English
Or it becomes a collection of general scriptures, or five topics, etc., are related in the manner of cause, condition, and result, therefore it is called a tantra. Alternatively, since the object to be explained obtains the name "tantra," the object that can explain is also called "tantra." In terms of classification, it can be divided into two types: the root tantra, which serves as the object of explanation, and the explanatory tantra, which serves as the explainer. The root tantra itself is also divided into twenty-two chapters, forming a collection of words and sentences. Among them, the first chapter discusses the topic of the Sambhogakaya, the first half of the third chapter discusses the topic of the Nirmanakaya taming beings, and the fifteenth chapter discusses the topic of the wrathful deities. These demonstrate the classification of the cause topic. The second chapter initiates the condition topic, and from the second half of the third chapter up to the twenty-first chapter, the meaning of the result, the fully enlightened tantra, is discussed. These contents are universally related to the necessity of the tantra, and the last chapter teaches the key points and transmissions. Regarding the tantric meaning that needs to be fully understood, the way to explain the substance of the tantra is as follows: the second half of the third chapter and the beginning of the eleventh chapter explain how to apply the view to the transmission, and so on. Many chapters initially present the classification of views in fragments, and so on. As for which chapter explains the ten substances of the tantra in what way, through the method of primary and secondary, it can be understood by carefully examining the scripture itself. As for which chapter explains the peaceful and wrathful general and specific dharmas, there are nine chapters explaining peacefulness, five chapters explaining wrathful deities, and eight chapters jointly explaining peacefulness and wrathfulness. If those with wisdom are interested, it is sufficient to elaborate on these details. These have already explained the classification of the general meaning. Saying: Like a lotus that emerges beautifully from cool water, although bound by impurities, it is not stained by faults. The unchanging nature of one's own mind, the unconditioned realm, is established as the essence of the mandala ocean. Therefore, Padmasambhava, Vimalamitra, Nyak Jnanakumara, etc., the heart essence, essence, and secret tantra of accomplished ones, in order to clearly understand the method of realizing the unchanging nature of one's own mind, spread the feast of the ocean of good explanations. Like a white lotus root, whatever is virtuous in every way, for all sentient beings who have not been mothers, may they ultimately obtain the source of essence, may it be dedicated to the ocean of Buddhas for the attainment of the state of immutability, freedom from defilements, and the reality of possessing two purities. The experiential power of the three wisdoms.
Chinese
不具足，勤奋步伐的舞蹈不精通，被称为见即顿悟的骏马，恐怕无法超越罪说险滩。因此，以圣者大悲的缰绳，以忍耐的鞭子善加鞭策，愿您恩赐将持有信勤衣饰的贤能之士，引至智者座前。吉祥秘密藏续，对彼性真实决定之总义次第，作分别的《见即顿悟》是，以堪布译师所著之心髓释《秘密主胜解庄严》之首总义为根本释论之基础，从彼延伸出的释论汇集，以笔记形式汇集，仰仗遍主上师大掘藏法王掘藏洲，以及堪布大译师达玛师利的恩德，智慧莲花略微绽放的疯僧莲花金刚海，无畏尊胜金刚吉祥贤，于十二岁时仅作种子笔记，因智慧力弱小，未成办大利益，故再次于二十三岁普持年，略微 विस्तृत 地分别，清净地安立，以此善根，亦愿一切众生得见善逝藏之自面。 秘密藏续之总义《见即顿悟》。
English
Lacking, the dance of diligent steps is not proficient, the steed called "seeing is understanding," I fear it will not be able to cross the treacherous shoals of sinful speech. Therefore, with the reins of the noble and compassionate, with the whip of patience, urge them well, may you grant the grace to lead all the wise who hold the garments of faith and diligence to the presence of the wise. The glorious Guhyagarbha Tantra, the general meaning of the order of determining that very reality, this called "Seeing is Understanding," takes the general meaning of the head of the heart commentary "Vajrasattva's Ornament of Realization" composed by the great Khenpo translator as the basis of the root explanation. From that, the collection of explanations that have spread out, collected in the form of notes, relying on the kindness of the all-pervading master, the great Tertön Chögyal, Tertön Lingpa, and the great Khenpo translator Dharmasri, the lotus of wisdom slightly bloomed, the mad monk Pema Gyurme Gyatso, Mipham Namgyal Dorje Pal Zangpo, at the age of twelve, only made a seed note. Because the power of wisdom was small, great benefit was not accomplished, so again in the twenty-third year, the year of universal holding, it was slightly expanded and clearly established. By this virtue, may all beings also see the face of the Sugata-garbha. General Meaning of the Guhyagarbha Tantra: Seeing is Understanding.