Chinese
我通过象征的方式来展示方法，即：代表空性的佛母，代表智慧的佛父，以及代表双运的佛父佛母相互拥抱的印记和象征。佛母的印记是空性，佛父的印记是智慧。佛父佛母以拥抱的姿态安住，这是空性与智慧的双运。等等，展示了观想形象的意义，并让人如此观想。那么，何时才能领悟心性自生智慧的意义呢？也就是说，引导谁呢？引导具有形象思维的人。引导到哪里呢？引导到究竟意义的幻网。以什么样的方式引导呢？依靠佛父佛母方便智慧相互拥抱的印记和象征来引导。如龙树所说：此方便圆满佛，如梯之阶梯示。第四，佛与分别念无别的幻化网：即使佛与分别念无别显现为幻象，由于分别念的自性是清净的佛，以及佛的本体幻化为分别念的自性，因此被称为佛与分别念无别。此外，在此经的第四品中说：父亲是幻化，母亲是网。第四品中说：ཋ 是幻化金刚本身。等等。金刚永仲回旋的经中也说：网可以变成任何东西，经文前后关联且通透，因为它包含和容纳一切，所以母亲被称为网。如是说，因为是金刚之语，所以无论如何解释都不矛盾。因此，金刚萨埵幻化网是与续部相符的名称。第二，从伟大之处命名的经之名称：金刚经中说：分别开示如海续，此处示彼示此示彼故，意义皆在此处圆满故，称为经之总集。因此，导师为了适应不同根基的众生的智慧而开示的法，就像大海一样的续部。大海深不可测，无法估量，因此无法说出究竟有多少。导师所说的法也
English
I demonstrate the method through symbols, namely: the goddess representing emptiness, the god representing wisdom, and the symbols and signs of the union of the god and goddess embracing each other, representing union. The goddess's seal is emptiness, and the god's seal is wisdom. The god and goddess abiding in an embracing posture is the union of emptiness and wisdom. And so on, demonstrating the meaning of contemplating images and causing one to contemplate in this way. When will one realize the meaning of the self-arising wisdom of mind? That is, who is guided? Those with conceptual minds are guided. Where are they guided? They are guided to the net of illusion of ultimate meaning. In what way are they guided? They are guided by relying on the symbols and signs of the god and goddess's skillful means and wisdom embracing each other. As Nagarjuna said: This expedient, the perfect Buddha, is shown like the rungs of a ladder. Fourth, the net of illusion of the inseparability of deity and thought: Even though deity and thought appear as illusion inseparable, because the nature of thoughts is pure deity, and the essence of deity transforms into the nature of thoughts, it is said that deity and thought are inseparable. Furthermore, in the fourth chapter of this very text, it says: The father is illusion, and the mother is the net. In the fourth chapter, it says: ཋ is the illusion, the vajra itself. And so on. The sutra of the whirling vajra yungdrung also says: The net can transform into anything, the sutra is connected and transparent, because it contains and encompasses everything, therefore the mother is called the net. As it is said, because it is the word of the vajra, it is said that no matter how it is explained, it is not contradictory. Therefore, Vajrasattva's net of illusion is a name that is in accordance with the tantra. Second, the name of the scripture named from greatness: The Vajra says: Separately shown, like an ocean of tantras, here it shows, it shows this, it shows that, because all meanings are completely here, it is called the general collection of scriptures. Therefore, the Dharma taught by the teacher to suit the minds of individual disciples is like an ocean of tantras. The ocean is deep and difficult to fathom, so it is impossible to estimate how much there is. The teachings spoken by the teacher are also meaningful.
Chinese
深奥且难以衡量，词句广博且无边无际。所有这些都在这部伟大的续部之王中完整地显示，因此被称为“在此显示”。如《广大论》中所说：“平等性通达自智之王，如众水流入大海。无上通达广大方便中，解脱乘法无余皆汇集。” 所谓“以此显示”，是指所有教法和乘法的意义都从此续部之王中流出并显示，因此被称为“以此显示”。正如其中所说：“十方广为人知，从秘密藏中流出。自性秘密藏，是所有论藏和续部的，生处决定无疑。” 所谓“因此显示”，是指无论从哪个乘法的门进入，最终都不会超越此乘法，因此所有其他乘法都以其阶梯的方式被宣说。正如其中所说：“诸地的特殊安排，也是进入秘密藏的道路。” 因为那个意义的缘故，所以说此续为“总集之教”。那么，这是像一般密咒续部一样吗？不是的。正如其中所说：“是所有特征和续部的总集之教。” 一般来说，教有“决定之教”和“显现之教”。此外，正理的教和密咒的教，后者也有作为基础的结合之教、相应进入的行为之教、无为圆满之教、解脱智慧之教。此处，如《幻化金刚》中所说：“是无垢之教，是业和智慧的总集，以圆满故是圆满之教。” 也就是说，广大事业之教是特征三部，智慧本尊之教是外续三部，无为圆满之教是内续三部，因为它们是这些教的总集，所以被称为“总集之教”。如是说。第三，根据意义本身的体性而命名的口诀之名，如《释小论》中所说：“先行的自性中，首先说出名称最为珍贵。” 就像在经卷的开头不标明名称就不知道是什么一样。
English
It is profound and immeasurable, with vast and limitless words. All of these are completely shown in this great king of tantras, therefore it is called "showing here." As stated in the Extensive One: "The king of self-awareness who understands equality, like all rivers flowing into the great ocean. In these supreme means of understanding, all countless vehicles of liberation are gathered." The meaning of "showing with this" is that the meaning of all teachings and vehicles emanates from this great king of tantras and is shown, therefore it is called "showing with this." As it says in itself: "Well-known in the ten directions, emanating from the secret essence. The essence of the secret nature is, the source of all collections and all tantras, definitely establishing." The meaning of "showing for this reason" is that no matter which door of the vehicle one enters, one will not ultimately transcend this vehicle, therefore all other vehicles are taught as a kind of stepping stone. As it says in itself: "Also, the special arrangement of the grounds, is the path to enter the secret essence." For the sake of that very meaning, this tantra is called the "general teaching." Is it like a general mantra tantra? No. As it says in itself: "The general teaching of all characteristics and tantras." In general, there are teachings of "establishing" and teachings of "manifesting." Also, there are teachings of direct characteristics and teachings of definite mantras. The latter also includes teachings of the basis of union, teachings of harmonious conduct, teachings of actionless completion, and teachings of liberation wisdom. Here, as it says in the Magical Vajra: "It is the immaculate teaching, the generality of action and wisdom, it is the teaching because it is complete with completion." That is, the teaching of vast action is the three divisions of characteristics, the teaching of wisdom deities is the three divisions of outer tantras, and the teaching of actionless completion is the three divisions of inner tantras. Because it is the generality of these teachings, it is called the "general teaching." So it is said. Third, the name of the instruction, which is named according to the nature of the meaning itself, as it says in the Small Commentary: "From the nature of going first, it is most precious to mention the name first." Just as if the name is not marked at the beginning of the volume, one would not know what it is.
Chinese
这是为了消除愚昧而设立的。如《楞伽经》所说：“若不施设名字，一切世间皆愚昧。因此为了消除愚昧，怙主施设名字。” 如是说。因此，开头所列的名称是：秘密藏，即是真如之决定。这是解释它的意义。在《毗玛拉释小》中说：“自性名为秘密，伟大名为心要义，真如即是其体性，决定乃是略示决定义。” 如是说。秘密、心要、真如、决定这四种意义的解释中，首先解释秘密的意义：自性之秘密，隐藏之秘密，遮蔽之秘密，共有三种。自性之秘密是：所诠释的自性之续、安住之规律、真如，即是自身本具，虽然安住于自身，却如贫者家中的地下宝珠般未被看见，如同自己拥有却自己的眼睛看不见自己一样，因为未证悟自性而成为秘密。如《宝性论》所说：“犹如贫穷人家中，地下有无尽之宝藏，然彼人不知彼宝，宝亦不语彼言我在此。如是心内具足珍宝藏，无垢安立与无离智慧，未证悟故贫穷之痛苦，众多恒常众生皆受用。” 如是说。隐藏之秘密是：心性是佛之自性，虽然在众多经续中宣说，却舍弃自心是佛，而从其他佛处寻求，自己对自己隐藏而安住，故为秘密。如《现观庄严论》所说：“童蒙无知所覆蔽，若未了知此道理，于他处寻求佛陀，未见此地所安住。” 如是说。遮蔽之秘密是：甚深密咒之见行，为了不被心量狭小、非器之补特伽罗所了知而遮蔽，故为秘密。如《三昧耶明灯》所说：“密咒无有任何过失，然对小心、劣乘者保密。” 如是说。又《毗玛拉》中说：在其上加上不显示的秘密，而说为四种。但总的来说，自性之秘密属于隐藏之范畴，不显示的秘密
English
This is established to dispel ignorance. As it says in the Lankavatara Sutra: "If names are not given, all the world will become ignorant. Therefore, in order to dispel ignorance, the Protector gave names." Thus it is said. Therefore, the name placed at the beginning is: Secret Essence, the Certainty of Suchness. This is to explain its meaning. In the Vimala Commentary, it says: "Self-nature is called secret, greatness is the meaning of essence, suchness is its characteristic, certainty is a brief indication of the definitive meaning." As it is said. Among the four explanations of secret, essence, suchness, and certainty, the first explanation of the meaning of secret is: secret by nature, secret by concealment, secret by obscuration, these are three. Secret by nature is: the signified, the self-nature continuum, the abiding reality, suchness, which is inherent in oneself, although it abides in oneself as one's own possession, it is not seen like a jewel under the ground in the house of a poor person, like one's own eyes not seeing oneself, it is secret because self-nature is not realized. As it says in the Uttaratantra: "Just as in the house of a poor person, under the ground, there is an inexhaustible treasure, but that person does not know it, and the treasure does not say to him, 'I am here.' Likewise, within the mind is contained a precious treasure, immaculate establishment and inseparable wisdom, because of non-realization, the suffering of poverty is constantly experienced by many beings." Thus it is said. Secret by concealment is: although it is said in many sutras and tantras that the nature of mind is the nature of the Buddha, abandoning the fact that one's own mind is the Buddha and seeking the Buddha from others, one conceals oneself from oneself and abides, therefore it is secret. As it says in the Abhisamayalankara: "Those who are obscured by childish ignorance, if they do not understand this principle, seek the Buddha elsewhere, they do not see what abides here." Thus it is said. Secret by obscuration is: the profound view and conduct of secret mantra, it is secret because it is obscured so that it is not understood by individuals who are not vessels, whose minds are small. As it says in the Samaya Clarification: "Secret mantra has no faults, but it is secret to those of small mind and inferior vehicle." Thus it is said. Also, in the Vimala, it says: adding the secret of non-disclosure on top of that, it is explained as four. But to summarize, the secret by nature belongs to the category of concealment, and the secret of non-disclosure
Chinese
也包括在隐藏之中，因此归纳为隐藏和秘密两种。正如这部经中所说：“在没有领悟隐藏的秘密时，就执着于秘密的隐藏。”第二，关于“心髓”的意义，包含三个方面： “帕拉”是指像从一中生出多的基础。心性的本性，即如来藏，是轮回和涅槃一切法的生发之基础。而这部确定它的续部之王，也是一切教法和乘的来源或生发之基础。正如这部经中所说：“十方广为人知，皆从秘密心髓中生出。” “赫利达亚”是指如大界、生命或如心般珍爱之义。如果不修佛，暂且不论，无论从哪个修行的乘门进入，最终都必须进入这唯一的乘。正如班禅贝玛旺嘉所说：“不依赖唯一道，如何能获得果？”这部经中也说：“于劫如尘土般长久，精进修习并加持，圆满修持所有坛城，此乃大秘密之果。” “嘎尔巴”是指如外壳内的精华。是轮回和涅槃一切法的精髓汇聚，或是成为这一切法之命的本性心髓，是离戏、超思绝言的。正如金刚鬘中所说：“诸法中央所住之界，遍布且非行境。”第三，关于“如实”的意义，是指基础不变，以及修持道之基础的意义，从而果的生起不会欺骗。实际上，这两者不颠倒，基础和果结合，不错乱，故称为“如实”。正如后续经中所说：“二者不颠倒，因此在此处确定此为如实之义。”等等。第四，关于“决定”的意义，不是仅仅为了引导劣根的所化众生而示现的方便，而是为了具缘利根者们，显示了诸佛密意的殊胜之处，因此是决定。正如这部经中所说：“于诸佛之坛城中，无有胜于此之秘密决定之义。”此外，如名称所示，方法道之上