attained the ultimate fruit, there is no higher intention or object of contemplation than this essence of the secret of nature. Because revealing the essence and intention of all the conquerors without error is precisely this essence of the secret of the nature continuum. As in "Pacifying exaggerations and slanders," this means that the nature of such a nature-secret essence continuum is such that exaggerations and slanders are pacified, that is, the meaning of non-existence is shown without error. As in "The secret essence is that very thing, manifested from the realm of certainty," this means that the secret essence is that very thing, the so-called definitive continuum, which refers to the continuum of the path-condition letters themselves. Because the name of the knowable nature continuum is established on the continuum of the knowing path. Thus, the nature-secret essence continuum is the source of the path-condition letters continuum, so this itself appears manifestly from the realm, which is called manifestation. Because it arises from the definitive scripture, it is said that the compiler of this manifested scripture, Vajrapani, should do it, and after entrusting it in this way, he is empowered as the representative of the king. The second is the teaching of entrusting to a person with the eye of Dharma by explaining the qualities of the tantra, thereby ensuring that it does not decline, as in "Thus...complete" and "That...remains." It says there: "Of all the Tathagatas, this is the heart essence of the great secret mudra." This means that this continuum is the sixth sovereign Samantabhadra of all the lineages of the Tathagatas of the three times.
Chinese
从我口中说出的是语印。此道用文字的续部，不会超出表示自性续部的意义，此也不会超出诸佛意之自性，过去的一切佛陀也没有超出此道用文字的续部，现在的也不会超出，未来的也不会超出，因此。那么大密心髓道用文字的续部，通达后说什么，因为要做到通达词义不颠倒，不隐没，所以对堪能的所化众生，说什么与根器相应的。那即是我，灌顶也圆满。意思是，像那样的瑜伽士就是普贤王如来我，没有什么差别，因为没有授予利益、能力、甚深三者的五种灌顶也圆满，具有大能力，所以称为获得明觉力量的灌顶。那是必定授记。意思是，像那样通达的所依补特伽罗，必定被授记为安住于地的菩萨。子是从心中所生。意思是，称为三世诸佛之子。那是从普贤王如来的意之见解不颠倒地通达而生，因此，安住于极喜持明地。意思是，从因的乘之地上最为殊胜的极喜持明地，安住于密咒之地。如《幻化金刚》中说：为了自明智慧续部的意义，显现自现明觉，是持明殊胜的任运成就者。即使没有等持能力的力量，也不是地道的菩萨所能动摇的。与善逝本身行境相同，是获得明觉之士的授记。以及《怖畏电光》中说：像那样的自性，不依赖他者，不相违背，现量明觉确定时，瑜伽士就到达了地。以及《意总集》中说：在此清净大路普度众生，有缘者谁进入，如意宝珠光芒四射，必定显现，要精进。那即是心之明镜，一旦现量明了通达，就在有情的身体上成佛。这样说。
English
What comes from my mouth is the speech seal. This path, the tantra of letters, does not go beyond representing the meaning of the self-nature tantra, and this does not go beyond the essence of the Buddhas' intention. All the Buddhas of the past did not go beyond this path, the tantra of letters. Those of the present also do not go beyond, and those of the future will not change to go beyond, therefore. So, whatever is done by speaking after realizing the Great Secret Essence Path, the tantra of letters, because in order to realize the meaning of the words without inversion and without obscuration, whatever is spoken to the disciples who have become vessels, in accordance with their intelligence. That itself is me, and the empowerment is also complete. It means that such a yogi is no different from Samantabhadra himself, because the five empowerments of benefit, power, and profoundness are complete without being conferred, and because he possesses great power, he is called the one who has obtained the empowerment of the power of awareness. That is definitely a prophecy. It means that such a person who is the basis of realization is definitely prophesied to be a Bodhisattva who abides on the ground. The son is born from the heart. It means that he is called the son of the Buddhas of the three times. That is because he is born from the non-inverted realization of the intention of Samantabhadra's mind, therefore, he abides on the ground of the supremely joyful Vidyadhara. It means that from the ground of the cause vehicle, the supremely joyful Vidyadhara, who is superior, abides on the ground of mantra. As it is said in the Magical Net Vajra: "For the sake of the meaning of the self-awareness wisdom tantra, by manifesting self-appearance awareness, he is the supreme Vidyadhara, spontaneously accomplished. Even without the power of samadhi, he cannot be moved by a Bodhisattva who purifies the ground. He has the same field of activity as the Sugata himself, and he has obtained the prophecy as a man of awareness." And in the Fearful Lightning it is said: "Such a self-nature, not relying on others, not contradicting, when the direct awareness is determined, the yogi reaches the ground." And in the Gongdu it is said: "In this pure great path that liberates all, whoever of the fortunate enters, the wish-fulfilling jewel shines brightly, definitely appears, strive for it. That itself is the mirror of the mind, as soon as it is directly and clearly realized, one becomes a Buddha in the body of beings." So it is said. That is how it is.
Chinese
因此，应当如何理解此义？为了使具有法器者不至于失传，应向具器者宣说，这是中间的嘱托。顺便说一句，虽然这里没有说到为了使此续在十方传播并具有更大的加持力而嘱托给母神和空行母，但在《幻化广布品》第五十品中说：此《秘密藏续》之决定，是所有密咒之王，是象征大方便的智慧，是幻化网之精华，以及众多秘密大续，皆是我意之化现。梵天和帝释天，以及世间守护者们，还有大自在天等，以及商主强盗之子们，以及食肉和食牛者，以及声音不悦耳者和赡部洲中，我意之精华，在十方一切处传播，而将此陀罗尼嘱托于彼等，是如意宝藏财富之所在，对于能够护持教法者，则将最胜之秘密藏嘱托于彼。如是说。第三是显示品名，即《秘密》等，第二十二品。那里有说到。以“秘密藏续之决定”来说明，秘密难以理解，精华汇聚，唯一性排除其他，决定无疑虑，以及“品”字是品名的基础。名为“欢喜和完全摄受品”，即第二十二品。因此，由于自身和他人的事业全部圆满，为了使所有师徒无差别地欢喜，所以是“欢喜”；为了使续稳定且不失传，所以是“完全摄受”，即续的教授和嘱托，显示经文的词义，以区分和界定段落，并作为分界线，因此称为“品”。其数量有二十二，其中是以上述方式计算的第二十二品的意义。名为《秘密藏续之决定》的续的注释，名为《续义光明灯如意宝珠》，是对第二十二品的经文意义的详细解释。༈。第三个总义是结尾的意义，分为两部分：一是显示续圆满后，事业融入法性的安住方式；二是从此续中生出一切教法和乘，从而显示此续的伟大。第一