Chinese
所有宗义和续部的总集，一切如来之秘密心髓。 所有宗义和续部的总集，一切如来之秘密心髓。 ༄༅。所有宗义和续部的总集，一切如来之秘密心髓在此。如果讲解续部之王《秘密心髓》，对于上等根器者，从名称指示方面有三点：必要、概括意义和词义。必要是：如同上等根器者依靠根脉来识别疾病一样，通过名称来理解续部的首尾之义。对于中等和下等根器者来说，可以减少阅读经卷的困难。概括意义有四点：指示什么？指示续部的名称。由谁指示？由概括者指示。在哪里、如何指示？在开头和章节之间指示。指示的必要性是名称之下包含所有意义。词义有两点：确定是什么语言，以及解释名称的意义。确定是什么语言，有两点：差别和语言风格。差别有三种：适用于语音的婆迦罗那语，适用于所有佛法语言的婆伽达瑜提语，以及适用于所有翻译的宾巴达语。语言风格有四种：名为“提婆婆沙”，是梵语（梵文天城体：saṃskṛta，梵文罗马拟音：saṃskṛta，汉语字面意思：完善的语言）完善学习的天神语言；名为“阿修罗兰巴”，是阿婆跋罗湿陀（梵文天城体：apabhraṃśita，梵文罗马拟音：apabhraṃśita，汉语字面意思：堕落的）的变音，非天（阿修罗）的语言；名为“布列达婆沙”，是布列沙吉达（梵文天城体：preṣacita，梵文罗马拟音：preṣacita，汉语字面意思：被派遣的心）食肉鬼的语言；名为“瑜伽婆沙”，是普拉克利塔（梵文天城体：prākṛta，梵文罗马拟音：prākṛta，汉语字面意思：自然的）世俗民众的语言。这里指的是梵语。解释名称的意义有三种：按照续部来说是幻化网，按照教证来说是教证的总集，按照窍诀来说是秘密心髓。按照续部来说有四种：第一，从外在来说，是断除增益和损减的幻化网。如经文所说：生起次第坛城幻化大，众多关联是网之义。第二，内在是脉和处的幻化网。如经文所说：四处舞姿幻化中，虚空智慧皆明现，明现自性与觉性连，我说是网之意义。第三，秘密是融入三摩地（梵文天城体：samādhi，梵文罗马拟音：samādhi，汉语字面意思：等持）的幻化网。如经文所说：智慧
English
The general collection of all tenets and tantras, the secret essence of all Tathagatas. The general collection of all tenets and tantras, the secret essence of all Tathagatas. ༄༅. The general collection of all tenets and tantras, the secret essence of all Tathagatas, is present here. If explaining the king of tantras, the Secret Essence, for those of superior faculties, there are three aspects of indicating the name: purpose, summarized meaning, and literal meaning. The purpose is: just as those of superior faculties rely on the root to diagnose the disease, through the name, one understands the meaning of the beginning and end of the tantra. For those of intermediate and inferior faculties, it reduces the difficulty of reading the scriptures. There are four aspects to the summarized meaning: What is indicated? The name of the tantra is indicated. By whom is it indicated? It is indicated by the summarizer. Where and how is it indicated? It is indicated in the beginning and between the chapters. The necessity of indicating is that all meanings are contained under the name. There are two aspects to the literal meaning: identifying what language it is, and explaining the meaning of the name. Identifying what language it is, there are two aspects: distinction and language style. There are three distinctions: Bhyakaranai language, which applies to phonetic sounds; Bhagata Yukti language, which applies to all Dharma languages; and Bingpatai language, which applies to all translations. There are four language styles: Dheva Bhasa, which is the language of the gods who have perfectly studied Sanskrit (Sanskrit: saṃskṛta, meaning: perfected language); Asuram Bha, which is a variation of Apabhraṃśita (meaning: fallen), the language of the Asuras; Preta Bhasa, which is the language of Preṣacita (meaning: dispatched mind), the flesh-eating ghosts; and Yoga Bhasa, which is Prakrita (meaning: natural), the language of ordinary worldly people. Here, it refers to the Sanskrit language. There are three aspects to explaining the meaning of the name: according to the tantra, it is the net of illusion; according to the scriptural authority, it is the general collection of scriptural authorities; and according to the pith instructions, it is the secret essence. According to the tantra, there are four aspects: first, externally, it is the net of illusion that cuts off addition and subtraction. As the scripture says: The mandala of arising is a great illusion, many connections are the meaning of the net. Second, internally, it is the net of illusion of the channels and places. As the scripture says: In the illusion of the four places and dances, the wisdom of space is clearly manifest, manifest nature is connected to awareness, I say it is the meaning of the net. Third, secretly, it is the net of illusion of the samādhi (Sanskrit: samādhi, meaning: meditative absorption) of merging. As the scripture says: Wisdom
Chinese
本初即有之秘密是：胜义谛无二自性存在，却未被认知。万象显现中之自性秘密是：胜义谛本身于世俗中显现为不可思议之庄严轮，却未被认知。本体自性之极密是：真谛无别，解脱于境与心，却未被认知。非他处之甚深秘密是：觉性远离行境，果不在他处，然自身之本面却未被自身认知。如是，于第二品中云：噫玛吙！本初即有秘密之法，万象显现中自性秘密，本体自性之极密，非他处之甚深秘密。第二，隐藏之秘密有四：隐藏何者？隐藏行、结合、解脱等。隐藏于何处？隐藏于彼时文字之续部中。由谁隐藏？由导师隐藏。为何隐藏？为驳斥固执己见者而隐藏。如是，于嬉戏之第三品中云：诸大续部秘密之义，以隐藏、讲述、表征而分别。如是。第三，遮蔽之秘密有四：遮蔽何者？遮蔽秘密之口诀。遮蔽于何处？遮蔽于金刚上师之心。遮蔽于何者？遮蔽于未证悟者。为何遮蔽？为使续部与觉性相连而遮蔽。如是，于第十三品中云：唯一遮蔽隐藏显现义，导师安住于金刚之心。如是。心要。心要分三：因之精要，果之精要，以及精华汇聚之义精要。因之精要是：此续部之加持力显现于共同乘中。于第三品中云：自性秘密之精要，于一切经藏与一切续部之，生起处之座上 निश्चित 降临。果之精要是：无论从何乘之道行进，最终皆是证悟自性秘密之精要之义。如是，于末品中云：诸地之差别安立亦，为趋入秘密精要之道。如是。精华汇聚之义精要是：无论从何种理路进行论证，最终之果皆不超出四十二种分别念。于末品中云：如来一切皆，不具此秘密之外者，寂灭增益与诽谤之。
English
The secret that is primordially present is: the two truths, the non-dual nature, exist as one's own nature, but are not recognized. The secret of self-nature in various appearances is: the ultimate truth itself appears in the relative as an inconceivable wheel of adornment, but is not recognized. The utterly secret of intrinsic nature is: the indivisible truth is liberated from object and mind, but is not recognized. The extremely secret of not being elsewhere is: from the fact that awareness is free from the field of activity, the result is not to be found elsewhere, yet one's own face is not recognized by oneself. Thus, in the second chapter, it says: Emaho! The Dharma of the secret that is primordially present, the secret of self-nature in various appearances, the utterly secret of intrinsic nature, the extremely secret of not being elsewhere. Secondly, the hidden secrets are four: What is hidden? Practices such as union and liberation are hidden. Where is it hidden? It is hidden in the tantras of letters. By whom is it hidden? It is hidden by the teacher. Why is it hidden? It is hidden in order to refute those who are opinionated. Thus, in the third chapter of Play, it says: All the meanings of the great secret tantras are distinguished by hidden speech and symbols. Thus. Thirdly, the concealed secrets are four: What is concealed? The secret instructions are concealed. Where is it concealed? It is concealed in the mind of the Vajra Master. From whom is it concealed? It is concealed from those who do not understand. Why is it concealed? It is concealed in order to connect the tantra with awareness. Thus, in the thirteenth chapter, it says: The only concealed and hidden meaning is revealed, the teacher abides in the Vajra mind. Thus. Essence. There are three essences: the essence of the cause, the essence of the result, and the essence of the meaning, which is the essence of the condensed essence. The essence of the cause is: the blessings of this tantra arise in the common vehicle. From the third chapter: The essence of the secret of self-nature is: निश्चित (Tibetan: ངེས་པར་, Devanagari: niścita, IAST: niścita, English: definitely) descends on the seat of the source of all the scriptures and all the tantras. The essence of the fruit is: no matter which vehicle one travels on, the ultimate meaning is to realize the essence of the secret of self-nature. Thus, in the last chapter, it says: Even the arrangement of the different levels is the path to the secret essence. Thus. The essence of the condensed essence is: no matter from which gate of reason one establishes it, the ultimate result does not exceed the forty-two conceptualizations. From the last chapter: All the Tathagatas do not possess anything other than this secret, which pacifies exaggeration and slander.
Chinese
秘密藏核唯此一，即是决定之界出。如是说。唯此一，彼性相座。唯此一有三：无造作之唯此一，无错谬之唯此一，非异之唯此一。无造作之唯此一者，于无二之智慧，不以心造作也。灰烬品第四中说：自性本来即无造作，种姓之坛城现前圆满。如是说。无错谬之唯此一者，无造作彼即显现为智慧之手印种种也。彼又嬉戏品第二中说：果位殊胜智慧大，自性加持力所显。如是说。非异之唯此一者，如是显现然自明自显，非异也。彼又第二品中说：自性之外名为法，功德胜者亦不矜。如是说。决定也。义理座。决定有三：基之决定，道之决定，果之决定。基之决定者，决定远离基之增益与诽谤也。第二品中说：增益与诽谤寂灭之，秘密藏核唯此一，即是决定之界中出。如是说。道之决定者，决定果位自身为道也。第十三品中说：此乃大密决定之，果位转为道者也。如是说。果之决定者，以自之体性决定果位自身为道也。第十三品中说：所有胜者之坛城，无有胜于此之密义。如是说。第二，结合方便道而说者，秘密有四：身中安住之脉轮六，未识为宫殿；脉中依之明点，未识为本尊；明点所成之咒字，未识为语；彼等所遍之精要气，未识为意，故为秘密。彼又灰烬品第五中说：十六甘露滴降之，具足白红光芒照耀，嗡字梵音之字母严饰。如是说。精要者，如是安住彼修持之口诀观修也。灰烬品彼品中说：以火风之结合而催动，明点光芒向上燃，成熟周遍乃安乐之最。
English
The secret essence is only this one, which is drawn from the realm of certainty. Thus it is said. Only this one, that is the characteristic seat. Only this one has three aspects: the uncreated only this one, the unerring only this one, and the non-other only this one. The uncreated only this one is not fabricated by mind in the non-dual wisdom. From the fourth chapter of Ashes: "The mandala of the lineage is perfectly manifest, its nature being primordially uncreated." Thus it is said. The unerring only this one is that the uncreated itself appears as various wisdom mudras. That is also from the second chapter of Play: "The supreme fruit is great wisdom, appearing by the power of the blessing of its own nature." Thus it is said. The non-other only this one is that, although it appears thus, it is self-awareness appearing, and is non-other. That is also from the second chapter: "A dharma called other than itself, even the victorious ones do not boast of its prowess." Thus it is said. Certainty. The seat of meaning. Certainty has three aspects: the certainty of the ground, the certainty of the path, and the certainty of the fruit. The certainty of the ground is certainty that is free from imputation and denigration of the ground. From the second chapter: "The secret essence is only this one, in which imputation and denigration are pacified, drawn from the realm of certainty." Thus it is said. The certainty of the path is certainty that the fruit itself is made into the path. From the thirteenth chapter: "This is the certainty of the great secret, in which the fruit becomes the path." Thus it is said. The certainty of the fruit is certainty that, by its own nature, the fruit itself is made into the path. From the thirteenth chapter: "In all the mandalas of the victorious ones, there is no secret meaning greater than this." Thus it is said. Secondly, explaining in conjunction with the means path, there are four secrets: not knowing the six chakras of the channels residing in the body as the palace; not knowing the essence bindu relying on the channels as the deity; not knowing the mantra syllables arising from the bindu as speech; and not knowing the essential wind pervading them as mind, hence they are secret. That is also from the fifth chapter of Ashes: "Sixteen nectars dripping, possessing white and red rays of light, adorned with the vowel letters of the syllable Om (藏文ཨཾ་，梵文天城体अं，梵文罗马拟音aṃ，汉语字面意思嗡)." Thus it is said. The essence is the instruction to practice and meditate on that which abides thus. From that same chapter of Ashes: "Stirred by the union of fire and wind, the bindu rays blaze upwards, ripening and pervading, it is the supreme of bliss."