English
Understanding is achieved through reliance on signs of similarity and results, and through understanding via other senses; these are the three ways. Revealing in the presence of the supreme sense faculty, differentiating the meaning of the scriptures through reasoning. There are four great reasonings and one special reasoning, namely the reasoning of four understandings, the reasoning of four secrets, the reasoning of four equalities, and the reasoning of four characteristics, these four, and the reasoning of three special purities, which are summarized into five. Among these, the first, the reasoning of four understandings, encompasses all the meanings of the beginning and end of the tantra. Samsara arises from mistaken thoughts, and nirvana appears from the mandala of body and wisdom. Therefore, phenomena that appear as both samsara and nirvana and to which we cling can be measured by signs such as having a single cause. The method of measurement is that the earlier and earlier aspects, established by having a single cause, etc., are the clinging aspects of philosophical tenets, while the later and later reasonings, in the form of letters, and the blessed, and the manifest aspects of the meaning of the reasoning must be clearly elucidated. So, how is it? The appearance of objects is merely the continuation of previous mistaken thoughts used as later ones, just as the appearance of dreams is false. Therefore, the nature of reality is free from elaboration and never wavers. Just as waves may surge, but do not move the ocean, this is what is to be proven by the sign of having a single cause. The method of proof is: all phenomena encompassed by samsara and nirvana have a single cause in the unborn realm of self-existing wisdom of mind itself. Therefore, although they appear as samsara and nirvana due to understanding and non-understanding, they are of the same nature in the common ground of the dharmadhatu. What is proven by the reasoning of having a single cause is that from the radiance of the unborn nature of mind, the unobstructed play manifests as the body, speech, and mind of deities, appearing entirely in the form of speech and letters. For example, the unrepresentable letter A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）appears unceasingly as many representable letters, and is understood through representation. Therefore, through the reasoning of having a single cause, the unborn nature is truly understood, and through the reasoning of speech and letters, the unobstructed play is truly understood. Through the power of the blessing of understanding these two as inseparable in essence, it naturally arises
Chinese
那。殊胜胜义七宝自性因，任运成就故，彼之显现还灭，外器内情，于身与智慧之坛城中自显现故。如是加持之理，以器情身与智慧之坛城证悟故，本来自在安住于基界中现前，且自识自面者，乃现量之立宗也。立宗之理者，真谛无别基界无生者，乃身与智慧之坛城任运成就而自明。是超越世间心之行境之自性者，乃现量而证悟也。所观之境与能观之识二者无别，乃圣者各别自证智之无境自明现量而证悟之故。如是四种证悟之理，以衡量故，轮涅之诸法，于身与智慧之坛城中自显现，且于基法界中圆满故，善恶取舍无有而证悟平等性也。二者，四密之理者，前前为所立，后后为能立之方式而衡量之。如何者，基与显现二者无别之实相，乃本初秘密之理也。于无二之法性，以果大之功德一切任运成就也。然彼义为邪分别所染污之有情，从无始以来未证悟之故。如是显现无碍而显现之诸法，安住于身与智慧之坛城中者，乃自性之秘密理也。种种显现之诸法，以果无尽庄严之轮安住，然以颠倒之识所染污，故未证悟自之自性也。实相无二离戏之自性者，乃极秘密之理也。境心与因果等二法一切，从自性而解脱，于境中无有可为，然未证悟者执着二元也。原始基之实相，身与智慧之坛城，非为心性之外异体存在者，乃极秘密之理也。如是心性之外异体。
English
Na. The ultimate seven treasures of essence are spontaneously accomplished as the cause of their very nature, so their appearance and disappearance, the outer container and inner contents, appear as the mandala of body and wisdom. Thus, by the logic of blessing, understanding the container and contents as the mandala of body and wisdom, the inherent ground is manifestly present, and recognizing one's own face is the object to be proven by the sign of direct perception. The way to prove it is: the indivisible truth, the unborn ground, is the spontaneous manifestation of the mandala of body and wisdom. The nature of being beyond the realm of worldly minds is realized directly, because the object of observation and the consciousness that observes are inseparable, and the objectless, self-luminous direct perception of the wisdom of the self-awareness of the noble ones is realized. Thus, by measuring with the logic of the four understandings, all the phenomena of samsara and nirvana appear as the mandala of body and wisdom, and are perfected in the ground of the dharmadhatu, so that good and bad are not abandoned or adopted, but equality is realized. Secondly, the logic of the four secrets is to be measured in such a way that the former is the object to be proven and the latter is the means of proving it. How is it that the reality of the ground and manifestation being inseparable is the logic of the original secret? In the nature of non-duality, all the great qualities of the fruit are spontaneously accomplished. However, sentient beings who are defiled by wrong thoughts have not realized its meaning since beginningless time. All the phenomena that appear unceasingly in such a manifestation, abiding in the mandala of body and wisdom, are the logic of the secret of self-nature. All the phenomena that appear in various ways abide in the inexhaustible wheel of adornment of the fruit, but are defiled by inverted consciousness, and therefore do not realize their own nature. The nature of reality, non-duality, and freedom from elaboration is the logic of the most secret. All dualistic phenomena such as objects, mind, cause, and effect are liberated from their very nature, and there is nothing to be done in the object, but those who have not realized it cling to duality. The reality of the primordial ground, the mandala of body and wisdom, is not something other than mind itself, but is the logic of the most secret. Thus, something other than mind itself.
Chinese
虽然它并非在别处，却因二障及其习气所障蔽，隐藏于自身，故而向外寻求。因此，对于四种秘密的理证未能领悟的众生来说，它成为了秘密的自性，从而如实地修持和显明了密咒殊胜的道。依靠此道，便能轻易地领悟实义的实相。四种平等的理证是：将所有名相执着的戏论，在离戏的虚空中平等，分为所证和能证的共同与不共两种。共同中又分为胜义平等的理证和世俗平等的理证两种。不共中又分为胜义增上的平等和世俗增上的平等两种，通过这四种理证的寻觅，所有可衡量的法，都在平等一味自性的坛城中任运成就，并且从身和智慧的刹土的游舞中，了知所有不净的错觉都只是假立，实际上本来就不存在的实相。那么，这是怎样的道理呢？从体性乘的角度来说，将戏论分为部分断除的类别和全部断除的非类别两种，这也是平等的。因为这两者的体性，都是在遮止戏论的空性中平等。具有作用能力的真实世俗和不具有作用能力的虚假世俗，这两者也都是平等的自性。因为在世俗中仅仅是显现相似，并且在显现之时就已经是空性的，所以是平等的。同样，通过无遮和有遮的区分，类别和非类别的空性，这两者也都在实相胜义的基础界限中，任运成就离戏的自性中平等。因为增上的胜义，是在远离生、灭、住三者的原始实相，大圆满的虚空中，一切都是平等的。不净的业相虚假世俗和清净的显现为本尊的真实世俗，这两者也都在坛城轮涅的自性中平等。因为轮涅器情的一切法，没有丝毫的好坏，在增上世俗中，都是身和智慧的坛城中平等的。如此，通过四种平等的理证，一切法都是成佛的自性。
English
Although it is not elsewhere, it is obscured by the two obscurations and their habitual tendencies, hidden within oneself, and therefore sought externally. Thus, for beings who have not understood the reasoning of the four secrets, it becomes the nature of secrecy, thereby truly practicing and revealing the supreme path of mantra. By relying on this, one can easily realize the actual nature of reality. The four reasonings of equality are: all conceptual proliferations of name-holding are equal in the expanse of non-proliferation, divided into common and uncommon aspects of what is to be proven and what proves it. Within the common, there are two: the reasoning of ultimate equality and the reasoning of conventional equality. Within the uncommon, there are two: the equality of ultimate increase and the equality of conventional increase. Through the search of these four reasonings, all measurable phenomena are spontaneously accomplished in the mandala of equal taste and self-nature, and from the play of the fields of body and wisdom, all impure illusions are understood to be merely imputed, and the reality that is fundamentally non-existent in actuality is realized. So, how is this the case? From the perspective of the characteristic vehicle, dividing proliferation into categories of partially eliminated and non-categories of completely eliminated, these two are also equal. Because the nature of these two is equal in the emptiness that prevents proliferation. The truly functional valid conventional and the non-functional false conventional are both of equal nature, because they appear similar only in the conventional, and from the moment of appearance, they are empty of truth, so they are equal. Similarly, through the distinction of non-affirming negation and affirming negation, both the emptiness of categories and non-categories are equal in the spontaneously accomplished nature of the reality, the ultimate ground, the nature of non-proliferation. Because the increasing ultimate is the original reality free from the three of arising, ceasing, and abiding, in the expanse of the great bindu, everything is equal. The impure karmic appearance, the false conventional, and the pure appearance as deities, the valid conventional, are both equal in the nature of the mandala and the wheel. Because all phenomena of samsara and nirvana, vessel and essence, without even a particle of good or bad, are equal in the mandala of body and wisdom in the increasing conventional. Thus, through the four reasonings of equality, all phenomena are the nature of Buddhahood.
Chinese
从而确定了超越生死二元的境界。四种特征的理由是：阐述续部的伟大，并阐明其特殊的要点和必要性。此续部是超越一切的至高无上的国王，因为它是卓越的表达方式，能轻易圆满证得轮回与涅槃一切法，在真俗二谛无别的自性中，身与智慧坛城自然成就的佛陀自性。因此，通过确立其为一切续部之王的理由来衡量，所衡量的续部《秘密藏续》也是一切圣教的源泉。原因是，显宗的因乘和密宗的果乘一切续部的教义精髓都汇集于此，并且是其发源地或一切圣教的总释。如《金刚经》所说：“分别宣说的如海续部，皆在此宣说，因此而宣说，为此而宣说。一切意义皆在此圆满，故称为圣教之总集。”如是宣说。因此，作为一切续部总基础的此续部，比秘密更秘密，因为它是十方四时一切佛陀身语意甚深秘密的自显现。同样，甚深秘密续部是唯一的道，因为无论从显宗密宗多少门径进入诸佛圆满成佛的教法，最终一切都圆满于此无上至尊的根本大续部中。此外，三清净的理由是：外器世界，其身与刹土的自性，本即是圆满成佛的自性，因为五大清净显现为五部佛母的体性。内情众生，显现证悟为一切佛陀身语意的自性，因为五蕴的自性自然成就为五部佛的体性。续部，即八识的界，也具有从一开始就清净的自性，因为八识的显现都是五种智慧的自发力量，是无碍的自性而证悟成佛。如是三清净
English
Thus, it establishes the state of being beyond the duality of samsara and nirvana. The reasoning for the four characteristics is that it elucidates the greatness of the tantra and clarifies its special key points and necessity. This tantra is the supreme king of all, because it is an exceptionally excellent expression that easily perfects the self-nature of the Buddha, in whom the mandala of body and wisdom is spontaneously accomplished, in the essence of the inseparability of the two truths, all phenomena of samsara and nirvana. Therefore, by measuring with the reasoning that establishes it as the king of all tantras, the tantra to be measured, the Guhyagarbha Tantra, is also the source of all Agamas, because the essence of the teachings of all tantras of the causal Vehicle of Characteristics and the resultant Vajra Vehicle are gathered here, and it is the source or the general commentary of all Agamas. As it is said in the Vajra: "The oceans of tantras taught separately, are taught here, taught for this reason, taught for this purpose. Since all meanings are completely perfected in this, it is said to be the general collection of Agamas." As it is said. Therefore, this, which is the general basis of all tantras, is more secret than secret, because it is the self-manifestation from the profound secrets of body, speech, and mind of all Buddhas of the ten directions and four times. Similarly, this profound secret tantra is the one and only path, because no matter how many doors of Sutra and Tantra are entered into the teachings of the Buddhas' complete enlightenment, in the end, all are perfected in this unsurpassed supreme root great tantra by the fruit of all minds. Furthermore, the reasoning for the three purities is that the outer container world, its nature of body and realm, is the nature of being enlightened from the beginning, because the five elements appear purely as the essence of the five Sugata Mothers. The inner sentient beings are manifestly enlightened as the nature of the body, speech, and mind of all Buddhas, because the nature of the five aggregates is spontaneously accomplished as the essence of the five Buddha families. The realms of the continuum consciousness are also characterized by being pure from the beginning, free from obscuration and liberation, because all the displays of the eight aggregates are the unobstructed essence of the spontaneous power of the five wisdoms, and are enlightened.