English
Although spontaneously accomplished existence is inherent, it is simply not understood. So it is said. Second, the secret of intrinsic nature is: that very self-appearing fruit, the mandala of body and wisdom, although existing by its intrinsic nature, is not understood. Because of what is it not understood? Because the ignorance of pervasive imputation grasps self-appearance as a sign, and is confused by inversion, therefore it is a secret. Again, from that very text: That very self-appearing thing, the complete and inexhaustible wheel of ornaments, existing in its own continuum, is obscured by imputation. So it is said. Third, the secret of essential nature is: the truth of the inseparability of cause and effect, although naturally present, is not understood. Because of what is it not understood? Because of grasping appearance and emptiness as different. That very text says: The essential nature of the continuum of intrinsic nature is liberated from object, mind, cause and effect, and the two truths; because it is self-appearing, its own essential nature is simply not perceived as an object. So it is said. Fourth, the extremely secret is: the meaning of inseparability and freedom from elaboration, from the beginning naturally present, but not understood. Because of what is it not understood? Because of grasping object and subject, it is a secret. That very text says: The continuum of the fruit to be accomplished, although not separate, is obscured by the afflictions, knowable objects, and the obscurations of views, and even if sought elsewhere, it is simply not apparent to self-awareness. So it is said. The essence of the meaning of the center and end of the tantra is gathered together, therefore it is the heart essence. There are three of these. First, the heart essence of the cause is: for the ultimate benefit of those to be trained, by the blessing of teaching this continuum, opening understanding, all teachings arise from this. From the three of the continuum: Discipline, Sutra, Abhidharma, vows, practice and accomplishment, the continuums of body, speech, and mind, universally renowned in the ten directions, emanate from the secret heart essence, this heart essence of intrinsic nature, is the source of all the collections and all the tantras, establishing certainty. So it is said. Second, the heart essence of the result is: the ultimate of practicing from all the doors of the vehicle, it is necessary to realize this very heart essence of intrinsic nature. The end of that very text says: The special arrangement of the grounds is also, the secret heart essence is the path of beings. So it is said. The third says: By the four vehicles, arising from renunciation, abiding in the fruit of one vehicle. So it is said. Third, the heart essence of the meaning of the gathered essence
Chinese
总之，无论用什么逻辑来驳斥，最终，如来的一切行境和念头，都在身和四十二种智慧的坛城中成佛，因此轮回本来清净。如《རྒྱས་པ་》中说：四十二部精要经，超越此义而说的，那不是清净道，而是自心妄念所致。又，《秘密藏》第十三品说：一切如来，没有比这更秘密的了。因此，真如的意义是，如《幻化金刚》所说：因果无二，其自性依情况有三种。这三种是：第一，无造作的真如，因为一切念头都与自性智慧无别，所以在显空无二的智慧坛城中，心不加造作地安住。这在某种情况下，也称为因之真如。第二，无错谬的真如，即真如显现为身和智慧的印契坛城。这被称为果。第三，非异体的真如，即因果二者没有先后、好坏的差别。这被称为因果无二，因此具有三种真如。真如与三谛无别，故是确定的。如《金刚》中说：以基、道、果，宣说三种确定。这三种是：第一，基之确定，即自性秘密藏，确定远离自性的增益和损减。为了在此确定地显示，又如《续》之末尾说：增益和损减寂灭，秘密藏即是真如，从确定的法界中取出。第二，道之确定，即此续的体系中，将果本身作为确定的道。如此续第十三品说：这是大秘密的确定，果转化为道。又，《རྒྱས་པ་》中说：果转化为道后，同时平等结合。第三，果之确定，即此续以其自性，显现如来的密意。如《秘密藏》中说：胜者的坛城
English
In short, no matter what logic is used to refute it, ultimately, all the realms and thoughts of the Tathagata are enlightened in the mandala of the body and forty-two wisdoms, therefore samsara is originally pure. As it is said in the "Extensive Text": "Forty-two essential scriptures, to speak of a meaning beyond that, that is not a pure path, but is a delusion of one's own mind." Also, in the thirteenth chapter of the "Secret Essence": "All Tathagatas, do not possess a secret other than this." Therefore, the meaning of Suchness is, as it is said in the "Illusion Vajra": "Cause and effect are non-dual, its essence is threefold according to circumstances." These three are: First, uncreated Suchness, because all thoughts are non-different from self-awareness, therefore, in the mandala of wisdom that is non-dual in appearance and emptiness, the mind rests without artificiality. This is also referred to as the Suchness of the cause in some cases. Second, unerring Suchness, that is, Suchness manifestly appears as the mandala of the mudras of body and wisdom. This is called the fruit. Third, non-other Suchness, that is, there is no difference of before and after, good and bad, between cause and effect. This is called the non-duality of cause and effect, therefore it possesses three Suchnesses. Since Suchness is inseparable from the three truths, it is certain. As it is said in the "Vajra": "By base, path, and fruit, three kinds of certainty are explained." These three are: First, certainty in the base, which is the secret essence of self-nature, certain to be free from the imputation and depreciation of self-nature. In order to show certainty here, again, as it is said at the end of the "Tantra": "Imputation and depreciation are pacified, the secret essence is Suchness itself, extracted from the realm of certainty." Second, certainty in the path, that is, in the system of this very tantra, the fruit itself is made into the certain path. As the thirteenth chapter of this very text says: "This is the certainty of the great secret, the fruit has become the path." Also, in the "Extensive Text": "Having turned the fruit into the path, they unite equally at the same time." Third, certainty in the fruit, that is, this tantra, by its own nature, manifestly shows the intention of the Tathagata. As it is said in the "Secret Essence": "The mandala of the Victorious Ones"
Chinese
完全没有遗漏。没有比这更秘密的定解了。如是。像这样，用代表意义的名词来代表所代表的意义。无论是谁的教法和导师的名号，还是伟大的名号，都只能代表意义的一个方面。而这超过了那两者，因为它代表了完全确定一切方面的意义，如四种显现、地道果三等。而且，关于命名的规则，例如：种类、诀窍、地方、意义这五种。这里是意义自身体性的名称。第三是摄集。说：对于中等和下等根器的人来说，即使用广大的章节和细致的字句也无法让上等根器的人理解意义，因为他们会被文字所遮蔽。因此，例如，年轻的医生能够诊断身体从头到尾的所有疾病，就像他能够通过手腕上的一根脉搏来诊断一样。对于上等根器的人来说，文字被简化了，仅仅通过名称和意义就能详细解释续部的首尾之义，并能理解其含义。因此，术语的文字在这里被简化了。第二是根据所化众生的根器，将方便道显示为解脱道。说：第三个名称。第三，用意义自身体性的名称来代表意义，是根据所化众生各自的意乐而划分的。对于有智慧的人，将解脱道解释为外在的，这已经在前面讲过了。对于有贪执的人，将方便道与（贪执）结合起来解释。也就是，与上门结合起来，解释为内在的；与下门结合起来，解释为秘密的。这两种情况在其他地方可以了解。第二，对于中等根器的人，将意义进行分类，分为两种：计数。第一，用比喻和意义来普遍展示中等根器的人修行道路的方式。说：就像珍宝，虽然一开始就有光芒，但当阳光照射时，它会变得比以前更美丽，光芒四射，珍宝也更加明亮。词语的分类就像灯一样，通过开启智慧，为了让中等根器者的智慧显现于秘密的精要之中。这种分类相对于名称的指示来说是广大的词义差别，相对于细致的字句来说是简略的，仅仅像水滴一样显现。它的容器是自然根器敏锐者进入玛哈瑜伽，以及从下乘次第修习，最终成为玛哈的容器而进入。
English
Completely without omission. There is no more secret definitive meaning than this. Thus it is. Like that, using names that represent meaning to represent the meaning being represented. Whichever's teachings and the name of the teacher, and the great name, only represent one aspect of the meaning. And this exceeds those two, because it represents the meaning of completely establishing all aspects, such as the four appearances, ground, path, and fruition. Moreover, regarding the rules for naming, for example: types, categories, instructions, places, and meanings. Here, it is the name of the essence of meaning itself. Third is gathering in. Saying: For those of middling and lower faculties, even with extensive textual divisions and detailed phrases, those of higher faculties cannot comprehend the meaning, because they are obscured by the words. Therefore, for example, just as a young physician can diagnose all the diseases of the body from head to toe by examining a single pulse in the wrist, for those of higher faculties, the letters are condensed, and with just the name and meaning, the extensive meaning of the beginning and end of the tantra is explained and communicated. Therefore, the words of terminology are condensed here. Second, according to the faculties of those to be tamed, the path of skillful means is shown as the path of liberation. Saying: The third name. Third, using the name of the essence of meaning itself to represent the meaning, is divided according to the desires of the minds of those to be tamed. For those with wisdom, the path of liberation is explained as external, which has already been discussed above. For those with attachment, the path of skillful means is explained in conjunction with (attachment). That is, in conjunction with the upper gate, it is explained as internal; and in conjunction with the lower gate, it is explained as secret. These two situations can be understood elsewhere. Second, for those of middling faculties, the classification of meaning is twofold: enumeration. First, using examples and meanings, the way of traversing the path for those of middling faculties is generally shown. Saying: Like a jewel, although it has light from the beginning, when sunlight shines on it, it becomes more beautiful and radiant than before, and the jewel becomes even brighter. The classification of words is like a lamp, by opening the wisdom, in order to cause the appearance to spread to the secret essence of knowledge for those of middling faculties. This classification, in relation to the indication of the name, is a vast difference in the meaning of the words, and in relation to the detailed phrases, it is brief, appearing only like a drop. Its vessel is naturally sharp faculties entering into Mahāyoga, and gradually training from the lower vehicles, ultimately becoming a vessel of Mahā and then entering.
Chinese
然后，关于道路行进的方法，有次第和顿悟两种说法，其分支条件有两个。《经义总集》中说：“彼之因缘分支二，知因缘与成办因。”因此，所知道路的条件和所成办道路的条件是这样的。第二，详细阐述差别，分为两个方面。数。第一，简略指示。正。这里需要改变文字的位置，组合意义的顺序。第一，所知道路的分支是：首先，要知道的五个境；中间，修持共同和殊胜的两种道；最后，获得稳固的方便解脱二者的暖相，与证相相应，从而与果位见道相结合。第二，详细阐述，分为三个方面：首先，要知道的五个境；中间，修持共同和殊胜的道；最后，在积累资粮时，获得暖相、量相、证相，与果位见道相结合。第一，分为三个方面。数。第一，指示。正。第一，要知道的境有五个：因缘四事，缘起增上，言说关联四事，讲述方法引用的词语譬喻十种，以及相续教授并交付，这五个方面使相续了知方法的分支圆满。第二，分为五个方面：因缘基础，缘起增上，言说关联，引用的词语譬喻，以及相续交付。第一，分为两个方面。数。第一，指示。正。方便道之因缘基础，以及智慧解脱道之因缘基础的意义，也详细地指示如下。第二，阐述，分为两个方面。数。第一，方便道之境地。正。简略指示之前，指示方便道的境地是：导师圆满，处所，眷属，集结者，时间，教法圆满，共有六种。其中，处所是：上门心间法轮是所有功德的来源，因此如同珍宝或八角珍宝，是八脉汇聚的坛城。下门的处所是乐空无二的智慧，瑜伽以下的人无法了知，因此要知道秘密的意义。