English
Also included within the hidden, thus it is categorized into two: hidden and secret. As it is said in this very text: "Without realizing the secret of the hidden, one becomes attached to the hidden of the secret." Second, regarding the meaning of "essence," it encompasses three aspects: "Para" refers to something like a basis from which many arise from one. The nature of mind, the suchness, is the basis from which all phenomena of samsara and nirvana arise. And this very king of tantras that establishes it is also like the source or basis from which all teachings and vehicles arise. As it is said in this very text: "Widely renowned in the ten directions, it arises from the secret essence." "Hridaya" refers to the meaning of being like a great element, life, or cherished like a heart. If one does not practice Buddhahood, let alone that, no matter which vehicle of practice one enters from, one must ultimately enter this single vehicle. As Panchen Pema Wangyal said: "Without relying on the single path, how can one attain the result?" It is also said in this very text: "For eons as numerous as dust motes in a field, diligently practice and bless, fully practice all mandalas, this is the fruit of the great secret." "Garbha" refers to something like the essence within a husk. It is the essence of the nature of reality, where the essence of all phenomena of samsara and nirvana is gathered, or which has become the life of all those phenomena, being beyond elaboration, thought, and expression. As it is said in the Vajra Garland: "The realm abiding in the center of all phenomena, pervades and is not an object of experience." Third, regarding the meaning of "suchness," it means that the basis is unchanging, and that by practicing the meaning of the basis of the path, the arising of the result is not deceptive. In reality, these two are not inverted, the basis and result are joined, and it is not mistaken, therefore it is called "suchness." As it is said in the subsequent tantra: "Because the two are not inverted, therefore it is determined here that this is the meaning of suchness." And so on. Fourth, regarding the meaning of "definitive," it is not merely a means shown to guide disciples of lesser capacity, but here, for those with fortunate sharp faculties, it shows the unique innermost intent of the Buddhas, therefore it is definitive. As it is said in this very text: "In all the mandalas of the Buddhas, there is no secret definitive meaning greater than this." Furthermore, as the name indicates, on the path of method and so on.
Chinese
有结合而说的，以及如秘密般结合下门而说的两种。第一种也有与心轮结合而说，以及结合四处与四轮而说的两种。第一种是：心是法轮，八脉瓣的中央有五大明点，其中心有智慧心髓之明点，本来就存在，但因自隐之法而断绝，未能得见，是为秘密。那明点本身聚集了所知与所修之义的精华，故为心髓。以具足方便口诀的方式修持，自心自明为大乐俱生智，故为唯此。那心髓明点确定为基道果三者的本体，故说为决定。第二种是结合四处与四轮而说：脐轮六十四脉瓣的中央，五界自在之明点，以阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字之形存在，那与母空行之秘密尖端明点相连而存在，是为秘密。心轮八脉瓣的五明点中央，安住着智慧心髓之明点，那是聚集一切法之精华的心髓，故为心髓。喉轮十六脉瓣的中央，空行母忿怒母之明点，以昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：am，汉语字面意思：昂）字之形存在，那光芒四射时生起安乐，故不离唯此。顶轮三十二脉瓣的中央，普贤王如来之明点，以吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：ham，汉语字面意思：吽）字之形存在，从那生起的大乐智慧，是确定为一切胜者之密意的本体，故说为决定。第二种如秘密般结合下门而说：有情众生的七万二千脉等之中，明点具有安乐智慧之味，本自具有，却因未能认识，故为秘密。那明点聚集了因果之精华，故为心髓。以行为、禁行、风等方便修持，大乐俱生智真实在相续中生起，故为唯此。那明点本身确定为基道果三者的本体，故说如是决定。
English
There are two types of explanations: those that involve conjunction, and those that involve conjunction with the lower gate as if it were a secret. The first type also has two kinds: explanations that involve conjunction with the heart chakra, and explanations that involve conjunction with the four places and four chakras. The first is: The heart is the Dharma wheel, and in the center of the eight petals of the channels, there are five great essences, and in their center, there is the essence of wisdom, which has always been present, but because it is cut off by the method of self-seclusion, it is not seen, which is the secret. That very bindu gathers the essence of the meaning of what is to be known and what is to be accomplished, so it is the essence. By practicing through the means of possessing the secret instructions of the method, one's own mind becomes self-illuminating as the wisdom of great bliss born together, so it is only that. That essence bindu is determined to be the actual basis of the three bases, paths, and fruits, so it is said to be definite. The second is the explanation that combines the four places and the four chakras: In the center of the sixty-four petals of the navel chakra, the bindu of the five rich realms exists in the form of the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), which is connected to the tip of the secret space of the mother and exists, which is the secret. In the center of the five essences of the eight petals of the heart chakra, the bindu of the essence of wisdom resides, which is the essence of gathering the essence of all dharmas, so it is the essence. In the center of the sixteen petals of the throat chakra, the bindu of the wrathful dakini exists in the form of the letter Am (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: am, Literal Chinese meaning: Am), which, when it blazes with light, gives rise to bliss, so it does not move from only that. In the center of the thirty-two petals of the crown chakra, the bindu of Samantabhadra exists in the form of the letter Hum (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: ham, Literal Chinese meaning: Hum), and the wisdom of great bliss that arises from that is determined to be the actual basis of the intention of all the victorious ones, so it is said to be definite. The second type, which is explained as combining with the lower gate as if it were a secret: Among the seventy-two thousand channels of sentient beings, the bindu has the taste of the wisdom of bliss, which is inherent, but because it is not recognized, it is the secret. That bindu gathers the essence of cause and effect, so it is the essence. By practicing through the means of action, restraint, and wind, the wisdom of great bliss born together actually arises in the continuum, so it is only that. That very bindu is determined to be the actual basis of the three bases, paths, and fruits, so it is said to be determined in that way.
Chinese
因此，对于那些已经为上等根器者指明了特征之后，现在为中等根器者，以分别解释一般意义的方式进行讲解，其中分为两部分。第一部分是分别解释意义的类别。所谓意义的类别，是指不依赖于文字而依赖于意义，在意义上也不依赖于表面的意义而依赖于究竟的意义。同样，不依赖于个人而依赖于法，在法上也不依赖于意识而依赖于智慧。对此进行分类，有产生续部的因——讨论的基础，缘——引发讨论，果——完全了解续部的意义，续部的必要联系，以及对眷属进行教诲并交付教法这五个方面。第一方面是，如《后续经·无垢译》中所说：“导师等善分别，宣说五种圆满。”正如所说，在何处，哪位导师与哪个眷属一同集会之时，必定产生续部的意义。因此，这五者被称为讨论的基础。讨论基础的定义是：为何称为讨论基础？在提出这个问题之后，答案是：因为讲述五种圆满的故事，对于那些怀疑是否为佛语的人，给予确信。讨论基础的梵语是“达那”（梵文天城体：dana，梵文罗马拟音：dāna，汉语字面意思：布施），翻译成藏语是“给予”。如果那样翻译，会误以为是物质的布施或财物的布施，因此进行了共同基础的归纳，这五种圆满既是产生续部的因，也是讨论续部的基础，所以被称为讨论基础。也就是说，给予什么才能给予确信？给予那些怀疑是否为佛语的人。以何种方式给予？通过讲述五种圆满的故事的方式给予。对此进行分类，有不共的讨论基础和共同的讨论基础两种。第一种是，与方便道相结合，像解释内在秘密一样进行解释。如是说，内在方便道与空门相结合，由《续部海》进行解释；秘密下门与拙火相结合，由《续部灰烬》进行解释。第一种是：དྷརྨཱ་ཙཀྲ་（藏文，धर्मचक्र，Dharmacakra，法轮）法的处所，四光芒存在于ཨེ་（藏文，अ，a，无）等形状中，不坏明点存在于ཝཾ་（藏文，वं，vam，种子字）的形状中，自身安乐
English
Therefore, for those who have already indicated the characteristics to the superior faculties, now for the intermediate faculties, it is explained by distinguishing the general meaning, which is divided into two parts. The first part is to distinguish the categories of meaning. The so-called categories of meaning refer to relying on meaning rather than words, and in meaning, not relying on superficial meaning but relying on ultimate meaning. Similarly, not relying on individuals but relying on the Dharma, and in the Dharma, not relying on consciousness but relying on wisdom. Classifying this, there are five aspects: the cause of the arising of the tantra—the basis of discussion, the condition—initiating the discussion, the result—completely understanding the meaning of the tantra, the necessary connection of the tantra, and instructing the retinue and entrusting the teachings. The first aspect is, as stated in the "Later Tantra, Immaculate Translation": "The teacher and others are well distinguished, proclaiming the five perfections." As it is said, where, when which teacher gathers with which retinue, the meaning of the tantra will surely arise. Therefore, these five are called the basis of discussion. The definition of the basis of discussion is: Why is it called the basis of discussion? After posing this question, the answer is: Because telling the story of the five perfections, it gives certainty of faith to those who doubt whether it is the Buddha's word. The Sanskrit word for the basis of discussion is "Dana" (梵文天城体：dana，梵文罗马拟音：dāna，汉语字面意思：布施), which translates to "giving" in Tibetan. If translated that way, it would be mistaken for material giving or giving of wealth, so a common basis of induction is made. These five perfections are both the cause of the arising of the tantra and the basis for discussing the tantra, so it is called the basis of discussion. That is, giving what gives certainty of faith? Giving to those who doubt whether it is the Buddha's word. In what way is it given? It is given by telling the story of the five perfections. Classifying this, there are two types: uncommon basis of discussion and common basis of discussion. The first is, combined with the path of means, explaining it like explaining inner secrets. As it is said, the inner path of means is combined with the empty gate and explained by the "Ocean of Tantras"; the secret lower gate is combined with tummo and explained by the "Tantra of Ashes." The first is: དྷརྨཱ་ཙཀྲ་（藏文，धर्मचक्र，Dharmacakra，Dharmacakra）the place of Dharma, the four lights reside in the shape of ཨེ་（藏文，अ，a，A）, the indestructible bindu resides in the shape of ཝཾ་（藏文，वं，vam，Vam）, self-bliss.
Chinese
能显现。 摩奴意等四种识，据说被智慧体验所摄持。 智慧是虚空之色所生，胜义谛意义深奥。 安乐之时本无先后，存在于三时之体性中。 如是宣说。又从五圆满之门宣说，前两句偈颂显示处所圆满。即心间法轮有八脉瓣，归纳起来可归为四种：前面的三脉，是法性无生显现之作用，故称为法性脉，其形状颜色为白色圆形。右边有一脉，是智慧显现之作用，故称为智慧脉，其形状颜色为黄色方形。左边有一脉，是功德和神通显现之作用，故称为功德脉，其形状颜色为红色半月形。后面有三脉，是睡眠昏沉之作用，故称为自性脉，其形状颜色为红黑色三角形。这五圆满的梵语是E VAM MA YA，翻译成藏语就是“如此宣说”。E所代表的是处所，VAM所代表的是导师，MA所代表的是眷属，YA既代表法又代表时间，从“雅那”之声而有大乘之称谓，故为法圆满。YA字所代表的时间，是不可思议的时间。E等四种形状颜色各异，是真实义光明之所住处，故称为处所圆满。导师圆满是： “不坏明点VAM字形，能显现自性之安乐。” 如是宣说。心间法轮的中央，有五大精华驻留：地的精华如白色丝线，粗细如剖开的十分之一马尾。其中心有水的精华，如海石榴汁。其中心有火的精华，如太阳照在镜子上所产生的热气。其中心有风的精华，如金矿下存在的蒸汽在空中流动。其中心有空的精华，具有虚空清澈通透的形态。如是五大精华聚集。