Chinese
如是说。手印的体性是：觉性不超出四圆满手印的本尊之身。对此，《心滴》中说：不超出四圆满，显现于何者，彼即是自性。如是说。第三，关于语词的意义。咒语是从“མཏྟྲ”（mattra）的声音而来。“མ་ན་”（mana）是意或者识，“ཏྲ་ཡ”（tra ya）是救护的助伴，因此，意和识迅速地救护并产生加持，故为咒语。在《智慧精要》中说：“曼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是意，扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是救护。”如是说。手印是从“མུ་ཏྲ”（mudra）的声音而来，是表相之义，是系缚和表示，或者因为盖印之后难以逾越，故称为手印。对此，此经中说：“心要的手印难以逾越。”以及，在《广大》中说：“如是难以逾越、不可毁坏，是国王手印的殊胜处，是自性大者的表相之形，是名为手印。”如是说。第四，关于种类。有咒语和手印两种。第一种中，有共同的和不共同的。第一，共同的咒语有秘密咒、明咒、陀罗尼咒三种。也就是，以方便智慧的自性，其门显现为字句，故为秘密咒，连同口中念诵，以知和救护成为邪分别的对治，是秘密咒。以智慧明智的自性，以了知事物之义的事业，成为不了知的对治，是明咒。以忆念和智慧的自性，以不忘失法之词义的执持的事业，成为失念的对治，是陀罗尼咒。这三种的相也说：第一种是男身本尊的形状，后两种是女身本尊的形状。第二，不共同的，成为秘密咒之门的咒语，在《明分》中说：“根本咒、生起咒和事业咒。”如是说。第二，关于手印，也有自性手印、见手印、增上等持手印三种。第一种是：一切分别之聚，本自圆满于幻化网坛城中。对此，此经中说：“以幻化网而显现圆满，一切是殊胜菩提之印。”如是说。第二种是：以见大手印对庸常的分别念盖印，对此，此经中说：手印
English
Thus it is said. The characteristic of Mudra is: the nature that does not go beyond being purified into the deity's form of the four complete Vidyā Mudras. Also, from Thuk Thik: "It does not go beyond being four complete, whatever appears, that is the essence." Thus it is said. Third, regarding the meaning of the words. Mantra comes from the sound of "mattra". "Mana" means mind or consciousness. "Tra ya" means a helping ally for protection. Therefore, because the mind and consciousness quickly protect and blessings arise, it is a mantra. In the Essence of Wisdom it says: "Man (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is called mind, Tra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is said to be protection." Thus it is said. Mudra comes from the sound of "mudra", meaning a mark. It binds and signifies, or because it is difficult to go beyond what has been sealed, it is called Mudra. Also, in this very text it says: "The Mudra of the essence is difficult to surpass." And, in the Extensive Text it says: "Just as it is difficult to surpass and indestructible, it is the supreme place of the king's Mudra, the form of the mark of the great self, it is proclaimed as Mudra." Thus it is said. Fourth, regarding the types. There are two: Mantra and Mudra. In the first, there are general and specific. First, in general, there are three types of mantras: Secret Mantra, Knowledge Mantra, and Dharani Mantra. That is, the nature of skillful means and wisdom, its door appears as syllables, therefore it is Secret Mantra, together with uttering it in speech, and with knowledge and protection, it becomes the antidote to wrong thoughts, it is Secret Mantra. The nature of wisdom and knowledge, the action of understanding the meaning of things, becomes the antidote to non-understanding, it is Knowledge Mantra. The nature of mindfulness and wisdom, the action of holding the words and meaning of the Dharma without forgetting, becomes the antidote to memory loss, it is Dharani Mantra. Also, the signs of these three are said to be: the first is the shape of a male deity, and the latter two reside in the form of a female deity. Second, specifically, for the mantras that have become the door to Secret Mantra, in Clear Illumination it says: "Root, Generation, and Action Mantras." Thus it is said. Second, regarding Mudra, there are also three: Nature Mudra, View Mudra, and Higher Samadhi Mudra. The first is: all collections of thoughts are primordially complete in the mandala of the illusion net. Regarding this, in this very text it says: "Manifestly complete with the net of illusion, everything is the supreme seal of enlightenment." Thus it is said. The second is: the view, by the Great Mudra, seals ordinary thoughts, regarding this, in this very text it says: Mudra
Chinese
伟大的荟供是，如果具备方便和智慧，那么一切未生起未动摇的事物，都安住于大手印的境界中。这是第一点。第三是，无论修持寂静或忿怒的本尊众，都应将具足四印观想为具足七印。如《光明经》所说：誓言、事业、正法以及身，即是四大手印。这是第二点。第五是过患：如果舍弃真言和手印，就会因为违犯语誓而堕落，并且没有结果。如《心滴》所说：如同握错刀刃一样，不精进的密咒士，会堕落且没有结果。这是第三点。第六是功德：同样在那部经中说：如果真言和手印非常稳固，就会成就伟大的殊胜悉地，心中所想的一切都会实现。这是第四点。至此，已经阐述了道路的十种实际条件。第四，续部的必要关联很容易理解。第五，是交付教诲：以珍爱的方式向弟子们交付甚深续部，为了使教法的心髓兴盛而不衰败而交付。如《广大经》所说：我这颗心髓，要向十方传播，并且将它的陀罗尼交付给，如意宝藏难以存在的地方，对于能够持有教法的人，交付秘密的心髓。因为这样说的缘故。暂时说到这里。因为以前的智者们的注释中，没有见到进行辩论的细微理智的阐述，所以对于能诠和所诠，没有确定周遍与不周遍的界限，并且对于矛盾、不相关联、未理解和错误理解等过失，希望各位智者能够容忍，并且将这些错误好好地改正。极其难得的大秘密金刚语，对于最初的行者来说，以分别理智的方式，来区分这些是为了利益进入吉祥续部之王的这个大秘密道，特别是为了至高无上的皈依处，遍主杰仲谢巴多吉，空行母的秘密预言亲自善加劝请，加持的教言立刻降临于头顶，恭敬地听从，从以前无数智者的论述中，我是否能够表达其他意义，虽然不能确定，但是为了如实地阐释续部的意义，无与伦比的吉祥上师掘藏师和语自在
English
The great feast gathering is, if endowed with skillful means and wisdom, then all things unarisen and unmoved abide in the state of Mahamudra. That's the first point. The third is, whichever peaceful or wrathful deity assembly is meditated upon, the four mudras should be meditated upon as seven mudras. As the 'Clear Light' says: Vow, action, dharma, and body itself are the four great mudras. That's the second point. The fifth is the fault: If mantra and mudra are abandoned, one will degenerate due to breaking the vow of speech and will have no result. As the 'Heart Drop' says: Like holding the edge of a sword wrongly, a mantra practitioner without diligence will degenerate and have no result. That's the third point. The sixth is the merit: In that very text it says: If mantra and mudra are very stable, great and wondrous siddhis will be achieved, and all thoughts in the mind will be accomplished. That's the fourth point. Thus, the ten actual conditions of the path have been explained. Fourth, the necessary connection of the tantra is easy to understand. Fifth, is the entrustment of instructions: Entrust the profound tantra to the disciples with cherishing care, and entrust it so that the essence of the teachings may flourish and not decline. As the 'Extensive Text' says: This essence of my heart, spread it in all ten directions, and entrust its dharani to a place where the wish-fulfilling treasure is difficult to exist. To those who are able to uphold the teachings, entrust the secret essence. Because it is said so. For the moment, that's all I have said. Because in the commentaries of the previous scholars, there is no sight of subtle reasoning of debate being made, therefore, for the signifier and the signified, the limits of pervasion and non-pervasion have not been determined, and for faults such as contradiction, irrelevance, non-understanding, and misunderstanding, I hope that the wise ones will tolerate them, and properly correct these errors. Extremely rare great secret vajra words, for the initial practitioners, to distinguish these in the manner of analytical reasoning is for the benefit of entering this great secret path of the glorious king of tantras, and especially for the supreme refuge, the all-pervading Jetrung Shyepa Dorje, the secret prophecy of the dakinis themselves has kindly urged, the blessing of the command immediately descended upon my head, and I respectfully obeyed. From the immeasurable explanations of previous scholars, whether I am able to express other meanings, although I am uncertain, but in order to explain the meaning of the tantra as it is, the incomparable glorious lama Tertön Lingpa and the lord of speech
Chinese
于觉·却吉贝嘉措的，心湖中回荡的续部义理甘露之流，以信勤拂尘尖端汲取精华，略微品尝便成就了贤劫。甚深广大秘密，非孩童之行境。然依仗圣者之语劝请，愚者以村俗之语表达此理，书写若有错谬皆忏悔。由此所生一切纯净善业，愿其令如虚空般无边无际的一切有情众生，以殊胜之道净除一切垢染，从而现证自生本智。如是者，乃是总集一切皈依之自性，至尊上师洛桑成来旺波之名者。另有遍主杰仲协巴多吉，如浊世一切众生之殊胜导师般之圣者。于空行之秘密授记中如此说道：舍(藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍)！一切续部之王《秘密藏续》乃是三世诸佛之意趣精华汇集。因此，讲说此续，并以辩论确定其义，以及祈愿之力量成就者，乃是持教之宝藏敏珠林。因此，应于此处劝请彼（讲说此续）。再三叮嘱是也。如是依照授记之意，以此为基础，撰写一部引用理路之辩论笔记，以此作为赐予之礼物，置于头顶欣然接受。于思维中浮现经续论典之词义，敏珠林寺僧之末者，比丘达玛格尔谛，于五十七岁时，在禅定之余暇开始写作。于水鼠年第二个月（藏历），即多月的白分之二，吉祥日，星宿吉祥圆满之日，于至尊上师纪念供养之日，于自己之僧舍中完成。愿此成为吉祥！愿以此令正法宝增长广大！善哉！愿一切时处吉祥如意！ 《吉祥秘密藏续》总义之决定，开启正理之门之辩论。邬金曲扎。
English
Of Yug Chökyi Pelgyatso, the stream of nectar of tantric meaning swirling in the lake of his mind, having taken the essence with the tip of the whisk of faith and diligence, experiencing it slightly makes this a fortunate eon. The great and profound secret is not the realm of children. However, relying on the encouragement of the words of the holy ones, a fool expresses this principle in village language, and confesses any faults in writing it down. May whatever pure virtue is gained from this, cause all sentient beings as vast as space to purify and cleanse all defilements through the wondrous path, and thus realize self-arisen wisdom. This is the name of the master Lobsang Trinley Wangpo, the embodiment of all refuges. Furthermore, the lord of all, Jetrung Shyepa Dorje, is a holy being who is the supreme guide for all beings in this degenerate age. In the secret prophecy of the dakinis, it was said: Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) ! The King of all Tantras, the Secret Essence Tantra, is the essence of the enlightened intent of the Buddhas of the three times. Therefore, explaining it, establishing its meaning through debate, and accomplishing the power of aspiration prayers is at the treasure-holding Minling. Therefore, one should be urged to do so there. Again and again, it is so. In accordance with the meaning of this prophecy, I accepted with joy the excellent gift of the command to write a note of debate drawn from reasoning, and placed it on my head. Dharma Kirti, the lowest of the monks of Minling, who has experienced the words and meanings of the sutras and tantras in his mind, began to write this during the meditation sessions of his fifty-seventh year. It was completed on the auspicious second day of the waxing moon of the second month (Tibetan calendar) of the Water Mouse year, the auspicious day with perfect constellations, on the day of the memorial offering of the venerable Lama, in his own monastery. May it be auspicious! May this cause the precious doctrine to flourish and increase! Good! May all be auspicious at all times! The Opening of the Door of Reasoning, a Refutation Establishing the General Meaning of the Glorious Secret Essence. Orgyen Chö Drak.