English
It occurs at the time of one's own tradition. This dispels doubt and generates faith. Sixth, like a vulture seizing its prey, using its claws and beak to disregard the outer flesh and skin, extracting the inner essence, similarly, with the words of "dispelling obstacles," without looking at the words and intellect, but grasping the target of the meaning of the doctrine, thereby eliminating all unclear obstacles. Seventh, like a goat kid climbing all the rocky mountains where the sun rises, although unsuitable for other animals, it is suitable for the goat kid itself. Similarly, with the words of the hidden intent oral instructions, combining the meanings of the supreme secret with the four intents, the four hidden aspects, and the eight meanings, it is like this: Among them, the first is the four intents: the intent is in equality, the intent is in other times, the intent is in other meanings, and the intent is in the thoughts of beings. For those of the lower vehicle who cling to the difference between cause and effect, earlier and later, in order to dispel their clinging to the notion that Buddhas and sentient beings are different in good and bad, the intent is in the equality of the nature of phenomena, thereby showing that there is no good or bad. As it is said in the commentary on the Magical Net: "To lead the four types of disciples and the four vehicles, those who cling to good and bad, into the secret gate, fully intending the meaning of equality of all, thereby showing that all have no acceptance or rejection of good and bad." Thus it is. Second, for those who are weary of the long time and vast practices of enlightenment, merely by having faith in mantra, the fruit can be attained, and merely by remembering the deity, it can be attained in this very life, as it is said in that very text: "To guide those disciples who are weary of time and action, generating joy and leading to the fruit, the intent is in the meaning of attaining through lineage, thereby showing that attainment is possible merely through faith in the secret." Thus it is. Also, as it is said in the thirteenth chapter of the Guhyagarbha Tantra: "Whoever has faith in this, all the mandalas of the Buddhas, in all directions at all times, will regard him as a close son who serves all the mandalas." And also, as it is said in the ninth chapter of the same text: "If one strives diligently without degeneration, in thirty-six days, or twelve, fourteen, or sixteen days, one will attain the supreme of the sovereign lineage." Thus it is taught. Third is
Chinese
没有通过精勤努力，长期闻思修三种智慧来调伏自心，却以夸夸其谈的言辞见解，以及掌握一些知识的些许功德而自满、傲慢的人，考虑到他们没有见到真谛，没有获得果位。为了引导这些人进入密宗佛教的法门，并促使他们领悟真义，两位菩萨在无数劫中修行，供养了无数佛陀，并宣说了通过一些修行就能成就。如释论中所说：对于掌握一些知识就自满的人，为了消除执着，引导他们进入大乘之门，考虑到他们没有见到真谛，没有获得果位，仅仅通过在劫中修行就能成就。如是说。第四是，对于一些人认为通过一些本尊就能获得果位，宣说仅仅口诵的善行不能成就果位，如果圆满具足所有其他善行方面，就能获得广大的功德。这是为了引导他们，以及为了顺应一些人信奉的心意而宣说。如彼经中所说：对于那些认为一些法就足够的人，为了劝勉他们广大的大乘言说，如果行持圆满的修行支分就能成就，宣说广大的行持和顺应信奉。如是说。第二，隐晦有四种：安住的隐晦，体性的隐晦，对治的隐晦，转变的隐晦。第一是，为了引导下乘的所化众生，他们对密宗的意义感到恐惧，即使行持自己的安住也无法成就意义，因此进行徒劳的努力，并且对之产生执着，以及对任何事物都不接受的人。宣说了见解和行持相符，如彼经中所说：对于那些恐惧、害怕，寻求徒劳，显现执着，对任何事物都不接受的人，为了让他们安住在究竟的意义中，安住于宣说见行一致。如是说。那是《秘密心髓》最后一品中所说：诸地的差别安立，也是为了进入秘密心髓的道路。如是宣说。第二是，为了引导所化众生随顺他们各自的意乐，宣说一切遍计所执的错觉都不存在，只有依他起的因缘和合，以及没有变化的圆成实等常
English
Without having tamed the mind through the three wisdoms of hearing, contemplating, and meditating for a long time with strong diligence, those who are complacent and arrogant with the mere knowledge of some things and the virtue of knowing a few things, considering that they have not seen the truth and have not attained the fruit, in order to guide these people into the vehicle of secret mantra Buddhism and to urge them to realize the meaning, the two Bodhisattvas practiced for countless eons, served many Buddhas, and proclaimed that accomplishment is shown to be achieved through some practices. As it is said in the commentary: For those who are complacent with knowing some things, in order to eliminate attachment and guide them into the gate of the Great Vehicle, considering that they have not seen the truth and have not attained the fruit, accomplishment is achieved only through practicing in eons. Thus it is said. Fourth, for some people who think that they can attain the fruit through some deities, it is said that the fruit is not achieved by merely reciting virtuous deeds, but if all other aspects of virtuous deeds are fully accomplished, great qualities will be attained. This is to guide them, and to show conformity to the minds of some who believe. As it is said in that very text: For those who think that some dharmas are sufficient, in order to encourage them to the vast words of the Great Vehicle, accomplishment is achieved if the limbs of practice are fully practiced, proclaiming vast practice and conformity to belief. Thus it is said. Second, the implicit has four types: the implicit of abiding, the implicit of characteristics, the implicit of antidotes, and the implicit of transformation. The first is, in order to guide the disciples of the lower vehicle who are afraid of the meaning of secret mantra, and even if they practice their own abiding, they cannot achieve the meaning, so they make futile efforts, and they are attached to it, and those who do not accept anything, the view and conduct are shown to be consistent, as it is said in that very text: For those who are afraid and frightened, seek futility, manifest attachment, and do not accept anything, in order to make them abide in the ultimate meaning, abiding in proclaiming the consistency of view and conduct. Thus it is said. That is what is said in the last chapter of the Secret Essence: The special arrangement of the grounds is also the path to enter the Secret Essence. Thus it is shown. The second is, in order to guide the disciples according to whatever they desire, proclaiming that all the illusions of complete imputation do not exist, there are only dependent origination of other-powered causes and conditions, and the unchanging perfect reality, etc., are permanent.
Chinese
显示想要的（目的）。此外，在注释中说：为了使那些信奉的被调伏者，与三种特性的和谐一致，显示不存在的是遍计所执，不否定存在的是依他起，显示常有的是圆成实。正如所说。此外，在第二品中，通过“一切从无生中产生”等来显示。第三是，对于一些众生因各自的形貌、法、受用和种姓而骄傲，为了对治那些微小的人的功德，通过宣说佛陀报身广大功德来平息傲慢。注释中说：为了压制因功德方面而骄傲的人，作为对治的功德，应将所说之义作为寂静和秘密之门。正如所说。此外，通过第三品开头显示的普遍生起的基础，第十三品的续的功德，以及第十四品的六歌的功德来显示。第四是，对于一些不相信密咒，喜欢苦行行为的人，通过让他们进入密咒并获得果位的方法来转变观念。也就是说，通过观看、禅修和猛烈的语言，以及结合解脱等行为，用自己的语言来显示有从自身解脱的方法。注释中说：为了用隐藏的方法来调伏因颠倒观念而颠倒的人，通过各种符号和隐语，让他们进入深奥的意义。正如所说。因此，密咒中隐藏的深奥意义，虽然不适合瑜伽以下的低劣根器者，但适合无上瑜伽的殊胜根器者。第八是，就像天鹅在地上行走时，具有与前后相连的两种性质一样，用连接过渡的词语来为他人（弟子）做事时，就像天鹅行走时的两种性质一样。连接章节的过渡，如果有冲突就按冲突来连接，如果没有冲突就按照经文的词义来正直地解释。第九是，就像镜子的性质能映照出影像，从而认识到脸上的缺陷一样，用象征性的比喻和论证，来说明基础、道路、果位的一切意义，以及道路上的续的意义和十种事物等。
English
It shows what is desired (the purpose). Moreover, it says in the commentary: In order to make those disciples who believe, in harmony with the three characteristics, it shows that what does not exist is the completely imputed, it does not negate that what exists is dependent on others, and it shows that what is permanent is the thoroughly established. As it is said. Furthermore, in the second chapter, it is shown through "everything arises from the unborn," and so on. The third is, for some sentient beings who are proud of their own form, dharma, enjoyment, and lineage, in order to counteract those small human qualities, arrogance is pacified by explaining the vast qualities of the Buddha's Sambhogakaya. The commentary says: In order to suppress those who are arrogant because of the aspect of qualities, as a countermeasure, the meaning of what is said should be made a door of peace and secrecy. As it is said. Furthermore, it is shown through the general basis of arising shown at the beginning of the third chapter, the qualities of the tantra in the thirteenth chapter, and the qualities of the six songs in the fourteenth chapter. The fourth is, for some people who do not believe in secret mantras and like ascetic practices, the concept is transformed by letting them enter the mantra and obtaining the fruit. That is, through viewing, meditation, and fierce language, as well as practices such as union and liberation, it shows in words that there is a way to liberate oneself through one's own language. The commentary says: In order to subdue those who are perverted by perverted concepts by hidden means, through various symbols and cryptic words, they should be made to enter the profound meaning. As it is said. Therefore, the hidden profound meanings in the mantra, although not suitable for inferior beings below Yoga, are suitable for the supreme beings of Anuttarayoga. The eighth is, just as a swan has two qualities related to the before and after when walking on the ground, when doing things for others (disciples) with words that connect transitions, it is like the two qualities of a swan walking. Connecting the transitions of chapters, if there is conflict, connect it as conflict, and if there is no conflict, explain the meaning of the words honestly according to the text. The ninth is, just as the nature of a mirror can reflect images, thereby recognizing the defects on the face, using symbolic metaphors and arguments, it explains all the meanings of the basis, path, and fruit, as well as the meaning of the tantra and the ten things on the path, and so on.
Chinese
为了确定这些，使用存在、不存在、相似、不相似、以意义为例、以意义的一部分为例，以及极其隐蔽的例子这七种方法，将它们与适当的对象结合起来。通过例子和论证来确定意义，从而使不清楚的变得清楚。第十，就像无畏的幼狮练习技能时，在父母周围跳跃并笔直行走一样，通过交替的投射和吸收的段落来改变词语和句子的位置。将混乱的意义按顺序排列，以解释经文的意义，而不改变其原始含义。第三是总结目的。正确。通过经文的词语来象征，使方法和解脱的意义显现出来。第五是经文的委托和交付。正确。经文的委托和交付有四种：谁是委托的导师？委托给了哪个眷属？委托和交付的本质是什么？以及委托的目的何在？对此，导师是第六金刚持普贤王如来。眷属是受持菩萨的持金刚眷属。在《秘密藏》中说：所有如来，没有比这更秘密的了。平息诽谤和否认的，正是秘密的精华。它本身从确定的法界中产生。对于开悟的眷属，它被委托给未来具有法眼的人。同样在其中说：所有如来的大手印秘密精华，无论谁理解并宣说，他就是我，权力也圆满。这必定是预言，儿子是从心中产生的。他安住在清净的持明者之地。以及《幻化金刚》中说：为了自性智慧的经文意义，通过显现自显现的觉性，殊胜的持明者自然成就。即使没有禅定的力量，也不能产生清净的勇士。与善逝相同，是行为的领域。觉性的士夫获得了预言。以及《雷霆忿怒》中说：这样的自性，不依赖于其他，不矛盾，如果对显现的觉性有确定的理解，那么就是瑜伽士的学徒。以及，意