English
Therefore, it is taught to recognize the appearance of the basic nature as something to be realized, to teach to purify the appearance of delusion and confusion as something to be purified, to teach to practice the appearance of the path of those to be tamed as a path to be traversed, and to teach to obtain the appearance of the Sugata of fruition as something to be obtained. The first is the two lines, "O, O, ten directions, etc." Among them, the first "O, O!" is a call to the collective retinue, and the second is a call to the retinue that can distinguish between things, or it is a call because of the need to teach the lineage of self-nature and to entrust the lineage of expression. Moreover, the ten directions such as the East, which actually exist in delusion, and the nature of samsara contained in the four times such as the past and future, these dharmas, from the way they exist, are originally the essence of the Tathagatagarbha. When relying on self-nature and appearing and clinging to it as the dharma of samsara, it has never left the essence of the Tathagatagarbha for a moment. When this is certain, the dharma of samsara will not become other objects, such as clinging to a conch shell as yellow. If it is not an object, then the two things, as dharmas, will become different entities, because self-nature has not been established as undifferentiated, because they are different from each other. For example, like a horse and an ox. If it is not undifferentiated, then it will be pervaded by different entities. If you admit it, even if you cut off samsara, nirvana will not be established, just as even if you cut off a horse, an ox will not be established. Furthermore, roads and vehicles, as dharmas, will become meaningless, because the two things have different self-natures. For example, a conch shell and charcoal, because the two are different, even if you wash the charcoal, the white of the conch shell will not appear. As it is said in the Extensive Sutra: "If one has a definite understanding of one's own nature, then it cannot be transformed by the right path." Therefore, the two things are to be established as one opposite. Therefore, using the reason of establishing self-nature to establish the undifferentiated self-nature of the two things to be established is the intellect of dharmata. If you observe with this wisdom, you can easily realize it, and you can achieve it through learning. Therefore, it is taught that anyone should realize, practice, and call out in this way. The second is the two lines, "Grasper and grasped, etc." That is, it is reversed from duality, and because it clings to duality, it is a delusion. Because clinging to what is not that as that, it appears from the thought of delusion and illusion. Then, all dharmas are true in nature, undifferentiated.
Chinese
如果有人问，是否本来就是殊胜的法身大佛？虽然自性是这样，但因为不认识到这一点，从无明的二取产生外在所取的境和内在能取的心，执着于戏论，所以心识显现散乱，由于串习的力量，自己的分别念如同绳索，在三界中执着于六道的各个处所。由于业和烦恼的控制而遭受痛苦，因此教导从痛苦中解脱，或者为了让那些不认识一切本来就是佛的自性的人，从虚假的执着中解脱出来，所以宣说了道的续部。第三是，地等两句，以共同的五种心生起或能够生起，引导和度化所化众生，因此所显示的道与智慧相符。为了从错觉中解脱出来，所以宣说了道的续部。那么，仅仅凭借近道秘密心髓就足够了，如果没有宣说共同的道，难道没有必要吗？为了消除这个疑惑，按照根器的次第，将各个乘的地和道的次第，没有混淆地安排，三部特征和三部外续的乘也是进入自性秘密心髓的道路，因此教导修持这唯一的终极之道。第四是，智慧等两句，任何成熟的事物，都将在果位如是成熟，显现为安乐逝者觉悟众身和智慧的坛城。这样，由于道的圆满，获得了断证的殊胜智慧，具有无尽的身语意功德庄严轮，以不可思议的教法事业利益众生，不会改变的是，任何微小的事物，在任何时间和方式上都不会完全宣说，因为不会宣说，所以教导获得它。总之，四种显现也包含在基地、道、果的三续中，这三者也从不变的自性续，真谛无别殊胜的法身大佛中显现。第二，付嘱有三，即俱生轮的摄受者和，开悟的
English
If someone asks, isn't it the case that one is already enlightened as the great and supreme Dharmakāya Buddha? Although the nature is such, because one does not realize this, and from the two graspers of ignorance arise the outer object to be grasped and the inner mind that grasps, clinging to elaboration, the mind becomes manifestly distracted, and through the power of habituation, one's own conceptual thoughts are like a snare, grasping onto the various places of the six realms in the three realms. Because of being controlled by karma and afflictions, one suffers, and therefore one is advised to be liberated from that, or in order to liberate those who do not know that all are originally the nature of the Buddha from the imputed clinging, the tantras of the path are taught. The third is: "Grounds, etc.," two lines, with the five common minds arising or being able to arise, one leads and causes trainees to progress, so the path shown appears to be in accordance with intelligence. In order to be liberated from that illusory appearance, the tantras of the path are taught. If so, the close path, the secret essence, would be sufficient; if the common path is not taught, is there no need? In order to dispel that doubt, the order of the grounds and paths of the various vehicles, according to the order of faculties, are arranged without mixing the distinctions, the three classes of characteristics and the three classes of outer tantras are also the path to enter this naturally secret essence, so one is advised to practice this single ultimate path of progression. The fourth is: "Wisdom, etc.," two lines, whatever is ripened will ripen into the fruit of suchness, appearing as the mandala of the Sugata's assembly of bodies and wisdom. Thus, having perfected the path, having found the wonderful wisdom of abandonment and realization, possessing inexhaustible body, speech, and mind, the qualities of the wheel of adornment, the immeasurable activities and teachings of the Dharma appear for the benefit of trainees, and what does not change is that whatever is even slightly not completely spoken at all times and in all ways, because it is not spoken, one is advised to attain that. In short, the four appearances are also included in the three tantras of ground, path, and fruit, and those three also appear from the unchanging nature tantra, the truth inseparable, the great and supreme Dharmakāya Buddha. Secondly, entrusting has three aspects: the gatherer of the coemergent assembly and the one who opens understanding.
Chinese
是交付给后世的修行者、母神和空行母们。第一部分是“如来一切……”等五句。对于十方四时的所有如来，没有比这部《意密心髓》更深奥的意义，因此它的内容非常深奥，所有戏论的边见，如执有和断灭等，都得以平息。《般若经现观庄严论》中说：“甚深即是，断除增益损减边。”因此，作为能诠的道缘文字续部《秘密心髓——真如决定》本身也远离一切增益和损减。因此，从导师自性的法性——真如决定的法界中显现出来的这部续部的结集，你金刚手应该去做，这是交付并授权为摄政王。第二部分分为两部分：交付给具有法眼的人，以及通过决定性的授记来交付的合理性。第一部分是“如来一切……”等一颂。这部续部是三世一切如来的第六金刚持——普贤王如来的语印，道缘文字续部不会超越它所象征的自性续部的意义，它也不会超越诸佛意趣的自性。过去的一切佛陀都没有超越这部道缘文字续部，现在和未来的一切佛陀也不会超越。因此，为了使这部伟大的秘密心髓道缘文字续部在词义上不颠倒地被理解而不致泯灭，凡是对有缘的弟子们说出符合他们根器的话语的人，就与我普贤王如来没有分别，因为即使没有授予甚深利益的灌顶，也具备圆满的大能力，因此获得了明觉力量的灌顶。因此，要守护这部续部，使其不致泯灭。第二部分是“彼是……”等三句。因此，持有和宣讲这部续部的人，必定会被授记为安住于地的菩萨
English
It is entrusted to the practitioners, mother goddesses, and dakinis of future generations. The first part is "To all the Tathagatas..." and so on, five lines. For all the Tathagatas of the ten directions and four times, there is no meaning more profound than this Guhyagarbha, therefore its content is very profound, and all extremes of elaboration, such as attachment to existence and denial of existence, are pacified. As it says in the Ornament of Clear Realization of the Perfection of Wisdom: "Profound is that which is free from extremes of addition and subtraction." Therefore, the expressive path-condition letter tantra, the Secret Essence - Certainty of Suchness, is itself free from all addition and subtraction. Therefore, the compilation of this tantra, which manifests from the nature of the teacher, the dharmata, the dharmadhatu of certainty of suchness, should be done by you, Vajrapani, having entrusted and empowered him as regent. The second part has two parts: entrusting it to a person with the eye of dharma, and the reason for entrusting it through definitive prophecy. The first part is "Of all the Tathagatas..." and so on, one verse. This tantra is the speech seal of the sixth Vajradhara, Samantabhadra, the lord of all the Tathagatas of the three times. This path-condition letter tantra does not go beyond symbolizing the meaning of the self-nature tantra, and it does not go beyond the nature of the intention of the Buddhas. All the Buddhas of the past have not gone beyond this path-condition letter tantra, and those of the present do not go beyond it, and those of the future will not change to go beyond it. Therefore, in order to understand this great secret essence path-condition letter tantra without reversing the meaning of the words and to prevent it from being destroyed, whoever speaks to the disciples who are vessels in accordance with their intelligence is no different from me, Samantabhadra, because even without bestowing the empowerment of profound benefit, he possesses complete great power, therefore he has obtained the empowerment of the power of awareness. Therefore, keep this tantra without destroying it. The second part is "That is..." and so on, three lines. Therefore, the person who holds and teaches this tantra will definitely be prophesied as a Bodhisattva abiding on the ground
Chinese
被称为三世诸佛之子。这是因为从对普贤王如来心意的无误证悟中产生，因此从因地来说是殊胜的，安住于地界中最高的持明者密咒之地。如是说：以咒的证悟不舍弃，即使没有禅定的力量，也不能被地界清净的菩萨所动摇，与善逝本身是同一境界，被预言为明智之士。因此，要如何领悟此义，为了不使其衰败，嘱咐向具器者宣说。第三是：为了使与具器者相遇，不与非器者相遇，将教法托付给护法空行母，以此显示教法不会完全衰败，具有加持大的必要。经部中说：梵天和帝释天，以及世间守护者们，大自在天等，强盗首领之子们，身和牛的享用者，声音难听者和赡部洲，我的心髓，在十方一切处增长，交付于彼之陀罗尼者，如意宝藏是教言之处，对于能够执持教法者，交付秘密心髓之最胜。如是说。第三，事业安住于法性之方式是：如是说等。经部意义是，如是说，导师眷属的一切如来，在法性大乐中成为一体，因此深奥的意趣变得无别。经的事业圆满，心极欢喜，对十方和四时没有分别执着，在法性平等性的法界中，一切清净的刹土显现，一切庄严是导师普贤王如来本身，身语意不灭的庄严轮，自然成就，安住于密严刹土的庄严中，没有迁变。第三，名称是：秘密等。此经有二十二品，其中，此经圆满了所有事业，导师眷属的意趣变得无别而欢喜，为了使经稳固且不衰败而完全受持，即是经的教诲和交付的品，即第二十
English
It is called the son of the Buddhas of the three times. This is because it arises from the unerring realization of the mind of the glorious Samantabhadra, and therefore, from the ground of cause, it is supreme, abiding in the ground of the secret mantra of the vidyadhara who is the highest in the ground. As it is said: "Because the realization of mantra does not abandon, even without the power of samadhi, it cannot be moved by a Bodhisattva who purifies the ground, it is the same realm as the Sugata himself, and is prophesied to be a wise person." Therefore, how should one realize this meaning, and in order not to let it decline, it is entrusted to be proclaimed to those who are qualified. The third is: in order to meet with those who are qualified and not to meet with those who are not, the teaching is entrusted to the Dharma-protecting Dakini, thereby showing that the teaching will not completely decline, and there is a need for great blessings. In the sutra, it is said: "Brahma and Indra, and the protectors of the world, and the great powerful one, and the sons of the robber chief, and those who enjoy bodies and cattle, and those with unpleasant sounds, and in Jambudvipa, this essence of my heart, may it increase in all directions, and entrusting it to that dharani, the wish-fulfilling treasury is the place of the command, for those who are able to uphold the teaching, the secret essence is supremely entrusted." So it is said. The third, the way in which the activity abides in the nature of reality, is: as it is said, etc. The meaning of the sutra is, as it is said, all the Tathagatas of the teacher's retinue become one in the great bliss of the nature of reality, therefore the profound intention becomes inseparable. The activity of the sutra is complete, the mind is extremely pleased, and without distinguishing between the ten directions and the four times, in the realm of the equality of the nature of reality, all pure realms appear, all adornments are the teacher Samantabhadra himself, the inexhaustible wheel of adornment of body, speech, and mind, naturally accomplished, abides in the adornment of the dense array, without change. The third, the name is: secret, etc. This sutra has twenty-two chapters, among which, this sutra completes all activities, the intention of the teacher's retinue becomes inseparable and joyful, and in order to make the sutra stable and not decline, it is completely upheld, that is, the chapter on the teachings and entrustments of the sutra, that is, the twentieth.