Chinese
《秘密藏续》之论证记录。 格泽·久美丹巴南嘉。 《秘密藏续》之论证记录。 格泽·久美丹巴南嘉。 《秘密藏续》之论证记录》。内外轮回涅槃诸法皆为原始之界。本来常遍一切皆为菩提。五身圆满，诸佛之自性。顶礼原始佛普贤王如来。于此，诸佛圆满正等觉之尊前。为了适应众生的智慧，虽然宣说了许多乘的分类，但归纳起来有九种。如《总集经·意集》中所说：“生起、引导、苦行、族姓。以自在方便为乘。”其中，现在所讲的是自在方便之乘，分为三部分，主要阐述瑜伽父续的生起次第，即玛哈瑜伽。其中，分为续部和修部两部分，在所说的十八部大续部中，此《秘密藏续》是根本或总基。虽然以前的注释家对此有许多不同的观点，但其中最殊胜的是祖尔派父子的宗义。从金刚持佛到恩重如山的根本上师之间的口耳相传的特殊传承，在许多方面都非常殊胜，因此，对于倾向于大乘方面，并对大秘密的意义有确信的幸运儿来说，不应舍弃此教规，而应像在胜利幢顶上供奉如意宝珠一样地侍奉和恭敬。如法王所说：“诸续之王为秘密藏，能明晰阐释其义者，雪域之中唯有秘密主，所见皆如幻术师。”如此赞叹祖尔派祖孙的宗义之殊胜。而且，许多智者也如此赞叹。那么，全知法王（宗喀巴）的观点与此稍有不同的原因是什么呢？这是因为，克隆钦巴尊者将大圆满阿底瑜伽解释为玛哈瑜伽，是殊胜乘的瑜伽。
English
Notes on the Arguments of the Secret Essence. Getse Gyurme Tenpa Namgyal. Notes on the Arguments of the Secret Essence. Getse Gyurme Tenpa Namgyal. Here are the Notes on the Arguments of the Secret Essence. All phenomena of samsara and nirvana, internal and external, are the primordial realm. Primordially, it is eternally pervasive, and everything is enlightened. It is the spontaneously perfect five kayas, the essence of all Buddhas. I prostrate to the primordial Buddha, Samantabhadra. Here, in the presence of the Victorious, Perfectly Enlightened Buddha, many categories of vehicles were taught to suit the minds of beings, but they can be summarized into nine. As it is said in the General Sutra, Compendium of Intentions: "Arising, guiding, asceticism, lineage. The vehicle is through the method of empowerment." Among these, the one that is relevant here is the vehicle of the method of empowerment, which is divided into three. It mainly teaches the father tantra of yoga, which is the generation stage, Mahayoga. Among these, it is divided into the tantra section and the practice section. Among the eighteen great tantra sections that are taught, this Secret Essence Tantra is the root or the general basis. Although previous commentators had many different views on this, the most excellent among them is the doctrine of the Zurpa father and sons. It is a special oral transmission that has come down from the Great Vajradhara to the kind root guru, and it is particularly excellent in many ways. Therefore, for those fortunate ones who are inclined towards the Mahayana and have certainty in the meaning of the Great Secret, they should not abandon this teaching, but should serve and respect it as if offering a wish-fulfilling jewel on the top of a victory banner. As the Dharma Lord said: "The king of all tantras is the Secret Essence. The one who clearly explains its meaning, in this land of snows, is none other than the Lord of Secrets. All appearances are merely like a magician." Thus, he praised the special doctrine of the Zurpa grandfather and grandson. Moreover, many learned masters have also praised it in this way. So, what is the reason why there is a slight difference that does not agree with the view of the Omniscient Dharma King (Tsongkhapa)? This is because Longchenpa explained Dzogpa Atiyoga as Mahayoga, which is the yoga of the supreme vehicle.
Chinese
是那些有能力的人，通过他们的智慧，最终确定下来的。例如，噶玛巴让炯多杰将《宝性论》等显宗经典解释为密法的方式。然而，在分别解释续部时，必须不混淆场合的差别，保持经文的要义不变，就像祖父和孙子的传统一样，因为这个续部本身就是将九乘佛法分开后的生起次第玛哈瑜伽。因此，如果按照这种方式将经文的要义提炼成精华，可以归纳为十个方面。第一，真如的见解是：不落入任何边见的自性，即本来清净的自性，是胜义谛；其自性显现为身和智慧的坛城，是自显的世俗谛。这两者双运、无别、平等地存在，超越了名相的执着。第二，应舍弃的行为是：以殊胜方便智慧所摄持的三门的一切共同和不共的行为。第三，布置坛城是：器情圆满显现为天神的刹土和身的坛城。因为宣说了显现为基、道、果三者自性的七种坛城。七种是：自性像、增上像、禅定、增上禅定、菩提心、殊胜法的坛城。第四，次第引导的灌顶是：依靠二因四缘的聚合，授予四种灌顶的行业，安立于果位的法脉，显现解脱的幼苗，成熟为必定产生的潜能。上师秘密智慧，以及四种彼母灌顶，子灌顶中，息法有十种利益灌顶，诛法有二十八种，共同有五种能力灌顶，这是根本的五种分类。第五，不违越的誓言是：守护的特殊意义，五根本誓言，十五支分誓言，三百六十种誓言等，永不违越的誓言，以及包含种子的誓言之心。第六，嬉戏的事业是：第一方面是慈悲，以利他为目标；第二方面是智慧，以圆满菩提为目标的殊胜方便智慧所摄持的息、增、怀、诛等各种事业。
English
These were determined by those with the ability, through their wisdom. For example, the way Karma Pakshi Rangjung Dorje explained the Uttaratantra Shastra and other Sutra teachings as Tantra. However, when explaining the Tantras separately, one must not confuse the distinctions of the occasions and must maintain the meaning of the teachings of the scriptures, just like the tradition of grandfather and grandson, because this Tantra itself is the generation stage Mahayoga, which is made by separating the nine vehicles. Therefore, if we condense the meaning of the scriptures into essence according to this tradition, it can be summarized into ten aspects. First, the view of Suchness is: the nature of mind that does not fall into any extreme, the very essence of original purity, is the ultimate truth; its self-display, the mandala of body and wisdom, is the self-appearing relative truth. These two exist in a state of union, inseparability, and equality, transcending conceptual grasping. Second, the conduct to be abandoned is: all common and uncommon actions of the three doors, which are seized by special skillful means and wisdom. Third, the arrangement of the mandala is: the container and its contents appear completely as the field of deities and the mandala of the body. Because it is said that there are seven kinds of mandalas that appear as the nature of the three grounds, paths, and fruits. The seven are: the nature image, the superior image, the samadhi, the superior samadhi, the bodhicitta, and the mandala of the supreme Dharma. Fourth, the empowerment of gradual ascent is: relying on the gathering of two causes and four conditions, the act of bestowing the four empowerments is placed on the Dharma lineage of the state of accomplishment, manifesting the sprout of liberation, and maturing it into the potential for certain birth. The master's secret wisdom, and the four empowerments of the mother, in the son empowerment, there are ten benefit empowerments for peaceful activities, twenty-eight for wrathful activities, and five power empowerments in common, these are the five basic divisions. Fifth, the inviolable samaya is: the special meaning of what is to be protected, the five root samayas, the fifteen branch samayas, the three hundred and sixty expanded samayas, etc., the mind of vows that never transgresses, together with the seed. Sixth, the playful activity is: the first aspect is compassion, aiming at benefiting others; the second aspect is wisdom, aiming at perfect enlightenment, the various activities of pacifying, increasing, subjugating, and wrathful, seized by special skillful means and wisdom.
Chinese
第七，成就所求之事：通过具备五种圆满的基础，以及具备成就所需的各种条件，以亲近、修持等四种方法进行修持，从而显现共同的成就，如长寿、财富自在等，以及殊胜的大手印之成就。第八，不动摇的禅定：所修的对境是特殊的生起次第和圆满次第。配合净化四生之习气，有顿悟和渐悟的生起次第。依靠上下通道的方法，配合双运解脱道的瑜伽，有渐悟和顿悟的圆满次第。从这二者中，心不为所动，专注一境。第九，陈设供养：劝请供养处并令其欢喜。以清净的供养之心，通过身语意三门，陈设供品。总的来说，有世间和出世间的供养。特别地，有外供的受用、内供的誓言物、秘密的合修解脱道以及寂静和忿怒的十四种供养等，通过供养令其欢喜。第十，真言和手印：方便与智慧的字母结合，成为加持的特殊力量，即是真言。真言总的来说有秘密真言、明咒、陀罗尼三种。特别地，有不颠倒的根本真言、生起次第的缘起真言、念诵的业真言。同样，通达四种理性的手印，不离于明观本尊之身，即是手印。总的来说，觉悟之蕴本来安住于本尊坛城是自性，觉悟是见，显现觉悟是果之手印这三种。特别地，如果被殊胜的禅定所掌控，则有誓言手印、事业手印、法手印、身手印这四种。如此，以十种意义概括，就能轻易地理解此续部的首尾之义，不会混淆。因此，这是根本要义的纲要，务必将此处的词句意义铭记于心。如此将续部的教义一一阐述并确定下来，对于上根者，应通过理性的方式来理解；对于中根者，应通过自身...
English
Seventh, accomplishing what is to be sought: By having the five perfections of the basis complete, and by having the means for accomplishment gathered, through the methods of approaching, accomplishing, etc., the common attainments such as longevity and wealth are manifested, as well as the supreme attainment of Mahamudra. Eighth, unwavering samadhi: The object of meditation is the special generation and completion stages. In accordance with purifying the habitual tendencies of the four births, there are the generation stages of simultaneous and gradual. Relying on the methods of the upper and lower channels, and in accordance with the yoga of the path of liberation and union, there is the completion stage of non-conceptual samadhi, which is gradual and simultaneous. From these two, the mind remains unwavering, focused on one point. Ninth, showing offerings in the place: Having urged the object of offering and made them pleased, with a pure intention of offering, through the three doors of body, speech, and mind, showing the offerings. In general, there are worldly and transworldly offerings. In particular, there are the outer offerings of enjoyment, the inner offerings of samaya substances, the secret offerings of union and liberation, and the fourteen offerings of peaceful and wrathful deities, etc., making them pleased through offerings. Tenth, mantras and mudras: The letters of skillful means and wisdom combined, becoming a specially blessed power, is mantra. In general, there are three types of mantras: secret mantras, knowledge mantras, and dharani mantras. In particular, there are the non-erroneous root mantra, the causal mantra of the generation stage, and the karma mantra of recitation. Similarly, understanding the four types of reasoning mudras, not deviating from the clear form of the deity, is mudra. In general, the aggregates of awareness naturally abiding in the mandala of the deity is nature, awareness is view, and manifesting that awareness is the fruit mudra, these three. In particular, if controlled by the superior samadhi, there are the four mudras: the samaya mudra, the karma mudra, the dharma mudra, and the self-existing mudra. Thus, by encompassing the ten aspects of meaning, the beginning and end of this tantra can be easily understood without confusion. Therefore, this is the essential root text, so be sure to familiarize yourself with the meaning of the words here. Thus, having explained and established the teachings of the tantra individually, for those of superior faculties, it should be understood through reasoning; for those of middling faculties, it should be through one's own...
Chinese
依靠相似和结果的征象来理解，以及通过其他感官来理解，有这三种方式。在最胜感官面前揭示，通过理证的方式来区分经文的意义。有四种大的理证，以及一种特殊的理证，即四种理解的理证，四种秘密的理证，四种相同的理证，四种特征的理证，这四种，以及三种特殊的清净的理证，总共归纳为五种。其中，第一种，四种理解的理证，涵盖了续部的首尾的所有意义。从错误的念头产生轮回，从身和智慧的坛城显现涅槃。因此，显现为轮回和涅槃二者，并且执着的法，可以用具有相同原因等的征象来衡量。衡量的方式是，先前的先前的，通过具有相同原因等来确定的宗派的执着部分，后来的后来的理证，是文字形式的，以及加持的，以及显现的理证的意义部分，必须清楚地阐明。那么，这是怎样的呢？外境的显现，只是将先前的错误念头的延续，用作后来的，就像梦境的显现一样是虚假的，因此，法性从戏论中解脱，永远不会动摇。就像波浪无论如何翻滚，也不会动摇大海一样。这是具有相同原因的征象所要证明的。证明的方式是：轮回和涅槃所包含的一切法，在自性心，自生智慧，无生之界中，具有相同的原因。因此，从理解和不理解显现为轮回和涅槃二者，但在共同的基础法界中，是相同的方式。通过具有相同原因的理证所证明的，从自性心无生之光中，显现出无碍的游舞，一切显现为神的身语意，显现为语言文字的形式。例如，无法表示的字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），显现为可以表示的众多字母，没有阻碍地显现，通过表示来理解。因此，通过具有相同原因的理证，真实地理解自性无生，以及通过语言文字的理证，真实地理解游舞无碍，通过这二者无二无别的理解的加持力，自然而然地产生