English
It is the meaning of realization. It is for the sake of those with good fortune. As it says, it is not for others except for those with excellent fortune. Thus, the common names of the three individuals who explain the main points of the tantras and mandalas are: The name Vajrasattva Mayajala, if divided, has two parts: explaining Vajrasattva and explaining Mayajala. The first has two parts: explaining Vajra and explaining Sattva. The first is, as it says in the Explanatory Tantra Mirror: The nature without difference, is said to be Vajra. Thus it is shown. Vajra is the emptiness of inseparable nature, and emptiness is called Vajra. As it says in the Equal Union: Vajra is said to be emptiness, Sattva is great wisdom. Thus, all dharmas are gathered into the mind, and the emptiness of the mind itself is called Vajra. For example, the worldly substance diamond is able to destroy all other things, but in turn, nothing else can stand against its essence. Similarly, emptiness destroys all phenomenal dharmas, but phenomenal dharmas cannot stand against emptiness, therefore it is expressed by the word Vajra. Moreover, Vajra has seven qualities: it cannot be cut, it cannot be broken, it is true, it is hard, it is stable, it is unobstructed in all ways, it is undefeated in all ways. Note. Thus, it is said to have seven qualities. The meaning of the second, Sattva, is: All dharmas are non-dual, self-aware bodhicitta itself. Thus it is shown. Moreover, the word Sattva has about six meanings from the word Sattva: sentient being, hero, great courage, stable, collected, and realized. Although it has these meanings, here it is the occasion to take the three meanings of stable, collected, and realized. The appearance aspect of the wisdom emptiness mentioned above is the self-born wisdom of skillful means and awareness, and the mind itself that unites that with wisdom emptiness, the self-born wisdom of the non-duality of appearance and emptiness, from sentient beings to Buddhas, has no good or bad in its nature, and remains unchanged, therefore it is said to be the stable Vajrasattva. As Lord Maitreya says: Just as it was before, so it is later, it is the nature of unchanging dharma. So it is. The meaning of collected is:
Chinese
从自生本智的角度衡量，轮回与涅槃的善恶二者并未截然不同，而是汇集于心性之中，融为一体，此乃汇集之金刚萨埵。证悟的意义在于：就实相而言，轮回与涅槃无有善恶之分；然就显现而言，似有善恶之别，故求解脱者需于道与方便二者勤勉，从而证悟心即是佛，此即是证悟之金刚萨埵，亦名果位金刚萨埵。如是，即阐释了于续部中安立金刚萨埵之名的意义。于坛城之主尊安立金刚萨埵之名的意义在于：心性自生之本智，其体性虽是无相之空性，然于有情心识中，觉性显现为智慧之轮，即具相之手印。如是云：自明无边际之中心，四智光芒轮之相。于实修之时，资粮道中为意乐行之本尊，加行道中为气心之本尊，见道中为光明之本尊，二地至十地之间为学道之双运本尊，佛地为无学之双运本尊，于主眷之相中显现者，亦安立金刚萨埵之名。于讲经说法者安立金刚萨劮之名者：通常讲经说法者有五种，此处指于本初佛普贤王如来前，以意幻化现之讲经说法者金刚不动佛，亦如是称之。如是，即阐释了名称之首个部分，金刚萨埵之释义。第二部分，幻化网之意义：于金刚镜中云：方便与智慧相联之义，幻化即是四种解释。如是，首先是证悟积聚幻化网：五根如幻显现，无有间断，一切所变现者，即五蕴，五蕴之幻化与五蕴之变幻，二者本体同一相联，即安立为网之名。其次是胜义幻化网：空性乃一切法无碍显现之基础，如幻
English
Measured from the perspective of self-arisen primordial wisdom, the two, samsara and nirvana, good and bad, are not established as distinct, but are gathered into the expanse of mind itself, unified in equality, this is the Gathered Vajrasattva. The meaning of realization is: In terms of the nature of reality, samsara and nirvana have no good or bad; however, in terms of appearance, good and bad seem to appear, therefore, a person who seeks liberation strives on both the path and means, thus realizing that the mind is the Buddha, this is called the Realized Vajrasattva, or the Fruition Vajrasattva. Thus, the meaning of naming Vajrasattva in the tantra is explained. The meaning of naming Vajrasattva as the main deity of the mandala is: The very self-arisen wisdom of mind itself, although its essence is emptiness without characteristics, in the minds of sentient beings, awareness itself appears as the wheel of wisdom, the symbolic mudra. As it says: In the center of self-awareness without beginning or end, the four wisdoms radiate in the form of a wheel. At the time of practice, in the accumulation path, it is the deity of aspiration and practice; in the joining path, it is the deity of wind and mind; in the seeing path, it is the deity of clear light; from the second to the tenth bhumis, it is the deity of union in learning; in the Buddha bhumi, it is the deity of non-learning union, all of which appear in the form of the main deity and retinue, are also named Vajrasattva. Naming the expounder as Vajrasattva is: Generally, there are five types of expounders of the tantra. Here, it refers to Vajra Akshobhya, the expounder of the mind's illusion, who is present before the primordial Buddha Samantabhadra, and is also known as such. Thus, the explanation of the first part of the name, Vajrasattva, is completed. The meaning of the second part, the net of illusion: In the Vajra Mirror it says: The meaning of the connection between method and wisdom, illusion is explained in four ways. Thus, first is the realization accumulation net of illusion: The five elements appear like illusions without interruption, whatever is transformed, namely the five skandhas, the illusion of the five skandhas and the transformation of the five skandhas, the two are connected by the same essence, which is named the net. Secondly, the definitive meaning of the net of illusion: Emptiness is the basis for the unimpeded appearance of all dharmas, like an illusion.
Chinese
将地智与自生智慧结合，因此，空性为幻，智慧之智为幻变，二者结合称为网。第三，直义表法的幻化网，是作为证悟胜义幻化网的方法，其象征是本尊父母双运，空性象征为佛母，智慧之智象征为佛父，双运象征为本尊父母交合而住，因此，父为幻化，母为网。第四，本尊与分别念无别的幻化网，是本尊的体性幻化为分别念的自性，分别念的自性幻化为本尊，因此称为本尊与分别念无别的幻化网。第二，以伟大而命名的圣教之名：出自《说续海》：各自显示之海续，于此显示，以此显示，以此而显示，一切义理于此皆圆满，故说为圣教之总集。此处所说的“于此显示”是指：导师所说的法深奥且难以衡量，犹如大海，词句广博且意义无边，这一切都在这部伟大的续部之王中圆满显示，因此说“于此显示”。出自《幻化八十品》：通达平等性义之自智之王，如众水汇入大海般，通达无上义之此等大方便中，无余包含无量解脱乘。此处所说的“以此显示”是指：教法和乘的意义无余地从此续部之王中流出而显示，因此说“以此显示”。出自此续：十方广为人知，从秘密藏中流出。此处所说的“以此而显示”是指：无论从哪个乘门进入，最终都不会超出此乘，因此说其他一切乘都是此乘的阶梯。出自此续：诸地之差别安立，也是进入秘密藏之路。因此，对于这些意义，此续被称为圣教之总集。也就是说，因为是所有法相和续部的圣教之总集，所以被称为圣教之总集。
English
The union of earth wisdom and self-born wisdom. Therefore, emptiness is illusion, wisdom of knowledge is transformation, and the union of the two is called net. Third, the illusory net of direct meaning symbols is the method to realize the definitive meaning illusory net. Its symbol is the union of deity father and mother. Emptiness is symbolized by the deity mother, wisdom of knowledge is symbolized by the deity father, and union is symbolized by the deity father and mother residing in union. Therefore, the father is said to be illusion and the mother is said to be net. Fourth, the illusory net of non-duality of deity and thought is that the essence of the deity transforms into the nature of conceptual aggregates, and the nature of conceptual aggregates transforms into the deity, hence it is called the illusory net of non-duality of deity and thought. Second, the name of the scriptures named after greatness: From the "Ocean of Explanatory Tantras": The tantra of the ocean that shows separately, shows here, shows with this, shows with this in the future, all meanings are completely fulfilled in this, therefore it is said to be the general collection of scriptures. The "shows here" mentioned here means: The Dharma spoken by the teacher is profound and difficult to fathom, like an ocean, the words are vast and the meaning is infinite, all of which are completely shown in this great king of tantras, therefore it is said "shows here". From the "Eighty Chapters of Illusions": The king of self-awareness who realizes the meaning of equality, just like all rivers flow into the great ocean, in these great means of realizing the supreme meaning, all immeasurable liberation vehicles are included without exception. The "shows with this" mentioned here means: The meaning of the teachings and vehicles, without exception, emanates from this great king of tantras and shows, therefore it is said "shows with this". From this very tantra: Widely known in the ten directions, emanating from the secret essence. The "shows with this in the future" mentioned here means: No matter which vehicle gate one enters from, one will ultimately not go beyond this vehicle, therefore it is said that all other vehicles are like the steps of this vehicle. From this very tantra: The special arrangement of the grounds is also the path to enter the secret essence. Therefore, for these meanings, this tantra is called the general collection of scriptures. That is to say, because it is the general collection of scriptures of all characteristics and tantras, it is called the general collection of scriptures.
Chinese
雅玛事业之教言，法相部三类。智慧天之教言，外续部三类。无为圆满之教言，内续部三类。因为是所有这些教言的总集，所以被称为教言总集。第三，口诀之名称是，在经函的开头所列的名称是：《秘密藏续，彼性决定》。解释其含义时，比玛拉说：“自性名为秘密，伟大名为心要义，彼性即是法相，决定故略示决定义。”因此，解释《秘密藏续，彼性决定》的含义有四点：第一，秘密有自性之秘密、隐藏之秘密、遮蔽之秘密三种。第一，自性之秘密所指的是自性之续，心性之本性，实相，本来就自然存在，但就像穷人家里地下的宝藏一样，因为没有看见，所以是自性之秘密。隐藏之秘密是，虽然在许多经续中都说心性是佛性，但舍弃了自心是佛，而去其他地方寻找佛，这就是自己对自己隐藏。遮蔽之秘密是，为了不让非器之人理解甚深的密咒见修行，所以是遮蔽的秘密。比玛拉虽然说了不显示的秘密，共四种，但如果归纳起来，自性之秘密包含在隐藏之中，不显示包含在遮蔽之中，所以归纳为隐藏和遮蔽两种。《续》中说：“不了解隐藏之秘密，而执着于遮蔽之秘密。”等等。第二，心要的含义有三种解释：帕ra（藏文，梵文天城体：पर，梵文罗马拟音：para，汉语字面意思：超越），类似于从一中生出多的基础，心性是轮回和涅槃两者的生发基础。而且，这个阐释心性的续，也是所有教法和续的来源或生发基础。赫日达雅（藏文，梵文天城体：हृदय，梵文罗马拟音：hṛdaya，汉语字面意思：心），意思是像生命或心一样珍爱。如果不修佛，那另当别论。如果修佛，无论从哪个法门进入，最终都必须进入这个法门，因此，它就像所有其他法门的生命一样。嘎日巴（藏文，梵文天城体：गर्भ，梵文罗马拟音：garbha，汉语字面意思：胎藏），类似于外壳内的精华，因为它是位于一切法之中的精华。第三，彼性之
English
The instructions of Yama Karma, the three categories of characteristic divisions. The instructions of the Wisdom Deity, the three categories of outer tantras. The instructions of unconditioned perfection, the three categories of inner tantras. Since it becomes the general instruction of all of these, it is said to be the general instruction. The third is the name of the instructions: The name placed at the head of the book is: "The Secret Essence, the Determination of Suchness." Explaining its meaning, Vimala said: "Nature is called secret, greatness is the meaning of essence, suchness is the characteristic, determination briefly shows the determined meaning." Therefore, there are four points in explaining the meaning of "The Secret Essence, the Determination of Suchness": First, there are three types of secrets: the secret of nature, the secret of concealment, and the secret of hiding. First, the secret of nature refers to the nature tantra, the nature of mind, the suchness that is naturally present, but like a treasure under the ground in a poor man's house, it is not seen, so it is the secret of nature. The secret of concealment is that although it is said in many sutras and tantras that the nature of mind is the nature of the Buddha, abandoning the fact that one's own mind is the Buddha and seeking the Buddha elsewhere is concealing oneself from oneself. The secret of hiding is that the profound view and practice of secret mantra are hidden so that those who are not vessels cannot understand them. Although Vimala spoke of four secrets, including the secret of non-disclosure, if summarized, the secret of nature is included in concealment, and non-disclosure is included in hiding, so they are summarized into two: concealment and hiding. The tantra says: "Without understanding the secret of concealment, one clings to the secret of hiding," and so on. Second, the meaning of essence has three meanings: Para (藏文，梵文天城体：पर，梵文罗马拟音：para，汉语字面意思：超越) refers to something like the basis from which many arise from one, and the nature of mind is the basis of both samsara and nirvana. Moreover, this tantra that explains the nature of mind is also the source or basis of all teachings and tantras. Hridaya (藏文，梵文天城体：हृदय，梵文罗马拟音：hṛdaya，汉语字面意思：心) means to cherish like life or heart. If one does not practice Buddhahood, that is another matter. If one practices, no matter which path one enters, one must ultimately enter this path, therefore, it is like the life of all other paths. Garbha (藏文，梵文天城体：गर्भ，梵文罗马拟音：garbha，汉语字面意思：胎藏) refers to something like the essence inside a shell, because it is the essence that resides in the center of all dharmas. Third, the