English
Generally, mantras are of three types: secret mantras, knowledge mantras, and dharani mantras. Specifically, regarding the mantras that serve as gateways to these, the 'Clear Illumination' states, 'Root generation and action mantras.' Therefore, the non-erroneous as the cause is the root, generation is the condition, and recitation is the action mantras. Regarding mudras, generally, the assembly of awareness inherently resides in the mandala of deities, and from the three stages of realization and manifestation, there are three types of mudras: nature, view, and fruit. Specifically, if particularly emphasizing samadhi, the 'Clear Illumination' states, 'Vow, action, and dharma, the body itself is the four great mudras.' Fourth is the necessary connection of the tantra. The 'Heart Drop' states, 'The connection of expression, necessity is also necessity, cause, condition, branch become four.' Therefore, the signified, the nature tantra, is what is to be expressed. In order to understand it, the signifying, the letter tantra, is what expresses it. Knowing the meaning of the signified by relying on the signifier is the necessity. Thus, having understood the meaning, by practicing it, obtaining common siddhis is the subtle ultimate necessity; realizing the union of learning and non-learning, the great seal, the supreme siddhi, is the supreme ultimate necessity. Moreover, the signified and the signifier are the knowable and the knowing; the signifier and the necessity are the method and what arises from the method; the necessity and the ultimate necessity are what arises from that; the ultimate necessity and the signified are connected by being one in essence. Why is it called the necessary connection of the tantra? Because for achieving the ultimate result to be obtained, the connection of 'if not, it will not arise' is established. There are two divisions: the necessity connection with liberation path as dominant and the necessity connection with skillful means path as dominant. Here, the latter is set aside. Fifth is the instruction and entrustment: In order to protect the essence of the teachings from degenerating and to preserve it, instruction and entrustment are given to the retinue. Why is it called instruction and entrustment? Because it is both instructing not to change from the nature tantra and entrusting to safeguard the path tantra from decaying. There are two divisions. The instruction is: Kye Kye! The two verses, 'Directions ten, times four,' etc., summarize all the meanings of the beginning and end of the tantra into the four appearances.
English
Sa. To purify illusions, and by making the other three as objects of knowing, practicing, and attaining, it is taught not to change from the self-nature continuum. The entrustment is: In the "Abdominal Scripture" it says, "To the collectors, women, and yogis with eyes, etc." Therefore, it is entrusted to the local collectors, future individuals with Dharma eyes, mothers, and dakinis. Second, the classification of word categories is: In the "Later Continuum" it says, "That which explains the object to be expressed, that is said to be the expresser." Therefore, that which explains the object to be expressed is the expresser's sound continuum, or whatever is known as the letter continuum. It also has the nature of three assemblies: stating by designating any Dharma with any sound as if it were the same, is a name; the assembly of many names is the assembly of names. That name itself, without generally including it, but dividing the distinctions separately, showing the difference in the meaning of that Dharma, is a word; and the syllable that clarifies those names and words is called a letter. Thus, from the assembly of letters comes a name, from the assembly of names comes a word. From the assembly of these, through the order of verses, prose, and chapters, etc., continuously up to the book, the collection of scriptures, the letter continuum, or the expresser's sound continuum capable of representing the object to be expressed, is established. For it is said: Letters rely on the sound-named assembly of names, and are perfectly expressed through words. Furthermore, if analyzed, from the emanation of the teacher's wisdom, the meaning of the continuum naturally appears in the minds of the actual retinue, or in the minds of future trainees, it also appears in the general form of sound, the scripture of the three assemblies of names, words, and letters, which is the continuum appearing as sound, and due to the desire to express sound corresponding to that, what is spoken from the mouth by combining places and actions, etc., is the continuum known as sound, and the support for expressing that, the external image of letters recorded in books, is the scripture that has become a symbol. If divided from the perspective of the expresser, that is all. Why is it called the sound continuum? Because the object to be expressed appears as the sound of the expresser, and because of the meaning spoken by the sound, it is sound, and because the collection of scriptures such as verses is continuous.
Chinese
然而，自性的秘密属于隐藏的范畴，不显示的秘密也属于隐藏的范畴，因此在这里难以理解，并且由于无法理解的差别，分为隐藏和遮蔽两种。正是在这里，经文中说：“从中显现隐藏和遮蔽的意义。”以及“在没有理解隐藏的秘密之前，就公开宣扬遮蔽的秘密。”因此，隐藏的对象是谁呢？是那些具有迷惑心识的人们。隐藏的方式是：所象征的自性之续、存在方式的真如，虽然它自身本自存在，但就像穷人家中地下的宝藏一样，由于突发的迷惑和妄念而被遮蔽而无法看见，这就是隐藏。如《现观庄严论》中说：“孩童因无知而遮蔽，未能知晓此理之人，于他处寻求佛陀，却未见此地之存在。”这象征着，无上的甚深见行，即使自己努力或他人教导也无法理解，因此被隐藏，就像对患有眼病的人来说，海螺的白色光芒被隐藏一样。关于遮蔽的秘密，遮蔽什么呢？是无上密法的殊胜见解，以及卓越的禅修行为。对谁遮蔽呢？是对小乘行者们，以及凡夫俗子、邪见者等根器未成熟的人们，因为这些不是他们所能接受的。如果未遮蔽，那么以此为依据，会产生无法忍受的诽谤和诋毁，这些人会堕入恶趣，并且由于秘密泄露，自己也会衰败。如何遮蔽呢？通过象征等方式。《三昧耶光明论》中说：“密咒本无过失，为利有情而善加隐藏，能隐藏则成就不会消失，为隐藏故宣说种种象征。”第二，心要的意义是：心要的词语，sāra（梵文天城体，梵文罗马拟音，汉语字面意思），hṛdaya（梵文天城体，梵文罗马拟音，汉语字面意思），garbha（梵文天城体，梵文罗马拟音，汉语字面意思）三种。sāra（梵文天城体，梵文罗马拟音，汉语字面意思）类似于从一处生出多种的基础，因此，所象征的自性之续，从证悟和未证悟中产生轮回和涅槃的一切法，并且这部确定它的续，也成为一切教法的生起之基础，因此是心要。如经中所说：“在十方广为人知，从秘密的心要中产生。”hṛdaya（梵文天城体，梵文罗马拟音，汉语字面意思）是生命或心
English
However, the secret of self-nature belongs to the category of concealment, and the secret of non-disclosure also belongs to the category of concealment. Therefore, it is difficult to understand here, and due to the difference of being impossible to understand, it is divided into concealment and hiding. In this very place, it says, "From within, bring forth the meaning of concealment and hiding." and "Without understanding the secret of concealment, openly proclaim the secret of hiding." Therefore, who is the object of concealment? It is those with deluded minds. The manner of concealment is: the signified self-nature continuum, the thusness of the way things are, although it inherently exists within itself, it is like an underground treasure in the house of a poor person, obscured by sudden delusion and conceptualization, and thus unseen. This is concealment. As it says in the Manifest Enlightenment of Complete Vision, "Children are obscured by ignorance, those who have not come to know this way, seek the Buddha elsewhere, and do not see what is present here." This symbolizes that the profound view and practice of the unsurpassed, even if one strives on one's own or is taught by others, is not understood, and is thus concealed, just as the white light of a conch shell is concealed from those with jaundiced eyes. Regarding the secret of hiding, what is hidden? It is the extraordinary view of the unsurpassed secret mantra, and the wonderful meditative practices. From whom is it hidden? It is from those of the lower vehicles, and from ordinary individuals, those with wrong views, and other individuals whose minds are not yet ripe, because these are not suitable for their practice. If it is not hidden, then relying on this, unbearable slander and denigration will arise, and they will fall into bad states, and because the secret gate is breached, one will also decline. How is it hidden? Through means such as symbols. As it says in the Clear Illumination of Samaya, "Secret mantra is not faulty, it is thoroughly hidden for the sake of sentient beings, if one can hide it, the accomplishment will not disappear, for the sake of hiding, various symbols are taught." Second, the meaning of essence is: the word essence, Sāra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Hṛdaya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Garbha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), of these three, Sāra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) refers to something like the basis from which many arise from one, therefore, the signified self-nature continuum, from realization and non-realization, all the phenomena of samsara and nirvana arise, and this continuum that establishes it, also becomes the basis from which all teachings arise, therefore it is the essence. As it says, "Widely known in the ten directions, it arises from the secret essence." Hṛdaya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is life or heart.
Chinese
意思是像珍贵的装饰品一样对待。无论从哪个乘门进入，最终都离不开这条唯一的道路。因此，所有希求解脱的人都应依止，所以是精华。如经云：在如劫数如微尘数的刹土中，精进修习并加以开光，圆满修持所有坛城，此乃大秘密的果实。嘎尔布（藏文：གརྦྷ，梵文天城体：गर्भ，梵文罗马拟音：garbha，汉语字面意思：胎藏）的意思如同外壳内的精华。一切分别念本来就是天尊的体性而清净，因此将轮涅平等性确定下来，这个意义是一切法的自性，所以像是位于中央一样，或者说是精髓汇集之义，所以称为精华。如广释中说：这些无上义的证悟大方便中，包含了无量无边的解脱乘。又如金刚鬘中说：法皆位于中央之界，周遍且非行境。第三，真实义有三种：将显空无别的自生智慧，不以修饰的分别念来修饰而安住，因为对于果的生起不会欺骗，所以是因的真实义。此真实义在果位自生为身和智慧的坛城，因为没有可以去除的颠倒之法，所以是果的真实义。从自性真谛无别的智慧中，没有所知和所修之外的其他法，因此对它来说，甚至连因果的差别也不成立，因为远离增益和诽谤，所以是因果一味一体的真实义。这些也如金刚经中所说：因果无二之中，此真实自性因时机而有三。第四，决定义是：不像只是为了不浪费低劣根器的所化众生而宣说的方便之义，而是对具缘利根者宣说了如来自己如何领悟的意义，所以是决定的。也如是说：在所有如来的坛城中，此中没有秘密的决定之义。或者说，成为一切法之来源的基础续，因为难以证悟所以是秘密的。将一切显现都修习为清净显现，从不破不立的角度安住于此，这种特殊的方便道之续，因为成为一切教法的精髓所以是精华。基础不