English
Therefore, it is because the Vajra Master, who possesses the lineage of valid instructions, caused it to be revealed. As it is also said in this very text: "From within, he reveals the hidden meaning, the teacher abides in the heart of the Vajra." Therefore, the hidden secret, you (scripture), can be spoken of, because this profound tantra is hidden from those who do not have the oral instructions of secret mantra and who practice according to the literal meaning. Because it is not their field of practice, and a monkey cannot endure the art of a great wild animal. Just as lion's milk should not be poured into a bad container. So, what is hidden? The activities of secret mantra, such as union and liberation, etc., which are said to be practiced through the connection of view and practice, are hidden in the form of symbols. As it says in the 'Clear Light': "Secret mantra is not flawed, it is kept secret for the sake of sentient beings, by keeping it secret, the accomplishment does not disappear, for the sake of secrecy, various symbols are spoken of." Therefore. Secondly, the name 'Essence,' you (scripture), can also be divided into three: the essence of cause, the essence of result, and the essence of meaning that gathers the essence. First, the essence of cause, you (scripture), can be spoken of, because this tantra is like the root or the cause of arising for all vehicles, therefore it is said in this way. As it says in this very text: "Well-known in all ten directions, it arises from the secret essence." Therefore. Second, the essence of the result, you (scripture), can be spoken of, because no matter from which gate of the vehicle one practices, in the end, one must realize the meaning of the secret essence of self-nature. As it says in this very text: "Even the arrangement of the different grounds, is the path to go to the secret essence." And, "The definite arising of the four vehicles, abides in the fruit of one vehicle." Therefore. Third, the essence of meaning that gathers the essence, you (scripture), can be spoken of, because no matter from which gate of reasoning one establishes, in the end, in the face of the Buddha's intention, all conceptual thoughts are enlightened into the forty-two bodies and wisdoms, and samsara is naturally completely pure. As it says in the 'Extensive Text': "The meaning is condensed into forty-two scriptures, to speak of a meaning beyond that, that is not the path of pure liberation, of one's own mind's
Chinese
因为这样说了。第三，名为“彼性”的这个法，你也可以分为三种，即未造作的彼性，未错谬的彼性，以及非异体的彼性这三种。其中第一，未造作的彼性，这个法可以解释，因为一切分别念不是从自明之外而来的，而是将显空不二的自生智慧，不以修持者的心造作而安住，所以才这样说。如《广大》中所说：“未造作，任运平等如是安住。”因为这样说了。第二，未错谬的彼性，这个法可以解释，因为未造作的彼性，从串习中显现出果位身和智慧的众多手印，因为未错谬所以才这样说。如《广大》中所说：“因果任运成就的状态中安住。”因为这样说了。第三，非异体的彼性，这个法可以解释，因为当果位的遮蔽执着清净时，从显现自己所具有的意义，而不是从其他地方产生的。如《此》中所说：“稀有奇妙的法，不是从他处而来。”以及《广大》中所说：“无论传承多少口诀，真正意义的精髓，从他处寻觅也无法找到，是自明无垢清净。”因为这样说了。第四，名为“决定”的这个法，你也可以分为三种，即基、道、果的决定这三种。第一，基的决定，这个法可以解释，因为基的自性密意心髓，远离法性的增损而真实，所以才这样说。如《此》中所说：“增益与诽谤寂灭的，秘密心髓即是彼，彼即是从决定的法界中产生。”因为这样说了。第二，道之决定，这个法可以解释，因为此宗的规矩是，本来就存在的果位本身，以知解的作用而成为道，这是决定的。如《此》中所说：“此乃大秘密的决定，果位转为道。”因为这样说了。第三，果位之决定
English
Because it was said that way. Third, this phenomenon called "Thatness," you can also divide it into three: uncreated Thatness, unerring Thatness, and non-other Thatness. Among them, first, uncreated Thatness, this phenomenon can be explained because all discriminating thoughts do not come from other than self-awareness, but rather the spontaneously arising wisdom of non-duality of appearance and emptiness is placed without being created by the mind of the practitioner, so it is said that way. As it is said in "Extensive": "Uncreated, spontaneously equal, just as it is, remains in its own state." Because it was said that way. Second, unerring Thatness, this phenomenon can be explained because uncreated Thatness, from habituation, manifests as many mudras of the body and wisdom of the fruition, because it is unerring, so it is said that way. As it is said in "Extensive": "Remains in the state of spontaneously accomplished cause and effect." Because it was said that way. Third, non-other Thatness, this phenomenon can be explained because when the obscuring clinging of the fruition is purified, it appears as the meaning that one has within oneself, not arising from elsewhere. As it is said in "This": "The wonderful and miraculous Dharma, does not come from elsewhere." And as it is said in "Extensive": "No matter how many oral instructions are transmitted, the essence of the true meaning, cannot be found even if sought from elsewhere, it is self-aware, stainless, and pure." Because it was said that way. Fourth, this phenomenon called "Certainty," you can also divide it into three: the certainty of the ground, the path, and the fruition. First, the certainty of the ground, this phenomenon can be explained because the essence of the ground's nature, the secret essence, is true, being free from exaggeration and denigration of the Dharma, so it is said that way. As it is said in "This": "The pacification of exaggeration and denigration, the secret essence is that, that is produced from the realm of certainty." Because it was said that way. Second, the certainty of the path, this phenomenon can be explained because the rule of this tradition is that the fruition that has always been there itself becomes the path through the function of understanding, this is certain. As it is said in "This": "This is the certainty of the great secret, the fruition becomes the path." Because it was said that way. Third, the certainty of the fruition
Chinese
彼（指对方）是法，你（指我方）可以这样说：此续以其自性，将所诠释的胜者之意究竟显现，故而如此宣说。正如经中所说：所有胜者的坛城，没有比这更秘密的究竟之义。因此，第三部分是辩论的驳斥。其中有四点辩论：名称是否与续的意义相同；名称中是否包含续的意义；仅以口诀的名称来称呼；以及用藏语而非梵语来称呼。首先，如果名称与续的意义相同，那么发起讨论就没有必要；如果不同，那么为此续而调伏的根器最上等的所化，通过看到或听到名称，就无法理解续的意义。对此的回答是：即使名称与续的意义相同，也没有发起讨论就没有必要的过失。因为过去在色究竟天，聚集了讨论的基础，发起讨论后宣说了续的意义。在人间，金刚手记录词句时，考虑到上中下三种根器，所以在名称前加上了前缀。虽然古代的论师们如此回答，但并不合理。因为那个名称是法，你不是续的意义，因为你是理解它的方法。又有人说：导师没有在色究竟天以词句的形式宣说此续，因为这个承诺是合理的。对此的解释是：当金刚手将意旨的解释总结为词句时，他承诺自己与导师的意旨相同，所以在说“此时”时进行了总结。正如《释·日光》中所说：现在，总结者将像世尊的教言一样，以续的讨论基础或口诀来解释，即“此时”。第二点是：名称中是否包含续的意义？如果包含，那么名称和续的十种事物应该像胸膛贴着胸膛一样结合起来；如果不包含，那么根器最上等者就无法依靠名称来理解续的意义。对此的回答是：虽然续的十种事物和名称的意义无法一一对应，但名称的意义存在于基地、道、果三个方面，因此所有的续的意义都包含在那里，并且通过看到名称就能理解续的开头和结尾的意义。
English
That (referring to the other party) is the Dharma, you (referring to our party) can say this: This tantra, by its very nature, manifestly reveals the definitive meaning of the Victor's intention, and therefore it is spoken of in this way. As it is said in this very text: "The entire mandala of the Victors, there is no more secret definitive meaning than this." Therefore, the third part is the refutation of arguments. There are four arguments: whether the name is the same as the meaning of the tantra; whether the name contains the meaning of the tantra; referring to it only by the name of the oral instructions; and using Tibetan instead of Sanskrit. First, if the name is the same as the meaning of the tantra, then there is no need to initiate a discussion; if it is not, then the disciples of the highest faculty, who are to be tamed by this tantra, will not be able to understand the meaning of the tantra by seeing or hearing the name. The answer to this is: Even if the name is the same as the meaning of the tantra, there is no fault in not needing to initiate a discussion. Because in the past, in Akanishta, the basis of discussion was gathered, and after initiating the discussion, the meaning of the tantra was spoken. In the human realm, when Vajrapani recorded the words and letters, he considered the three faculties of superior, middling, and inferior, so he added a prefix to the name. Although the ancient teachers answered in this way, it is not reasonable. Because that name is the Dharma, you are not the meaning of the tantra, because you are the method of understanding it. Some say: The teacher did not speak this tantra in the form of words in Akanishta, because that commitment is reasonable. The explanation for this is: When Vajrapani summarized the explanation of the intention into words, he promised that his intention was the same as the teacher's, so he summarized it by saying "at this time." As it is said in the commentary "Sunlight": Now, the summarizer will explain the basis of the tantra or the oral instructions in accordance with the words of the Blessed One, that is, "at this time." The second point is: Does the name contain the meaning of the tantra? If it does, then the ten objects of the name and the tantra should be combined like chest to chest; if it does not, then those of the highest faculty will not be able to understand the meaning of the tantra by relying on the name. The answer to this is: Although the ten objects of the tantra and the meaning of the name cannot be matched one by one, the meaning of the name exists in the three aspects of base, path, and fruit, so all the meanings of the tantra are contained there, and by seeing the name, one can understand the meaning of the beginning and end of the tantra.
Chinese
关于“地”的说法，是先前所发生的眷属们证悟的方式，即依赖于见到意义而安立名称，例如，秘密主领悟了自己的续部意义后，在向眷属们讲解时，称之为《秘密藏》，这是依赖于见到意义而安立名称的缘故。对于先前所发生的，名称中词义全部完整无遗，并且刹那间证悟，这两者并不矛盾。如经中所说：“断除一切障碍，对于所调伏者，刹那间显现。”因为这个缘故。之后，依赖于名称而理解意义，是指在那里仅仅理解了基、道、果三者的术语。因为仅仅是名称能够表达意义，所以才是名称。例如，说“瓶子”这个词时，虽然仅仅理解了能够实现腹部膨胀、底部收缩、盛水等作用的物体，但并没有涵盖金瓶等特殊属性。第三，在《心滴》中说：“最初的象征具有三种名称。”以及在《总纲》中说：“被认为是极好的名称、术语和名称。”因此，从这个续部中，被称为续、经、窍诀的三种象征。有人说，在书本的开头，没有提到续和经的名称，而只提到了窍诀的名称，这是没有理由的。对此的回答是，即使在玛哈瑜伽中，也存在着内部分类的续、经、窍诀三种，或者父续、母续、无二续三种。这个续部是玛哈的阿努瑜伽，是显示方便和智慧无二的续部，因为这个关键点，所以提到了窍诀的名称。第四，有人说，这个续部不是从印度翻译过来的，因为开头没有提到梵语。对此的回答是，分为驳斥他人的回答和建立自己的回答两种。第一，有些人说，如果完全没有梵语，那么翻译成藏语是不合理的，因此，“藏语”这个词暗示着梵语的存在。这种说法是不合理的，因为藏语可以混合汉语等语言，因此无法证明是印度语，而且在藏族创作的论著中，也可以暗示性地混合梵语，因此会导致是印度语等过失。第二，建立自己的回答是，这里没有梵语，并不意味着一定是藏语的翻译，因为在许多藏族创作的论著中，开头也使用了梵语，但这并不能