Chinese
秘密藏续的总义 秘密藏续的总义 秘密藏续的总义，由曼隆不动金刚所著。祈愿吉祥！何者二谛三道无余法，有等边际皆离故任运成，如是性中圆满果殊胜，具七支五身之主敬顶礼。如是十方时一切胜者，一语调伏所化有情之意乐差别，各别衡量乃是智慧之加持，倾心于具八支续王金刚语。不颠倒宣说彼义之密意，顶礼三传承具名上师之莲足，愿此根本释续诸总义，四时十方一切皆增盛。此处从金刚萨埵幻化网中，主要撷取根本续，分为根本续和释续二者的共同意义的阐述，可分为二：确定教法或总的乘的生起方式，以及个别确定此续自身的状况。第一个已经在前面讲过了，这里第二个是个别确定此续自身的状况，为了清楚地展示这些所诠释的内容的诀窍，从《心滴》和《火花》中解释为四种显现，如云：“自性如来所化之，三显现之自性中，安立续之种种差别，一中亦有三之体性，然由迷乱显现而成三，是故成为四显现”。因此，所谓的四种显现，即是基地自性之显现，伴随产生的迷乱之显现，道所化之显现，以及果位如来之显现。在《眼释》中，解释为三种姓或瑜伽，如云：“三量之事物，于三瑜伽之蕴中，安立种姓与显现之支分，彼即宣说为精华之顶”。因此，不改变且不间断的母种姓，或者自性瑜伽；相续产生且不舍弃的勤作种姓，或者道之瑜伽；相续产生已然究竟的果位种姓，或者果之瑜伽。在《次第三》和《现观》中，解释为续或者基地、道、果三者，即基地、道、果
English
The General Meaning of the Secret Essence Tantra The General Meaning of the Secret Essence Tantra The General Meaning of the Secret Essence Tantra, composed by Menlung Mikyö Dorje. May it be auspicious! That which is the entirety of the two realities and three paths, because it is free from all extremes such as existence, is spontaneously accomplished. In suchness, it is endowed with the supreme fruit of ultimate attainment. I prostrate to the master of the seven-fold five bodies. Likewise, the single speech of all the victorious ones of the ten directions and times, due to the differences in the minds of those to be tamed, is measured individually as the blessing of wisdom. I am devoted to the vajra words of the eight-fold king of tantras. Without reversing the meaning of that, I bow to the feet of the lineage lamas who reveal the meaning, may this general meaning of the root and explanatory tantras flourish in all four times and ten directions. Here, mainly taking the root tantra from the Vajrasattva Magical Net, there are two aspects to explaining the general meaning of the root tantra and the explanatory tantra: establishing the general origin of the teachings or vehicles, and specifically establishing the situation of this tantra itself. The first has already been explained above. Here, the second is specifically establishing the situation of this tantra itself. To clearly show the key points of these subjects, it is explained as four appearances from the Heart Drop and Spark, as it says: "The self-nature of the Sugata, of those to be tamed, in the essence of the three appearances, the divisions of the tantra are established. In one, there is also the essence of three, but it becomes three due to the appearance of delusion. Therefore, it is said to be four appearances." Therefore, the so-called four appearances are the appearance of the ground's self-nature, the accompanying appearance of delusion, the appearance of the path of those to be tamed, and the appearance of the result, the Tathagata. In the Commentary on the Eye, it is explained as three families or yogas, as it says: "With the objects of the three valid cognitions, in the aggregates of the three yogas, the branches of family and appearance are established. That itself is explained as the supreme essence." Therefore, the unchanging and uninterrupted mother family, or the yoga of self-nature; the continuously arising and unabandoning effort family, or the yoga of the path; and the continuously arising and ultimately attained result family, or the yoga of the result. In the Three Successive Ones and the Manifest Realization, it is explained as the tantra or the three of ground, path, and result, that is, the ground, path,
Chinese
为了理解意义一致的词语知识，将三事物的顺序排列。因此，所要证悟的基础之流，证悟并前进的道路之流，以及最终完成的果之流。如此，这些是名称的同义词，而这些的各个差别是不同的反体。具有自性迷惑的反体是自性的显现，所要去除的迷惑的反体是第二，去除者的反体是第三，由此清净的反体是果位的显现。也就是说，对于三种显现的体性，要区分流的差别。因此，自性的显现是基础之流，所调伏者的显现是道路之流，果位的显现是果之流，总摄为三而知晓。此外，据说秘密坚固的所说之事物以四种共同基础来解释。如经部《我唯一》中所说：“何处所需，何者决定，体性与目标并存。”因此，以何所示的必要，以何所显的体性，如此所显的词义，所显的众多名称，以及将这些意义结合起来的分析，以五个五个来解释。其中第一个，自性的显现是，本来没有束缚解脱，任运成就的法性，这是所说的基础。因为这的第二个中说：“无有束缚亦无解脱，本来任运圆满佛法。”因此，如果解释它，如上所述有五个，第一个是，本来存在的和，指示和象征的必要。第一个是，基础存在于果位的自性中，因此如果以何来观察它，则可以证悟，如果修持则可以成就。如最后所说：“奇哉！奇哉！十方四时的自性，是如来藏的自性。”第二个是，证悟二转法轮之上的自性。如根本颂中所说：“为了对两个所调伏者，通过传承和，现前之门来指示。”第二个体性是，次第三者中说：“一切体性皆是心性。”就是这个。其中有两个，区分不同类别的方式是，唯识宗认为阿赖耶识、遍计所执、二取无别的智慧是胜义谛的实有。
English
In order to understand the knowledge of words with consistent meanings, arrange the order of the three things. Therefore, the basis-stream to be realized, the path-stream by which one realizes and progresses, and the fruit-stream in which one ultimately completes. Thus, these are synonyms of names, and the particularities of these are different reverses. The reverse with inherent delusion is the appearance of nature, the reverse of delusion to be removed is the second, the reverse of the remover is the third, and the reverse purified by it is the appearance of the fruit. Furthermore, the essence of the three appearances is to distinguish the differences of the streams. Therefore, the appearance of nature is the basis-stream, the appearance of those to be tamed is the path-stream, and the appearance of the fruit is the fruit-stream, which should be understood as being summarized into three. Moreover, it is said that the subjects of secret stability are explained by four common foundations. As it says in the Sutra "The Only I": "Where the need is, what is certain, the essence is with the object." Therefore, the necessity of what is shown, the essence of what is to be shown, the meaning of the words shown in this way, the many names shown, and the analysis of applying the meaning of these closely, are explained in fives. Of these, the first, the appearance of nature, is the nature of reality that is spontaneously accomplished without bondage or liberation from the beginning, which is the basis of explanation, because the second of this says: "Without bondage, without complete liberation, the Buddha Dharma is spontaneously perfect from the beginning." Therefore, if it is explained, as above, there are five. The first is the need for what exists from the beginning and what is shown and symbolized. The first is that the basis exists in the essence of the fruit, so if it is examined by what, it can be realized, and if it is practiced, it can be accomplished. As the last says: "Oh, oh! The nature of the ten directions and four times is the essence of the Tathagata." The second is the realization of the nature above the two wheels. As it says in the root text: "In order to show the two to be tamed, through transmission and, the door of manifestation." The second essence is that in the three stages it says: "All essence is mind itself." That is it. Of these two, the way to eliminate dissimilar types is that the Mind-Only school considers the alaya-consciousness, the parikalpita, and the non-duality of grasping and being grasped as the truly existent reality.
Chinese
也是这样，在《心滴》中说：这也是解脱与束缚两者的主宰，如明镜上的灰尘一般，由于彼此没有舍弃，孩童称之为基础和所依。如是说。在《广义五论》中说：阿赖耶识本身，显现为各种事物。这是它的意思。真实的体性是成立的三种意义，在第三个意义中说：分别念不是阿赖耶识，无自性是意义的基础。因此，一切法是心，以及彼二无二，以及彼自然成就，是成立的。第一，包含轮涅三道的诸法，都是自证菩提心，因为没有心之外的其他法，如同珍宝到达黄金洲一般。也如是，《第二义》中说：世间和出世间，各自的一切显现，都真实地汇集于自证之王中，自证本身就是一切。如是说。第二十七中说：一切都是自证菩提心，这被立为圣教量的标准。如是说。《道次第》中说：因为没有心之外的法，幻化也是金刚坚固的至高者。如是说。第二，心性是显空无二的，因为没有任何事物能穷尽它，如同水月一般。也是在《第三义》中说：显现和不显现二者皆无，有和无也无有分别。又是，称为二谛无二平等的誓言是：无为本身与有为，所调伏的显现也是金刚。因为体性没有差别。如是说。第六十二中说：二取分离的平等与不平等，是如是的法界。无我、无自性、各种相状无有分别。空与不空、不住，在如是法性中是一。如是说。第三，无有分别的彼本身，在一切法中自然成就，因为安住于无边，如同珍宝的如意一般。此之第二中说：本来任运成就佛法。如是说。第四中说：阿是空与不空的，中观也没有所缘。如是说。《心滴》中说：智者认为任运成就超越言思。如是说。《根本论》中说：任运成就智慧明灯，自性光明是眼睛的至上者。如是说。第三个字
English
Also, in the Thugs Thig (Heart Drop) it says: This is the master of both bondage and liberation, like dust on a clear mirror, because they do not abandon each other, children call it the basis and support. Thus it is said. In the Fifth Meaning of the Extensive (Treatise) it says: The Alaya-vijnana itself, appears as various things. That is its meaning. The real essence is the three meanings to be established, in the third meaning it says: Conceptual thought is not the Alaya-vijnana, the absence of self-nature is the basis of meaning. Therefore, all dharmas are mind, and the two are non-dual, and that it is spontaneously accomplished, is established. First, all the dharmas included in the three paths of samsara and nirvana are self-awareness, the mind of enlightenment, because there is no other dharma other than mind, just as a precious gem goes to the golden island. Likewise, in the Second Meaning it says: All the appearances of the worldly and the transcendent, all truly gather in the self-aware king, self-awareness itself is everything. Thus it is said. In the Twenty-seventh it says: Everything is self-aware bodhicitta, this is established as the standard of scripture. Thus it is said. In the Lamrim (Stages of the Path) it says: Because there is no dharma other than mind, illusion is also the supreme Vajra stronghold. Thus it is said. Second, the nature of mind is inseparable from appearance and emptiness, because nothing can exhaust it, like the moon in water. Also, in the Third Meaning it says: Appearance and non-appearance are both absent, existence and non-existence are also inseparable. Again, the vow called equality in which the two truths are non-dual is: Unconditioned itself is conditioned, the appearance that is tamed is also Vajra. Because the essence is without difference. Thus it is said. In the Sixty-second it says: Equality and inequality, separated from duality, are the realm of suchness. Selflessness, absence of self, various characteristics are without distinction. Emptiness and non-emptiness, non-abiding, are one in suchness. Thus it is said. Third, that very inseparability is spontaneously accomplished in all dharmas, because it abides without extremes, like a wish-fulfilling jewel. In the second of this it says: From the beginning, spontaneously accomplished is the Buddha Dharma. Thus it is said. In the Fourth it says: A is of emptiness and non-emptiness, the Middle Way also has no object of focus. Thus it is said. In the Thugs Thig (Heart Drop) it says: The wise consider spontaneous accomplishment to transcend speech and thought. Thus it is said. In the Khog Zhung (Root Text) it says: Spontaneously accomplished is the lamp of wisdom, self-luminous is the supreme of eyes. Thus it is said. The third word
Chinese
意思是：其中，自性是指未对颠倒的因缘、正确的智慧和理智等任何差别进行区分的状态。如《道次第》中所说：“不作国王之行，不作任何改造，自性自然无分别。” 显现是指自显现。如《心滴》中所说：“显空无二光明，自性自然显现。” 基础是指开显一切法。如《三次第》中所说：“以二谛所摄之法，无余生起故名为基。” 一般来说，仅仅是传承的含义是指具足必要且具有关联。如《怖畏电》中所说：“以关联和无量，以及圆满故名为传承。” 具体来说，基础的必要具足且具有关联是指基础的传承。如《总集论》中所说：“三传承具足且与之关联，故名为自性传承。” 其中，必要已如前述。关联是指与道、所知和能知相关联，并且与彼和彼的果相关联。如《总集论》中所说：“如来果之精华，本来即是故为种姓。” 种类是，如《三次第》中所说：“本体之基和假立之基。” 因此，有实相本体之基和假立之基。第一种，如《道次第》中所说：“彼亦安立三种状态。” 因此，有胜义谛、世俗谛和真谛无别。其中，一切边之基，空性的反面是第一真谛。理由是，如《道次第》中所说：“诸法于彼无有实，证悟之语思绝境。” 任何显现的反面是第二真谛。如彼中所说：“心性如水中月，故能显现任何事物，成就任何事物。” 彼二者本体一之反面是第三真谛。如彼中所说：“显现而无自性故，心性安住于法身。” 彼等下乘宗派的一些人认为本体是不同的，但在此是无别的，故称为殊胜。此处有些人认为自性的显现会变成三种，因为状态的缘故，是这样吗？在那里