English
Manifest phenomena, the nature of the resultant body, speech, and mind, the inexhaustible wheel of adornment, naturally abiding in the continuum, obscuring the meaning of the wisdom of the body due to the clinging to phenomena as self-existent. Therefore, it is secret. Third, the secret of the essence is: the meaning of the essence of the continuum of the nature of knowable things, namely, objects, mind, cause, effect, and the two truths. Liberated from the differentiation of distinctiveness, because everything is the self-manifestation of awareness, therefore, without separation, the essence of the meaning itself should not be aimed at as an object of mind. However, because of clinging to appearance and emptiness as distinct, not truly understanding, this is extremely secret. Fourth, the utterly secret is: the essence of the ground. Although the continuum of the result to be accomplished is not separate from one's own mind, and there is nothing else, the three poisons of affliction, or ignorance and its antidote, knowable things, and clinging to inferior views, the superior obscures the meaning, so it is utterly secret, even if searching elsewhere, all the greatness and qualities of the result are only manifested in self-awareness. The essence of the hidden secret is: when hidden, the five distinctions of conduct that are not abandoned: the five samaya substances, the five objects of desire, namely, three sets of five, and the union with the mandala goddess Ghana. By words such as "mantras cannot be abandoned," false giving and receiving, and harsh language. These are not understanding the view of no acceptance or rejection and the conduct of no acceptance or rejection. The connection and, initially, it is said to enter into conduct with mantras, where should these be hidden? (A) Without the key instructions of mantras that do not increase even if practiced, and (B) mantras practiced literally without understanding the meaning, if practiced by heretical Rudras and outsiders clinging to self-existence, there will be extremely falling faults, so how should they be hidden? Hidden in the essence of body and speech, by whom should they be revealed? It must be shown by one who possesses the key instructions of secret mantras. In the extensive treatises, it is said: The Madhyamikas (A) some people abide in the view at the top, but without perfecting the conduct, they will fall for countless eons, and so on. And the Shravakas and Pratyekabuddhas, in the Kun Dus, it is said: Some heretics (B) without realizing the meaning of equality, even if they practice, most will go to the lower realms. And so on, some heretics, although they perfect the conduct, do not fully understand the view of equality. Thus, it is said that it is necessary to keep secret from those who are not vessels for the meaning.
Chinese
因此，在《威猛电光》和《普降》等经文中，以身体的象征和语言的象征等各种方式宣说。所谓的隐秘的秘密是，本体隐藏在哪里呢？如果（ཀ）道路因缘的续的意义圆满，以及五种事物，自性（ཁ）续的意义，基础和结果都隐藏在哪里呢？六道众生。（ཁ）对于迷惑者和不依赖口诀就能断定的人们来说，如果方式不正确，续就会混乱。如果从道路因缘和自性续这两者中取出隐藏的口诀，就要依靠口诀的两种量。由持有者，续的导师和阿阇梨来取出。所谓的心髓有三种。第一种，一切乘产生的因，心髓是：通过此续的加持而显现，是。为了调伏众生，为了消除最后的道路的知识障碍，为了使此续显现，从而为了自己的利益而证悟，为了他人的利益而打开讲述此续的门，为了调伏一切众生的利益，一切乘都会产生，是。经文中说：律藏、经藏、论藏等。从那以后，为了显现降临，一切乘都是究竟的生处。第二种，九乘一切果的心髓是：为了必须显现从一切乘的门来修持的究竟，自性秘密的心髓本身。经文中说：诸地也是特别安排的。是进入秘密心髓的道路。等等，从基础乘的解脱到安住于一乘的果。这样宣说。第三种，一切法的精华聚集在一起，因此从意义上说是心髓：从哪里确定知识的等性，证悟的基础的理由的门，进行分析，摧毁，考察和确定。并且，最终确定的见解的行境是，将蕴、界、处等概念全部消除，一切都成为四十二尊身和智慧的果，从而清楚地显现出轮回的概念成为身和智慧的清净。广大的经文中说：因为聚集了所知事物的精华，所以是经藏，即确定的圣言，四十二尊佛。如果说有比这更殊胜的意义。那不是完全清净的道路。因为是用自己的智慧思考而迷惑。
English
Therefore, in texts such as "Fierce Lightning" and "All-Subduing," it is proclaimed in various ways through bodily symbols and verbal symbols. The secret of what is hidden is: where is the essence hidden? If (ཀ) the meaning of the lineage of the path's conditions is complete, and the five elements, where are the essence, basis, and results of the self-nature (ཁ) lineage hidden? The six realms of beings. (ཁ) For those who are deluded and those who can decide without relying on instructions, if the method is not correct, the lineage will be confused. If the hidden instructions are taken from the path's conditions and the self-nature lineage, then rely on the two measures of the instructions. It is taken out by the holder, the teacher of the lineage, and the Acharya. The so-called essence has three aspects. The first, the essence that is the cause of the arising of all vehicles, is: it is shown manifestly by the blessings of this lineage, it is. In order to tame beings, in order to eliminate the obscurations of knowledge on the final path, in order to manifest this lineage, thereby realizing it for one's own benefit, and in order to open the door to explain this lineage for the benefit of others, all vehicles arise for the benefit of taming all beings, it is. The scriptures say: the Vinaya Pitaka, Sutra Pitaka, Abhidharma Pitaka, etc. From then on, in order to appear to descend, all vehicles are the ultimate source. The second, the essence of the fruit of all nine vehicles is: in order to manifest the ultimate, the essence of the secret of self-nature itself, which must be accomplished from all the doors of the vehicles. The scriptures themselves say: the grounds are also specially arranged. It is the path to enter the secret essence. And so on, from the liberation of the basic vehicle to abiding in the fruit of one vehicle. Thus it is taught. The third, the essence of all dharmas is gathered together, therefore it is the essence in meaning: from where to determine the equality of knowledge, the basis of realization, the door of reasoning, to analyze, destroy, examine, and determine. And, the final determined scope of the view is to eliminate all concepts of aggregates, elements, and sense bases, and everything becomes the fruit of the forty-two bodies and wisdoms, thereby clearly revealing that the concepts of samsara become the purity of body and wisdom. The extensive scriptures say: because the essence of knowable things is gathered, it is the scriptures, that is, the definitive words, the forty-two Buddhas. If one speaks of a meaning more excellent than that. That is not a completely pure path. Because it is confused by thinking with one's own intelligence.
Chinese
是拉巴。说是“诺”。又说，对于一切如来，没有比这个秘密义更殊胜的了。哦！是这样说的。所谓“真如”，有三种。在《幻化金刚》中说：“因之果无二，以真如之自性，以认识之状态，而变为三种。”因此，蕴等分别念的集合，由于不异于自之觉性，故而是心。于此，将远离显空二者之自生智慧坛城，不加改造地安住于觉悟之状态，是为无改造之真如。由于从状态之安住中产生果，故称之为因之真如。于此，果之身与智慧之手印坛城，显现众多，是为无谬误之真如，对于喜欢因果之戏论者，称之为果之真如。那些果也是从显现执着的障碍清净之时所生，若未证悟从因中果不异，则彼不异即是真如，于自性上因果之差别未成立，故是因果无二之真如。是这样说的。所谓“决定”，在《幻化金刚》中说：“基与ra决定，道与du决定，以果之自性，决定说为三种。”因此，续之基是ra决定，即自性秘密藏，是决定远离自性之增益与损减的。因此，此文字续决定显示，经文中说：“息灭有之增益与无之损减二边之自性秘密藏，彼真如，即从决定之界中生出实相。哦！”是这样说的。道之决定，是以此理，将本来自在之果，决定无谬地作为证悟之道，因此，此道之缘起，是为大秘密决定之，果即是道之故。是这样说的。果之决定，是因此续显现证悟自之自性，即一切如来之意，因此，从此中，三时之胜者坛城无余，此义比秘密的
English
It is Lapa. It is said as "No." And also, for all the Tathagatas, there is nothing more supreme than this secret meaning. Oh! It is said so. The so-called "Suchness" has three aspects. In the Magical Vajra it says, "The cause and effect are non-dual, by the nature of Suchness, by the state of recognition, it transforms into three." Therefore, the collection of thoughts such as aggregates, since it is not different from one's own awareness, it is mind. In this, placing the self-born wisdom mandala, which is free from the duality of appearance and emptiness, without alteration in the state of realization, is the unaltered Suchness. Because the result arises from the placement of the state, it is called the Suchness of the cause. In this, the mandala of the result, the body and wisdom mudras, appearing manifestly in many forms, is the unerring Suchness, and those who delight in the elaboration of cause and effect call it the Suchness of the result. Those results also arise from the time when the obscurations of manifest clinging are purified, and if one does not realize that the result is not different from the cause, then that non-difference is Suchness, and since the difference between cause and effect is not established in the nature, it is the non-duality of cause and effect, Suchness. It is said so. The so-called "Certainty," in the Magical Vajra it says, "The base and ra certainty, the path and du certainty, by the nature of the result, certainty is explained as three types." Therefore, the base of the tantra is ra certainty, which is the secret essence of self-nature, which is certain to be free from the imputation and depreciation of self-nature. Therefore, this letter tantra certainly shows, in the scripture it says, "The secret essence of self-nature, which pacifies the two extremes of imputation of existence and depreciation of non-existence, that Suchness, that is, from the realm of certainty, the reality arises. Oh!" It is said so. The certainty of the path is that, according to this system, the fruit that is naturally present is certainly and unerringly made into the path of realization, therefore, this path condition is the great secret certainty, because the fruit itself is made into the path. It is said so. The certainty of the result is that, in this tantra, it manifestly shows the realization of one's own nature, that is, the intention of all the Tathagatas, therefore, from this, the mandala of the victors of the three times is complete, and this meaning is more secret than
Chinese
如是说“所作无实义”。于了义不了义二者之中，对具足领悟密咒根器者，说利根者亦为最极了义，故为了义。对于喜好繁琐者，是为中等根器之义。诸续部的意义有五种