English
That is the secret of Na (seed syllable, Tibetan: ན, Sanskrit Devanagari: ण, Sanskrit Romanization: ṇa, Chinese literal meaning: that), just as the sky itself cannot be seen by the eyes. Moreover, it says in this very text: Ema, from the very beginning, the Dharma is secret, in various appearances, the nature is secret, the essence itself is extremely secret, not other but very secret. Therefore, the innate ignorance not realizing the ultimate truth is secret from the very beginning. Similarly, the imputed not realizing the conventional truth is secret in nature. Holding onto appearance and emptiness separately, not realizing non-duality is secret in essence. Holding onto object and subject, not realizing being free from the field of activity is very secret. The secret is determined in the manner of being cut off by four kinds of secrecy. The second is, it is difficult for those with deluded minds among those to be tamed to realize, and it is impossible for the stubborn to realize, so it is hidden, like the color of a conch shell to those with yellow eyes. Moreover, being hidden in the nature lineage means that the lineage to be signified exists inherently in itself, but it is hidden because it is proven through conceptualization. If those were to reveal it, then it would be revealed by the Buddha, the master of valid scriptures. Being hidden in ordinary letters is to confuse the stubborn, so the tantra is stirred up, the scriptures are twisted, and the instructions exist in a hidden manner. That is revealed by the vajra master, the master of valid instructions. As it says in that very text: Hiding from within, revealing the meaning, the teacher vajra resides in the heart. The third is, it is hidden from those who do not have the instructions of mantra, and those who practice according to the literal meaning, because those are not their realms. Just as a monkey cannot endure the skills of a large wild animal, or ghee should not be poured into a bad container. What is hidden? The actions of secret mantra, such as union and liberation, etc., are said to be practiced through the connection of view and conduct, those are hidden in the manner of symbols. In the "Clear Illumination" it says: Secret mantra is not faulty, it is extremely hidden for the benefit of sentient beings. Being able to hide, the accomplishments will not disappear, so for the sake of hiding, various symbols are spoken. Moreover, the view and conduct not being connected is, in the "Extensive Commentary" it says: Some have a view that exists together, but their conduct is completely inconsistent with them. Some have a conduct that accomplishes, but they do not abide in the meaning of togetherness at all. Some have neither view nor conduct. Moreover, if one practices relying only on the words without understanding, one will also fall. In that it says: If one practices without understanding, one will become a preta and rakshasa.
Chinese
生于彼处。如是说。心要亦有，因的心要，果的心要，以及精髓汇聚之义的心要。初者，成为一切乘之萌芽或生起之因者，即是此续，因此续中说：“调伏经藏与法论”，等五句。二者，无论从何乘之门修持，最终必须证悟自性秘密心要之义，因此续中说：“诸地差别安置亦，为往秘密心要之道”，又说：“四乘之决定生起，安住于一乘之果”。三者，无论从何种理路确定，最终究竟佛之意，一切分别念皆于四十二身与智慧中成佛，故轮回未成立。广释中说：“义摄四十二圣言，彼之外说义者，彼非清净道，乃自心分别之错谬”。真如者，无造作的，无错谬的，非异体的真如。初者，一切分别念皆不异于自明，故于显空不二自生之智慧中，不以修持之心造作而安住，广释中说：“无造作任运如是安住”，由此生果，故亦称为因之真如。二者，彼之串习生果，自显为身与智慧之众多手印，从无造作而安住中生起，故亦名之为果之真如。如是，前者说：“因果任运成就之状态中安住”。三者，果亦于清净遮蔽之执着时，显现自具之义，非从他处而来，故于彼因果之差别亦未成立，故亦说为因果不二之真如。彼亦，此续中说：“稀有神变奇妙法，非从他处有而来”，又广释中说：“无论说何等口诀，然真实义之心要，从他处寻亦不得，自明无垢清净是”。决定者，基
English
Born in that place. Thus it is said. The essence also has the essence of cause, the essence of effect, and the essence of meaning, which is the essence of condensed essence. The first is that this continuum is the cause of the sprouting or arising of all vehicles. Therefore, in this continuum, it is said, "Discipline, Sutra Pitaka, and Abhidhamma," etc., for five lines. Secondly, no matter which vehicle's gate is practiced, in the end, one must realize the meaning of the secret essence of one's own nature. Therefore, in this very text, it says, "Even the special arrangement of the grounds is the path to the secret essence." And it says, "The definite arising of the four vehicles abides in the fruit of one vehicle." Thirdly, no matter from which reasoning is determined, in the end, the meaning of the Buddha's intention is that all conceptualizations are enlightened in the forty-two bodies and wisdoms, so samsara is not established. The extensive commentary says, "The meaning is condensed into forty-two sacred words. Those who speak of meanings beyond that are not on the pure path, but are mistaken by their own minds." The thusness is unfabricated, unerring, and non-other thusness. The first is that all conceptualizations are not different from self-awareness. Therefore, in the spontaneously arising wisdom of non-duality of appearance and emptiness, it is placed without being fabricated by the mind of meditation. The extensive commentary says, "Unfabricated, spontaneous, and naturally abiding." Because the fruit arises from this, it is also called the thusness of the cause. Secondly, the habituation of that itself causes the fruit to appear as many mudras of body and wisdom. Because it arises from being placed without fabrication, it is also called the thusness of the fruit. Thus, the former says, "It abides in the state of cause and effect being spontaneously accomplished." Thirdly, when the obscuring clinging is purified, that fruit also appears as the meaning that one has within oneself, and it does not come from elsewhere. Therefore, even the distinction between cause and effect is not established in it, so it is also said to be the thusness of non-duality of cause and effect. Also, this very text says, "Wonderful miracles and amazing dharmas do not come from elsewhere." And the extensive commentary says, "No matter what kind of oral transmission is spoken, the essence of the true meaning cannot be found even if sought from elsewhere. Self-awareness is stainless and pure." Determination, the basis
Chinese
和，道和果上确定。第一，基础续自性秘密藏，法性远离增损而真实，故而确定。正如其中所说：四种增损之，秘密藏即是彼，彼从确定的法界中出。第二，此乘之理，本自存在的果，以了知的行为，使果成为道，故而确定。正如所说：此乃大秘密确定，果成为道。第三，此续以自性，作为所诠释的诸佛密意，显现决定意义而宣说，故而确定。正如所说：所有诸佛之坛城，无有胜过此之秘密决定。第二，如名相内涵般宣说，与心轮结合而宣说，以及四名相与四轮结合而宣说。第一，心间法轮八脉瓣的中央，有五大精华，其中心有智慧心髓明点，虽然本自存在，但因自身隐秘而无法了知，是为秘密。明点本身聚集了所知和所修之义的精华，故而是心髓。通过具备方便窍诀的方式修持，自心显现为大乐俱生智，是为真如。心髓明点是基、道、果三者的本体，故而是确定。第二，脐轮六十四脉瓣的中央，五界自在的明点以阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的形态存在，是为秘密，因为它与母空行之秘密处的尖端明点相连而存在。心轮五精华的中央，安住着智慧心髓明点，是为心髓，因为它是聚集一切法要的心髓。喉轮十六脉瓣的中央，忿怒空行母的明点以昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）的形态存在，是为真如，因为明点稍微发光，就会产生安乐，因此不会从真如中动摇。顶轮三十二脉瓣的中央，普贤王如来的明点以吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）的形态存在，是为确定，因为由此产生的
English
And, it is definite in the path and the fruit. Firstly, the foundational tantra, the Essence of Secret Nature, is definite because it is true in that the nature of reality is free from imputation and denigration. As it says in this very text: "The Essence of Secret, which possesses the four imputations and denigrations, is the very one, that is drawn from the realm of definiteness." Secondly, according to the system of this vehicle, the very fruit that has been present from the beginning, through the activity of realization, makes the fruit into the path, therefore it is definite. As it says: "This is the great secret definiteness, the fruit has become the path." Thirdly, this tantra, by its very nature, explicitly reveals the definitive meaning of the Victorious Ones' intention, which is the object to be expressed, and teaches it, therefore it is definite. As it says: "Among all the mandalas of the Victorious Ones, there is no secret definiteness other than this." Secondly, explaining according to the meaning of the name, explaining in conjunction with the heart wheel, and explaining by combining the four names with the four wheels. Firstly, in the center of the heart, the Dharma wheel with eight petals, there are five great essences, and in the center of that, the bindu of the Essence of Wisdom, although present from the beginning, is secret because it is not seen due to its own secrecy. The very bindu itself contains the essence of the meaning of what is to be known and what is to be accomplished, therefore it is the essence. By practicing through the means of possessing the essential instructions of skillful means, one's own mind manifests as the co-emergent wisdom of great bliss, this is Suchness. That bindu of the essence is definite because it is the actual basis of the three: ground, path, and fruit. Secondly, in the center of the navel wheel with sixty-four petals, the bindu of the five enriching elements exists in the form of A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A), which is secret because it exists connected to the tip of the bindu of the secret space of the mother. In the center of the five essences of the heart wheel, the bindu of the Essence of Wisdom resides, which is the essence because it is the essence that gathers the quintessence of all dharmas. In the center of the throat wheel with sixteen petals, the bindu of the wrathful dakini exists in the form of Aṃ (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, literal meaning: Aṃ), which is Suchness, because as soon as the bindu blazes with light, bliss arises, therefore it does not waver from Suchness. In the center of the crown wheel with thirty-two petals, the bindu of Samantabhadra exists in the form of Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, literal meaning: Haṃ), which is definite, because the great bliss born from that is the non-conceptual wisdom.
Chinese
因为这是所有胜者意念的真实基础。第三，解释名称如“秘密”：众生七万二千脉等之中，本来就具有包含乐空智慧之味的明点，但却不认识，这就是“秘密”。因为此明点中汇集了一切因果的精华，所以是“心要”。通过持戒律、风息等方便来修持，生起大乐俱生智，真实在相续中生起，这就是“真如”。此明点本身被确定为基础、道、果三者的真实基础，所以是“决定”。这里，对于内释和密释两种，也像外释一样，将名称的四个意义各自划分为三个法来讲解的教规，但因为害怕文字繁琐而未展开，如果想了解，就从注释中了解。这样，这三种名称的解释方法是上师传承的口诀。另一种方式，也可以用自己的智慧这样解释：作为一切法之来源的实相，如虚空般遍布，安住于觉性自性中的吉祥普贤王如来，因为极难证悟，所以是“秘密”。证悟它的方便道，以及表达它的深广之语，是所有教法的基础或汇集精华，并且是殊胜中的至上，所以是“心要”。基础不变，道不错乱地证悟它，因此在意义上没有颠倒，所以是“真如”。这不像佛陀为了引导所化众生而说的，而是为了揭示自己最终确定的意念，所以称为“决定的”。正如其中所说：“所有广大的坛城中，没有比这更秘密的决定之义。”或者说，秘密是心间的法轮，心要是其中心的不可摧毁的明点。另一种说法是，秘密是母性的秘密莲花，心要是其中心如月亮般清净明亮的菩提心。为了确定无疑地在此揭示两者内部的两种法不颠倒，所以是真如决定。