Chinese
吉祥秘密藏续总义决定的驳论理门开启。邬金法称。 吉祥秘密藏续总义决定的驳论理门开启。邬金法称。
English
The Opening of the Door of Refutation Logic, Determining the General Meaning of the Glorious Secret Essence Tantra. Orgyen Chö Drak. The Opening of the Door of Refutation Logic, Determining the General Meaning of the Glorious Secret Essence Tantra. Orgyen Chö Drak. This is the treatise called "The Opening of the Door of Refutation Logic, Determining the General Meaning of the Glorious Secret Essence Tantra." Om Svasti. I prostrate to the glorious Samantabhadra, inseparable from the lama and the yidam deity. The essence of the unsurpassed vehicle is gathered, The tantra of the king of all secret mantras, Certainly the essence of secrecy, The sixth Samantabhadra who shows the teacher. In the supreme abode of great Akanishta, To the five mandalas in the form of the five bodies, The five voices are the sounds of self-arisen wisdom, I bow to the five families of Kunsang who proclaim them. The collector of the Buddha's words, The secret holder Vajrapani, In this realm, the lord of immutable Vajra, I worship as the master of all families. The wisdom of the great treasure lama, Transferred to Smiling Vajra, Through the auspicious connection of the fortunate messenger, I bow to the one who leads to the realm of the Dakinis. By the secret prophecy of the Dakinis, The refuge of encouragement, the command of Smiling, Cannot fall on the crown of the head. Grant me the vision of confidence in writing. The meaning of the profound, unconditioned Dharma, Although not designated by conventional words, Yet with the logic of the three valid cognitions, I will open the door of refutation logic. Mothers and Dakinis within, Please be patient and help. Among these, first, there are two aspects: the establishment of the way of arising and the way of explaining. The first is: I prostrate to the Bhagavan, the glorious Samantabhadra. This very text, The secret essence is the determination of that very reality. It is inferred that this text arises from this. The reason for arising is that in the case of the previous text, among the three types of beings to be tamed for the sake of this tantra, the superior, the middling, and the inferior, those who, by merely indicating the name, will understand the meaning of the beginning and end of the tantra, are the most superior of the superior. For the sake of these, the collector, the Lord of Secrets, at the beginning of collecting the teachings, by placing the name that corresponds to the essence of the meaning of the tantra at the beginning, reveals these establishments. Then, in order to show the way of praising and paying homage to his own teacher, to the teacher, the Bhagavan, the glorious Samantabhadra.
Chinese
为了通过教法来慈悲摄受，所以众眷属向导师请示的方式，是为了阐述这一点，即：唉玛吙！本来秘密之法，种种……，体性……，不是在其他地方，而是非常秘密。这段经文出现后，导师回答的方式是：一切众生都具有如来藏，但由于不了解这一点，所以显现为束缚和解脱。如《文殊师利口诀》所说：轮回的诸法，如同用杂色绳子，被认为是蛇一样不存在。正如这样，为了阐述本体上束缚和解脱都不成立的方式，以及所用的比喻，即：唉玛吙！如来藏中，自己的分别念……，种种……，处所、我和谁也……，束缚……，分别念……，用力在空中打结。这段经文出现。这样，导师生起了慈悲心，欢喜宣说那无有束缚解脱的本体，即是真如之法。为了将自己本来圆满为身和智慧，显现为轮回涅槃平等性的意义，诸佛都已领悟的法，直接向俱生眷属开示，为了通过开启智慧的眷属来传授，所以答应示现化身的方式，是为了阐述这一点，即：无有束缚也无有解脱，本来任运圆满大佛，为了开示而示现种种。因为这段经文出现了。讲述了这些之后，第二是讲述的方式：其中首先是标题的必要性，解释其意义，以及消除对此的争论，这三点。第一点是：标题的提出，是有必要的，就像从“瓶子”这个名称中，可以理解到具有大肚子、细颈、能装水的作用的事物一样。依靠看到或听到名称，上等根器者可以理解经文的意义，中等根器者可以理解意义的类别，下等根器者也可以像药的标签一样，为了方便寻找经书。第二点是：《释论小品》中说：此乃自性广大，为了显示体性和意义，从《幻化网大续》中，简略地确定下来。名为自性秘密，即是广大。
English
In order to compassionately embrace through the teachings, the way the assembled retinue requested the Teacher is to illustrate this point: Emaho! The secret Dharma from the very beginning, various..., essence..., not in other places, but very secret. After this scripture appeared, the way the Teacher answered is: All sentient beings possess the Tathagatagarbha, but due to not understanding this, they appear as bondage and liberation. As it is said in the "Manjushri Oral Instructions": The dharmas of samsara, like a snake with a variegated rope, are considered non-existent. Just like this, in order to illustrate the way that bondage and liberation are not established on the essence, and the metaphors used, it is: Emaho! In the Tathagatagarbha, one's own conceptual thoughts..., various..., place, self, and who also..., bondage..., conceptual thoughts..., forcefully tying knots in the sky. This scripture appeared. In this way, the Teacher generated compassion and rejoiced in proclaiming the essence without bondage and liberation, which is the Dharma of Suchness. In order to reveal the meaning of oneself being spontaneously perfect as body and wisdom from the very beginning, as the equality of samsara and nirvana, the Dharma that all Buddhas have realized, directly revealed to the co-emergent retinue, in order to transmit through the retinue that opens wisdom, so the way of promising to manifest emanations is to illustrate this point: There is no bondage and no liberation, the Great Buddha spontaneously perfect from the very beginning, manifests various things in order to teach. Because this scripture has appeared. After explaining this much, the second is the way of explaining: Among them, first is the necessity of mentioning the title, explaining its meaning, and eliminating disputes about it, these three points. The first point is: The mentioning of the title is necessary, just like from the name "vase", one can understand the object that has a big belly, a thin neck, and the ability to hold water. Relying on seeing or hearing the name, those with superior faculties can understand the meaning of the scripture, those with intermediate faculties can understand the categories of meaning, and even those with inferior faculties can, like the label of a medicine, make it easier to find the book. The second point is: In the "Commentary Small", it says: This is the great nature, in order to show the essence and meaning, from the "Great Tantra of the Net of Illusion", it is briefly determined. Named the secret of nature, which is great.
Chinese
心要之义。彼性即是体性。以定而略示决定义。如是四种相。略摄为共同之义而说。如是说故。此续之所为应调伏之利根者，彼法者。汝依此名称而有理解之方式与思择之方式，谓秘密等四名称依次。难于证悟，与精要汇集，与体性他者分别，与非不了义而了义离疑惑之理解为何。与能诠方式随顺，续之自性与功德等亦证悟之故。秘密之名称，彼法者。汝若分别则有三，谓自性与隐蔽与隐藏之秘密有三之故。自性之秘密，彼法者。汝可说，谓心性真谛无别殊胜之法身，本来自性而住然与心之行境未离而未证悟者是故。譬如虚空自身未成眼所见一般。如是亦于此中云：唉玛本初秘密法，种种显现自性密，本体自性极秘密，非异于此甚秘密。如是四种秘密之方式，俱生无明未证悟胜义谛故本初秘密。遍计所执之无明未证悟世俗谛故自性秘密。执著显空各异故未证悟无别故本体自性秘密。执著境与有境故未证悟行境与中间故甚秘密。以四种秘密之方式而决定之方式秘密之故。隐蔽之秘密，彼法者。汝可说，谓所化机迷惑之心者难于证悟，与绝望者不能证悟故隐蔽之故。譬如黄眼者之海螺颜色一般。彼亦于自性之续中隐蔽者，彼法者。汝自身本来自性而住然以分别念所遮蔽而隐蔽，彼显发者圣言量之主导师佛陀自身所显发故。于寻常文字中隐蔽者，彼法者。汝可说，谓令顽固者迷惑之故。续错乱。圣言收缩。口诀隐蔽之方式而住
English
The meaning of the heart essence of practice. That very nature is the characteristic. Definitive meaning is briefly shown by certainty. Thus, in these four aspects, it is explained as a condensed general meaning. Because it is said so, the disciple with sharp faculties who is to be tamed for the sake of this tantra, that phenomenon. You have ways of understanding and conceptualizing based on this name, namely the four names such as "secret" in sequence. Because it is difficult to realize, contains the essence, distinguishes characteristics from others, and understands what is not provisional but definitive, free from doubt. In accordance with that way of teaching, the nature and greatness of the tantra are also realized. That name "secret," that phenomenon. If you divide it, there are three, namely the secret of nature, the secret of concealment, and the secret of hiding. The secret of nature, that phenomenon. You can explain it, namely, the mind itself, the indivisible truth, the supreme Dharmakaya, which has always been inherently present but has not been realized without being separated from the object of the mind. For example, just as the sky itself is not visible to the eye. Thus, it is also said in this very text: "Ema, the secret Dharma from the beginning! Various appearances are secret in nature. The essence itself is extremely secret. Other than this, it is very secret!" Thus, there are four ways of being secret: secret from the beginning because co-emergent ignorance does not realize the ultimate truth; secret by nature because the ignorance of imputation does not realize the conventional truth; secret in essence because not realizing non-duality by grasping appearances and emptiness separately; very secret because not realizing the object and the subject, the object of experience and the intermediate. Because it is secret in the manner of being determined by the four ways of being secret. The secret of concealment, that phenomenon. You can explain it, namely, it is concealed because it is difficult for disciples with deluded minds to realize, and it cannot be realized by those who are hopeless. For example, like the color of a conch shell to someone with yellow eyes. That which is concealed in the tantra of nature, that phenomenon. It is concealed because it inherently exists in you, but it is obscured by conceptual thought. Because it is revealed by the teacher, the Buddha himself, who is the master of valid scriptures. That which is concealed in ordinary writing, that phenomenon. You can explain it, namely, to confuse the stubborn. The tantra is confused. The scriptures are contracted. The oral instructions remain in a concealed manner.
Chinese
因此，这是由具足口诀传承的上师金刚阿阇黎所宣说的。正如经中所说：“从彼处隐秘显真义，导师金刚心间住。”因此，被隐藏的秘密，你（经）是可以被讲述的，因为这部甚深续部是为那些没有密咒口诀，并且按字面意思修行的人隐藏的。因为这不是他们的修行范围，而且大猛兽的技艺是猴子无法忍受的。正如狮子的乳汁不能倒在劣质容器中一样。那么，隐藏的是什么呢？密咒的行持，如结合解脱等，那些被说成是通过见行结合来修行的，都是以隐语的方式隐藏的。如《光明经》所说：“密咒并非有过失，为利有情极保密，能密持明成就不失，为密故说种种隐语。”因此。第二，被称为“心髓”的名称，你（经）也可以分为三种：原因、结果和精华聚集的意义心髓。第一，原因的心髓，你（经）是可以被讲述的，因为这部续部就像是所有乘的根基或生起的原因，因此这样说。正如经中所说：“十方皆闻名，从秘密心髓中生。”因此。第二，结果的心髓，你（经）是可以被讲述的，无论从哪个乘的门径修行，最终都必须证悟自性秘密心髓的意义。正如经中所说：“诸地差别之安立，亦是趋入秘密心髓之道。”以及“四乘之决定生起，安住于一乘之果。”因此。第三，精华聚集的意义心髓，你（经）是可以被讲述的，无论从哪个理性的门径进行论证，最终在佛陀的意境中，所有的分别念都证悟为四十二尊身与智慧，轮回自性清净。如《广大经》所说：“义摄经典四十二，彼外更说余义者，彼非清净解脱道，自心分别之