Chinese
能现前证得。末品中说：“诸地差别安置亦，乃是趋入秘密藏之道。”第三，无论从清净三和证悟四等任何理路衡量，究竟而言，如来之行境，是将所有假立为觉悟之聚，确定为四十二身与智慧，因此轮回本来清净。如海经中说：“义聚经典四十二，彼外更有说义者，彼非清净之道也，乃是自心之妄念。”如是。所谓“彼性”，也有三种，即：无造作之彼性，无错谬之彼性，非异体之彼性。第一，觉悟之聚不异于赤裸自明，故于远离显空二者之智慧坛城中，不以心造作而安住。如云：“无作任运如是安住。”第二，彼性乃是智慧之手印多显现，故而有时也安立为果之彼性。如是说：“因果任运成就而住。”第三，不异于彼等之显现执着，故而有些也说是因果无二之彼性。此于此经第九品中说：“稀有神变奇妙法，非从他处有而来。”所谓“决定”，也有三种，即：于基位决定，于道位决定，于果位决定。第一，续之基位自性秘密藏，决定为法性远离增损，此决定者以此决定显示。如末品中说：“增损寂灭之，秘密藏彼性，乃从决定之界出。”第二，此乘之规矩，是将果于道位而行持，如十三品中说：“此乃大密决定之，果位转为道用也。”第三，此以自性现证如来之密意决定义而显示，如彼经中说：“所有胜者之坛城，无有胜此更深密。”
English
It enables direct realization. As stated in the last chapter: "Also, the distinct arrangement of the grounds is the path to enter the secret essence." Thirdly, no matter from which logical perspective you measure, such as the three purities and the four realizations, ultimately, the realm of activity of the Tathagatas is that all that is labeled as aggregates of realization is established as the forty-two bodies and wisdoms, thus samsara is primordially pure. As stated in the ocean: "Forty-two condensed scriptures, those who speak of meanings beyond that, that is not a pure path, but a delusion of one's own mind." Like that. There are also three aspects to what is called "thatness": unfabricated thatness, unerring thatness, and non-other thatness. Firstly, since the aggregates of conceptualization are not different from naked self-awareness, it is placed without fabrication in the mandala of wisdom that is free from appearance and emptiness. As it is said: "Unfabricated, spontaneously equal, abiding as it is." Secondly, that very thing spontaneously arises as many mudras of wisdom, and therefore it is sometimes labeled as the thatness of the result. Thus it is also said: "It abides in a state where cause and effect are spontaneously accomplished." Thirdly, it is not other than those manifest attachments, and some also say that it is the thatness of non-duality of cause and effect. This is also stated in the ninth chapter of this very text: "Wonderful, miraculous, and amazing dharmas do not come from elsewhere." There are also three aspects to what is called "certainty": certainty in the ground, certainty in the path, and certainty in the result. Firstly, the secret essence of the ground nature of the continuum is certain to be the dharmata free from imputation and denigration, and this determiner shows it with certainty. As stated in the last chapter: "The secret essence, in which imputation and denigration are pacified, that very thatness is extracted from the realm of certainty." Secondly, the custom of this vehicle is to practice the result as the path, as stated in the thirteenth chapter: "This is the great secret certainty, the result has become the path." Thirdly, this, by its own nature, manifests and shows the definitive meaning of the Tathagata's intention, as stated in that very text: "In all the mandalas of the victorious ones, there is no secret definitive meaning more profound than this."
Chinese
第二，关于结合口诀中的次第道，以上门的角度进行阐述。四种名称的含义，每一个都与先前以三种法进行阐述的命名方式相符。其中，关于“秘密”一词，有三种含义。首先，自性之秘密又有四种：心间法轮的八脉瓣中，三种是法性脉，形状为圆形。从识的角度来说，是阿赖耶识。从轮回的种子来说，是苏（藏文，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：善）和德里（藏文，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：三）。从智慧的精华来说，有一个黄色的嗡（藏文：ཨཱོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）存在。同样，智慧脉为方形。从识的角度来说，是意识。从种子来说，是阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）和日（藏文，梵文天城体：ऋ，梵文罗马拟音：ṛ，汉语字面意思： ऋ）。从精华来说，有一个蓝色的吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）存在。第三，自续脉为半月形。五根识。从种子来说，是贝（藏文，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：贝）和杜（藏文，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：杜）。从精华来说，有一个红色的阿（藏文：ཨཱཾ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）存在。一个是功德脉，为三角形。从识的角度来说，是烦恼意。红色和黑色的颜色像面纱一样覆盖在三种识之上，是使智慧昏聩的容器。这也是如此阐述的。正如小册子中所说：红色和黑色的脸上面纱形，那是使智慧昏聩的容器，平等地覆盖在三种识之上，被阐述为猛烈的自性。就是这样。在这些的中央，有像白色丝绸线一样的脉之精华，或者像马尾分成十份后的一份一样存在。其中有像未敲碎的朱砂一样的血之精华，其中有像镜子放在太阳下的热气一样的热之精华，其中有像从金矿中冒出的蒸汽一样的气之精华，其中有各种颜色的光之精华存在。在它的中心，有智慧的精华，世俗菩提心的明点存在，但因为不认识它，所以原本就是秘密的。它显现为境或自性身和智慧坛城，也被妄念所遮蔽而无法认识，这就是自性之秘密。脉和明点的乐，因为其自性是白色而难以指示，所以是自性之秘密。它通过方便的融化而显现，如果从其他地方寻找也找不到，所以是极其秘密的。正如秘密明点中所说：存在于何处，被认为是八个住处。以何种方式混合了什么。四种差别，六种分支，在八个中央。如是宣说，胜义精华就在那里。
Chinese
再者，隐藏的秘密也有四种。隐藏什么呢？隐藏了观修四个脉轮的方法。对谁隐藏呢？对包括外道和凡夫俗子在内的外续以下的人隐藏。方式如何呢？以观修方法变得特殊和依赖的方式。为何隐藏呢？因为非器之人会诽谤，因此对他们来说不会有意义。最后，关于隐藏的秘密也有四种。隐藏什么呢？隐藏了脐轮化身轮处，本基普贤佛母的明点存在，以及观修上方心轮的明点相合，观修喉轮受用轮和顶轮大乐轮两个明点相合，从而生起乐空智慧的方法。隐藏在哪里呢？隐藏在自身具有方便的四个脉轮的明点中。其中，本基普贤佛母的明点位于脐轮六十四脉瓣的中央。如是说：十六四之中央住。喉轮受用轮的明点位于十六脉瓣的中央。五二六之中央轮。顶轮大乐轮的明点位于三十二脉瓣的中央。十三二之中央轮，彼之明点平等界。如是宣说。对谁隐藏呢？对未成为所有这些道之境者隐藏，因为没有观修此的诀窍。由何显露呢？由以方便修持，乐的次第在相续中显现而显露。所谓“心要”也有三种。原因之义的心要，是上方顶门的五种明点之乐，因为那本身是生起智慧的原因。结果之义的心要，是观修那本身的结果，显现此智慧。精髓聚集，是从观修顶门的四种方法中的任何一种观修，觉受之自性皆于身与智慧中成佛，故轮回本来清净。所谓“真实性”也有三种。无造作的真实性，是脉和明点连同安乐，本来无造作地存在，因此不以分别念造作而观修它。无错误的真实性，是那本身显现为智慧。非其他的真实性，是修持那些时，不执着于观修之味的阶段之外的其他。
English
Furthermore, there are also four types of hidden secrets. What is hidden? The method of meditating on the four chakras is hidden. From whom is it hidden? It is hidden from those below the outer tantras, including non-Buddhists and ordinary people. How is it hidden? In a way that the method of meditation becomes special and dependent. Why is it hidden? Because those who are not suitable vessels will slander it, and therefore it will not be meaningful to them. Finally, there are also four secrets about concealment. What is concealed? It conceals the fact that the primordial Samantabhadri's bindu resides in the navel emanation chakra, and that the upper heart chakra's bindu is meditated upon in union. By meditating on the two bindus of the throat enjoyment chakra and the crown great bliss chakra in union, the method of generating the wisdom of bliss is concealed. Where is it concealed? It is concealed in the bindus of the four chakras of one's own body, which possess skillful means. Moreover, the bindu of the primordial Samantabhadri is located in the center of the sixty-four petals of the navel chakra. As it is said: "It dwells in the center of sixteen and four." The bindu of the throat enjoyment chakra is located in the center of the sixteen petals. "In the center of the five, two, and six wheel." The bindu of the crown great bliss chakra is located in the center of the thirty-two petals. "In the center of thirteen and two, its bindu is the realm of equality." As it is explained. From whom is it concealed? It is concealed from those who have not become the object of all these paths, because there is no instruction for meditating on this. By what is it revealed? It is revealed by practicing with skillful means, whereby the stages of bliss become clear in the continuum. The term "essence" also has three aspects. The essence in terms of cause is the bliss of the five pure elements of the upper gate, because that itself is the cause of the arising of wisdom. The essence in terms of result is that the result of meditating on that itself is the manifestation of this wisdom. The gathering of essence is that from whichever of the four methods of meditating on the upper gate one meditates, the nature of conceptual aggregates is enlightened as body and wisdom, therefore samsara is primordially pure. The term "suchness" also has three aspects. Unfabricated suchness is that the channels and bindus, together with bliss, exist primordially unfabricated, therefore one meditates on it without fabricating with the mind. Unmistaken suchness is that that itself appears as wisdom. Other than that suchness is that when practicing those, it is not other than the occasion of attachment to the taste of meditation. Certainty.
Chinese
“哦”这个词也有三种含义。它们自然地存在于自身之中，因此被确定为基础。上门修行者将其作为道路，因此被确定为道路。对它的熟悉达到极致就是结果，因此被确定为结果。第三，将方便道同时结合起来，以下门的角度来解释。关于“秘密”这个词，有三种。第一，关于自性秘密，也有四种。第一种是，父母的明点具有快乐的滋味，虽然自己拥有，却不了解，这本来就是秘密。这本身，父亲的金刚是身，母亲的莲花是语，秘密的识蕴住在心中，却被分别念所遮蔽而无法了解，这是自性秘密。因为它不能用语言来表达，所以本质上难以指示，因此本质上是秘密。这本身虽然是结果，但即使到别处去寻找也无法从别处找到，这是非常秘密的。第二，关于隐藏的秘密，也有四种。隐藏什么呢？隐藏父母结合的方法。隐藏给谁呢？给年老体衰、耗尽资财的人，给年轻而寻求资财的人，给缺乏快乐的太监，给被吝啬束缚的比丘，即给这四种人。为什么隐藏呢？因为这种以方便而特殊化的道路不是他们的领域。如何隐藏呢？以不认识体验智慧的方式来隐藏。第三，关于遮盖的秘密，也有四种。遮盖什么呢？遮盖秘密的识蕴，自性俱生智。遮盖在哪里呢？遮盖在秘密的处所和根的处所。为什么遮盖呢？为了依赖方便的诀窍。用什么来揭示它呢？用结合的方法来揭示事物，成为俱生智。“精华”这个词也有三种含义。就原因的意义而言，因为从父母的明点中产生自性俱生智。就结果的意义而言，这也是因为从做转轮王等六种行为的誓言方法中产生。就精髓聚集的意义而言，因为明点本身显现为四十二种智慧。关于“真实”这个词也有三种含义。明点具有快乐的滋味，自然存在，这是未被改变的或原因的真实。用方便使明点显现时，智慧显现，这是未被错谬的真
English
The term "O" also has three meanings. They naturally abide within themselves, therefore they are determined as the basis. Practitioners of the upper gate take it as the path, therefore it is determined as the path. The culmination of familiarity with it is the result, therefore it is determined as the result. Thirdly, explaining it from the perspective of the lower gate by combining the expedient path simultaneously. Regarding the word "secret," there are three aspects. First, regarding the secret of nature, there are also four aspects. The first is that although one possesses the bindu of the father and mother, which has the taste of bliss, one does not understand it, and this is inherently secret. This itself, the father's vajra is the body, the mother's lotus is the speech, and the secret consciousness abides in the heart, but is obscured by conceptual thought and cannot be understood, this is the secret of nature. Because it cannot be expressed in words, it is difficult to indicate in essence, therefore it is secret in essence. Although this itself is the result, even if one seeks it elsewhere, it cannot be found from elsewhere, this is extremely secret. Secondly, regarding the hidden secret, there are also four aspects. What is hidden? The method of union of the father and mother is hidden. To whom is it hidden? To the elderly who are exhausted and have depleted their resources, to the young who seek resources, to the eunuch who is devoid of bliss, and to the monk who is bound by miserliness, that is, to these four types of people. Why is it hidden? Because this path, which is specialized by means of skillful means, is not their domain. How is it hidden? It is hidden in a way that the experiential wisdom is not recognized. Thirdly, regarding the concealed secret, there are also four aspects. What is concealed? The secret consciousness, the co-emergent wisdom of nature. Where is it concealed? It is concealed in the secret place and the place of the senses. Why is it concealed? In order to rely on the essential instructions of skillful means. By what is it revealed? It is revealed by the method of union, the object becomes co-emergent wisdom. The term "essence" also has three meanings. In terms of the meaning of the cause, it is because the co-emergent wisdom of nature arises from the bindu of the father and mother. In terms of the meaning of the result, it is also because it arises from the method of vows that performs the six actions of turning the wheel, etc. In terms of the meaning of the gathering of essence, it is because the bindu itself manifests as forty-two wisdoms. Regarding the term "suchness," there are also three aspects. The bindu possesses the taste of bliss and naturally exists, this is the unconditioned or the suchness of the cause. When the bindu is made manifest by skillful means, wisdom is made manifest, this is the unerroneous tru