English
Because it contains the essence of the five maturing syllables, its power is inexhaustible. This great method is the natural or spontaneous abode for all six realms of beings. Om Ah Hum Svaha. It is said. Second, the Fruit. If explained in conjunction with how to attain the fruit, the fault of the ground is ignorance, the fault of the path is the effort of cognitive obscurations. Whatever is the exhaustion of these two is the manifestation of the Sugata, hence it is called the Fruit. Furthermore, the nature and the fruit are related as one essence, and the fruit and the path are related by blessing, that is, as what is to be attained and the means of attaining. The attainment of the complete fulfillment of one's own benefit, the Dharmakaya, one's own Rupakaya, and the benefit of others, is the lineage. Specifically, it is related to the number two. First, the nature of the fruit is such that it is difficult to say whether these qualities reside in one or many. However, for the sake of deluded beings to be trained, although the number is vast and inconceivable, in short, it is the five bodies, five speeches, five minds, five qualities, and five activities, which are condensed into twenty-five. Second, the way to attain it is that the antidote, the view of the path, is logic, and the effort of meditation. When the two faults are exhausted, it does not come from elsewhere, but the meaning of the ground appears manifestly in self-awareness, hence it is designated as the Fruit. In this very text, it says, "The nature of mind is not anything, yet it appears as anything, a wondrous miracle. Because the twenty-five bodies, lineages, ornaments, and retinues are spontaneously accomplished, it is a marvelous Dharma." Etc. These do not come from elsewhere to become one. So where do they come from? It is the wisdom that relies on the inexhaustible method, the very nature that is without self and without difference, that is the ultimate. Like the wish-fulfilling tree and the jewel that produces whatever is desired, in such a state of non-duality of cause and effect, it arises naturally. Etc. Also, in the extensive explanation, even in the state of sentient beings, the intention of the cause, the effect, and the Buddha is inherently inseparable and has always been present, so there is no before or after in time. Therefore, knowing and attaining the fruit that has always been present transforms into the path, and thus cause and effect are joined in the same time, with equal essence. Such things are said. Third, the trainees appear through the path. If the path arises, then through the letters of
Chinese
如果结合“续”来解释，就是说将了解这些基础道理和成就果位作为道路。而这又因智慧的大小差别而分为九个不同的乘。关于续有六个方面：续的体性、续的定义、续的必要、续的产生方式、续义的修持以及续的讲解方法。这是以上所说的内容。首先，续的体性有三种：金刚手灌顶的续等属于事续；《集一切真实摄要经》等属于转续；瑜伽内续属于方便乘。内续又分为三种：吉祥密集金刚续等属于方便续；吉祥胜乐续等属于智慧续；吉祥佛降生续等属于二性非男非女续。其中，吉祥密藏续，因为包含了所有续的所诠释的意义，并且在能诠释方面也完整地包含了因、体性、果、内外密咒的意义，所以，在根本续的最后一品和广续的第七品中说，它是所有续部的总纲。续的定义是：从所知自性续和所证果续两种方面来说，通过道路的名称来理解和证得这两者，这就是从他处获得的续的两种定义。此外，为了使道续产生，需要原因、基础、条件、发起，以及由此产生的方便，以及与因果相关联，并且需要事物圆满。因此，道路本身获得的续的定义就变成了四种。这些内容很容易理解。必要是：基础自性续，即一切众生普遍具有的不变法性，要通过道续，以方便、智慧、二性非男非女三种方式，如实地显现出来，并且由此使所证果续显现出来。最初是如何产生的呢？是对第六胜王的导师无勤任运成就的悲心生起之地的方便和所化之
English
If explained in conjunction with "Tantra," it means taking the understanding of these fundamental principles and the accomplishment of the fruit as the path. And this is divided into nine different vehicles due to the difference in the size of wisdom. There are six aspects to Tantra: the nature of Tantra, the definition of Tantra, the necessity of Tantra, the manner of arising of Tantra, the practice of the meaning of Tantra, and the division of the methods of explaining Tantra. This is what was said above. First, there are three types of Tantra: the Tantra of Vajrapani empowerment, etc., belongs to the Action Tantra; the Compendium of All Truths, etc., belongs to the Transforming Tantra; and the Inner Yoga Tantra belongs to the Vehicle of Means. The Inner Tantra is further divided into three types: the Glorious Guhyasamaja Tantra, etc., belongs to the Means Tantra; the Glorious Chakrasamvara Tantra, etc., belongs to the Wisdom Tantra; and the Glorious Buddha-Origination Tantra, etc., belongs to the Two-Nature Non-Male Non-Female Tantra. Among them, the Glorious Secret Essence Tantra, because it contains the meaning of all the Tantras to be explained, and also completely contains the meaning of cause, nature, fruit, and inner and outer mantras in terms of what can be explained, it is said in the last chapter of the Root Tantra and the seventh chapter of the Extensive Tantra that it is the general outline of all the Tantras. The definition of Tantra is: from the two aspects of the knowable self-nature Tantra and the attainable fruit Tantra, understanding and attaining these two through the name of the path, these are the two definitions of Tantra obtained from others. In addition, in order for the Path Tantra to arise, there is a need for cause, basis, condition, initiation, and the means arising from it, as well as being related to cause and effect, and there is a need for the perfection of things. Therefore, the definition of Tantra obtained by the path itself becomes four types. These contents are easy to understand. The necessity is: the fundamental self-nature Tantra, that is, the unchanging Dharma-nature that all sentient beings universally possess, must be manifested as it is through the Path Tantra, in the three ways of means, wisdom, and two-nature non-male non-female, and thereby make the attainable fruit Tantra manifest. How did it arise in the beginning? It is the means and the object to be tamed of the compassion arising from the effortlessly accomplished ground of the teacher of the Sixth Victorious One.
Chinese
打开目录，第一章讲述因的显现，第二章讲述缘的引发结合，第三章讲述共同的基础导师，六位能仁的显现。在色究竟天所说的非共同，以及在人间所说的共同，或者能仁所说的共同和非共同，这些同时显现为不同乘的经或续出现。亲近所为之事的体性，是不变的根本续，以及道路体性的续，是不颠倒的圆满成就二者。为了使应调伏的普通小根器者对道生起欢喜，而讲述所要获得的果位之法的体性。讲述续部内容的方法是，为了应调伏的上中下三种根器者，续部的内容有讲述方法、名称指示、分类、词义四种。在这三种中，首先为了上等根器者，续部的名称解释也分为几个方面。此续中，续和坛城的体性，以及讲解者的名称共同安立为：导师金刚萨埵的教法幻化网。从伟大而安立名称的是：体性和所有续部的总论。从所说义的体性而安立名称的是：藏语中“秘密藏续”即是如此。其中秘密有三种：自性中隐藏的安住方式和行为的差别，以及续部意义的隐藏。第一，自性隐藏的是，经文中说：唉玛，胜义本来就是秘密之法，世俗显现各种各样，但自性是隐藏的，真谛无别，本体的极度隐藏，果存在于自身，因此与行境分离，不在他处，极其隐藏。因此，第一，本来秘密的体性是，显空无二的自生智慧，以伟大的功德，七种法类自然成就的意义，虽然一切众生本自具有，但由于俱生无明而无法认识，因此只是对自生种姓没有生起决定的智慧。第二，自性秘密的体性是，自生智慧的自显现的各种世俗。
English
Opening the catalog, the first chapter discusses the appearance of causes, the second chapter discusses the arising and combination of conditions, and the third chapter discusses the common foundational teachers, the appearance of the six Thubpas (Buddhas). The uncommon teachings spoken in Akanishta, and the common teachings spoken in the human realm, or the common and uncommon teachings spoken by the Thubpas, these simultaneously appear as sutras or tantras of different vehicles. The nature of the purpose of intimacy is the unchanging root tantra, and the nature of the path tantra is the two: the non-inverted perfect accomplishment. In order to generate joy on the path for ordinary beings with small faculties who are to be tamed, the characteristics of the Dharma of the fruit to be obtained are described. The method of explaining the content of the tantra is: for the sake of the three types of beings to be tamed, superior, middling, and inferior, the content of the tantra has three aspects: the method of explanation, the indication of the name, the classification, and the meaning of the words. Among these three, first, for the sake of the superior beings, the explanation of the name of the tantra is also divided into several aspects. In this tantra, the nature of the tantra and the mandala, and the name of the explainer are jointly established as: the teachings of the teacher Vajrasattva, the net of illusion. What is named from greatness is: the general treatise of the characteristics and all the tantras. What is named from the nature of the meaning of what is said is: in Tibetan, the "Guhyagarbha Tantra" is just that. Among them, there are three types of secrecy: the naturally hidden way of abiding and the differences in behavior, and the hidden meaning of the tantra. First, what is naturally hidden is, as the text itself says: Emaho! The ultimate truth is originally a secret Dharma. Conventional appearances are various, but the nature is hidden. The truth is inseparable, the essence is extremely hidden. The fruit abides in itself, therefore it is separated from the field of experience, not elsewhere, and is extremely hidden. Therefore, first, the nature of what is originally secret is the self-born wisdom that is inseparable from appearance and emptiness. With the great qualities, the meaning of the seven spontaneously accomplished Dharmas, although all beings inherently possess it, they cannot recognize it due to co-emergent ignorance. Therefore, it only refers to those who have not generated a definite knowledge of their own lineage. Second, the nature of self-secret is the various conventional appearances of the self-manifestation of self-born wisdom.
Chinese
显现的事物，果位身语意的自性，无尽庄严轮，自性安住于相续中，由于将事物执着为自性，遮蔽了义身智慧。因此是秘密。第三，本体秘密是：所知自性相续的本体之义，即境、心、因、果和二谛。从区分差别中解脱，因为一切是觉性自显，所以无别，义的自性不应成为意识的对象。然而，由于执着显空为差别，未能真正了解，这是极度秘密。第四，极其秘密是：地的本体。要成办的果位相续，虽然它不在自己的心外，没有其他，但烦恼三毒，或者无明及其对治所知，以及下劣见解的执着，上者遮蔽了义，所以极其秘密，即使在其他地方寻找，一切果位的功德都只是在自证中显现。隐藏的秘密的本体是：隐藏时，不舍弃的行持差别有五种：誓言物五种，欲妙五种，即三个五组，以及坛城度母嘎纳和合修。以咒语不可舍弃等语，虚假给予接受，粗暴语言。这些是不理解无有取舍的见解和无有取舍的行为。关联和，最初说以咒语进入行持，这些要隐藏在哪里呢？即使行持也不会增长的（甲）没有咒语的诀窍，以及不了解意义而（乙）如字面意思行持的咒语，如果被邪师鲁扎和外道执着为自性而行持，会有极其堕落的罪过，那么应该如何隐藏呢？隐藏在身语的精华中，由谁来开启呢？必须由具足密咒诀窍的人来开示。广大论典中说：中观派（甲）有些人见解上安住于顶端，但没有圆满行持，会堕落无数劫等等。以及声闻缘觉，普集经中说：有些外道（乙）没有证悟平等之义而行持，大多会堕入恶趣。等等，有些外道虽然圆满了行持，但完全不了解平等的见解。这样说，对于没有法器的人需要保密。