Chinese
这些也被说成是就基础和结果的方面而言的，如果就基础而言，则是分别念的集合，以及它的显现之基础，心性光明。就像前两个幻网一样。如果就结果而言，分别念的集合，如果将结果的法以基础的法的名称来命名，则没有。究竟的意义是证悟法身，方便的意义是无上密法的色身，以及本尊分别念无别，即一切蕴界皆清净为平等一味的本尊。如果就主要方面而言，金刚萨埵更像是从胜义谛的方面来说的，而幻化网则像是从世俗谛的方面来说的。知道了基础的金刚萨埵幻网之后，为了获得结果的金刚萨埵幻网，将基础和结果二者都作为道用的道续，也被如此命名。第二，从伟大而命名的，被称为一切体性和续部的总集。其意义如金刚经所说：分别宣说如海续，此处宣说由此而宣说，因此而宣说。一切意义皆圆满于此，故说为总集。如此宣说。显宗经论所诠释的增上生和决定胜，以及成就一切智智的道，都显示为它的道阶。外密有相和无相的道，特别是无上瑜伽部的一切续部的所诠精华，深明双运的秘密，无余地在此续中宣说。三藏和其它一切续部，都是从此所宣说的意义出发而说的，因此是从此而来的。所有这些教法，都是为了使人能够真正或间接地进入此续的意趣，即殊胜的二谛无别。因此，它成为一切教法的总纲。此续也被称为与教法相符之名。第三，从意义本身的体性而命名，或与口诀相应的名称是，《秘密藏续》的“彼性决定”一词，出现在经函的开头。对此，比玛拉的注释中说：自性名为秘密，伟大名为心要义，彼性即是体性，决定乃是略义。
English
These are also said to be in terms of the basis and the result. If applied to the basis, it is the collection of thoughts, and its basis of appearance is the luminous nature of mind, like the first two illusion nets. If applied to the result, the collection of thoughts is only present if the qualities of the result are named with the names of the qualities of the basis. The definitive meaning is the realization of the Dharmakaya, the provisional meaning is the Sambhogakaya of the unique secret mantra, and the inseparability of deity and thought is the purification of all aggregates and elements into the equal taste of the Vajra deity. If taken as the main aspect, Vajrasattva seems to be explained from the ultimate truth aspect, while the net of magical illusion is explained from the conventional truth aspect. Having known the Vajrasattva illusion net of the basis, in order to obtain the Vajrasattva illusion net of the result, both the basis and the result are used as the path, and the path lineage is also named as such. Secondly, the name is given from greatness, which is called the general of all characteristics and lineages. Its meaning is also from the Vajra: "The lineage of the ocean separately taught, is taught here, taught by this, taught for this reason. Since all meanings are completely fulfilled in this, it is said to be the general of the scriptures." Thus it is said. All the paths of higher realms and definite goodness, which are the subject matter of the scriptures of the characteristic vehicle, and the path to accomplish omniscience, are shown as the steps of this path. The paths of external secret mantras, with and without signs, and especially the essence of the subject matter of all the tantras of unsurpassed yoga, the secret of profound and clear non-duality, are all taught in this tantra without exception. All the Tripitaka and other tantras are spoken based on the meaning taught here, so they are derived from this. All those teachings are directly or indirectly devoted to entering the meaning of this tantra, the inseparability of the two truths of excellence. Therefore, it has become the general outline of all the scriptures. This is also called the name that is in accordance with the scriptures. Thirdly, the name given from the nature of the meaning itself, or the name that is in accordance with the oral instructions, is the term "the determination of that very nature of the secret essence" that appears at the beginning of the book. On this, Vimala's commentary says: "The nature is called secret, greatness is called the meaning of the heart, that very nature is the characteristic, determination is the abbreviated meaning."
Chinese
“坦巴”这个词的四个部分，被解释为揭示了续部的自性、伟大、特征和究竟意义。这里简要地说一下总的意义。《华严经》中以三千大千世界由众多和巨大的因缘组成为例，说明仅仅依靠少量的因缘和简略的方法是无法成就圆满菩提的。同样，对于那些信仰广大行持的调伏对象来说，就像大乘波罗蜜多一样，如果不费力地掌握两种资粮的行持差别、时间和学习方法的无边善巧，就无法获得菩提。然而，对于那些信仰深奥的、具有殊胜根器的调伏对象来说，在此无上瑜伽的场合，如吉祥合和续中说：“因此，为何要广说？以简略的方式即是佛。”因此，以简略的道即可成就，并且在五浊恶世的短暂一生中即可成就，并且轻易即可成就，并且不依赖于其他道，仅凭此道即可成就，具有这样的特点。其原因在于，在外续三部以下未曾明确揭示的、作为智慧道的独特要诀，仅仅是确定这一点就具有力量。像这样，此续部胜过其他续部，被称为真俗二谛无别的法身大瑜伽。此续部的所诠之核心即是此。因此，应当了知，所有这些名称的各个部分主要都是为了揭示这一点。如果分别解释，秘密的意义在斯瓦卡布扎（Spar Khab）中分为自性等三者，在毗玛拉（Vimala）中加上不显示的秘密分为四者，但在此续部中，如云：“从内隐藏而显现意义。”如荣和隆二位大师所认为的那样，归纳为隐藏和隐藏两种。隐藏的秘密是：实相自性的续部，以及与之相关的道果等深奥难测，除了极少数敏锐者外，其他人无法理解。隐藏的秘密是：无上瑜伽的见、修、行的独特要诀，必须以各种方式对非器者保密，故置于此处。这两者难以理解，并且理解
English
The four parts of the word "Tantra" are explained as revealing the nature, greatness, characteristics, and definitive meaning of the continuum. Here, to mention the general meaning briefly: In the Avatamsaka Sutra, it is exemplified that this three-thousandfold world is formed from numerous and vast causes and conditions, stating that complete enlightenment cannot be achieved with only a few causes and conditions and a concise method. Similarly, for those who are inclined towards vast practices, like the Great Vehicle Paramita, it is impossible to attain enlightenment without exerting effort in the distinctions of the practice of the two accumulations, time, and the boundless skillful means of learning methods. However, for those who are inclined towards the profound and possess the supreme fortune, in this context of the Unexcelled Secret, as stated in the glorious Kalachakra Tantra: "Therefore, what is the need to elaborate? With brevity, it is Buddhahood itself." Thus, it is achieved through a concise path, and it is achieved in a single short lifetime in this degenerate age, and it is achieved easily, and it possesses the distinction of being achieved by this alone without relying on other paths. The reason for this is that the unique key point of the wisdom path, which is not clearly revealed in the three lower outer tantras, is the power of solely establishing that. Like that, this tantra is superior to others and is called the great yoga of the Dharmakaya, inseparable from the two truths. The core of what this tantra expresses is that. Therefore, it should be understood that all these parts of the name primarily reveal only that. If explained separately, the meaning of secret is divided into three, such as nature, in Spar Khab, and into four by adding the secret of non-disclosure in Vimala, but in this tantra itself, as it says: "From within, hidden, it brings forth meaning." As the two masters Rong and Long consider it to be included in hidden and concealed, it is explained. The hidden secret is: the continuum of the nature of reality, and the path and fruit related to it, are so profound and difficult to fathom that only a very few sharp-minded individuals can understand it. The concealed secret is: the unique key points of the view, meditation, and conduct of the Unexcelled Secret must be concealed in every way from those who are not vessels, so it is placed there. These two are difficult to understand, and understanding
Chinese
下面讲述不适合的差别分类。心髓的意义是：心髓的梵语是，hrdaya（梵文天城体：हृदय，梵文罗马拟音：hrdaya，汉语字面意思：心），garbha（梵文天城体：गर्भ，梵文罗马拟音：garbha，汉语字面意思：藏），三个之中，从第一个上面来说，因为是从一中生出多的基础，所以从心性证悟与未证悟而生出轮回与涅槃的一切法，并且这个确定它的续部，也成为一切教法生起的基础。从hrdaya（梵文天城体：हृदय，梵文罗马拟音：hrdaya，汉语字面意思：心）来说，是指像心一样珍爱，无论从哪个乘门进入，最终都不会超过这个，因此对于想要菩提的人来说，成为应该追求的主要目标，即前者是因的心髓，后者是果的心髓。garbha（梵文天城体：गर्भ，梵文罗马拟音：garbha，汉语字面意思：藏）是指位于书本开头的主要意义，就像外壳内的精华一样，是指浓缩精华的意义。即使将上下的一切乘进行比较，也没有比这个道路更殊胜的道路，因为它汇集并圆满了通过此道成就菩提的方便智慧之要点，因此是基、道、果之要点浓缩的精华。真如分为三种：无造作的真如，无错误的真如，非异体的真如。第一种是：原本自性清净的智慧，被突如其来的分别念及其习气的污垢所染污，称为有情；彻底消除这种染污，称为佛。通过密咒的方便智慧，将本有的自性显露出来并进行禅修，就像冰块融化成水一样，染污会自行消除，因此光明心髓之道被称为因之真如。第二种是：通过此道，使自住的智慧变得无垢，自然显现一切身和智慧的轮，这被称为果之真如。第三种是：如此一来，所知之基和所修之果，两者都与本有不坏的心无别，因此也称为因果一味的真如。究竟的意义是：如此安立基、道、果的分类，并不是为了调伏对境而宣说的隐义，而是对于根器最敏锐的对境，佛陀亲自如实证悟的究竟密意。像解释名称、内部、秘密一样，只是略见一斑，如果像内部一样，心
English
Here, the distinctions of unsuitable places are explained. The meaning of "essence" is: The Sanskrit equivalents of "essence" are hrdaya (Sanskrit: हृदय, Romanized Sanskrit: hrdaya, literal meaning: heart) and garbha (Sanskrit: गर्भ, Romanized Sanskrit: garbha, literal meaning: womb). Considering the first of these, it refers to the basis from which many things emanate from one. Thus, all phenomena of samsara and nirvana emanate from the realization or non-realization of the nature of mind. This tantra, which establishes that, also becomes the basis for the emanation of all teachings. From the perspective of hrdaya (Sanskrit: हृदय, Romanized Sanskrit: hrdaya, literal meaning: heart), it refers to something to be cherished like the heart. No matter which vehicle one enters, one will not ultimately transcend this. Therefore, it is the main thing to be pursued by those who desire enlightenment, the former being the essence of the cause and the latter being the essence of the result. Garbha (Sanskrit: गर्भ, Romanized Sanskrit: garbha, literal meaning: womb) refers to the main meaning of being situated at the beginning of a book, like the essence within a husk, referring to the meaning of condensed essence. Even if all the higher and lower vehicles are compared, there is no other path superior to this one, because it gathers and perfects the essential points of skillful means for accomplishing enlightenment through this path. Therefore, it is the essence of the key points of the ground, path, and result condensed into a quintessence. Suchness is threefold: unconditioned suchness, unerring suchness, and non-other suchness. The first is: The primordially pure wisdom, defiled by the adventitious conceptual thoughts and the obscurations of their habitual tendencies, is labeled as sentient beings. The complete reversal of that is labeled as Buddha. Through the skillful means of secret mantra, the innate nature is laid bare and meditated upon. Just as ice melts into water, the defilements naturally revert, so the path of the luminous essence is called the suchness of the cause. The second is: By that path, the self-abiding wisdom is made stainless, and all the wheels of body and wisdom naturally arise clearly, which is called the suchness of the result. The third is: In that way, both the knowable ground and the accomplishable result are inseparable from the single, innate, indestructible mind. Therefore, it is also called the suchness of one taste of cause and result. The definitive meaning is: The arrangement of ground, path, and result is not like a provisional meaning taught for the purpose of guiding disciples, but rather the ultimate intention that the Victorious Ones themselves realized as it is for disciples of supreme faculties. Explaining it like the name, inner, and secret is just a glimpse. If it were like the inner, the heart