Chinese
所有颠倒的嫉妒都被智慧之风吹散。又，事业与佛母无别，因此，赞颂四大与佛母等。这是特意提出的。出自《秘密藏续·决定真实》，第二十一章，赞颂忿怒尊。之后，世尊大乐。这是在续的意义圆满之后，显示续的交付。导师世尊对意义生起大乐。以证悟战胜四魔，具足善妙功德，超越一切边际，欢喜成办有情众生的利益，超胜其他，故为大。为了说明如来受持咒王，特意宣说。如是，一切经部都交付于文殊，一切律部都交付于圣者庆喜，一切论部都交付于圣者慈氏，瑜伽外续交付于金刚手，内续秘密一分交付于金刚法，此秘密藏续的意义，交付于如来自身。为何如此？交付是为了未来与业和福分相应的瑜伽士，瑜伽士自身是如来成佛的自性，因此称为如来自身。此秘密藏续中，一切续和特征最初也由此产生，汇集也汇集于此，安住也安住于此之初，最终也在此确定，因此，此续是一切特征和续的来源，成为续的命脉，故为咒王。此秘密藏续是未来与业和福分相应的瑜伽士，以三种智慧受持，不改变或不消失的方便，现在宣说。奇哉！奇哉！此十方四时的自性！“奇哉！奇哉！”是藏语的感叹词，是稀奇的意思。对何稀奇呢？十方远近和四时先后所摄的一切法的自性。是怎样的呢？十方和四时所摄的一切法的自性，现在还未以道修成，二
English
All inverted jealousy is scattered by the wind of wisdom. Moreover, since the activities are inseparable from the Mother, praise is given to the four elements together with the Mother, and so forth. This is specifically stated. From the Secret Essence Definitive Truth, Chapter Twenty-one, Praise of the Wrathful One. Then, the Bhagavan Great Joy. This is after the meaning of the tantra is complete, showing the entrustment of the tantra. The teacher, the Bhagavan, greatly rejoiced in the meaning. The four maras are vanquished by realization, excellence is endowed with qualities, all extremes are transcended, he rejoices in accomplishing the benefit of sentient beings, and is great because he is superior to others. To show that the Tathagata himself holds the king of mantras, this is specifically stated. Thus, all the Sutras were entrusted to Manjushri, all the Vinaya were entrusted to the venerable Ananda, all the Abhidharma were entrusted to the venerable Maitreya, the outer tantras of Yoga were entrusted to Vajrapani, one part of the inner secret tantras was entrusted to Vajradharma, and the meaning of this Secret Essence Tantra was entrusted to the Tathagata himself. Why? The entrustment is for the sake of future yogis who possess karma and fortune, since the yogi himself is the nature of the Tathagata's enlightenment, therefore it is called the Tathagata himself. From this Secret Essence Tantra, all tantras and characteristics first arise from this, gather also gather here, abide also abide at its beginning, and ultimately are determined here, therefore, this tantra is the source of all characteristics and tantras, becoming the lifeblood of the tantras, hence the king of mantras. This Secret Essence Tantra is for future yogis who possess karma and fortune, the means of holding it with the three wisdoms, unchanging or undiminishing, is now declared. Alas! Alas! This nature of the ten directions and four times! "Alas! Alas!" is a Tibetan exclamation, meaning wonderful. What is wonderful about it? The nature of all phenomena encompassed by the ten directions, near and far, and the four times, past and future. What is it like? The nature of all phenomena encompassed by the ten directions and four times has not yet been accomplished by the path, two
Chinese
本性未被造作，是如来之体性。如是本来就是如来的身语意成佛之自性，是秘密之体性故为体性。那么包含十方和四时的一切这些法的自性，本来就是身语意的坛城中成佛，是如来之体性。那么一切法之中也包括众生，众生为何在三界中轮回呢？因执着于能取所取之戏论。如是自己被能取所取的分别念束缚，外在没有所取的对境，却执着为所取的对境，内在没有能取的识，却执着为能取的识，因执着于能取所取的二元戏论，或贪执，或迷恋。以分别念之网各自抓住。如是颠倒的分别念如同网一样，各自抓住自己，各自以自己束缚自己而轮回。那也是各自的分别念如同网一样，它束缚自己的相续如同被网抓住一样，那也是执着于显现为不同个体的现象。诸地的差别安立也是，如是菩萨之地，初地极喜地，二地离垢地，三地发光地，四地焰慧地，五地难胜地，六地现前地，七地远行地，八地不动地，九地善慧地，十地法云地，从佛地普光地，莲花眼等等，如阶梯的踏板一样次第安立的那些也是。进入秘密藏之道路，如是密续和文字轮坛城大会之地无有差别，秘密藏文字轮坛城大会中进入的道路，作为阶梯是不同于其他乘的，所以是进入的道路。以智慧稀有极多，如是果菩萨的次第差别安立的一切，都是进入文字轮坛城大会的道路阶梯，诸地的差别次第安住的那些成就之因，是佛法的地基，宣说了稀有之极多。意义不变而来宣说，如是宣说无边无际不可思议的乘之差别，也是为了众生之义。
English
The nature is unconditioned, it is the essence of the Tathagata. Thus, from the beginning, the nature of the Tathagata's body, speech, and mind being enlightened is the essence of secrecy, hence it is the essence. So, the nature of all these dharmas encompassed by the ten directions and four times, being enlightened in the mandala of body, speech, and mind from the beginning, is the essence of the Tathagata. So, if sentient beings are also understood within all dharmas, why do sentient beings wander in the three realms? By clinging to the proliferation of grasping and being grasped. Thus, one is bound by one's own conceptualization of grasping and being grasped. Although there is no external object to be grasped, it is labeled as an object to be grasped. Although there is no internal mind that grasps, it is grasped as a mind that grasps. One is attached to the duality of grasping and being grasped, or one clings, or one is infatuated. The net of discrimination separately seizes. Thus, the inverted discrimination is like a net, each one seizes oneself, each one binds oneself, and thus wanders. That is, one's own discrimination is like a net, and it binds one's own continuum like being seized by a net. That is also clinging to phenomena that appear as distinct individuals. The arrangement of the grounds is also different. Thus, the bodhisattva grounds, the first ground, the Joyful Ground, the second ground, the Stainless Ground, the third ground, the Luminous Ground, the fourth ground, the Radiant Ground, the fifth ground, the Difficult to Conquer Ground, the sixth ground, the Manifest Ground, the seventh ground, the Far-Reaching Ground, the eighth ground, the Immovable Ground, the ninth ground, the Good Intelligence Ground, the tenth ground, the Cloud of Dharma Ground, from the Buddha Ground, the All-Illuminating Ground, Lotus Eye, etc., arranged in order like the steps of a ladder, those are also called. The path to enter the secret essence, thus, there is no difference between the tantra and the ground of the great assembly of the wheel of letters. The path to enter the secret essence, the great assembly of the wheel of letters, as a ladder, is different from other vehicles, so it is the path to enter. With wisdom, rare and vast, thus, all the arrangements of the order of the fruit bodhisattvas are the steps of the path to enter the great assembly of the wheel of letters. The cause of achieving those differences of the grounds abiding in order is the foundation of the Buddha's Dharma, and it is said to be extremely rare. The meaning does not change and is spoken. Thus, speaking of the endless, inconceivable differences of the vehicles is also for the benefit of sentient beings.
Chinese
没有说过任何不变的法。有的说是道之阶梯，有的说是入道，有的说是果之法。如来之意智慧不可思议，归纳为二智：无分别智和无所不知之智。无分别智和无所不知之智，在无分别智的境界中未动摇的同时，以一切智，如将所有法置于掌中之柯梨罗果一般，以无所不知之智也清晰地知晓，知晓的同时却无分别。如此之意智慧稀有，具备无量大悲的善逝们，依调伏之缘，配合众生之心的次第，即使只说一种不可思议的乘，也说是为了各个众生的利益而转变。因为没有说过任何不利益的法，所以适合各种高低不同的根器，为了众生的利益而再三给予，必须接受。因此也说，所有一切乘都要接受。如果有人问，在宣讲这个甚深续之前，也说过必须获得听闻灌顶，这里又说证悟后才能获得语灌顶，这是否矛盾呢？不矛盾。先获得听闻灌顶，然后证悟后宣讲，这叫做灌顶圆满，意思是说内外秘密的灌顶全部无余地圆满了。所有如来的，手印大秘密心髓。这里是说宣讲此续的功德。十方四时的所有如来，为了证悟身语意的手印自性，因为自性是秘密的，对于不是法器者，因为不证悟而不宣讲的秘密。像这样的秘密心髓续的意义，证悟是所有证悟中至上的心髓，因为成为所有功德生起的因，所以是因的心髓，或者因为成为所有体性法生起的因，所以也称为心髓。这个证悟后所说之法，我也会完全通达。
English
No unchanging Dharma has ever been spoken. Some are said to be the steps of the path, some are said to be entering the path, and some are said to be the Dharma of the fruit. The inconceivable wisdom of the Tathagata's mind is condensed into two wisdoms: non-discriminating wisdom and all-knowing wisdom. Even the non-discriminating wisdom and the all-knowing wisdom, while remaining unmoved in the state of non-discriminating wisdom, with the all-knowing wisdom, like holding all Dharmas in the palm of one's hand like a Kyurura fruit, also clearly knows with the all-knowing wisdom, and while knowing, there is no discrimination. Such a mind of wisdom is rare, and the Sugatas, endowed with vast and inconceivable great compassion, according to the circumstances of taming, in accordance with the order of sentient beings' minds, even if only one inconceivable vehicle is spoken, it is said to transform for the benefit of each sentient being. Because no Dharma that is not beneficial has been spoken, it is suitable and good for the minds of various high and low levels. It is given again and again for the benefit of beings and must be accepted. Therefore, it is also said that all vehicles must be accepted. If someone asks, before explaining this profound tantra, it was also said that one must receive the hearing empowerment. Here, it is said that one can receive the speech empowerment after realization. Is this contradictory? It is not contradictory. First, receive the hearing empowerment, and then explain after realization. This is called the completion of empowerment, which means that all internal and external secret empowerments are completely and without remainder. All Tathagatas, the great secret essence of the mudra. Here, the merit of explaining this tantra is shown. All Tathagatas of the ten directions and four times, in order to realize the nature of the body, speech, and mind mudras, because the nature is secret, and for those who are not vessels, because they do not realize it, the secret is not explained. The meaning of such a secret essence tantra, realization is the supreme essence among all realizations, because it becomes the cause of the arising of all merits, so it is the essence of the cause, or because it becomes the cause of the arising of all characteristic Dharmas, so it is also called the essence. This Dharma that is spoken after realization, I will also fully understand.
Chinese
对于没有颠倒地证悟，证悟之后对于其他人也断除并作为声音的人，那个人就是，他自己我的灌顶也圆满了。如是彼者即是普贤我，对于他不需要住立灌顶，灌顶也以自性圆满而安住。或者说，所有如来之手印大秘密心髓的意义，我不仅以言辞，而且以智慧也证悟，并且对于证悟的意义也讲说，凡是这样做的瑜伽士，他自己就是吉祥普贤我，对于这样的人灌顶，灌顶也以自性而安住之义。对于所有如来，续部的伟大之处是，十方所有如来的心中，对于这个秘密没有其他的。续部秘密心髓的意义，没有比这更秘密的意义，息灭增益和诽谤的，此续部的意义就是，增加就是不要增益，减少就是不要诽谤，息灭所有增益和诽谤的意义，秘密的心髓就是，自性证悟柱子的秘密，作为母亲自性和所有续部生起的因的心髓，彼即是真实的，从彼即是决定的法界中取出。如是没有错误的克里亚，不是正直的意义，这是决定的意义究竟，从善逝的心之法界中取出，或者从心智慧之坛城中取出，因此决定地授记说，此续部的意义证悟的瑜伽士，从现在开始决定获得成佛的授记，儿子是从心中出生的，儿子是声闻缘觉也是，证悟此意义是从心中出生的儿子。安住于极喜持明地，极喜也是持明者的地，也说是金刚持地，也说是普贤无别的地，也说是字母轮大集会的地，也说是成佛的究竟地，是成佛的地。如是说，如是导师普贤所说，所有如来无有差别地欢喜，如来有些欢喜，有些不欢喜之类不是的，那
English
For one who realizes without inversion, and after realizing, cuts off and acts as a voice for others, that person is, in himself, my empowerment is also complete. Thus, that very one is Samantabhadra, myself. For him, there is no need to dwell on empowerment, as empowerment is complete in its own nature. Or, the meaning of the great secret heart essence, the seal of all Tathagatas, I realize not only with words but also with wisdom, and also explain and speak about the meaning of realization, whatever yogi does this, that very one is the glorious Samantabhadra, myself. If empowerment is given to such a one, empowerment will also abide by its own nature. For all the Tathagatas, the greatness of the tantra is that in the hearts of all the Tathagatas of the ten directions, there is no other secret than this. The meaning of the secret heart essence of the tantra, there is no more secret definitive meaning than this, pacifying addition and slander, the meaning of this tantra is, adding is not adding, subtracting is not slandering, the meaning of pacifying all addition and slander, the secret heart essence is, the secret of the pillar of self-realization, the heart essence that is the cause of the mother's nature and the arising of all tantras, that itself is true, taken from that very definite realm of reality. Thus, it is not an erroneous Kriya, nor is it a straightforward meaning, this is the ultimate definitive meaning, taken from the heart realm of the Sugatas, or taken from the mandala of heart wisdom, therefore, it is definitely prophesied that the yogi who realizes the meaning of this tantra, from now on, will definitely receive the prophecy of attaining Buddhahood, the son is born from the heart, the son is also a Shravaka Pratyekabuddha, realizing this meaning is the son born from the heart. Abides in the Joyful Vidyadhara ground, Joyful is also called the Vidyadhara ground, also called the Vajradhara ground, also called the ground of non-duality with Samantabhadra, also called the ground of the great assembly of the wheel of letters, also called the ultimate ground of attaining Buddhahood, it is the ground of Buddhahood. As it is said, as the teacher Samantabhadra said, all the Tathagatas rejoice without difference, it is not that some Tathagatas rejoice and some do not, that