English
The terms "correct" and "incorrect" refer to those who ultimately enter heterodox schools of thought, who are called "Tirthikas" (外道). Those who do not enter heterodox paths are considered Shravakas, Pratyekabuddhas, and so on. According to the tantric perspective, specifically identifying those who cling to the apprehended and the apprehender, and who do not understand the nature of reality, are the vulgar and the far-seeing. Those who cling to extreme views such as eternalism and nihilism, and who mistakenly believe that things are permanent, are the eternally stubborn Tirthikas. Those who do not understand the subtle self of phenomena (dharma-atman), and who only understand a portion of the coarse self of the individual (pudgala-atman), are Shravakas and Pratyekabuddhas. Those who understand the reality of the ultimate truth (paramartha-satya), but do not understand the reality of the conventional truth (samvriti-satya), and therefore do not understand the inseparability of the two truths, which is the true nature, are Madhyamikas and Cittamatrins. Those who tame beings through the actions of body, speech, and mind practice Kriya. Those who emphasize both the samadhi of thought and action practice Ubhaya. Those who emphasize samadhi, which is difficult for others to understand, is secret, i.e., Yoga. Those who emphasize the generation stage (utpatti-krama) practice the tantra of the body, Maha Yoga. Those who emphasize the completion stage (sampanna-krama), where the meaning is clear, practice the tantra of speech, Anu Yoga. Those who emphasize union (yuganaddha), where the meaning is profound, practice the tantra of mind, Ati Yoga. Thus, it is said in the tantra "Secret Essence": There is not a single being who is not a place and ground for the arising of the compassion of the Buddha. Therefore, because the vehicles appear to suit the minds of individual beings with different capacities, the wheel of Dharma continuously turns, and miraculous manifestations occur. Although the definitive vehicle of ultimate truth is inconceivable, here we are now discussing Maha Yoga. There are two kinds of supreme vehicles: enumerable teachings and straightforward teachings. Because it suits the minds of beings with superior faculties, the tantra system of Maha Yoga has three aspects. If we combine it with the basis of sentient beings, it is said in the "Gur": "For the purpose of taming males, it is said to be the Father Tantra of Yoga. For the purpose of taming females, it is said to be the Mother Tantra of Yoga." Thus it is said. If we combine it with the channels and winds of the path, it is said in the "Gur": "If one realizes the suchness of the channels, that is called the Mother Tantra. If one realizes the suchness of the winds, that is the Father Tantra of Yoga." Thus it is said. If we combine it with the ultimate result, the Mother Tantra is the Wisdom Dakini, and the Father Tantra is the Great Wisdom. The Mother Tantra is the Great Emptiness. Thus it is said. Although there are the four: channels, winds, bindu, and mind, the Father Tantra emphasizes wind, and the Mother Tantra emphasizes channels and bindu.
Chinese
续部。主要阐述心性的有二元和无二元续部等三种。此处幻化网秘密藏是如无二元阴阳结合般的双运续部。像这样秘密藏的意义如何如实修持呢？即金刚萨埵意幻化网秘密藏续部的首尾之义全部归纳为四种显现，从整体上进行修持。那么，又该如何进行归纳呢？通过口诀的实相，如先前在总说时所说的那样，显现为四种显现。基之自性显现和未证悟之错觉显现二者之后，第三个所化众生道之显现，如果修持此道，则需要将此道的因缘与文字续部结合起来进行阐述。但有些人说，此处所说的所有因缘都需要与所化众生结合，这是不合理的。为什么呢？因为先前出现的遍知佛陀只说了一种法，由于所化众生各自的智慧和理解相符，因此产生各种乘的因缘是所化众生。后来，现在瑜伽士们修持道时，法性安住于自身，文字必须成为了解它的因缘。因此，先前产生各种乘的因缘是所化众生，而此处修持的因缘是乘，这样说的。进入该乘并非任何人都能进入，需要业清净的根器敏锐之人。因为智慧超群者的福分是殊胜乘，大乘，以及作为器皿的根器敏锐之人的智慧二者，对于所知和能知，或者器皿和精华，或者智慧和乘，存在关联的基础。因此能够证悟。在根器敏锐者中，又根据上中下三种根器，通过智慧进行区分。秘密藏的意义阐述方式是心髓，即所诠释的主要内容是实相秘密藏。对于上等根器，是指示名称；对于中等根器，是进行区分；对于下等根器，是通过种子字来阐述。阐述方式如下。这样阐述。其中，三种是：对于上等根器，是指示名称；对于中等根器，是进行区分；对于下等根器，是通过果位由道获得，因此从每个种子字来指示道的知识。第一种分为两种：名称的体性和所化
English
Tantra. Among the two non-dual tantras and three that mainly show the mind, here, the Secret Essence of the Magical Net is a union tantra like a non-dual hermaphrodite. How should one practice the meaning of such a Secret Essence properly? Namely, all the meanings of the beginning and end of the Vajrasattva Mind Magical Net Secret Essence Tantra are summarized into the four appearances, and one must practice from the whole. So, how should one summarize it? Through the reality of the oral instructions, as explained in the preliminary statement, the four appearances are shown. After the appearance of the basis nature and the appearance of the uncomprehended delusion, if one practices the third appearance of the disciples' path, then one needs to explain this cause of the path in conjunction with this written tantra. But some say that all the causes mentioned here need to be applied to the disciples, which is unreasonable. Why? Because the omniscient Buddha who appeared in the past only taught one Dharma, and because the disciples' own minds and understandings are compatible, the cause of the arising of various vehicles is the disciples. Later, now, when yogis practice the path, the Dharma nature abides in itself, and the cause of knowing it must be done by the letters. Therefore, the cause of the arising of various vehicles above is the disciples, and here the cause of practice is said to be the vehicle. Not anyone can enter that vehicle. One needs a person with purified karma and sharp faculties. Because the share of the supreme mind is the essence, the supreme vehicle, the Mahā, and the wisdom of the sharp-witted person as a vessel, there is a basis of connection between the knowable and the knowing, or the vessel and the essence, or the mind and the vehicle. Therefore, it can be realized. Among those with sharp faculties, there are three types of faculties: superior, intermediate, and inferior, which are distinguished by the mind. The way to explain the meaning of the Secret Essence is the heart essence, that is, the main topic to be expressed is the reality, the Secret Essence. For the superior, it indicates the name; for the intermediate, it distinguishes the aspects; for the inferior, it explains through the three doors of seed syllables. The way of explanation is as follows. That's how it's explained. Among them, the three are: for the superior, it indicates the name; for the intermediate, it distinguishes the aspects; for the inferior, it is obtained through the path of the fruit, so the knowledge of the path is indicated from each seed syllable. The first one has two parts: the nature of the name and the disciples.
Chinese
这是关于展示行动方法解脱之道。首先有三个方面：计数、展示和提问。首先，对于根器极佳者，仅通过展示名称就能表达意义的秘密精华，具备三种名称的安立方式。关于解释，有三点：计数，是续和导师共同的名称；提问，下乘的教证是诠释之教，而此处为了表达佛陀的真实意图，决定性的教证是密咒，因为一切事物的法，虽然显现，但自性并不成立，如同幻象一般，因此没有生，即是本尊为母。这本身是事物世俗轮回和非事物涅槃二者，并非显现为境，而是清晰地显现为智慧的游舞，从无有中显现一切，因此没有止灭，即是本尊为父。真实故，二者的意义如网般相连，因此无二，即是本尊为父母。无别之自性中无二，且远离生灭，因此是金刚。无别之意义无间断地显现，因此是心。此意稳固，因此事物相不能向内阻挡，向外能摧毁，因此是勇士。导师宣说了幻化网续意义的行事次第的各种方式，因此本尊的名字被命名为金刚萨埵。导师和教法无别地共同展示了名称。伟大的名称和提问。导师金刚萨埵的无别之意，是稳固且不变的，是所有乘的来源或根本。自性秘密精华的游舞无阻碍地显现，以分别执着的次第显现为九乘，或者所有下乘都作为道路的阶梯，最终必须证悟秘密精华的意义，因此被称为共同决定之教，这是名称安立方式三种中的第二种，伟大的名称。意义自身的体性之名称和提问。难以向他人展示，自己也难以考察的秘密，其中蕴含着意义的精华。如何保密呢？一般而言，有自性之秘密、隐藏的、遮蔽的、不展示的四种秘密，但此处以四种自性之秘密来决定，从凡夫到行道瑜伽以下的所有显现，自性秘密的精华
English
This is about demonstrating the path of liberation through methods of action. Firstly, there are three aspects: enumeration, demonstration, and questioning. Firstly, for those with excellent faculties, the secret essence that expresses meaning merely by demonstrating the name possesses three ways of establishing names. Regarding the explanation, there are three points: enumeration, which is the common name of the tantra and the teacher; questioning, the teachings of the lower vehicles are interpretable teachings, but here, in order to express the Buddha's true intention, the definitive teachings are mantras, because all phenomena, although appearing, do not have an established nature, like an illusion, therefore there is no birth, that is, the deity is the mother. This itself is both the conventional samsara of things and the non-thing nirvana, not appearing as an object, but clearly appearing as the play of wisdom, appearing everything from nothing, therefore there is no cessation, that is, the deity is the father. Because of truth, the meaning of the two is connected like a net, therefore non-dual, that is, the deity is the parents. In the undifferentiated nature itself, there is no duality, and it is free from birth and death, therefore it is vajra. The meaning of non-duality is continuously clear, therefore it is mind. This intention is stable, therefore the characteristics of things cannot obstruct inward and can destroy outward, therefore it is a hero. The teacher spoke of various ways of acting in the order of the meaning of the tantra of the net of illusion, therefore the name of the deity is named Vajrasattva. The teacher and the teaching are shown as a common name without distinction. The great name and the question. The teacher Vajrasattva's undifferentiated intention is stable and unchanging, and is the source or basis of all vehicles. The play of the self-nature secret essence appears unhindered, appearing as the nine vehicles in the order of discriminating attachment, or all the lower vehicles must proceed as steps on the path, and finally the meaning of the secret essence must be realized, therefore it is called the common definitive teaching, which is the second of the three ways of establishing names, the great name. The name and question of the nature of meaning itself. The secret that is difficult to show to others and difficult to examine oneself, which contains the essence of meaning. How to keep it secret? Generally speaking, there are four kinds of secrets: the secret of self-nature, the hidden, the concealed, and the unshown, but here it is decided by the four secrets of self-nature, from ordinary people to the appearance of all those below the path yoga, the essence of the secret of self-nature.
Chinese
那个“的”字的意思是不明显的。四种秘密是，在《秘密藏》中说：“唉玛嫫，从本来就有的秘密法，各种显现中自性秘密，本体自性极其秘密，不是其他而是非常秘密。”因此，本来就有的秘密是：胜义谛的七宝本体自性本自具足，但是自己不认识自己，因为与生俱来的无明没有生起对自明的确定之识，所以无生是秘密。自性的秘密是：世俗谛本来就自然存在于身和智慧的坛城中，但是自己不认识自己，因为遍计所执的无明执着自显为相，所以无碍显现是秘密。本体自性的秘密是：无别的真谛本来就自性具足，但是不认识，因为执着显现和空性为不同，所以无别是秘密。非常秘密是：无别、离戏论之义本来就自性具足，但是不认识，因为执着能所，所以离戏论是秘密。心要包含意义的精华的方式有三种：因的精华包含、果的精华包含、意义的精华包含这三种。因的精华是：这个续部通过教法的加持开启智慧，是生起一切教法的因。果的精华是：从一切乘修习的最终，必须证悟这个秘密心要。精华包含的意义的精华是：从理性的角度，即使经过分析和考察，最终的那个宗派的意境是：一切显现和分别念都圆满证悟为身和智慧四十二尊的坛城。具有未造作的真如、无错谬的真如和非其他的真如这三种。也就是在《幻化金刚》中说：“因果二无别之中，彼性本体因缘三。”因此，未造作的是：因为一切分别念都与自明无异，所以在显空二无别的智慧坛城中，不加造作地安住心，就是未造作的真如。对此，因缘的