Chinese
《秘密藏》之总义，见而解义。 《秘密藏》之总义，见而解义。 दृष्टेणार्थबुद्धेनमो गुह्यगर्भस्य सामान्यार्थविहरति स्म। (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 《秘密藏》之总义，见而解义，如是安住。 吉祥秘密藏，彼真实性决定之总义口诀，依具德上师之规而作，见而解义，顶礼吉祥金刚萨埵。法界智双运，乃觉性之自性。不变胜义，无迁变常恒之体性。无为法，周遍虚空，虚空之金刚。根本续，顶礼善逝藏。 为令不变之心性现前故，以生圆次第之翼，扇动之幻变，从方便解脱之虚空，引至金刚之位，以恭敬顶礼方便续道之精要。自显无别，不变圆满三身，不坏俱生，安乐之体性，至上金刚心，吉祥轮之主，果续如来，恭敬顶礼。甚难证悟，深密藏之义，以言语文字诠释而得自在，乃示现诸法甚深要义之作者，祈愿吉祥金刚持胜者得胜。至极秘密，坚固与动摇诸法之自性，三世诸佛之意精华，心要之义，无谬如是宣说真如之续，于此阐明决定之甚深要义诸法。如是，此处所说之法者，金刚萨埵幻化网根本续，吉祥秘密藏，彼真实性决定之续之大王，此即是也。彼以何而宣说耶？以教证、理证、窍诀三者而宣说。彼中，以教证如何宣说耶？解脱道次第与顿超俱示之金刚镜，与智慧藏。方便道次第与顿超俱示之大海与灰烬。如是，宣说续部四类等，诸清净续部等是也。以窍诀如何宣说耶？印度之大班智达莲花生，与无垢友等共同，特别是娇艳金刚之广释释疏，与诸佛秘密幻化道次第等为依而宣说。藏
English
Seeing the general meaning of the Secret Essence, understanding the meaning. Seeing the general meaning of the Secret Essence, understanding the meaning. Dṛṣṭeṇārthabuddhena mo guhyagarbhasya sāmānyārthaviharati sma. (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Chinese literal meaning) Seeing the general meaning of the Secret Essence, understanding the meaning, thus it abides. Homage to glorious Vajrasattva, the one who sees and understands the meaning, which is arranged according to the Guru's tradition, the definitive general meaning of the glorious Secret Essence, the very nature of reality. The union of space and wisdom is the nature of awareness. The unchanging ultimate meaning is the immutable, permanent reality. The unconditioned, all-pervading space, the vajra of space. I pay homage to the Sugata-garbha, the root tantra. In order to manifest the unchanging state of mind, by the magical display of moving the wings of generation and completion, drawing from the space of skillful means and liberation to the vajra ground, I respectfully bow to the essence of the path of skillful means. Self-appearing, impartial, unchanging, complete three bodies. Indestructible, co-emergent, the nature of bliss. Supreme Vajrasattva, the lord of the glorious mandala. I respectfully bow to the Tathagata, the result tantra. The meaning of the Secret Essence, which is very difficult to realize, is empowered to be explained by words and expressions. May the glorious Vajradhara, the supreme victor, who is the agent of showing the profound essence of all dharmas, be victorious. The most secret, the nature of all stable and moving things. The essence of the intention of the Buddhas of the three times, the meaning of the heart essence. The tantra that unerringly reveals suchness as it is. Here, all the definitive profound meanings are clarified. So, here, the Dharma to be explained is: the root tantra of Vajrasattva's Magical Net, the glorious Secret Essence, the great king of tantras that defines reality itself. How is it explained? It is explained by three: scriptural authority, reasoning, and pith instructions. How is it explained by scriptural authority? The Vajra Mirror, which shows the path of liberation both gradually and instantaneously, and the Essence of Wisdom. The Ocean and Ashes, which show the path of skillful means both gradually and instantaneously. Thus, it is explained by the four classes of tantras and all the pure tantras. How is it explained by pith instructions? It is explained based on the great Indian scholars Padmasambhava and Vimalamitra in general, and in particular, the detailed commentary on the Lustrous Vajra, the commentary on the Spreading Needles, and the stages of the Secret Magical Manifestation of the Buddhas. Tibet
Chinese
索、祖、努三位大学者，特别是祖梅翁三尊等依靠纯正的论典。如果问以理如何讲解，以不违背经文口诀的清净理路。如何讲解的方式，将戏金刚的三续归纳为四种显现而宣说。祖琼·喜饶扎将归纳为五法等，有多种讲解方式的教规。此处如果追随比玛拉来讲解，在科雄·萨仲中说：上等者指示名称，中等者分别，下等者字句解脱。因此有三种意义：首先，对于以开头的陈述就能理解的上等根器者，解说名称；对于中等根器者，以分别解释共同意义的方式来解说；对于下等根器者，从字字句句的角度来 विस्तृत 讲解。此处展示前两个科判。其中，首先对于以开头的陈述就能理解的上等根器者，解说名称。科雄中说：上等名称有三种说法，幻化心髓是经文的总集，如手的脉搏般理解头尾，为了有缘者。这样讲述。对于上等者指示名称也有三种说法：金刚萨埵幻化网，是与续部相符的名称；秘密心髓真实决定，是与口诀相符的名称；体性和所有续部的经文总集，是与经文相符的名称。主要从主要方面来说，名称有三种说法。理解方式是：如医生看手的脉搏就能知道身体头尾的疾病一样。其中，名称的分类有三种，首先共同指示续部、坛城的主尊和讲解者的三种名称是：金刚萨埵幻化网。其中名称的两个部分，首先金刚萨埵是，在讲解续部明镜中说：所有诸法无二的，自明菩提心性，无有差别的自性，名为金刚。以及，在等合中说：金刚说是空性，心是仅仅智慧，成就彼等自性，称为金刚萨埵。因此金刚是智慧空性。空性。
English
The three great scholars So, Tsur, and Nup, especially Tsurme Wangsum etc., relied on pure treatises. If asked how to explain with reasoning, it is with pure reasoning that does not contradict the scriptures and oral instructions. As for the method of explaining, they speak by condensing the three Tantras of Playful Vajra into four appearances. Zur Chung Sherab Drakpa condensing it into five dharmas, etc., there are many teaching traditions of explanation. Here, if we follow Vimalamitra to explain, in the 'Khok Chung Saldrön' it says: 'For the best, indicate the name; for the middling, differentiate; for the lowest, release the words and meanings.' Thus, there are three meanings: First, for those with the best faculties who understand from the initial statement, explain the name; for those with middling faculties, explain by differentiating the general meaning; and for those with the lowest faculties, explain by elaborating on each word and meaning. Here, we show the first two sections. Among them, first, for those with the best faculties who understand from the initial statement, explain the name. In the 'Khok Chung' it says: 'The best name is known as three terms; the heart essence of illusion is the general scripture; understand the head and tail like the pulse of the hand; for the sake of the fortunate ones.' Thus, it is taught. Indicating the name for the best also has three terms: Vajrasattva Magical Net, which is the name that accords with the Tantra; Secret Essence Definitive Truth, which is the name that accords with the oral instructions; and the general scripture of the characteristics and all the Tantras, which is the name that accords with the scriptures. Mainly, from the perspective of what is important, the name is known as three terms. The way to understand it is like a doctor who looks at the pulse of the hand and knows the diseases of the body from head to tail. Among them, there are three categories of names. First, the names that are commonly shown for the three: the main deity of the Tantra and mandala, and the expounder, are Vajrasattva Magical Net. Among them, of the two parts of the name, first, Vajrasattva is, in the Explanatory Tantra Mirror it says: 'All dharmas are non-dual, the self-awareness of the nature of bodhichitta, the nature without difference, is explained as Vajra.' And, in the Union it says: 'Vajra is said to be emptiness, mind is just wisdom, accomplishing their self-nature, is called Vajrasattva.' Thus, Vajra is wisdom emptiness. Emptiness.
Chinese
因此，任何外在的相状之法都不能够破斥它，而且能够摧毁一切外在的相状之法，因为它与金刚的法性相同，所以这样命名。菩萨是：从萨埵（藏文：ས་ཏྭའི་སྒྲ་）这个词引申而来，一般来说，萨埵有六种含义：勇气，即嗔恨；勇敢且坚定；欲望；知识；有情；以及总集。在这里，指的是坚定、总集、证悟这三种含义。其中，坚定是：所有有情的心，被称为金刚。因为坚定，所以称为菩萨。还有，总集是：金刚萨埵总集故，或者说，被称为不可破的金刚。菩萨是三有的合一。在此，有智慧者，称之为金刚萨埵。还有，证悟是：无生智慧自性界，不变不坏金刚义，菩萨智慧即金刚。因此，能取之方便自证菩提心，所取之境智慧界空性，与其为一体的双运，自性清净，因为像金刚一样坚固，所以称为坚固的金刚萨埵，从最极不改变的角度安立。以该双运的印记加持轮涅的一切法，将轮涅好坏无别地总集于平等性中，这是总集的金刚萨埵，从一切种类的最胜具足的角度安立。这样，坚定和总集这两者是从安立实相的角度安立的。因此，这两者被称为无基果二分的金刚萨埵。像这样，实相的意义从原始以来就自然具备，当断尽二障、圆满二资粮的补特伽罗如实地证悟自己的本性时，这就是果位的金刚萨埵，从显现的角度安立。并且，所证悟的智慧也像金刚一样无二无别，所以这样称呼。为了表示这一点，显现为相状的印记，即坛城的主尊。在这里，以心之幻化的角度来解释，所说的补特伽罗不动金刚也被称为金刚萨埵。其中，坛城的主尊是：对于初学者来说，以共同意义的方式
English
Therefore, no external phenomenal dharma can refute it, and it can destroy all external phenomenal dharmas because it is identical to the nature of vajra, hence the name. Sattva (Bodhisattva) is: derived from the word "sattva" (Tibetan: ས་ཏྭའི་སྒྲ་). Generally, "sattva" has six meanings: courage, i.e., anger; bravery and steadfastness; desire; knowledge; sentient beings; and collection. Here, it refers to the three meanings of steadfastness, collection, and realization. Among them, steadfastness is: the mind of all sentient beings is said to be vajra. Because of steadfastness, it is called sattva (Bodhisattva). Also, collection is: because Vajrasattva is a collection, or it is said to be the unbreakable vajra. Sattva (Bodhisattva) is the unity of the three realms. Here, the wise one is called Vajrasattva. Also, realization is: the unborn wisdom's own realm, the meaning of the unchanging and indestructible vajra, the wisdom of sattva (Bodhisattva) is vajra. Therefore, the uniting of the means of the grasping subject, self-awareness bodhicitta, and the realm of the grasped object, the emptiness of wisdom, which is naturally pure, is called the steadfast Vajrasattva because it is as firm as a vajra, established from the perspective of the ultimate unchanging. By applying the seal of this union to all the dharmas of samsara and nirvana, the collection of samsara and nirvana, without distinguishing good or bad, into equality is the collection of Vajrasattva, established from the perspective of possessing all kinds of supreme qualities. Thus, these two, steadfastness and collection, are established from the perspective of the state of reality. Therefore, these two are called Vajrasattva, which is indivisible between the ground and the result. In this way, the meaning of the state of reality has been naturally present from the beginning. When a person who has exhausted the two obscurations and perfected the two accumulations realizes his own nature as it is, this is the Vajrasattva of the result, established from the perspective of appearance. And the wisdom that is realized is also indivisible like a vajra, so it is called that. To represent this, the main deity of the mandala appears as a symbolic seal. Here, explaining from the perspective of the mind's illusion, the person Akshobhya Vajra is also called Vajrasattva. Among them, the main deity of the mandala is: for beginners, in a general sense
Chinese
观修所证之本尊身，果位圆满次第成就之际，于加行道时，气心之本尊身自然显现，见道光明之本尊身，学道双运之本尊身，即由道所摄之坛城主尊，以及无学道双运于色究竟天安住之二净坛城之主尊等。名之二边幻化网者，如金刚经云：方便与智慧相联之义。故幻化网亦为方便智慧双运之义。其中初者分别假网者，五大种法，是幻化，显现无有差别之故。五蕴法，是幻变，因由五大种无有差别之因，幻变成果五蕴之故，因果二者法，是网，彼二者因果相联之门双运之故。二者胜义幻网者，智慧界空性法，是幻化，无别普周之法性之故。方便觉性自生之智慧法，是幻变，空性之功能显现觉性自生之智慧不灭而幻变之故。彼二者大双运，是网，空性之功能显现为智慧，而智慧之自性解脱于空性之故。三者不了义表诠幻网者，于何引导则向于了义之幻化网，引导何者则向于执相之有境者，如何引导耶？幻化所表者为佛母，幻变所表者为佛父，网所表者为父母双运之表诠。四者本尊分别无别之幻网者，分别乃幻化，显现而自性不成立之故。本尊乃幻变，分别之自性法性菩提心之功能显现为本尊之故。网乃自性二无别而相联，分别之自性为本尊之故。如是亦云：支分经云：五蕴幻化之智慧，以自明方便幻变为五族。又云：上师云：普生坛城大幻化，多而相联乃网之义。如是说。