English
Because this is definitely the actual basis of the intention of all the Victorious Ones. Third, explaining the name as "Secret": Although the bindu containing the essence of bliss-emptiness wisdom is inherently present within the seventy-two thousand channels, etc., of sentient beings, it is not recognized, hence it is "Secret." Because this bindu contains the essence of all causes and results, it is the "Heart." By practicing with the means of vows and winds, the coemergent wisdom of great bliss is actually born in the continuum, hence it is "Suchness." That very bindu is determined to be the actual basis of the three, ground, path, and result, hence it is "Definite." Here, for both the inner explanation and the secret explanation, just like the outer explanation, there is a teaching tradition of dividing each of the four meanings of the name into three dharmas and explaining them, but because I am afraid of verbose writing, I have not elaborated. If you want to elaborate, you should learn from the commentary. Thus, these three ways of explaining the name are the oral instructions of the lineage of gurus. In another way, it can also be explained in this way by the magic of one's own wisdom: The reality that is the source of all dharmas, pervading like the expanse of space, the glorious Samantabhadra residing in the nature of awareness, is very difficult to realize, hence it is "Secret." The path of means to realize it, and the profound and vast expressions of it, are the basis of all teachings or the essence of the collection, and are the supreme of the supreme, hence it is the "Heart." The ground is unchanging and the path is unerring in realizing it, so there is no reversal in meaning, hence it is "Suchness." This is not like what the Teacher said to guide disciples, but to reveal what is definitely one's own ultimate intention, it is called "Determined." As it says in this very text: "In all the vast mandalas, there is no more secret definitive meaning than this." Alternatively, the secret is the wheel of dharma in the heart, and the heart is the indestructible bindu in its center. Alternatively, the secret is the secret lotus of the mother, and the heart is the mind of enlightenment, pure and clear like the moon, residing in its center. Because the two dharmas within both are definitely shown here without reversal, it is the Suchness Determined.
Chinese
而且，《后分续》中说：“何谓秘密之精要？” 诸佛如来问及此事，佛陀回答说：秘密在于法界生起处，精要即是它的方便。两者不颠倒，因此，这就是这里的如实决定。此外，还可以这样解释：轮回与涅槃无别是根本，即秘密之精要。了悟此无缚解之法，生起次第和圆满次第双运之道，即是唯一的道路。由此证悟究竟，显现最终结果，即是确定无缚无解。因为这是金刚语，所以无需赘述。第四部分是辩论问答：名称是否与续的意义相同？名称中是否包含续的意义？是否仅从口诀的名称来阐述？这是对不使用梵语而使用藏语的辩论问答。第一部分包含辩论和回答两部分。第一部分是：有人说，名称是否与续的意义相同？如果相同，那么提出论题和引发讨论就变得没有必要，这个承诺有什么道理？因为在提出论题和引发讨论之前，续的意义就已经存在了。如果名称与续的意义不同，那么为了这部续而应调伏的根器极佳的众生，仅仅通过看到或听到名称就无法理解续的意义，这是不合理的。这个论点是被接受的，普遍性已被可靠的认知所证实。如果承认这一点，那么对根器极佳者展示名称等说法将变得不合理。据说。第二部分是：杰纽顿说，过去在色究竟天聚集论题，引发讨论后宣说了续的意义，因此没有必要提出论题和引发讨论的过失。在人间，金刚手菩萨将之视为词语和文字时，考虑到上中下三种根器，所以在名称中提到了要点。因此，即使名称与续的意义相同，也不会导致没有必要提出论题和引发讨论。对此，杰昆顿说，那么，导师在色究竟天没有将这部续作为表达意义的词语来宣说，这是不合理的，因为这个承诺是成立的。如果承认这一点，那么说“当我说这些话的时候”将变得不合理，即使因为承认而宣说了，这个过失也不会发生，因为当金刚手菩萨将意图的象征性解释汇集成词语时，他承诺自己与导师的意图相同，所以他认为像“当我说这些话的时候”等是简略的。注释《日藏》中说：现在汇集
English
Moreover, from the Later Tantra, it is said, "What is the essence of the secret?" When the Tathagatas asked this, the Buddha replied: The secret lies in the origin of the Dharmadhatu, and the essence is its means. Because the two are not inverted, this is the definitive ascertainment here. Furthermore, it can also be explained that the inseparability of samsara and nirvana is the basis, the essence of the secret. The means to realize this absence of bondage and liberation, the path of uniting the generation stage and completion stage, is the only path. By realizing the ultimate through this, manifesting the final result, is the certainty of no bondage and no liberation. Because this is Vajra speech, there is no need to elaborate. The fourth part is the debate and response: Is the name the same as the meaning of the tantra? Does the name contain the meaning of the tantra? Is it explained only from the name of the oral instruction? This is the debate and response of using Tibetan instead of Sanskrit. The first part contains two parts: debate and answer. The first part is: Someone says, is the name the same as the meaning of the tantra? If it is the same, then it becomes unnecessary to propose a topic and initiate a discussion. What is the reason for this commitment? Because the meaning of the tantra occurred before the topic was proposed and the discussion was initiated. If the name is different from the meaning of the tantra, then the disciples with the best faculties who are to be tamed for the sake of this tantra will not be able to understand the meaning of the tantra merely by seeing or hearing the name, which is unreasonable. This argument is accepted, and the pervasiveness has been proven by reliable cognition. If this is admitted, then statements such as "showing the name to those with the best faculties" will become unreasonable. It is said. The second part is: Je Nyuton said that in the past, topics were gathered in Akanishta, and after initiating the discussion, the meaning of the tantra was explained, so there is no fault of not needing to propose a topic and initiate a discussion. In the human realm, when Vajrapani Bodhisattva regards it as words and letters, considering the three faculties of superior, middling, and inferior, he mentions the key points in the name. Therefore, even if the name is the same as the meaning of the tantra, it will not lead to the unnecessary proposal of a topic and initiation of a discussion. To this, Je Khonton said, then, it is unreasonable that the teacher did not declare this tantra as words expressing meaning in Akanishta, because this commitment is established. If this is admitted, then saying "when I say these words" will become unreasonable. Even if it is declared because of admission, this fault will not occur, because when Vajrapani Bodhisattva compiles the symbolic explanation of the intention into words, he promises that his intention is the same as the teacher's intention, so he considers things like "when I say these words" to be abbreviated. The commentary *Nyiseng* says: Now collect
Chinese
因此，按照薄伽梵所说的，来做续部的开场白，即上师口诀的讲解。如是说。因为这样说的缘故。第二也有辩论和回答两种。第一是：题目中包含续部的意义了吗？如果包含，题目和续部的十种事物应该紧密相连。如果不包含，那么上等根器的人就无法依靠题目来理解续部的意义了。如果这样说，第二是：虽然续部的十种事物和题目的意义不能一一对应，但是题目的意义存在于基础、道路、结果这三者之中，因此在那里没有不包含续部意义的过失。又说：看到题目就能理解续部首尾的意义，这是因为依靠理解意义来命名，是先前出现的轮涅的标志。娘氏注疏家的观点是正确的。也就是说，秘密主自己领会了续部的意义，在为眷属讲解时，依靠意义来命名。因此，在先前出现的角度来看，题目中完整包含了词义，并且在一瞬间理解也没有矛盾。如大海中说：断除一切障碍，为了调伏的众生，在一瞬间显现。这样说。在之后，依靠题目来理解意义，在那里只是理解了基础、道路、结果这三者的符号而已。因为是名字能够象征意义的名字。例如，说瓶子的时候，虽然理解了肚子大、底部小、能够装水的物体，但是并不包括金瓶等特殊性质。第三是：对于这个续部，续部的名称是金刚萨埵幻化网，经典的名称是经典的总体，口诀的名称是秘密藏。为什么在书本的开头只提到了口诀的名称呢？回答是：在玛哈瑜伽中也分为了续部、经典、口诀这三种内部类别，因为这是玛哈的阿底，所以提到了口诀的名称。第四也有辩论和回答两种。第一是：一些愚昧的人说：这个续部不是从印度翻译过来的，因为开头没有提到梵语。第二分为破斥和成立两种。第一是：一些上师认为，如果完全没有梵语，那么翻译成藏语是不合理的
English
Therefore, according to what the Bhagavan said, let's make an introduction to the tantra, which is the explanation of the oral instructions of the guru. It is said like this. Because it is said so. Secondly, there are two types of arguments and answers. The first is: Does the title contain the meaning of the tantra? If it does, the title and the ten objects of the tantra should be closely connected. If it does not, then people of superior faculties will not be able to understand the meaning of the tantra by relying on the title. If you say that, the second is: Although the ten objects of the tantra and the meaning of the title cannot correspond one by one, the meaning of the title exists in the base, path, and result, so there is no fault of not including the meaning of the tantra there. Also, it is said that seeing the title can understand the meaning of the beginning and end of the tantra, because naming is based on understanding the meaning, which is the sign of the previously appeared Saṃsāra and Nirvāṇa. The view of Nyang's commentator is correct. That is to say, the secret lord himself understood the meaning of the tantra, and when explaining it to the retinue, he named it based on the meaning. Therefore, from the perspective of what appeared earlier, the title completely contains the meaning of the words, and there is no contradiction in understanding it in an instant. As it says in the ocean: Abandoning all obscurations, for the beings to be tamed, it appears in an instant. It is said like this. Afterwards, understanding the meaning based on the title is just understanding the symbols of the base, path, and result there. Because it is a name that can symbolize the meaning. For example, when saying the word "vase", although it is understood as an object with a large belly, a small bottom, and the ability to hold water, it does not include special properties such as a golden vase. Thirdly, for this tantra, the name of the tantra is Vajrasattva Mayajala Tantra, the name of the scripture is the general scripture, and the name of the oral instruction is Secret Essence. Why is only the name of the oral instruction mentioned at the beginning of the book? The answer is: In Mahayoga, there are also three internal categories of tantra, scripture, and oral instruction. Because this is Maha Ati, the name of the oral instruction is mentioned. Fourthly, there are also two types of arguments and answers. The first is: Some ignorant people say: This tantra was not translated from India, because Sanskrit is not mentioned at the beginning. The second is divided into refutation and establishment. The first is: Some superiors believe that if there is no Sanskrit at all, then translating it into Tibetan is unreasonable.
Chinese
有人说，题记写着“藏语”就暗示有汉语，但这种说法是不对的。因为藏语可以和汉语等其他语言结合，所以不会变成印度语。而且，在藏地创作的论著也可以隐含地加入汉语，否则也会变成印度语的过失。第二种说法是，这里没有汉语，所以就一定变成藏语，这种说法也不成立。因为在藏地创作的很多论著中，开头也使用了汉语，但这并不会让它们变成印度语。此外，如果说仅仅因为开头没有提到印度语就变成藏语，那么从汉地翻译过来的佛经也会变成藏语。如果说因为没有提到两种语言，那么所有的印度语范本也会不可避免地变成藏语。即使如此，为什么只在开头提到藏语呢？因为早期翻译的印度语版本中，似乎有“印度语”的说法，这是为了在《释论·日光》中进行解释。那么，这样说有什么必要呢？因为密宗的续部不一定只有印度语的四种语言，如《时轮大疏》等中有广泛的论述。因此，为了确定这本续是从印度语的四种语言中的梵语翻译而来，所以需要这样说明。正如《释论·日光》中所说：“印度是指容器和内容两种，如金刚座等地。语言是指四种语言等，这里应理解为梵语。”因此，译师们也遵循这一说法，在开头写上“藏语”。早期译师们为了简洁而没有提及汉语，为了快速理解意义而只提到了藏语。但这仅仅是说说而已。总而言之，这部续是广为人知的印度大班智达们广泛解释过的，而且无垢友（Bīśwamitra）所著的《密集金刚》的注释也引用了这部续的很多引文。后来，由于找到了汉文版本，塔洛和果洛等大译师也进行了翻译，所以没有变成藏语的过失。第二，关于具名续的意义，为了不侵犯本师的权威，题记的意义是……