English
Therefore, the indivisibility of body, speech, and mind vajra is the sixth body. Therefore, all the activities of the emanation body are the unceasing power of the sixth body, and the appearance of those to be tamed, both spontaneously present in an instant. Therefore, as many beings as there are to be tamed, that many tamers appear. When all the samsara of those to be tamed is spontaneously accomplished as self-arisen wisdom, there are no beings to be tamed. Since there are no beings to be tamed, there is also no tamer dependent on those to be tamed. Therefore, since it is free from the basis of imputation of "Buddha," even the mere sound does not exist. Although terminology does not remain due to dependence, the spontaneously present body of essence does not have cessation. However, appearing in the common perception of those to be tamed is like a reflection in a mirror. That too is free from going and coming and expanding and contracting, like the moon in water. It is not established in an object, but one's own mind appears there. However, although speech is unceasing for the sixth body, the retinue of the sixth body are all those who have reached the end of the path, so they are devoid of beings who are tamed by words. Therefore, the intention of showing in the manner of a face and a mirror is spontaneously accomplished in the awareness of the retinue, and when the intention becomes inseparable, it is said to be shown from the aspect of unceasingness. From the aspect of the manner of appearance, it is said that the speech of the enjoyment body is like a mirror. From the aspect of the completion of realization, it is said that the speech of the dharma body is like the sky. The way such teachings appear to the fortunate goddess retinue who have opened their understanding is that the teacher's mind appears as words, emanations, collections of texts, etc. For the appearance of those to be tamed, it is also said that the compiler has compiled, and it is also said that it is written in ordinary language. Therefore, the texts descend onto the roof of the intelligent. One should know in detail the manner of appearance from their respective places, etc. In terms of the order, it is said that it cannot be compared to the three baskets. Specifically pointing out what is identified: this treatise is greater than both the great and small vehicles. Within that, from the two, cause and effect, this is the result. Within that, from the two, outer and inner, this is inner. Within the inner, among the three, generation stage Mahayoga, completion stage Anuyoga, and Great Perfection Atiyoga, this is Mahayoga. So, if this is Mahayoga, then the lower vehicles and
Chinese
如果问，那两者指示什么呢？那就是，如前所示，《总集经》、《律经》、《论经》，一切乘皆由此生，并集于此，由此而确定。地等的差别安立也是，《秘密藏续》中说：“进入秘密藏的道路。”因此，凡是进入寻求果位者，一切都安立于此之上，指示了以近而见、以近而传递而见、以次第传递而见的方法。下部的那些，是如同用升斗来衡量容纳的增上乘的例子，上面三个则指示了一个胜过一个。在《大甘露续》中说：“续、论、诀窍，如同奴隶、臣民和国王的技能，虽然技能的差别悬殊，但一个依赖一个，处于一个的境地。”因此，总的来说，是所有乘的总纲，所说的一切意义，也都是自性。从《秘密藏》中产生并汇集，所说的一切词语，也是在此续被宣说之时，对于所有根器高低不同的所化，显现一切乘。因此，此续是续之王等七种伟大之处。通过宣说极其秘密的诀窍品，也得以明了。对于那样的法，也有佛语和论著两种，佛语也有四种分类，在其他地方可以了解。依靠它的就是论著。论著也有：汇集经文，解脱，实修仪轨和辩论仪轨四种解释。这里是指进入续部的词句和进入实修的方法两种。进入续部的词句是指注释、纲要和地界等。进入实修的方法是，学习并修持是实修的体性。学派金刚说：“见、行、坛城、灌顶誓言和事业实修的次第，以此来区分密咒续。”分为七种，或者学派佛密加上供养分为八种，或者学派比玛拉加上真言和手印两种分为十种。也就是，如实见之诀窍，无执著之行之诀窍，安立坛城之诀窍，不违越誓言之诀窍，嬉戏
English
If asked, what do those two indicate? That is, as previously shown, the Sutra Collection, the Vinaya Sutra, and the Abhidharma Sutra, all vehicles arise from this and gather here, and are determined by this. The differentiation of the grounds is also, as stated in the Guhyagarbha Tantra: "The path to enter the secret essence." Therefore, all who enter to seek the fruit are established upon this, indicating the method of seeing closely, seeing through close transmission, and seeing through gradual transmission. The lower ones are like the example of the increasing vehicle measured by a bushel, and the upper three indicate that one surpasses the other. In the Mahamrita Tantra, it says: "Tantra, scripture, and key instructions, are like the skills of slaves, subjects, and kings. Although the differences in skills are vast, one relies on the other, existing in the state of one." Therefore, in general, it is the general outline of all vehicles, and all the meanings spoken are also of their own nature. Arising and gathering from the Guhyagarbha, all the words spoken also manifest all vehicles to all trainees of high and low faculties at the time when this tantra is spoken. Therefore, this tantra is the seven great qualities such as the king of tantras. It is also clarified by teaching the chapter of extremely secret key instructions. For such a Dharma, there are also two types: the Buddha's words and treatises. The Buddha's words also have four divisions, which can be understood elsewhere. What relies on it is the treatise. Treatises also have four explanations: gathering scriptures, liberation, sadhana rituals, and debate rituals. Here, it refers to entering the words of the tantra and entering the method of practice. Entering the words of the tantra refers to commentaries, outlines, and ground divisions. Entering the method of practice is that learning and practicing is the nature of practice. Acharya Gekyi Dorje said: "View, conduct, mandala, empowerment, vows, and the order of activities for accomplishing actions, distinguish the secret mantra tantra." Divided into seven, or Acharya Sangye Gungwa added offerings to make eight, or Acharya Bimala added mantra and mudra to make ten. That is, the key instruction of seeing reality as it is, the key instruction of acting without attachment, the key instruction of establishing the mandala, the key instruction of not transgressing vows, and the play of
Chinese
是事业的诀窍，是努力修持的诀窍，是不动的禅定的诀窍，是于处所加持的供养的诀窍，是束缚、念诵、咒语和手印的众多诀窍。这就像是这样。其中，虽然有开启智慧之眼等众多诀窍，但将世间和出世间的见解各自不混杂地整齐地展示出来，是见解的串联。那是从共同和个别的角度来确定圣法的。第二，展示讲述它的方法是：所有诀窍都从算术开头摧毁。这样说有三个意思。第一，用五种算术开头来讲述是：为了让人相信而说明是哪位导师所作，为了确定教法之名称并了解意义之要点而说明名称从何而来，为了不违背佛语并建立宗派之根本而说明是从哪部续部中收集以及属于哪个方面，为了使著作有意义而说明是为了谁的利益而作，为了了解和理解而说明从头到尾的意义和时间。其中，第一，作者导师是：具备著作的三种标准，即最好的是见到法性真谛。虽然这通常适用于第一个，但这里指的是尚未获得圆满正觉的伟大的圆满之人。中等的是见到本尊神的面容，指的是瑜伽以下的那些人见到本尊神的面容。即使说是到资粮道之间，这里也因为见到三身无别的五部嘿汝嘎，以及九位饮血尊等所有本尊坛城，所以可以确定已经圆满了修道之梦、音声和真实的预言这三种，因为自己安住在尽头之道上。最差的是精通五明，因为是基础，所以三者都具备。此外，从伟大的功德方面来说，是从莲花中化生，进入圣法后，在听闻桑札哈时，见到三十三个瑜伽士的面容，成就了一切殊胜和共同的成就，用火焚烧而不燃烧，所有人都感到惊奇，来到藏地后，降伏了一切非人，利益了藏地。
English
These are the key instructions for activities, the key instructions for accomplishing what is sought, the key instructions for unwavering samadhi, the key instructions for offerings that empower the place, and the many key instructions for binding recitations, mantras, and mudras. This is like this. Among them, although there are many such as opening the eye of wisdom, the views of the mundane and the supramundane are shown distinctly and orderly without being mixed, which is a garland of views. That is the identification of the sacred Dharma from the perspective of general and specific. Second, showing the method of explaining it is: All key instructions are destroyed from the head by calculation. This has three meanings. First, explaining with five kinds of calculation beginnings is: In order to make people believe, it is explained by which teacher it was made, and in order to determine the name of the teaching and understand the essence of the meaning, it is explained from where the name was derived, and in order not to contradict the Buddha's words and establish the basis of the vehicle, it is explained from which tantra it was collected and to which side it belongs, and in order to make the writing meaningful, it is explained for whose benefit it was made, and in order to know and understand, it is explained the meaning and time from beginning to end. Among them, first, the author teacher is: He possesses all three standards of writing, the best is seeing the truth of Dharma-nature. Although this usually applies to the first, here it refers to the great complete person who has not yet attained complete enlightenment. The intermediate is seeing the face of the yidam deity, which refers to those below yoga seeing the face of the yidam deity. Even if it is said to be up to the accumulation path, here, because one sees the five Herukas inseparable from the three bodies, and all the mandala of deities such as the nine blood-drinking deities, it can be determined that the three types of dreams, sounds, and actual prophecies of the meditation path have been completed, because one abides on the path of the end. The worst is being proficient in the five sciences, because it is the basis, all three are complete. Moreover, from the perspective of the qualities of the great body, he was born miraculously from a lotus, and after entering the sacred Dharma, when listening to Sangtraha, he saw the faces of thirty-three yogis, accomplished all supreme and common accomplishments, was burned by fire but did not burn, everyone was amazed, and after coming to Tibet, he subdued all non-humans and benefited Tibet.
Chinese
等等。详细的在其他地方了解。为了不违背佛语，为了建立宗派的教义，是从哪部续部中摘录的，属于哪个方面呢？根本续是从《秘密藏续》中摘录的，凭借它，方面就是它本身，因为它是十八部怛特罗的根本，所以也称为玛哈瑜伽。意义的根本立足点是阿底瑜伽，所以归于阿底瑜伽。那么，既然宣说了所有的见解，也称为总体的教义，为什么只说大圆满呢？这就像讲述了很多国家的历史，却不说那个国王的疆域，而是说各个臣民各自的疆域一样。一切都从大圆满中显现，汇集于大圆满，为了确定大圆满。续部中说：『以等性之上的等性，坛城是普贤王如来的净土。』因此。创作此论的方式也在大圆满的历史中有所阐述。这里说的是，阿阇黎以前在钦浦和桑隆两处，说了两次《秘密藏续》。在那里，在桑耶寺开光之前，君臣二十五人聚集在一起。续部第十三章的，不理解的和错误理解的。等等的疑问，作为回答，在行列中创作了这部论著。为了哪个人的目的而创作呢？是为了后世的修行者们能够理解这部论著的意义和见解的本质而创作的。那也有三种。广大的信解，微小的信解，和意义上的信解。其中第一个，是从世俗之人到阿底的差别的见解差别等等，用六个或八个辩论点来阐述。在这里阐述，为了断除那些，会精通所有的宗派，所以是广大信解的意义。微小信解的意义也是，那些见解的类别，都汇集在这部简短的论著中来阐述。通过修习它而了解，会精通所有的见解。因此，是为了那些无法将众多论著记在心中之人的目的而出现的，所以是微小的。也是为了意义上的信解的目的而创作的。对于那些害怕词句的堆砌，只信解意义的人们，能够获得符合自己智慧的见解的必要，最终证悟大圆满的意义。