English
It means to treat it like a precious ornament. No matter which vehicle one enters from, one cannot ultimately deviate from this single path. Therefore, all who desire liberation should rely on it, so it is the essence. As it says: In as many eons as there are dust particles in the fields, diligently practice and consecrate, fully practice all mandalas, this is the fruit of the great secret. Garbha (藏文：གརྦྷ，梵文天城体：गर्भ，梵文罗马拟音：garbha，汉语字面意思：胎藏) means like the essence inside a husk. All conceptual thoughts are primordially pure as the nature of deities, therefore establishing the equality of samsara and nirvana, this meaning is the nature of all dharmas, so it is like being in the center, or it is the meaning of the gathering of essence, so it is called essence. As it says in the extensive commentary: In these great methods of realizing the supreme meaning, all the immeasurable vehicles of liberation are included. And as it says in the Vajra Garland: The realm where all dharmas reside in the center, is pervasive and not an object of experience. Third, the meaning of suchness has three aspects: Leaving the spontaneously arising wisdom of indivisible appearance and emptiness uncorrected by the mind that meditates, because it does not deceive in the arising of the result, it is the suchness of the cause. This suchness spontaneously arises as the mandala of the body and wisdom of the result, because there is no inverted dharma to be removed, it is the suchness of the result. From the wisdom of indivisible self-nature truth, there is no other dharma apart from what is to be known and what is to be accomplished. Therefore, even the distinction between cause and effect is not established for it, because it is free from exaggeration and slander, it is the suchness of one taste of cause and effect. These are also as stated in the Vajra: In the absence of cause and effect, this very nature is threefold according to the occasion. Fourth, the definitive meaning is: It is not like merely showing the expedient meaning in order not to waste the disciples of inferior fortune, but here it shows the meaning of how the Victorious Ones themselves have understood it to those of fortunate sharp faculties, so it is definitive. As it also says: In all the mandalas of the Victorious Ones, there is no secret definitive meaning in this. Alternatively, the ground continuum, which is the source of all dharmas, is difficult to realize, so it is secret. The special method of training whatever arises into pure appearance by abiding in that state without rejecting or establishing, is the continuum of the path, and because it has become the essence of all teachings, it is the essence. The basis does not
Chinese
并且通过道路毫不欺骗地证悟它，因为这两者没有颠倒，所以才是真如。因为它在这里被确定为没有增损，所以是完全确定。如《后部续》中所说：“秘密在法生中宣说，心髓也是它的方便。两者没有颠倒的缘故，它就是真如，这里是完全确定。”就像所说的那样。此外，还有将名、方便、道与上门结合，像内一样解释；以及与下门结合，像秘密一样解释的教规，但这里没有详述，如果想详述，就由解释者来讲述。第三是避免争论：有些人说：“您的这部续，开头没有用梵语，所以变成了藏语。”这不一定，因为许多在藏地撰写的论著，开头也用了梵语，但这并不会使它们变成印度著作。这部续也是如此，虽然通常认为翻译者在开头加上了梵语总名，但因为认为这是集结者所加，所以在梵文原本的开头有“गुह्यगर्भतत्वविनिश्चय (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，但翻译者不喜欢繁琐，所以将名称翻译成藏语，认为重复一个名称两次没有必要，因此没有使用梵语。第二部分有三点：为了显示开头的意义而顶礼，为了说明正文的意义而宣说续的真实意义，为了显示结尾的意义而说明续的圆满事业。第一部分是：“顶礼薄伽梵吉祥普贤王如来。”意思是：断除了四魔等一切不顺之品是断德圆满，一切大功德自然具足于自性智慧是证德圆满。“འདས་པའི་（超越）”这个词在梵语中没有，在《律经》中说：“为了超越世间的薄伽梵而特别加上”，虽然这样说，但这种特别添加并非像突然由强大的智慧添加一个与梵语无关的东西。例如，《二观察》中说：“佛陀具有薄伽，因此被称为薄伽梵。薄伽有六种说法，即自在等一切功德，或者为了摧毁烦恼等魔，因此称为薄伽梵。”从薄伽梵这个词来说，薄伽是摧毁，
English
And through the path, it is realized without deception, because these two are not inverted, therefore it is Suchness. Because it is determined here to be free from addition and subtraction, it is completely certain. As it is said in the Later Tantra: "The secret is explained in the Dharma-arising, the essence is also its means. Because the two are not inverted, it is Suchness, here it is completely certain." Just as it is said. Furthermore, there are teachings that combine the name, means, and path with the upper gate, explaining it like the inner; and combining it with the lower gate, explaining it like the secret, but it is not elaborated here, if one wants to elaborate, it should be told by the explainer. The third is to avoid disputes: Some say, "Your tantra, because it does not have Sanskrit at the beginning, has become Tibetan." This is not necessarily so, because many treatises written in Tibet also have Sanskrit at the beginning, but this does not make them Indian works. This is also the case with this tantra, although it is generally believed that the translator added the Sanskrit general name at the beginning, but because it is believed that this was added by the compiler, the Sanskrit original has "गुह्यगर्भतत्वविनिश्चय (Tibetan, Devanagari, Roman transliteration, literal meaning)" at the beginning, but the translator did not like being verbose, so he translated the name into Tibetan, thinking that repeating a name twice was not necessary, so he did not use Sanskrit. The second part has three points: to prostrate to show the meaning of the beginning, to explain the true meaning of the tantra to explain the meaning of the text, and to explain the complete activity of the tantra to show the meaning of the end. The first part is: "Homage to the Bhagavan Glorious Samantabhadra." Meaning: Cutting off all unfavorable aspects such as the four maras is the perfection of abandonment, and all great qualities are naturally endowed with self-awareness wisdom is the perfection of realization. The word "འདས་པའི་ (transcending)" does not exist in Sanskrit. In the Vinaya Sutra, it says, "To especially add to transcend the worldly Bhagavan," although it is said so, this special addition is not like suddenly adding something unrelated to Sanskrit by powerful wisdom. For example, in the Two Examinations, it says, "The Buddha has Bhaga, therefore he is called Bhagavan. Bhaga is said in six ways, namely all qualities such as freedom, or to destroy afflictions and other demons, therefore he is called Bhagavan." From the word Bhagavan, Bhaga is destruction,
English
Just as the six perfections are included in both of these, here too, from the sound of adding letters, it is explained. "bhā" means not becoming (Tibetan: ཨ་བྷ་ཝིཥྱནྟི་, Sanskrit Devanagari: अभवष्यन्ति, Sanskrit Roman transliteration: abhaviṣyanti, literal Chinese meaning: not becoming), and "ga" means gone (Tibetan: ག་ཏི་, Sanskrit Devanagari: गति, Sanskrit Roman transliteration: gati, literal Chinese meaning: gone). Therefore, having gone to the place of truth and not returning to the place of error. In meaning, because wisdom and great compassion do not abide at the edge of samsara and nirvana, it is called "gone beyond," thus distinguishing it from the worldly Bhagavan. As it says in the Avatamsaka Sutra: Liberated from existence and peace, Qualities are like an ocean, without duality, Completely beyond all elaborations, The Bhagavan is utterly peaceful like the sky. Glory is said to be the glory of self-existing perfection in the utterly stainless ground of the Dharmadhatu. The fruit of that manifesting as it is, is the glory of the self of realizing the Dharmakaya, and from that state, the spontaneously arising Rupakaya that tames beings according to their needs is the glory of compassion for others. Moreover, because the nature of all dharmas is understood as being without bondage or liberation, the field of activity is completely pure, hence Samantabhadra. As it says in the Secret of Wisdom: Self-nature unmoving, spontaneously perfect, The field of activity is completely Samantabhadra. Therefore, the Secret Lord performs the prostration of seeing the view through realizing the object and the one who prostrates as one taste. Some consider it the prostration of translation, and others consider it the prostration of the scribe, but these are not correct. As it says in the Sparkhab: The compiler, when arranging the words, is expressing homage to his teacher. Therefore, if that were the case, would the translator's prostration of translation be interrupted? There is no fault. Just as in the beginning of the Abridged Kalachakra Tantra, the prostration of the scribe is used to separate, and the prostration of translation is not written separately, so too here. Second, explaining the actual meaning of the tantra, which abides in twenty-two chapters. The first chapter has two parts: the text and the title. First, the text has three parts: briefly showing the subject matter from an uncommon perspective; elaborating on the subject matter from the perspective of the tantra's special characteristics; and summarizing the meaning of the subject matter. First, the beginning of the tantra is indicated by mentioning the four letters "E-VAM-MA-YA" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), which are the nature of the five perfections. As it says in the Heart Drop: Through the four letters, it will be known.
Chinese
这有三种：外道那样与续的差别立题结合而说，内道方便道与上门结合而说，续由续海所说，秘密下门结合而说，续由续灰所说。第一种是：ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）字是智慧的象征，五母的空性自性，具足处是奥明法界宫殿。ཝ་（藏文，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：哇）字是方便的象征，圆满导师是六种姓。ཝ་（藏文，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：哇）字的明点是结合的象征，方便智慧双运的意义，基道果三者无别地联系且持续的续，自性秘密心髓是圆满导师。如是也于《最初佛》中说：ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）的中央有ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vam，汉语字面意思：旺）字，是诸佛一切安乐处，空性金刚萨埵此，身语意中结合故，明点月亮精液身，种种断除尘日语，阿字黑暗意极说，虚空界于唉中住。又于《观察二品》中说：唉之相好任何者，中央以旺而庄严，一切安乐之住处，佛陀珍宝如意宝。又于《天王所问经》中说：法蕴八万及，四千之数量，一切之基与父母，善说二字为根本，ཨེ་（藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）字是母亲，ཝ་（藏文，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：哇）是父亲，明点于彼结合故，结合甚为稀有哉。如是等等所说。ཨེ་ཝཾ་（藏文，梵文天城体：ऐवं，梵文罗马拟音：evam，汉语字面意思：唉旺）是如来一切方便智慧导师之象征，故于一切经典之首安立是必须的。彼经中说：ཨེ་ཝཾ་（藏文，梵文天城体：ऐवं，梵文罗马拟音：evam，汉语字面意思：唉旺）二字幻化中，一切智者住于此，为说圣法之最初，是故唉旺善宣说。如是。 མ་（藏文，梵文天城体：，梵文罗马拟音：ma，汉语字面意思：玛）是མ་ན་（藏文，梵文天城体：，梵文罗马拟音：mana，汉语字面意思：玛那）即智慧，如来种种识之王等等，或者于总经中མ་（藏文，梵文天城体：，梵文罗马拟音：ma，汉语字面意思：玛）是说代表忆念之字，即स्मृति（梵文天城体，梵文罗马拟音：smṛti），以忆念之业不忘失地执持续义故，是眷属圆满。ཡ་（藏文，梵文天城体：，梵文罗马拟音：ya，汉语字面意思：亚）是从ཡ་དཱའི་（藏文，梵文天城体：，梵文罗马拟音：yadāi，汉语字面意思：亚达依）的声音中“何时”之义，是时间圆满，此续于何时说，故是显示时间的词组。二