Tibetan
དཔལ་གསང་བའི་སྙིང་པོ་དེ་ཁོ་ན་ཉིད་ངེས་པའི་རྒྱུད་ཀྱི་འགྲེལ་པ་ཟབ་དོན་སྒོ་བརྒྱ་འབྱེད་པའི་ལྡེའུ་མིག དཔལ་གསང་བའི་སྙིང་པོ་དེ་ཁོ་ན་ཉིད་ངེས་པའི་རྒྱུད་ཀྱི་འགྲེལ་པ་ཟབ་དོན་སྒོ་བརྒྱ་འབྱེད་པའི་ལྡེའུ་མིག
Chinese
吉祥秘密藏续，即真实性确定之续的注释，开启深义百门的钥匙。 吉祥秘密藏续，即真实性确定之续的注释，开启深义百门的钥匙。 吉祥秘密藏续，即真实性确定之续的注释，名为开启深义百门的钥匙。吉祥秘密藏续，即真实性确定之续的注释，名为开启深义百门的钥匙。以极其恭敬之心，向成为三世一切佛之自性的具吉祥上师及至尊妙音顶礼并皈依。其自性本初即为大解脱，具足五种决定，寂静与忿怒之舞，坛城大海，舒卷之最胜作者，向遍主上师三身洲顶礼。大续之生处，普贤，天神之神，宣说续义，不动金刚之心，持有秘密宝藏之王子，以及五位受命空行母，以头顶礼敬。具缘国王，美饰金刚，桑吉桑，莲花生，毗玛拉，如玛，娘氏，努氏父子，祖钦释迦炯，祖琼智 Rab扎，秘密主卓普巴等，是顶礼之处。以殊胜之讲修事业之日光，照亮雪域大密宗之宗义者，大掘藏师昆仲，无边法称等，历代持明上师众等胜。大恩莲师教法事业极度兴盛，莲王布达，如意自在王，殊胜成就莲自在，义成自在王，以头顶礼敬历代成就之圣者之传承。甚深且广大的象征文字之续，虽不能明晰难以理解之要点，但以追随前代智者之语，以简短之词句而乐于宣说。如是，以若干偈颂之串联，使道路平坦。于此，一切续之王，一切乘之顶峰，一切教法之生处，一切圣言之总释，一切如来之意之深处，一切果之究竟处，过去诸佛之足迹，未来瑜伽
English
The commentary on the Glorious Secret Essence Tantra, the Tantra of Determining Reality Itself, the Key that Opens a Hundred Doors to Profound Meaning. The commentary on the Glorious Secret Essence Tantra, the Tantra of Determining Reality Itself, the Key that Opens a Hundred Doors to Profound Meaning. The commentary on the Glorious Secret Essence Tantra, the Tantra of Determining Reality Itself, called the Key that Opens a Hundred Doors to Profound Meaning, is present. The commentary on the Glorious Secret Essence Tantra, the Tantra of Determining Reality Itself, called the Key that Opens a Hundred Doors to Profound Meaning. With utmost reverence, I prostrate and take refuge in the glorious and venerable lamas who have become the essence of all Buddhas of the three times, and in the venerable Manjushri. Whose nature is primordially great liberation, Possessing the five certainties, the dance of peaceful and wrathful ones, The mandala ocean, the supreme actor of expansion and contraction, I bow to the all-pervading lama, the realm of the three kayas. The source of the great tantras, Kunsang, the god of gods, Who explains the meaning of the tantras, the mind of Akshobhya Vajra, The prince who holds the secret treasury, And the five command dakinis, I worship with my head. The fortunate king, the beautiful Vajra, Sangye Sang, Padmasambhava, Vimalamitra, Ru Ma, Nyak, the father and sons of Nub, Zurchen Shakya Jungne, Zurchung Sherab Drak, The secret lords, the Dro Phukpas, are the objects of my prostration. With the sun of distinguished exposition, accomplishment, and activity, Who illuminates the great secret tradition of the Land of Snows, The great treasure masters, the brothers, Rabjam Chodrak, etc., The successive assemblies of vidyadhara lamas are victorious. The kind Padmasambhava's teaching and activity are completely victorious. Pema Gyalpo Buddha, the Wish-Fulfilling Empowerment King, Supreme Accomplished Pema Wang, Meaningful Accomplished Wang Gyal, I worship with my head the lineage of accomplished masters. The profound and vast tantra of signifying letters, Although I may not be able to clarify the difficult points to realize, Following the words of the wise ones of the past, I am pleased to speak with few words and meanings. Thus, by making the path easy with a few verses, Here, the king of all tantras, the pinnacle of all vehicles, the source of all teachings, the general explanation of all scriptures, the innermost intention of all Tathagatas, the ultimate place of all fruits, the footprints of the Buddhas of the past, the yogis of the future.
Chinese
对于那些成为智者之路的人来说，它具有八种伟大功德，并显示心和智慧的自显。如果允许解释幻化根本续《吉祥密集心髓》，正如《明释心髓之灯》中所说：“所诠自性基之续，无有增损而宣说，能诠幻化网是也，如指月之指。”因此，所诠自性基之续，即一切有情之心性，自性真谛无别，本自成佛之殊胜大圆满法身。为了诠释它，通过三种方式——道路、助缘和文字续部，来阐释。即：宣说续之名称，与名称相应的续义，以及译后记。首先，宣说名称有四种意义：必要之义、总摄之义、词义、辩驳之义。第一，在标题中提到名称是有必要的。例如，从“瓶子”这个名称可以理解到具有膨胀的腹部、收缩的底部和盛水功能的物体。同样，依靠看到或听到名称，上根者可以理解经文的意义，中根者可以掌握意义的各个方面，即使是下根者，也能像药的标签一样，方便地找到书本。第二，密意心髓，即了知真如。这个名称具有其宣说的方式。因为“秘密”表示续部的自性，“心髓”表示续部的伟大，“真如”表示续部的体性，“了知”表示续部的决定意义，“哦”表示完整地宣说续部的意义。正如无垢友的《释续小论》中所说：“自性称为秘密，伟大即是心髓义，真如是其体性，了知是决定意义的简述。如是四种方式中，简略宣说共同之义。”此外，为了续部意义的缘故，所调伏的利根者，你们依靠这个名称，会有理解和思考的方式。因为“秘密”等四个名称依次表示难以理解、精华聚集、遣除他者、以及对决定意义毫无怀疑。与宣说的方式相符，续部的
English
For those who have become the path of the wise, it possesses eight great qualities and reveals the self-manifestation of mind and wisdom. If allowed to explain the root tantra of illusion, the glorious Secret Essence, as it is said in the "Lamp Illuminating the Core Meaning": "The signified, the self-nature base tantra, is that which is shown without exaggeration or diminution; the signifier is the net of illusion, like a finger pointing at the moon." Therefore, the signified, the self-nature base tantra, is the nature of the minds of all sentient beings, the true nature inseparable, the great Dharmakaya, primordially enlightened. To signify this, it is taught through three ways: the path, the means, and the explanation of the letter tantra. That is: stating the name of the tantra, the meaning of the tantra corresponding to that name, and the colophon. First, stating the name has four meanings: the meaning of necessity, the meaning of summary, the meaning of the words, and the meaning of refutation. First, it is necessary to mention the name in the title. For example, just as from the name "vase" one understands the object that has a bulging belly, a shrinking base, and the function of holding water, similarly, based on seeing or hearing the name, the superior can understand the meaning of the text, the middling can comprehend the aspects of the meaning, and even the inferior can easily find the book like a label on medicine. Second, the Secret Essence is the ascertainment of Suchness. This name has a way of showing. Because "secret" indicates the nature of the tantra, "essence" indicates the greatness of the tantra, "Suchness" indicates the characteristic of the tantra, "ascertainment" indicates the definitive meaning of the tantra, and "oh" indicates the complete showing of the meaning of the tantra. As it is said in Vimalamitra's commentary: "The nature is called secret, greatness is the meaning of essence, Suchness is its characteristic, ascertainment is the summary of the definitive meaning. Thus, in these four ways, the general meaning is briefly explained." Furthermore, for the sake of the meaning of this tantra, the disciple with sharp faculties, you have ways of understanding and thinking based on this name. Because the four names, "secret" and so on, sequentially indicate what is difficult to understand, what is condensed with essence, what eliminates others, and what is free from doubt about the definitive meaning. In accordance with the way of teaching, the tantra's
Chinese
因为通达自性广大、体性、决定义等。第三，从上师传承的口诀来说，有从外在方面与解脱道结合而说的，从内在方面与方便道上的门结合而说的，从秘密方面与下门结合而说的三种。第一，是秘密心髓即是真如的决断。因此，其中第一，秘密的意义有三种：自性之秘密、隐藏之秘密和遮蔽之秘密。第一，心性真谛无别，本自安住于殊胜法身，但因远离心识的行境而未能证悟，譬如虚空本身未能成为眼睛所见之物一般。如是，在《现观庄严论》中也说：‘孩童因无知所障蔽，未能知晓此理者，于他处寻觅佛陀，未见此地之安住。’如何隐藏的方式有四种：俱生无明未能证悟胜义谛是本初之隐藏；遍计无明未能证悟世俗谛是自性之隐藏；执著显空各自，未能证悟无二是自性体之隐藏；执著能所，未能证悟远离行境是极度之隐藏，以四种隐藏的方式而成为决断之方式的隐藏。第二，隐藏之秘密是，对于应调伏的具有迷惑心识的众生难以证悟，以及对于劣根者来说无法证悟，所以是隐藏，譬如对于患有眼疾的人来说，海螺的颜色一般。如是，在《誓言光明》中也说：‘密咒并非具有过失，为了众生之利益而极度隐藏，秘密心意成就永不退失，为了秘密而宣说了各种象征。’其中，在自性续中隐藏是，所诠释的续在自身本自安住，但因分别念的遮蔽而隐藏，那由谁来揭示呢？由量士夫的导师佛陀来揭示。在通常的文字中隐藏是，因为劣根者迷惑，所以续被扰乱，经文被扭曲，以口诀隐藏的方式安住，那是口诀量士夫的导师金刚上师来揭示。第三，遮蔽之秘密是，这些甚深续部的口诀缺失，以及对于按照字面意思行事者来说是遮蔽的。
English
Because it realizes the greatness of self-nature, characteristics, definitive meaning, etc. Third, according to the oral instructions of the lineage of lamas, there are three ways of explaining: externally, in conjunction with the path of liberation; internally, in conjunction with the door on the path of means; and secretly, in conjunction with the lower door. The first is that the essence of secrecy is the determination of suchness itself. Therefore, the first of these, the meaning of secret, is threefold: the secret of self-nature, the secret of concealment, and the secret of obscuration. First, the true nature of mind is inseparable, and it abides primordially as the supreme Dharmakaya, but it is not realized because it is beyond the realm of mental activity. For example, the sky itself is not visible to the eye. Thus, it is also said in the Manifestation of Enlightenment of the All-Illuminating One: 'Children are obscured by ignorance, and those who have not come to know this principle seek the Buddha elsewhere, and do not see that he abides here.' How it is secret is fourfold: the failure to realize the ultimate truth due to innate ignorance is the secret from the beginning; the failure to realize the conventional truth due to conceptual ignorance is the secret of self-nature; the failure to realize the inseparability due to grasping at appearance and emptiness separately is the secret of the essence; the failure to realize that it is beyond the realm of activity due to grasping at object and subject is the most secret. It is secret in the way of being determined by the four ways of being secret. Second, the secret of concealment is that it is difficult for those who are to be tamed and who have deluded minds to realize, and it is not possible for those of inferior faculties to realize, so it is concealed, like the color of a conch shell to those with jaundiced eyes. Thus, it is also said in the Clear Illumination of the Vows: 'Secret mantras are not faulty, but are kept very secret for the sake of sentient beings. The secret mind of accomplishment never fades, and various symbols are spoken for the sake of secrecy.' Among them, concealment in the self-nature tantra is that the tantra to be signified abides inherently in itself, but is concealed because it is obscured by conceptual thought. Who reveals it? The Buddha, the master of valid scriptures. Concealment in ordinary letters is that the tantra is confused because those of inferior faculties are confused, the scriptures are distorted, and it abides in the way of concealed oral instructions. That is revealed by the Vajra Master, the master of valid oral instructions. Third, the secret of obscuration is that these profound tantras are obscured to those who lack oral instructions and those who practice according to the literal meaning.
Chinese
因为不是容器的缘故。譬如，不能将狮子的乳汁倒入恶劣的容器中一样。因此，色迦多杰将自性等分为三个秘密，而比玛拉在它的基础上加上了不显示的秘密，分为四个，但不显示的秘密包含在隐藏之中。第二，心要的意义有三：因、果和精髓，这是意义的心要。第一，这部续部就像是所有乘的枝干或生起的因，因此被称为“刹那”。第二，无论从哪个乘的门径修持，最终都必须显现自性秘密心要的意义。第三，无论从哪个理性的门径确定，最终究竟的佛陀意趣之义，所有分别念都于身和智慧中成佛，因此轮回自性清净。对此，在广释中说：“无上义证大方便，所有解脱乘无余集。”又，《金刚鬘》中说：“诸法中央安住界，周遍非行境。”第三，真如的意义有三：无造作的、无错谬的和非他者的真如。第一，所有分别念都与自明无异，因此将显空不二的自生智慧不以修饰之念造作而安住，因此如此说。第二，从无造作的真如串习，果位身和智慧的手印显现，这是无错谬的，因此如此说。第三，果位也是，在遮蔽的执着清净之时，自己所具有的意义从显现中生起，而不是从他处而来。这些也在《金刚》中说：“因果无二之中，彼性体性之时三。”第四，关于“决定”的意义有三：基、道和果的决定。第一，基续自性秘密心要，因为法性远离增损而真实，所以如此说。第二，因为此乘的宗规，将本自安住的果位本身作为知解的所作而成为道，所以是决定的。第三，此续以自性