Chinese
大续部之王吉祥密集心要释，色多。 大续部之王吉祥密集心要释，色多。 Maha Raja Tantra Shri Guhya Garbha Nama Tika sti。 名为大续部之王吉祥密集心要释论著。 印度语：玛哈拉匝 tantra 室利 咕hya 嘎rbha 纳玛 提嘎。藏语：名为大续部之王吉祥密集心要释。顶礼吉祥金刚萨埵。顶礼三时一切之自性，事业金刚坛城主，一切所需之宝藏，普贤意。顶礼二导师后，三实显现一之藏，以三四名相表示之续，最终将略分道。于此，一般而言，所有密咒之续皆以三续之分而说，如《心滴》所云：自性安乐逝，所化有情之，三显现之体性，续之差别而安立，一亦有三之体性，然以错觉之显现转为三，故于四显现中，从一切经论中皆明说。如是，于一切时，自明不灭之功用乃自性之显现，以其与一切相关且圆满，故说为自性续。又，其必定显示者，乃以智慧次第而显现之诸相，乃所化之显现，以其随顺且遍及一切，故为道之续。其最终究竟者，乃无离无得之自性中任运成就，一切圆满者，乃如来之显现，以其随逐之故，乃果之续。彼等体性虽一，然次第显现者，乃为种种遍计所障蔽，以及清净与分离者，故说为错觉之显现。是故，旁述而分为四。其中，自性之显现，如经中所云：阿赖耶识即是，显现种种事物。如是，以自明之理，显现任何事物，即是自明之自性，故具足功德，且二者亦从关联之角度而言为续。
English
The Great King of Tantras, Glorious Secret Essence Commentary, Sedor. The Great King of Tantras, Glorious Secret Essence Commentary, Sedor. Maha Raja Tantra Shri Guhya Garbha Nama Tika sti. The commentary called "The Great King of Tantras, Glorious Secret Essence" is present. In Sanskrit: Maha Raja Tantra Shri Guhya Garbha Nama Tika. In Tibetan: The commentary called "The Great King of Tantras, Glorious Secret Essence." Homage to glorious Vajrasattva! Homage to the great essence of all three times, the chief of the activity vajra mandala, the treasure of all needs, and the mind of Samantabhadra! Having made offerings to the two teachers, the treasure of the one who clarifies the three realities, the tantra indicated by three or four aspects, finally, I will briefly distinguish the path. In general, all secret mantra tantras are explained by the division of the three tantras. From the Drop of the Mind: "The nature of bliss-gone, the appearance of those to be tamed, in the essence of the three appearances, the divisions of the tantras are established. Even one has the essence of three, but due to the appearance of delusion, it becomes three. Therefore, in the four appearances, it is clearly explained from all scriptures and reasoning." Thus, the unceasing potential in all self-awareness is the appearance of nature, because it is connected to all and complete. It is said to be the nature tantra. Also, that which definitely shows it, the appearances that appear in the specific order of intelligence, are the appearances of those to be tamed, because they are in accordance and go to all, it is the path tantra. That which is ultimately attained is spontaneously accomplished in the essence of being without separation and attainment, and all is complete, is the appearance of the Thus-Gone One, because it is in pursuit, it is the result tantra. Although those essences are one, the appearances in order are obscured by various pervasive conceptions, and whatever is purified and separated is said to be the appearance of delusion. Therefore, it will be divided into four by incidental explanation. Among them, the appearance of nature is from the scripture itself: "The alaya-consciousness itself, appears as various objects." Thus, according to the system of self-awareness, whatever appears is the very self-awareness itself, therefore it is complete with qualities, and even two are related from the perspective of the occasion, it is the tantra. Incidentally.
Chinese
被阐述的五种过失所遮蔽，似乎依赖于二。如果想知道这五种是什么，经中说：“因缘作者和本体，以及它的过失，佛陀已宣说。”也就是，经中说：“由于无明的分别执着。”以及“由自己的分别之业所化现。”以及“未造作的常有刹那，没有什么是它未曾做过的。”以及“各种各样的身体和受用，处所和痛苦等等，执着为我和我所。”还有，“我和我所及其他，仅仅是颠倒的分别，没有更细微和深奥的。”经中还说，过失是：“诸法本来自性清净，但由于颠倒的邪见，邪分别，处所清净和受用，以及无明轮回，不可思议。”又说：“一切众生，都被五种智慧所遍及，但由于自己的分别所遮蔽，没有见到五种智慧的意义。”因此，虽然将道显现自己的本体安立为果，但本体是一，因为自性是所有事物的安立处。一切都是自证菩提心，这被说是圣教量的标准。这是以四量确立的意义，三种清净的体性安住，汇集五种精华的伟大方便，自性安住在一切众生之中。经中如是说。第二是，什么是基础清净和道的两种过失已经耗尽？由于它显现，所以称为果。这也是由于自性的加持而联系，以及为了自己和他人的需要圆满而传承。对此有两种解释，其中本体是，虽然名称难以言说，但为了愚昧者的利益，将其归纳为二十五。获得它的方式是，在道的理由和努力耗尽两种过失之时，安立在自显现上。经中说：“奇妙神变稀有法，不是从他处而来，而是依赖于方便的智慧，在这种状态中显现。”又说：“因为因果本来无二，没有先后，所以果成为道，同时平等结合。”等等。第三是，了解这些并
English
Obscured by the five faults that are explained, it seems to depend on two. If you wonder what these five are, the scripture says, "Cause, condition, agent, essence, and its faults, have been spoken by the Victorious Ones." That is, the scripture says, "Due to the grasping and fixation of ignorance and conceptualization." And, "Transformed by the karma of one's own conceptualization." And, "The uncreated, continuous moment, there is nothing that it has not done." And, "Various bodies and enjoyments, places and sufferings, etc., grasping separately as self and mine." Also, "Self and mine and others, are merely inverted conceptualizations, there is nothing subtler or deeper." The scripture also says that the faults are: "Although all phenomena are primordially pure, due to inverted wrong views, wrong conceptualizations, pure places and enjoyments, and the wheel of ignorance, it is inconceivable." Again, it says, "All sentient beings, are pervaded by the five wisdoms, but obscured by their own conceptualizations, they do not see the meaning of the five wisdoms." Therefore, although establishing the path that manifests its own essence as the result, the essence is one, because nature is the basis for establishing all things. Everything is self-aware bodhicitta, which is said to be the standard of scriptural authority. This is the meaning established by the four measures, the nature of the three purities abides, the great means that gathers the five essences, nature abides in all beings. Thus it is said in the scripture. The second is, what is it that the two faults of the basis, purity, and path have been exhausted? Because it appears, it is called the fruit. This is also connected by the blessing of nature, and transmitted for the sake of fulfilling the needs of oneself and others. There are two explanations for this, wherein the essence is, although the name is difficult to express in this way, for the benefit of the ignorant, it is summarized into twenty-five. The way to obtain it is, at the time when the two faults are exhausted by the reasoning and effort of the path, it is established on self-appearance. The scripture says, "Wonderful, miraculous, and amazing dharmas, do not come from elsewhere, but are the wisdom that relies on means, it arises in such a state." And, "Because cause and effect are originally inseparable, not before or after, the fruit becomes the path, and they are joined equally at the same time." And so on. The third is, knowing these and
Chinese
从作用而命名，这仅仅是由于智慧的差别而显现的不同。其中有六个意义，即：本体、定义、必要、产生方式、修持、解释、方法来区分。如是说，本体有三种：金刚手灌顶等事续，真实摄等佛续，以及方便乘续。其中又有三种：吉祥密集金刚等方便续，吉祥胜乐金刚等智慧续，吉祥佛生等非男非女续。其中，吉祥密藏续之所以被称为一切续的总集，是因为它完整地包含了所有意义和因果。定义是：从自性和果二者，有通过认知获得的两种定义。因为因、缘、方法、关联、必要、圆满，所以有四种自身的定义。这些很容易理解。必要是：自性续是不可改变的圆满成就，为了使道续三者不颠倒，以及为了使果续显现。产生方式是：第六导师自然成就的方法，通过发愿开启，第一品显现因，第二品结合缘，第三品共同显现包括基础导师在内的六种，同时显现不同的续。修持是为了两种圆满成就，以及为了生起平凡之人的信心，而宣说果法的特征。解释续的方法是：为了调伏所化众生上中下三种根器，有三种意义。其中，为了上等根器，命名解释也有三种：续、坛城、本尊的名称共同命名为金刚萨埵幻化网。从伟大而命名的是：教言的总集。从意义的本体而命名的是：密藏续真实义决定。如是说，秘密有三种：自性、隐藏、遮蔽。其中，自性秘密是：经文本身说，唉玛沃耶，从秘密法，种种显现而自性秘密，本体自性极秘密，比其他人极秘密。如是说，耶
English
It is named based on its function, and this only appears different due to the distinctions of wisdom. There are six meanings to it, namely: distinguishing by essence, definition, purpose, origin, practice, explanation, and method. As it says, there are three essences: the action tantras such as Vajrapani empowerment, the Buddha tantras such as the Compendium of Reality, and the tantras of the Vehicle of Means. Among these, there are again three: the means tantras such as the glorious Guhyasamaja, the wisdom tantras such as the glorious Chakrasamvara, and the hermaphrodite tantras such as the glorious Buddha-utpāda. Among these, the glorious Guhyagarbha Tantra is said to be the general collection of all tantras because it fully contains all meanings and causes and effects. The definition is: from the two aspects of nature and result, there are two definitions based on what is known and designated. Because of cause, condition, method, connection, necessity, and completion, there are four self-definitions. This is easy to understand. The purpose is: the complete accomplishment of the unchanging nature tantra, to ensure that the three path tantras are not inverted, and to make the result tantra manifest. The origin is: the method of the sixth teacher's spontaneous accomplishment, opening the understanding through aspiration, the first chapter manifesting the cause, the second chapter combining the conditions, and the third chapter manifesting the six foundational teachers including the common ones, thus the different tantras arise simultaneously. Practice is the description of the characteristics of the fruition dharmas for the sake of the two complete accomplishments and for generating the faith of ordinary people. The method of explaining the tantra is: for the sake of taming disciples of superior, middling, and inferior faculties, there are three meanings. Among these, for the sake of the superior, there are also three name explanations here: the names of the tantra, mandala, and being are commonly designated as Vajrasattva Mayajala. What is named from greatness is: the general collection of scriptures. What is named from the essence of meaning is: the determination of the true nature of the Guhyagarbha. Thus, there are three kinds of secret: nature, hidden, and concealed. Among these, the secret by nature is: as the text itself says, "Emaho ye, from the secret dharma, various appearances are secret by nature, the essence of being is extremely secret, more secret than other people." Thus it appears, Ye.
Chinese
关于秘密：无二自生之智慧功德圆满成就，虽本具，然仅是不知而已。自性之秘密：彼即自显现之事物圆满，不尽之庄严轮于自续中安住，为分别所障蔽。本体之秘密：自性续之本体，脱离境、心、因果及二谛，因自显现故，自之本体不执为境而已。极密：当修成果之续，虽非他处可得，然由烦恼、所知及见之障蔽，虽于他处寻觅，然仅显现于自明智。隐藏之秘密：行持之五三差别，以及坦然和无为等等，见行关联及进入等等所说之彼等，若以无密咒口诀及如声行持而行持，则过患极大，故须以隐语隐藏而宣说，如经中所说：『 कुछ लोग देखने में एक जैसे लगते हैं।』等等，以及『समानता का अर्थ ही समझ में नहीं आता।』等等之义，因秘密故，宣说种种隐语。遮盖之秘密：续之义圆满，以及自性之义皆为错乱及隔断者，遮盖彼和彼，由二量之主所揭示。所谓心要者有三，其中一切乘生起之心要，乃是加持所宣说，为调伏有情之最极义，以此续宣说之事业而知晓，一切皆生起，如经中所说：『调伏、经藏、法藏等』，乃至『最终安置』。一切乘之果之心要，乃是自一切门修持之究竟，为使此自性秘密之心要显现，如经中所说：『诸地之差别安立，亦是趋入秘密心要之道』等等所宣说。一切法之义之心要者，无论从何种理路而言，最终如来之行境，乃是于分别聚中安立圆满，以四十二身及智慧成佛而轮回清净，如经中所说：义摄。