Chinese
因此，当向自己的眷属展示时，他的名字叫做秘密的精华。因为依靠见到意义而命名。相对于以前的眷属，这个名字包含了所有的词义，即使一时不理解也没有矛盾。正如《海洋经》中所说：消除一切障碍，为了可调伏的众生，刹那间显现。因此，依靠听到名字而理解意义是，理解这个名字仅仅是表达了基础、道路和结果三者之间的联系。因为名字和意义之间存在确定的关系。因此，这实际上是用意义本身的性质来命名的。第二个意义，关于与该名称相关的续部的实际意义，分为三点。首先，顶礼的意义在于不对导师施加权力。也就是说，“摧毁者”指的是摧毁四魔。仅仅是“魔”的概念就是某种阻碍。这四魔是：将烦恼执着于自身相续的烦恼魔；将蕴执着为自我的蕴魔；将生死执着为自主的死魔；以及将分别念执着为庸常的，天子魔。对于这些，导师以五身的自性，将烦恼清净为智慧，将五蕴觉悟为五部佛，将不死金刚觉悟为死亡，并将所有被认为是分别念的事物显现为身和智慧，因此摧毁了四魔。正如广经中所说：烦恼本身完全清净，五蕴本身显现成佛，自身是天，是坛城，无生无死，安住于永恒。此外，《如来秘密经》中也说：以智慧的力量消除四魔等。所谓“具有”是指自然具备伟大果位的功德。第九品中说：奇妙的、神变的、不可思议的法，不是从其他地方来的。第十三品中说：圆满的坛城自然具备。此外，导师也说：五身等功德自然成就。这些功德如果归纳起来有六种。正如其他续部中所说：光辉、名声和智慧，权力、美貌和精进，具备圆满的六者，被称为“具有”。
English
Therefore, when showing it to one's own retinue, its name is called the Essence of Secrets. It is named because of relying on seeing the meaning. Relative to the previous retinue, the name includes all the words and meanings, and it is not contradictory even if it is not understood for a moment. As it is said in the Ocean Sutra: "Eliminating all obscurations, for the sake of the trainable beings, it appears in an instant." Therefore, understanding the meaning by relying on hearing the name is, understanding that the name merely expresses the connection between the base, path, and result. Because there is a definite relationship between name and meaning. Therefore, this is actually naming the meaning with its own nature. The second meaning, regarding the actual meaning of the tantra associated with that name, is divided into three points. First, the meaning of prostration is that it does not exert power over the teacher. That is, "Destroyer" refers to destroying the four maras. The concept of "mara" alone is something that obstructs. These four maras are: the afflictive mara, which clings to afflictions in one's own continuum; the skandha mara, which clings to the aggregates as self; the death mara, which clings to birth and death as autonomous; and the son of the gods mara, which clings to conceptual thoughts as ordinary. For these, the teacher, with the nature of the five bodies, purifies afflictions into wisdom, realizes the five aggregates as the five buddhas, realizes death as the immortal vajra, and clarifies all that is considered conceptual thought as body and wisdom, thus destroying the four maras. As it is said in the extensive sutra: "Afflictions themselves are completely purified, the five aggregates themselves manifest as buddhas, oneself is a deity, is a mandala, without birth or death, abiding in eternity." Furthermore, it is also said in the Secret Sutra of the Tathagata: "Eliminate the four maras and so on with the power of wisdom." The so-called "having" means naturally possessing all the qualities of a great result. It is said in the ninth chapter: "Wonderful, miraculous, and amazing dharmas, do not come from elsewhere." It is said in the thirteenth chapter: "The perfect mandala is naturally complete." Furthermore, the teacher also said: "The qualities such as the five bodies are naturally accomplished." These qualities, if summarized, are six. As it is said in other tantras: "Splendor, fame, and wisdom, power, beauty, and diligence, possessing the complete six, are called 'having'."
Chinese
曰。所谓，虽然不是此论的意旨，但会如此宣说和讲解，因此就此而言，六度彼岸的果报显现为五种智慧，或者证悟法性的法身是觉悟自我的，以及于他显现为无分别的色身二者的功德不间断是他者的慈悲之光辉。如是圆满的导师之自性遍布一切刹土是名声。以二物所摄的一切法之自性，没有不了解、不见和不解释的，是智慧。由此掌控一切法，不依赖于他者是自在。因以妙相好庄严，故超胜一切，被所化以瞻仰而心满意足是美妙之色身。因不具散乱之意，故不舍弃时机成熟之细微义理是精进。所谓“已逝”，有些人说，因其在印度之语中没有，故不讲解，但在此讲解，即“调伏”是指无实空性之边，“具足”是指实有显现之边际，是超越二边的。又，第五品中说：“因此，于实有和无实有，因坏灭而知无所缘。”以及“分别之言思超出意境。”导师也说：“无法指示此为何者之自性。”因此，在印度，也以此导师之论典来阐明此义。关于光辉之义有三，其中，基自然任运成就之光辉是如来藏遍在，因此，若以任何方式考察则可证悟，若修持则可成就，即是说，第二品中说：“唉玛，如来藏中。”以及道次第中也说：“心性自性相同。”心之觉性自显之光辉是证悟彼之智慧，是遍知者之行境。又，于广论中说：“彼无所不知。”如是说。大悲显现于他者之光辉是，以事业之事业，具有引导所化之方便，且显现为远离勤作和分别，于广论中说：“大悲之行
English
Said. That is to say, although it is not the intention of this treatise, it will be spoken and explained in this way, so in that regard, the result of the six perfections appears as the five wisdoms, or the Dharmakaya, which has realized the nature of reality, is the realization of self, and the qualities of the two Rupakayas, which appear to others as non-conceptual, are the uninterrupted glory of the compassion of others. Such a perfectly endowed teacher, whose nature pervades all realms, is fame. The nature of all phenomena encompassed by the two entities, there is nothing that is not known, not seen, and not explained, is wisdom. By controlling all phenomena, not relying on others is power. Because it is adorned with marks and examples, it surpasses all, and the trainees are satisfied by looking at it, it is a beautiful form. Because there is no distraction of mind, even the subtle meanings that are timely are not abandoned, it is diligence. Some say that "passed" is not explained because it does not exist in the Indian language, but it is explained here, that "subdued" refers to the extreme of emptiness without substance, and "endowed" refers to the ultimate limit of substantial appearance, which transcends the two extremes. Also, the fifth chapter says: "Therefore, in reality and unreality, know the objectless by destruction." And "The speech and thought of discrimination are beyond the realm of thought." The teacher also said: "There is no way to show what this nature is." Therefore, in India, this treatise by the teacher also clarifies this meaning. Regarding the meaning of glory, there are three, among which, the glory of the naturally inherent basis is the Tathagatagarbha, which is pervasive, therefore, if it is examined in any way, it can be realized, and if it is practiced, it can be accomplished, that is to say, the second chapter says: "Alas, from the Tathagatagarbha." And the Lamrim also says: "The nature of the essence is the same." The glory of the mind's awareness, the self-appearance, is the wisdom of realizing it, which is the realm of the omniscient. Also, in the extensive commentary, it says: "There is nothing that he does not know." As it is said. The glory of great compassion appearing to others is that, with the activity of deeds, it has the means to guide the trainees, and it appears to be free from effort and discrimination, in the extensive commentary, it says: "The act of great compassion"
Chinese
凭借着（诸佛的）加持，在十方世界如微尘数般众多的世界中，利益众生的事业是不可思议的。如是说，而且论师（莲花生大师）也说，显现自性，圆满一切愿望。因为如是之故。“ཀུན་ཏུ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”是指在所知的一切事物中，没有遗漏的自性。如《二品》中所说：一切无余的诸法。如是。“བཟང་པོ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”是指如实地显现其自性，从而清净了行境。如经中所说：不是除了佛陀之外的其他。如是说。“ལ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”是第二格的词，表示礼拜的对境，那么是谁呢？是导师的自性。“ཕྱག་འཚལ་ལོ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”是自己的体性，由谁来做呢？由结集者金刚手来做。如何做呢？为了自己的利益，当通达自性之续时，与导师的心意没有差别，因此是证悟无二的礼拜。为了他人的利益，当讲解文字之续时，因为不侵犯特殊导师的权力，因此是信奉和恭敬的礼拜。如《斯帕卡》中所说：当以此为词句时，是对自己的导师表示供养。如是说。在此，有些人将礼拜的必要、略义等命名为智慧，这是不合理的，因为这些是在讲解论典的口诀中说的。第二，为了容易理解经文，确定经文的意义。经文总共有二十二品，为了中等根器的人，可以归纳为五法。如《斯帕卡》中所说：喜欢广说的人，为了中等根器的人，将续的意义分为五部分。即从第一品和第三品的开头，是续或教法产生的因，也就是圆满的所依；第二品是缘起；从第三品的结尾到第二十一品，是果，也就是续的意义；对这些进行概括的是续的必要联系；最后一品是导师向眷属传授续并交付教法。第一部分有三点，从不共的角度简要地说明所依，也有两点：说明所依的意义本身，以及消除对它的辩驳。第一点是，从讲解方法的分支来说，也称为像箭一样从顶端开始讲解续的方法，还有其他的讲解方法。
English
Through the blessings of [the Buddhas], in the ten directions, in worlds as numerous as dust motes, the activities of benefiting beings are inconceivable. It is said thus, and the teacher [Padmasambhava] also said, "Manifesting the nature, fulfilling all hopes." Therefore, "ཀུན་ཏུ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: Kuntu)" refers to the nature of being without remainder in the circle of knowable things. As it is said in the Second Chapter: All complete and without remainder are the dharmas. Thus. "བཟང་པོ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: Zangpo)" refers to purifying the field of activity by manifesting its nature without distortion. As it is said in that very text: It is not other than the Buddha himself. It is said thus. "ལ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: La)" is a second-case particle indicating the object of prostration. Who is it? It is the nature of the teacher. "ཕྱག་འཚལ་ལོ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning: Chak Tsal Lo)" is one's own essence. By whom is it done? By the compiler, Vajrapani. How is it done? For one's own benefit, when one understands the continuum of self-nature, there is no difference from the mind of the teacher, therefore it is a prostration of realizing non-duality. For the benefit of others, when explaining the continuum of letters, because one does not infringe upon the authority of the special teacher, it is a prostration of faith and reverence. As it is said in the Sparkha: When taking this as words, it is expressing offerings to one's own teacher. It is said thus. Here, some people naming the necessity of prostration, the condensed meaning, etc., as wisdom is not reasonable, because these are said in the instructions for explaining treatises. Secondly, in order to easily understand the teachings, the meaning of the texts is determined. The collection of twenty-two chapters of texts can be condensed into five dharmas for the sake of those of middling faculties. As it is said in the Sparkha: Those who delight in elaboration, for the sake of those of middling faculties, divide the meaning of the continuum into five parts. That is, from the first chapter and the beginning of the third chapter, is the cause of the continuum or teachings arising, which is the perfect basis; the second chapter is the arising of conditions; from the end of the third chapter up to the twenty-first chapter, is the result, which is the meaning of the continuum; what encompasses these is the necessary connection of the continuum; the last chapter is the teacher entrusting the continuum and entrusting the teachings to the retinue. The first part has three points, and from the uncommon perspective, the basis is briefly explained, and there are also two points: explaining the meaning of the basis itself, and refuting objections to it. The first point is that, from the branch of the method of explanation, it is also called the method of explaining the continuum like an arrow, starting from the tip, and there are other methods of explanation.