English
Regarding secrets: The spontaneously arisen wisdom and qualities, complete and perfect without duality, are inherently present, but are simply not recognized. The secret of self-nature: That which is the complete and inexhaustible display of self-appearance, abiding in one's own continuum as a wheel of adornments, is obscured by investigation. The secret of essence: The very essence of the continuum of self-nature, liberated from objects, mind, cause and effect, and the two truths, is simply not fixated upon as an object due to its self-appearance. The extremely secret: The continuum of the result is to be accomplished; although it is not separate, it is sought elsewhere due to the obscurations of afflictions, knowledge, and views, yet it only appears to self-awareness. The hidden secret: The five threefold distinctions of conduct, such as being natural and without effort, and the connection and entry of view and conduct, etc., are taught. If these are practiced without the oral instructions of mantra and by acting according to the literal meaning, there will be great faults. Therefore, it is necessary to teach them hidden in symbolic language. As it is said in the text: "Some appear to be in the same state of view," and so on, and "The meaning of equality itself is not understood," and so on. Because of the secret, various symbolic languages are spoken. The concealed secret: The meaning of the continuum is complete, and the meanings of self-nature are confused and interrupted. Those concealed things are revealed by the master of the two valid cognitions. What is called "essence" has three aspects. Among them, the essence from which all vehicles arise is taught through blessings. From the activity of teaching this continuum for the ultimate benefit of those to be trained, all arise. As it is said in the text: "Discipline, Sutra, Abhidharma," and so on, "to ultimately settle." The essence of the fruit of all vehicles is the culmination of accomplishing everything from all doors. In order to manifest this essence of the secret of self-nature, as it is said in the text: "The arrangement of the grounds in particular is also the path to the secret essence," and so on. The essence of the meaning of all dharmas is that, no matter from which logical standpoint it is spoken, the ultimate sphere of activity of the Thus-Gone One is the complete purification of samsara by becoming enlightened in the forty-two bodies and wisdoms, which are established as a collection of concepts. As it is said in the text: The meaning is condensed.
Chinese
四十二部经。说超过此经的意义，那不是清净的道，而是自己妄念的迷惑。如是说。又，对于一切如来，没有比这更秘密的了。如是说。真如，有三种，对于因果二无别，其自性有三种情况。如是说，识聚不异于自明，于离显空二者之智慧坛城中，不作意而安住，是为无作意之真如，称为境之因。彼智慧之手印多显现为自显现，是为无谬之真如，执着于戏论者称为果。彼等亦非异于显现执着之境，是为无异之真如，以未立差别故，是因果二无别之真如。决定者，以基、道、体性，说决定有三种。如是说，续之基是自性秘密藏，是自性之决定。为于此处显示决定，经中说，寂灭增益与损减之，秘密藏即是真如，彼即是从决定之界中取出。如是说。以此理，果即是成为决定之道，又，此乃大秘密之决定，果成为道。如是说。此以自性显现如来之意，于一切胜者之坛城中，无胜于此之秘密决定义。如是说，于二义中，为具缘分之业者说为决定之义。为喜好戏论之中根者，分别续之义，有五义，即续之因，缘，应遍知者，必要关联，应委付者。彼中，续生起之因，所说之圆满基础有二种，即共同与不共同。共同之所说基础有二，即差别与教法之共同基础。差别之所说基础有六。彼中，导师有体性，自性，说法之功
English
Forty-two scriptures. To speak of a meaning beyond this is not a pure path, but a delusion of one's own mind. Thus it is said. Also, for all the Tathagatas, there is nothing more secret than this. Thus it is said. Suchness has three aspects: in the inseparability of cause and effect, its essence has three aspects according to circumstances. Thus it is said, since the collection of consciousness is not different from self-awareness, in the mandala of wisdom that is free from appearance and emptiness, to rest without contrivance of mind is uncontrived suchness, which is called the cause of the occasion. That same wisdom manifests as many mudras of wisdom as self-appearance, which is unerring suchness, and those who cling to elaboration are called the fruit. These are also not different from the occasion of manifest clinging, which is non-different suchness, and because no distinction is established, it is the suchness of the inseparability of cause and effect. Certainty is explained in three ways: by basis, path, and essence. Thus it is said, the basis of the tantra is the secret essence of self-nature, which is the certainty of self-nature. To show certainty here, it is said in the text, 'The secret essence that pacifies imputation and denial, that very suchness is drawn from the realm of certainty.' Thus it is said. According to this system, the fruit itself becomes the path of certainty, and again, 'This is the certainty of the great secret, the fruit has become the path.' Thus it is said. This, by its own nature, manifestly shows the intention of the Tathagatas, and in all the mandalas of the conquerors, there is no secret definitive meaning beyond this. Thus it is said, and in the two meanings, it is said to be the definitive meaning for those with fortunate karma. For the sake of those of middling faculties who delight in elaboration, the meaning of the tantra is divided into five meanings: the cause of the tantra, the condition, what is to be fully known, the necessary connection, and what is to be fully entrusted. Among these, the cause of the arising of the tantra, the perfect basis of discussion, has two aspects: common and uncommon. The common basis of discussion has two aspects: distinction and the general basis of the teachings. The distinct basis of discussion has six aspects. Among these, the teacher has essence, nature, and the merit of teaching.
Chinese
是儿子啊！处所具有自性，以及宫殿、坐垫和装饰的特征。眷属具有自性二无别的眷属，殊胜智慧的眷属，以及量和颜色。时间和，集合和，教法啊！教法总的开场白有，原因和，本体啊！本体有导师和，净土和，事业和，所化和，以及他们的教法啊！原因产生的缘起开场白分二：不共的缘起开场白，区分眷属的二种权位之时，共同的缘起开场白，请问讲述一切教法并被允许啊！为了完全了解续部自身的本体，事物分为七种，即：见、行、坛城、灌顶、誓言和，事业、修持的次第。以“秘密真言续部的分类”来表示。其中，见有理性和，本体啊！行有，与智慧相应的行和，与方便相应的行和，单一的行和，会众的行啊！坛城经文中说：“此乃自性坛城和，影像增上的影像和，禅定增上的五种坛城。菩提心和殊胜会众宣说。”其中，自性有，自性本身的坛城和，自性任运成就的。任运成就的坛城有寂静和忿怒二种。每一个又都有身语意，共六种。增上的禅定的坛城也同样随顺六种。增上的影像坛城有，地面平整和，量和，线和，绘画和，颜色和，区分和，开光和，火供和，入坛和，以及完成之后进入的功德等十种。会众的坛城有寂静和忿怒二种。坛城的定义从广说中可以明白。誓言有自性和，伟大和，名称和，过失和，功德啊！灌顶有本体和，灌顶的次第和，灌顶的方法和，过失和，功德啊！事业有，增上的护摩事业和，增上的供品事业和，如意宝的事业和，功德啊！修持道次第分二：生起次第五种禅定的门
English
Is the son! The place has the characteristics of self-nature, as well as the palace, seat, and decorations. The retinue has the retinue of self-nature non-duality, the retinue of special wisdom, and the measure and color. Time and, collection and, teachings! The general introduction to the teachings has, cause and, essence! The essence has the teacher and, pure land and, deeds and, disciples and, and their teachings! The cause arises from the conditions of the opening remarks in two parts: the uncommon opening remarks, distinguishing the two powers of the retinue, and the common opening remarks, asking to explain all the teachings and being allowed! In order to fully understand the essence of the tantra itself, things are divided into seven categories, namely: view, conduct, mandala, empowerment, vows, and, activities, the order of practice. It is expressed by "the classification of secret mantra tantras." Among them, the view has reason and, essence! Conduct has, conduct corresponding to wisdom and, conduct corresponding to means and, single conduct and, the conduct of the assembly! The mandala is said in the scriptures: "This is the self-nature mandala and, the image of increasing images and, the five mandalas of increasing samadhi. Bodhicitta and the supreme assembly are declared." Among them, self-nature has, the mandala of self-nature itself and, the self-nature spontaneously accomplished. The spontaneously accomplished mandala has two types: peaceful and wrathful. Each of them also has body, speech, and mind, a total of six. The mandala of increasing samadhi also follows the six in the same way. The mandala of increasing images has, the ground is flat and, measure and, line and, drawing and, color and, distinction and, consecration and, fire offering and, entering the mandala and, and the merits of entering after completion, etc. ten kinds. The mandala of the assembly has two types: peaceful and wrathful. The definition of mandala can be understood from the detailed explanation. Vows have self-nature and, greatness and, names and, faults and, merits! Empowerment has essence and, the order of empowerment and, the method of empowerment and, faults and, merits! Activities have, the activity of increasing homa and, the activity of increasing offerings and, the activity of wish-fulfilling jewels and, merits! The order of the method of practice is divided into two: the door of the generation stage five samadhis
Chinese
从此处次第进入，圆满次第是所有法在清净三者和合五者的状态中成佛，以四种证悟之道生起信解。依彼以三种特征和必要关联来标示道，以四种修持最终成办意义，并且也调伏四魔，从而进入任运成就的果位。必要关联是以共同和不共同的方式分为两种，也就是： 所说关联必要与极必要，续部的支分转为四。 如是说，共同道的续部是所说。两种续部是所说之义。从开场白聚集而开启话题，是从彼方便中此续部显现是必然生起。两种道是因，无尽庄严轮是果。续部的七种事物是必要。无尽庄严轮是必要的极必要。不共同的是，具足方便的大明点是所说。十六明点的安乐是所说之义。行为誓言具足风息是方便。由此体验自性秘密藏是方便所生。四十二明点是因。四十二智慧现前生起是果。五种心相续生起是必要。十六分圆满的大智慧是必要的极必要。续部完全交付有两种，其中教诫是在自性秘密藏上，教诫离戏论的勤作。交付有两种，对收集者说，于受持上加以阐述，对瑜伽士说，于功德宣说上加以受持。那些地界之数，在文句的直接对应中进行介绍并展示。 为了下根者的利益，以密咒总续的十种讲述方式来区分词句的意义。其中，顶礼薄伽梵吉祥普贤王如来。这是收集者在掌握词句时，对自己的本师进行供养。如此讲述之时，这是不共同的开场白，因为是与其它经典不同的缘故。从幻化网续中，以“此”来表示亲近，是“ཨེ་”（藏文，ई，ī，此）等四种形状的处所。从声音的显现中具有名称。“བྃ་”（藏文）
English
From here, one enters in sequence. The completion stage is the enlightenment in the state of all dharmas being pure in the three and united in the five, generating faith through the four realizations. Based on that, the path is indicated by three characteristics and necessary connections. Through the four practices, the meaning is ultimately accomplished, and the four maras are also subdued, thereby entering the spontaneously accomplished result. Necessary connections are divided into two types: common and uncommon. That is: What is said is related to what is necessary and extremely necessary, The branches of the tantra transform into four. Thus, the common path's tantra is what is said. The two tantras are what is to be said. From the gathering of the introduction, the arising of the topic is the certain arising of this tantra from that means. The two paths are the cause, and the inexhaustible wheel of adornment is the result. The seven objects of the tantra are necessary. The inexhaustible wheel of adornment is the extremely necessary of the necessary. The uncommon is that the great bindu with means is what is said. The bliss of the sixteen bindus is what is to be said. The action of vows with winds is the means. Experiencing the essence of the secret nature through this is born from the means. The forty-two bindus are the cause. The manifest arising of the forty-two wisdoms is the result. Continuously generating the five minds is necessary. The great wisdom complete in sixteen parts is the extremely necessary of the necessary. The complete entrustment of the tantra has two aspects. Among them, the instruction is on the essence of the secret nature, instructing to abandon effort in activity. There are two entrustments: to the collector, elaborate on the retention; to the yogi, retain it in the declaration of qualities. Those numbers of the ground divisions are introduced and shown directly in the context. For the benefit of those with inferior faculties, the meaning of the words is distinguished by the ten methods of explaining the general tantra of secret mantra. Among them, Homage to the Bhagavan Glorious Samantabhadra. This is the collector making offerings to his teacher when grasping the words. At the time of speaking thus, this is the uncommon introduction, because it is distinct from other texts. From the Net of Magical Illusion Tantra, indicating closeness with "this" is the place of the four shapes such as “ཨེ་” (Tibetan, ई, Devanagari, ī, Romanization, meaning: this). It has a name from the manifestation of sound. “བྃ་” (Tibetan)