English
Because it is not a vessel. For example, it is not appropriate to pour lion's milk into a bad container. Thus, Seka Dorje divided the secret into three, such as nature, and Vimala added the secret of non-display on top of it, dividing it into four, but the secret of non-display is included in the hidden. Second, the meaning of essence has three: cause, effect, and essence, which is the essence of meaning. First, this tantra is like the branch or the cause of arising of all vehicles, so it is called "instantaneous." Second, no matter which vehicle's path is practiced, in the end, the meaning of the essence of the secret of self-nature must be manifested. Third, no matter which path of reasoning is determined, in the end, the meaning of the Buddha's intention is that all conceptualizations are enlightened into body and wisdom, so samsara is naturally pure. Moreover, in the extensive commentary, it says: "The great means of realizing the supreme meaning, all liberation vehicles are gathered without remainder." Also, in the Vajra Garland, it says: "The realm where all dharmas reside in the center, pervasive and not an object of practice." Third, the meaning of suchness has three: unconditioned, unerring, and non-other suchness. First, all conceptualizations are no different from self-awareness, so the spontaneously arisen wisdom of emptiness and clarity is left unconditioned by the mind of meditation, so it is said. Second, from the habituation of unconditioned suchness, the result, the mudra of body and wisdom, appears manifestly, which is unerring, so it is said. Third, the result is also that when the obscuring attachment is purified, the meaning that one has arises from appearance, and it does not come from elsewhere. These are also said in the Vajra: "In the absence of cause and effect, the three times of that nature." Fourth, there are three meanings of "certainty": the certainty of the ground, the path, and the result. First, the ground tantra, the essence of the secret of self-nature, is true because the nature of reality is free from exaggeration and depreciation, so it is said. Second, because according to the tenets of this vehicle, the result that has been abiding from the beginning is made into the path by the action of knowledge, it is certain. Third, this tantra by its own nature
Chinese
所诠乃是诸佛之密意，显现真实义后，如是宣说。如是说：诸佛之坛城，无不具足于此，无有胜于此之秘密真实义。二者，如内一般，与方便道之上门结合而说，有二：与心轮结合而说，与四处及四轮结合而说。初者：秘密之精髓，即是彼性之决定。如是说，心间法轮八脉瓣之中，有五大明点，其中心有智慧精髓之明点，本来安住，然因自隐之方便所遮，故不见，是为秘密。明点彼性，含摄所知与所修之义精华，故为精髓。以具足方便诀窍之门径修持，自心即是大乐俱生智，自明自显，故为彼性。精髓明点，决定为基地、道、果三者之实体，故为决定。二者：秘密之精髓，即是彼性之决定。如是说，脐轮六十四脉瓣之中，五界明点，字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）之形相安住，彼性与母之空密处之尖端明点相连而安住，故为秘密。心轮五大明点之中，安住智慧精髓之明点，彼性乃是诸法之精华所聚，故为精髓。喉轮十六脉瓣之中，空行母怖畏金刚之明点，字母昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）之形相安住，彼性于光明炽燃之际，生起安乐，故为彼性，不离彼性之故，故为彼性。顶轮三十二脉瓣之中，普贤王如来之明点，字母吽（藏文：ཧྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）之形相安住，彼性由彼所生之大乐无分别智，乃是诸佛之密意实体所决定，故为决定。三者，秘密与下门结合而说：秘密之精髓，即是彼性之决定。如是说，有情众生之七万二千脉等之中，明点具足安乐智慧之味，自性安住，然因未识，故为秘密。明点彼性，含摄因果一切之精华，故为精髓。行持禁行与风息等之
English
The object to be expressed is the intention of the Buddhas, and after realizing the definitive meaning, the teacher speaks in this way. As it is said: "The mandala of the Buddhas, without exception, does not have a secret definitive meaning beyond this." Secondly, explaining it by combining the method path with the upper gate, there are two: explaining it by combining it with the heart chakra, and explaining it by combining the four places and the four chakras. The first is: "The essence of the secret, is the certainty of that very nature." The meaning of this is that in the center of the heart, the Dharma wheel with eight petals, there are five great essences, and in the center of that, the bindu of the essence of wisdom has always been present, but it is not seen because it is concealed by its own secrecy, hence it is secret. That very bindu contains the essence of the meaning of what is to be known and what is to be accomplished, hence it is the essence. By practicing through the gateway of possessing the secret instructions of the method, one's own mind is the co-emergent wisdom of great bliss, self-illuminating, hence it is that very nature. That bindu of essence is certain as the actual basis of the three: ground, path, and result, hence it is certainty. The second is: "The essence of the secret, is the certainty of that very nature." The meaning of this is that in the center of the navel chakra with sixty-four petals, the bindu of the five realms, in the form of the letter A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）, abides, and that very nature abides connected to the tip of the bindu of the secret space of the mother, hence it is secret. In the center of the heart chakra, the bindu of the essence of wisdom resides in the center of the five essences, and that is the essence because it contains the essence of all dharmas. In the center of the throat chakra with sixteen petals, the bindu of the fierce dakini, in the form of the letter Am（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）, abides, and when that blazes with light, bliss arises, hence it is that very nature, and because it does not move from that very nature, it is that very nature. In the center of the crown chakra with thirty-two petals, the bindu of Samantabhadra, in the form of the letter Hum（藏文：ཧྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）, abides, and the great bliss non-conceptual wisdom that arises from that is certain as the actual basis of the intention of all the Buddhas, hence it is certainty. The third is explaining the secret by combining it with the lower gate: "The essence of the secret, is the certainty of that very nature." The meaning of this is that among the seventy-two thousand channels and so on of sentient beings, the bindu possesses the taste of the wisdom of bliss and abides as its own nature, but because it is not recognized, it is secret. That bindu contains the essence of all causes and effects, hence it is the essence. Practicing the vows and the winds and so on,
Chinese
如果通过它来修持，由于大乐俱生智真实在相续中生起，因此是真实。明点本身被确定为基础、道、果三者的真实本体，因此是确定。哦，这三个名称的解释方法，即外、内、密，通过仅仅揭示名称，就完全包含了无上瑜伽的意义，这是一个完整的总结词。第四，关于名称的辩驳：有些人说，这部续不是从印度翻译过来的，因为开头没有提到梵语。但这里没有梵语，并不意味着它一定是藏文。因为许多在藏地创作的论著，开头也使用了梵语，但这并不意味着它们是印度作品。此外，仅仅因为开头没有提到一种印度语言，就意味着它是藏文吗？或者因为两种语言都没有提到，就意味着它是藏文？如果按照第一种说法，那么从中国翻译过来的所有佛法，都应该是藏文，因为开头没有提到梵语。如果按照第二种说法，那么所有的印度典籍，都应该是藏文，因为开头没有提到两种语言。总之，这部伟大的续部之王，没有变成藏文的过失，因为这部续被广为人知的印度大班智达们广泛解释，而且在毗湿奴密多罗所著的《密集金刚》的注释中，也引用了这部续的经文。后来，由于发现了梵文原本，塔洛扎和果等精通三藏的伟大译师们也进行了翻译。此外，关于名称是否与续的意义相符，名称中是否包含了续的意义，以及仅仅从密诀的名称来辩驳的问题，如果想详细了解，可以向讲解者请教。第二，续的真实意义有三个方面：开头的意义是顶礼，中间的意义是解释续的真实意义，结尾的意义是展示圆满的行为。第一部分有三个方面：语言的意义、词语的意义和消除争论。第一部分是：如果与四种作用相关联，那么是谁顶礼呢？是结集者金刚手。向谁顶礼呢？向续的导师顶礼。在什么时候顶礼呢？是结集者在色究竟天首先将智慧续结集，然后在人间将之结集成文字的时候。以什么方式顶礼呢？最好是见到见地，中等是习惯于禅修，下等
English
If one practices through it, since the wisdom of co-emergent great bliss actually arises in the continuum, therefore it is the very reality. That very bindu is ascertained as the actual basis of the three: ground, path, and fruition; therefore it is certain. The term "o" is a complete concluding word that, through the three ways of explaining the name—outer, inner, and secret—completely encompasses the meaning of the secret mantra Mahāyoga by merely indicating the name. Fourth, regarding the refutation of the name: Some say that this tantra was not translated from India because Sanskrit is not mentioned at the beginning. However, the absence of Sanskrit here does not necessarily mean it is Tibetan, as many treatises composed in Tibet also have Sanskrit at the beginning, but that does not mean they are not Indian. Furthermore, does the mere absence of one Indian language at the beginning make it Tibetan? Or does the absence of both languages make it Tibetan? According to the first view, all the Dharma translated from China would be Tibetan because Sanskrit is not mentioned at the beginning. According to the second view, all Indian texts would be Tibetan because neither language is mentioned at the beginning. In short, this great king of tantras is not subject to the fault of being Tibetan, because it has been extensively explained by well-known Indian great paṇḍitas, and the commentary on the Guhyasamāja by Biśvamitra also quotes this tantra as its source. Later, upon finding the Sanskrit original, great translators like Thar and Go, who perfected the Buddha's teachings, also translated it. Furthermore, if one wishes to elaborate on the refutations regarding whether the name corresponds to the meaning of the tantra, whether the name includes the meaning of the tantra, and whether the name is mentioned only in the context of instructions, one should consult the expositor. Second, the actual meaning of the tantra has three aspects: paying homage to show the meaning of the beginning, explaining the actual meaning of the tantra in the main body, and showing the activity of completion in the conclusion. The first part has three aspects: the meaning of the words, the meaning of the phrases, and refuting objections. The first is: If associated with the four modes of action, who pays homage? The compiler, Vajrapāṇi. To whom? To the teacher of the tantra. When? When the compiler first gathered the wisdom continuum in Akanishtha, and then when he gathered it into words in the human realm. How is homage paid? The best is to see the view, the intermediate is to become accustomed to meditation, the lowest is
Chinese
当金刚手菩萨为了自己的利益而领悟了自性续时，因为与本师的心无别，所以是证悟无二的敬礼。为了他人的利益而讲解文字续时，为了不侵犯特殊本师的权力，所以是信仰和恭敬的敬礼。第三部分分为两点：提出辩论和驳斥辩论。第一点是：有人说，开头所写的敬礼是译师的翻译敬礼，而不是结集者的敬礼，因为结集者的话是从“如是说之时”以下开始的。第二点是驳斥辩论：如果这样，那么结集者在结集佛经的开始，就没有向自己的本师作赞颂敬礼了，因为这个论断是成立的。如果承认，那么就应该有赞颂敬礼，因为在结集别解脱经时，先向本师作赞颂敬礼后才结集的。又有人说：如果这样，那么这部续就没有译师的翻译敬礼了，因为开头所写的敬礼是结集者的敬礼，除此之外没有其他的翻译敬礼。这个疑问是没有过失的，因为即使译师按照国王的命令，也应该向本师普贤顶礼，即使向自己喜欢的本尊顶礼，也应该认为向本师普贤顶礼是合理的，所以没有另外写翻译敬礼，就像时轮经的开头，用书写者的敬礼来分隔，而没有写翻译敬礼一样。这里在《永提》中说：认为续部总体的开头的赞颂敬礼是书写者的敬礼是不对的，因为大部分都像是翻译敬礼。而这里在《斯帕卡》中说：结集者在记录这些话的时候，是对自己的本师作供养赞颂。所以说是结集者的敬礼。这样说了。第二部分是讲述正文的实际意义，如果按照佛经本身的体系来分科判，有二十二品，这里讲述第一品。如果按照导师注释窍诀者的分科判，以确定法蕴的角度来说，殊胜根器的法蕴分为基础、道、果三部分。品的体性是清净如来之显现的果续。名称和开端简略指示两者结合在道上来讲解，特别是道的方便和解脱两者都宣说。