English
The meaning of "po'i" is not obvious. The four secrets are: In the Guhyagarbha Tantra, it says, "Emaho, from the beginning, the secret Dharma, in various appearances, the nature is secret, the essence itself is extremely secret, not other but very secret." Therefore, the secret from the beginning is: The seven treasures of the ultimate truth are spontaneously perfect in their essence, but one does not recognize oneself. Because the co-emergent ignorance does not give rise to the definite knowledge of self-awareness, therefore, the unborn is secret. The secret of nature is: The conventional truth naturally exists as the mandala of body and wisdom from the beginning, but one does not recognize oneself. Because the imputational ignorance grasps self-appearance as a sign, therefore, unobstructed manifestation is secret. The secret of essence is: The inseparable truth is naturally inherent from the beginning, but one does not recognize it. Because appearance and emptiness are grasped as different, therefore, inseparability is secret. The very secret is: The meaning of inseparability, free from conceptual elaboration, is naturally inherent from the beginning, but one does not recognize it. Because subject and object are grasped, therefore, freedom from conceptual elaboration is secret. The way the essence contains the meaning is threefold: the essence of cause, the essence of result, and the essence of meaning. The essence of cause is: This tantra, through the blessings of the teachings, opens wisdom and is the cause of the arising of all teachings. The essence of result is: At the end of practicing all vehicles, one must realize this secret essence. The essence of meaning, which contains the essence, is: From the perspective of reason, even after analysis and examination, the ultimate intention of that school is: All appearances and thoughts are perfectly enlightened as the mandala of the forty-two deities of body and wisdom. It possesses the unconditioned Suchness, the non-mistaken Suchness, and the non-other Suchness. That is, in the Illusion Vajra, it says, "In the inseparability of cause and effect, that nature, essence, and condition are three." Therefore, the unconditioned is: Because all thoughts are not different from self-awareness, in the mandala of wisdom inseparable from appearance and emptiness, to leave the mind unconditioned is the unconditioned Suchness. In this case, the causal
Chinese
也称之为“真如”。无谬误是指：身与智慧本身。显现于众多手印坛城中，显现证悟即是无谬误。对此，有时也称之为果之真如。非异体是指：从自性真谛无别的智慧中，没有所知或所修之外的他物。非异体即是真如。对此，有时也称之为因果一体的真如。或者说，未造作的真如是无生之体性，无谬误的真如是不灭之音声，非异体的真如是无别之状态。也这样说。真谛无别的意义是决定，对此也有三种：于基、道、果决定。对此，《释疏·针线》中说：“基与道和自性，宣说三种决定相。”因此，于基决定是指：此自性秘密心髓，于一切之体性中，以自性而安住决定，故称为于基决定。于道决定是指：必须证悟彼，因此，此续部的规矩是以果为道。于果决定是指：此续部显现宣说诸佛之意趣。如是之名以诠释意义，教法有五种命名方式，此是超越其他命名方式，将意义本身的自性作为名称来命名。或者说，以上共同的导师与教法之名，以及两个伟大的名称，仅能诠释一部分，而此处是超越彼者，是意义本身的自性之名。这些也应当考察。总结。正直。由于法性自生之智慧唯独存在，因此依靠一个词来表示它，即使是上等根器者也能理解，但如果像逐步展开一样，即使用经文广大的词句来详细解释，上等根器者也无法同时理解其意义，因为词语的障碍。因此，例如医生耆婆迦的智慧，能在一个手腕的脉搏中诊断出身、头、尾的所有疾病一样，对于上等根器者来说，通过简略的文字，即仅凭名称和意义，就能广泛地理解续部首尾的意义，词语和术语，以及续部首尾的词句意义，实际上是
English
It is also termed "Suchness." Unmistaken refers to: the very Body and Wisdom. Manifestly awakening appearing in many mudra mandalas is unmistakable. In this regard, it is sometimes termed the Suchness of the fruit. Non-other refers to: because from the wisdom of inseparable self-nature truth, there is no other object of knowledge or object to be cultivated. Non-other is Suchness. In this regard, it is sometimes termed the Suchness of cause and effect being of one taste. Or, the uncreated Suchness is the nature of unborn, the unmistakable Suchness is the resonance of unceasing, the non-other Suchness is the state of inseparability. It is also said like that. The meaning of truth being inseparable is definite, and there are three aspects to this: definite in the ground, path, and fruit. Regarding this, the commentary 'Needle and Thread' says: 'Ground, path, and essence, are explained as three aspects of definiteness.' Therefore, definite in the ground refers to: this self-nature secret essence, because it is naturally and definitely present in the nature of all things, it is called definite in the ground. Definite in the path refers to: it is necessary to realize that, therefore, the method of this tantra is to make the fruit into the path. Definite in the fruit refers to: because this tantra manifestly shows the intention of the Victorious Ones. In such a way, names represent meanings, and there are five ways of naming the teachings, this is naming the meaning itself as the name, surpassing other ways of naming. Or, the above common names of the teacher and teachings, and the two great names, can only represent one aspect, but here it is beyond that, it is the name of the meaning itself. These should also be examined. Conclusion. Straightforward. Since the self-arisen wisdom of Dharma-nature is the only one, even though the very intelligent can understand by relying on one word that represents it, but like gradually unfolding, even if the extensive words of the text are used to explain in detail, the very intelligent cannot understand the meaning all at once, because of the obscuration of the end of the words. Therefore, like the wisdom of the physician Jivaka, who can diagnose all the diseases of the body, head, and tail in one pulse of the wrist, for the very intelligent, by abbreviating the letters, that is, by just the name and meaning, the meaning of the beginning and end of the tantra can be widely understood, the words and terms, and the meaning of the words of the beginning and end of the tantra, are actually
Chinese
已包含。那么，如果将所有续部的首尾之义都包含在名称的意义中，如何将完全了解续部意义的十种事物分开，并实际地与名称的意义联系起来呢？虽然实际上无法直接联系，但名称的意义存在于基础、道路、结果这三者之中，因此在那里，条件和续部的意义就隐含在其中了。༈。在确定名称意义的时候，所化众生被引导到方便道和解脱道上。正直。第三个名称，即最终将名称赋予事物自身本质的名称意义确定之后，对于有智慧的人，通过所化众生的意愿，以各自不同的方式，将解脱道结合起来，从外在的角度进行解释；对于有贪执的人，将方便道与上门结合起来，从内在的角度，与下门结合起来，从秘密和内在的角度进行解释，就像《秘密藏续》一样。对于中等根器的人，有两种区分方式。计数。指示和正直。就像珍宝原本就具有光芒，但当阳光照射时，它会拥有比以前更美丽的光芒，并且珍宝会更加明亮一样，这种用词语进行区分的方式，就像灯一样，通过开启智慧，对于中等根器的人来说，知识会扩展到秘密的心髓中，从而被理解。这种用词语进行区分的方式，如果与为上等根器的人指示名称相比，就是详细地划分了词语的意义，词语的意义是词语的意义；如果与最终的精要相比，就是很少的，仅仅像水滴一样显现。此外，天生就具有敏锐智慧，从一开始就成为摩诃容器的人，以及通过较低乘的逐渐训练，最终成为摩诃容器的人，天生敏锐的智慧可以同时进入道路，而通过训练变得敏锐的智慧则需要逐步进入道路，这两种方式出现了。对此，一些法主认为是方便和智慧两种方式。但如果根据经文本身来考察，则说是渐进和同时两种。在这两种方式中，这些会作为道路的组成部分和条件出现：所知是道路的组成部分，所修是道路的组成部分。此外，在《意义总集》中说：这些是两种条件和组成部分：成就的条件和知识的条件。此外，改变种子存在的位置。如果将意义的顺序组合起来，那么首先，对于最初，有五个需要了解的对境；其次，有共同和殊胜的两种道路；最终，在殊胜的道路上，获得方便和解脱这二者的稳固之后，
English
is included. So, if the meaning of the entire root text is included in the meaning of the name, how can the ten objects that completely understand the meaning of the root text be separated and actually related to the meaning of the name? Although it is not possible to directly relate them, the meaning of the name exists in the three: the ground, the path, and the result, so there, the conditions and the meaning of the root text are implicitly included. ༈. At the time of determining the meaning of the name, the disciples are shown the path of means and the path of liberation. Straight. The third name, that is, the final determination of the meaning of the name that gives the name to the essence of the thing itself, for those with wisdom, through the wishes of the disciples, in different ways, the path of liberation is combined and explained from an external point of view; for those with attachment, the path of means is combined with the upper gate, from an internal point of view, combined with the lower gate, from a secret and internal point of view, as in the Guhyagarbha Tantra. For those of medium capacity, there are two ways to distinguish. Counting. Instruction and straight. Just as a jewel originally has light, but when sunlight shines on it, it will have a more beautiful light than before, and the jewel will be brighter, this way of distinguishing with words, like a lamp, by opening wisdom, for those of medium capacity, knowledge will expand into the secret essence of the heart, thereby being understood. This way of distinguishing with words, if compared to indicating the name for those of superior capacity, is to divide the meaning of the words in detail, the meaning of the words is the meaning of the words; if compared to the final essence, it is very little, only appearing like a drop of water. Furthermore, those who are naturally endowed with sharp wisdom and have become vessels of Mahā from the beginning, and those who have gradually trained through the lower vehicles and have finally become vessels of Mahā, naturally sharp wisdom can enter the path simultaneously, while wisdom that has become sharp through training needs to enter the path gradually, these two ways have appeared. On this, some Dharma lords consider them to be two ways of means and wisdom. But if we examine the scriptures themselves, it is said that there are two ways: gradual and simultaneous. In these two ways, these will appear as components and conditions of the path: what is to be known is a component of the path, and what is to be practiced is a component of the path. Furthermore, in the Compendium of Meanings, it says: These are two conditions and components: the condition of achievement and the condition of knowledge. Furthermore, change the location where the seeds are. If we combine the order of meanings, then first, for the beginning, there are five objects to be known; second, there are two paths, common and supreme; finally, on the supreme path, after gaining stability in the two, means and liberation,
Chinese
对于有缘的识，我想用清晰的理解来解释。所谓“玛达纳多巴”，玛努是意，能束缚快乐，因此，具有烦恼的意等八识是轮回。所谓“摄集者烦恼意”，是圆满的教法。如《塔续》所说：“巴字是确定胜义的续，亚纳是此大乘。”因此，“巴拉玛塔纳”是意义，亚纳是大乘，充分体验十六喜最后与生俱来的乐空智慧，这是自性秘密心髓的意义，即是教法。所谓“时”，是圆满的时。如《塔续》所说：“时是不可思议时，纳玛是名为。”因此，时是顶髻转轮王，当虚空秘密生起快乐时，时是无法用一个方向来表达的，是远离先后执着的分别念的不可思议之时。“纳玛是名为”，意思是，具有降临于那个时期的名字，或者说，是普遍适用的，称为处所，称为导师，称为眷属，称为教法，称为时。因此，从秘密下门的讨论会中，必须结合自己的圣言和上师的口诀这两种量来听闻。自己的觉性无法用量来确定，依赖于拙火和持风的方法。༈。智慧解脱道的因之讨论。分为两种：一、讲述，教法；二、正直，智慧，即智慧解脱道的因之讨论分为两种，即下乘和共同色身相的讨论，以及殊胜，即特殊意义的讨论。讲述。分为两种：一、讲述特殊意义；二、讲述法身，即使此法身的讨论在导师普贤的意趣中显现，但对于被引导的眷属来说，是如何安住的，以及最终显现的方式是：在所知之下，未来成为一切上师的生起之基础，因此是“玛”，即自己的心，自生的大智慧本身。由于成为一切的来源，因此是基础处圆满，并且，在未证悟的众生时期，会进行各种分别念的活动。