Chinese
三种区分 为了自身。对那三身顶礼，意为供养。顶礼之后， 要做什么呢？将要宣说名为《秘密之真实完全显明》的论典。 谁来宣说呢？由行持金刚，即黑行者来宣说。 以何种方式宣说呢？如来在续中所说的意义，按照上师的口诀 和自己的修行体验所证悟的次第。 所谓证悟，必须依循续部的意义。因为是续部所说，所以要舍弃自造。 仅仅续部中所说的就足够了。如果有人想，再次在这里书写是重复， 那么，因为说是“清晰地完全证悟”，续部中零散存在，以及过于广博，以及隐晦 的方式存在，为了让其他人容易理解，所以在这里汇集到一起， 并且语句简短，没有隐晦混乱，而且清晰明了，所以避免了重复的过失。 这显示了必要等四法，秘密之真实是所说之义。完全显明，是能说之义。依靠 这个能说之义，众生能够清晰地完全证悟那个所说之义，这是必要。 由此，众生能够很好地证悟，即秘密之真实的实相得以现见，这是究竟必要。关系与共同的一样。 对于这些，藏地的许多先贤，有说“初喜”和“终离喜”等等，以及第三智慧是有漏的，或有相的， 或有为的刹那，以比喻来象征，第四智慧与此相反，所以说是无喻等等的说法，以及心清净是法身无分别，语清净是报身安乐，身清净是化身光明等等的说法，似乎可以根据道理来结合。 宣说之纲要 第二，宣说之纲要，分为进入秘密之真实的方法，以及直接宣说秘密之真实。 进入秘密之真实的方法 第一，本论的最初章节已经阐述，其中有三点：秘密之真实的伟大，秘密之真实的
English
Three Distinctions For oneself. Paying homage to those three bodies means offering. After paying homage, What is to be done? The treatise called "The Secret Truth Fully Revealed" is to be explained. Who will explain it? By the Vajra of Conduct, that is, the Black Practitioner. In what way will it be explained? As the meanings spoken by the Teacher in the tantras, according to the order of realization through the guru's oral instructions and one's own experiential realization. Realization means that one must strive for the meaning of the tantras. Because it is spoken in the tantras, one must abandon self-creation. It is sufficient that it is spoken in the tantras. If one thinks that writing it here again is repetition, then because it is said to be "clearly and completely realized," those that exist in a scattered way in the tantras, and those that are too extensive, and those that exist in a hidden way, are gathered together here so that others can easily understand them, and the sentences are short, there is no hidden confusion, and it is clear and understandable, so the fault of repetition is avoided. This shows the four dharmas of necessity, etc. The secret truth is the meaning to be expressed. "Fully revealed" is the expressing meaning. Relying on this expressing meaning, sentient beings can clearly and completely realize that meaning to be expressed, which is the necessity. From this, sentient beings can realize well, that is, the reality of the secret truth becomes manifest, which is the ultimate necessity. The relationship is the same as the common one. Regarding these, many ancient scholars of Tibet have said "initial joy" and "final separation from joy," etc., and the third wisdom is defiled, or has characteristics, or is conditioned and momentary, symbolized by examples, and the fourth wisdom is the opposite of this, so it is said to be without example, etc., and that mind is pure, the Dharmakaya is non-conceptual, speech is pure, the Sambhogakaya is blissful, and body is pure, the Nirmanakaya is luminous, etc., it seems that they can be combined according to reason. A Summary of the Explanation Second, the summary of the explanation, divided into the method of entering the secret truth, and the direct explanation of the secret truth. The Method of Entering the Secret Truth First, the initial chapter of this treatise has already explained, in which there are three points: the greatness of the secret truth, the secret truth of
Chinese
的自性。那是证悟之道的差别。 殊胜的密之真实性 第一品有三个要点， 其中，首先说明真实性是所有论典的所说之义：诸续部 中无处不在，以及经藏等，还有其他吠陀的 10-204 言语，梵天等所说，无论何处，此乃难得之，论典 任何也不存在，八万四千法蕴中，已经宣说。 诸续部是佛陀的续部四部。经藏等是三藏或十二部经。吠陀等，是多数的 含义的第二人称，是四个吠陀。言语是指吠陀的支分， 梵天等之语表示遍入天、自在天、天神、 龙等其他众生，以及沙门和婆罗门，是此法之外 的。这样，无论内外的论典如何， 从中，此真实性是难得的，不作为所说之义宣说的论典， 任何也不存在，导师所说的八万四千法蕴 也只是，所说究竟的秘密真实性此一而已。 而且诸佛的意趣是此真实性唯一， 在一些大乘的论典中，也清楚而广大地宣说， 在被称为小乘的论典中，也不是很清楚， 稍微简略，或者以其他名相的方式，此真实性也一再宣说。 吠陀等外道的根本论典，也是作者佛 和菩萨的化身所造，如果不错谬地理解那些意义，那就是真实性 以广大的方式宣说的体式存在，追随者外道们和，内道的 也对经续的意趣颠倒解释的论典，虽然不是完整 而不错谬地宣说真实性，但就像一群瞎子摸大象一样， 10-205 只是显示一部分特征，总
English
the nature of. That is the difference of the path of realization. The Greatness of the Secret Suchness The first chapter has three points, Among them, the first is to show that Suchness is the subject of all treatises: The tantras Are omnipresent, and the Sutra Pitaka, etc., and also the Vedas 10-204 Speech, spoken by Brahma, etc., wherever this is difficult to find, treatises None exist, but the eighty-four thousand aggregates of Dharma have been spoken of. The tantras are the four classes of Buddha's tantras. The Sutra Pitaka, etc., are the three pitakas or the twelve branches of scripture. The Vedas, etc., are the second person in the sense of the majority, the four Vedas. Speech refers to the limbs of the Vedas, The words of Brahma, etc., refer to Vishnu, Ishvara, gods, nagas, etc., other beings, as well as shramanas and brahmins, who are outside this Dharma. Thus, whatever the external and internal treatises may be, From them, this Suchness is difficult to find, and the treatises that do not preach it as the subject, None exist, but the eighty-four thousand aggregates of Dharma spoken by the Teacher Also, the ultimate subject is only this secret Suchness. Moreover, the intention of the Buddhas is only this Suchness, In some of the Mahayana treatises, it is also clearly and extensively explained, In the treatises called Hinayana, it is not very clear, Slightly abbreviated, or in other terms, this Suchness is repeatedly taught. The root treatises of the Vedas and other non-Buddhists were also written by the authors, Buddhas And the incarnations of Bodhisattvas, if the meanings of those are understood without error, then that is Suchness Exists in the form of being preached in a vast way, the followers of the heretics and, Even the inner ones, are the treatises that interpret the meaning of the Sutras and Tantras in a reversed way. Although they do not fully And without error preach the Suchness, but like a group of blind people touching an elephant, 10-205 Only shows a part of the characteristics, total
Chinese
总而言之，所有正确的和错误的论典，都指向那唯一的实相之秘密，并以此为基础进行阐述。因此，一切论典都在阐释它。如是说。如果通过了知它来进行考察，那么无论任何论典，都能从中找到那实相之存在。如是说。第二点，那实相，通过仪轨等一切方便的所作所为来作为象征进行揭示，即：念诵与禅定，同样地，火供、讲经和绘制坛城，各种各样的行为，以及手印的结缚，同样地，苦行、各种仪轨，以及持有法衣等等，佛塔等等的事业，必定斋戒安住，以及能作和所作的事物之，对于一切事物恒常依止。如是说。其中，最后一句诗在俄的译本中没有，但一般来说存在更好。仲弥的译本中说：在一切事物中恒常运行。这样更好。在一些上下意义改变的例子中，也有说：对于一切事物恒常存在。如是。其中，禅定是生起次第的三摩地等，讲经是宣讲佛法，行为是共同的布施等，以及不共同的睡眠和起身的瑜伽等，手印是持手的手印，苦行是律仪，仪轨是它的行为。也就是说，外道们是苦行苦练等等，而自宗的也有共同的律仪，以及不共同的明咒的苦行等等。所谓能作和所作，所作是所要成就的果，即药丸等等的成就，能作是成就它的方法，因此，所要成就的是秘密的实相，能成就的是它的道之事物，即方式方法，行为作事的万事万物，秘密的实相恒常遍布且运行。也就是说，从自他之法中产生的各种各样的方法，都是为了获得秘密的实相而努力，因此，仅仅是获得它的近取因。
English
In short, all correct and incorrect treatises point to the secret of that sole reality and expound based on it. Therefore, all treatises explain it. Thus it is said. If one examines through knowing it, then from any treatise whatsoever, one can find the existence of that reality. Thus it is said. The second point is that the reality is shown as a symbol by all the actions of means such as rituals, namely: Recitation and meditation, similarly, fire offerings, teaching scriptures, and drawing mandalas, various kinds of actions, as well as the binding of hand gestures, similarly, asceticism, various rituals, and holding Dharma robes, etc., the activities of stupas, etc., definitely abiding in fasting, and of the objects of the agent and the object, constantly relying on all things. Thus it is said. Among them, the last verse is not in the translation of Gos, but in general, it is better to have it. In the translation of Dromi, it says: "Always moving in all things." This is better. In some examples where the meaning changes up and down, it is also said: "Always existing in all things." Thus it is. Among them, meditation is the samadhi of the generation stage, etc., teaching scriptures is expounding the Dharma, actions are common generosity, etc., and uncommon yoga of sleeping and rising, etc., hand gestures are holding the hand gestures, asceticism is discipline, and rituals are its actions. That is to say, the outsiders are ascetic practices, etc., and in our own tradition, there are also common disciplines, and uncommon mantra asceticism, etc. The so-called agent and object, the object is the fruit to be accomplished, that is, the accomplishment of pills, etc., and the agent is the method to accomplish it. Therefore, what is to be accomplished is the secret reality, and what accomplishes it is the object of its path, that is, the method of means, the actions of behavior, the secret reality is always pervasive and moving. That is to say, all kinds of methods arising from the Dharma of self and others are striving to obtain the secret reality, therefore, it is only the proximate cause of obtaining it.
Chinese
以及念诵等所开示的那些，其意图也是秘密的真如实相，以及证悟的独特方法，是考虑到四种次第而宣说的缘故。所有那些事业，也都被说成是具有秘密真如实相的精髓。然而，外在的那些事业与四种次第的精髓相分离，就不能证悟秘密的真如实相。在《秘密成就法》中也说：将成就寄托于修行者自身，即使没有苦行也能成就。即使勤奋地进行成百上千的苦行，如果自身不足，也不会成就。这样说的。因此，上面所说的一切论典都显示了秘密的真如实相，而这里一切善法的次第，也显示了是秘密真如实相的道路。因此，一切法理都成为了国王事业的殊胜之处。然而，由于缺乏独特的口诀，所以不能立即显现。念诵等等的内在含义，就像《春之滴露》中大量讲述的那样。在《解脱之滴露》中也说：那是深奥与明晰二者的结合，所以才被称为结合。一心一意就是三摩地。令人喜悦，使人满足，所以才要供养食子。为了平息罪恶而平息，是所有功德的增长。被认为是在大贪欲的控制之下。为了杀死一切而显现作用。通过勾召大标志而勾召。声闻等那些，是长久平息驱逐。咒师所处的瑜伽士，由于能够证悟而守护。了解那个，一切法的自性，无二无别，证悟一体，是锐利的眼睛。所有分别念，都转变为智慧的自性，是摧毁毒药的仪式。蕴等愚人的事物，用智慧之火焚烧，是火供。通过深奥和明晰，以一切法来炫耀，是打上印记。明晰如彩虹般的身体，在二十一种一切法上，以自性执持，是打上标记。在那样的自性中一切存在，上师弟子一切进入。即使只是名字上有所不同，但通过自证的安乐来证悟，所以才说是灌顶。
English
And the recitations and so on that are shown, their intention is also the secret suchness itself, and the unique method of realization is said because it is considering the four stages. All those actions are also said to have the essence of secret suchness. However, those external actions are separated from the essence of the four stages, so they cannot realize the secret suchness. In the Secret Accomplishment Dharma, it is also said: Entrusting accomplishment to the practitioner himself, even without asceticism, it will be accomplished. Even if you diligently perform hundreds of thousands of ascetic practices, if you are deficient yourself, you will not be accomplished. That's what it says. Therefore, all the treatises mentioned above show the secret suchness, and here all the stages of virtue also show that it is the path of secret suchness. Therefore, all the Dharma principles become the special features of the king's actions. However, due to the lack of unique oral instructions, it cannot be manifested immediately. The inner meaning of recitation and so on is as extensively described in "Spring Dewdrop". In the Dewdrop of Liberation, it is also said: That is the combination of profound and clear, so it is called combination. One-pointedness is samadhi. Making people happy and satisfying, so it is necessary to offer torma. To pacify sins, it is pacification, which is the increase of all merits. It is considered to be under the control of great greed. To kill everything, it manifests action. By summoning great signs, it is summoning. Those who are Shravakas and so on are long-term pacification and expulsion. The yogi who is in the mantra, because he can realize it, he protects it. Knowing that, the nature of all dharmas, non-dual and inseparable, realizing oneness, is a sharp eye. All discriminations are transformed into the nature of wisdom, which is the ritual of destroying poison. The things of fools such as aggregates, burned by the fire of wisdom, are burnt offerings. Through profound and clear, boasting with all dharmas, is stamping. A clear rainbow-like body, holding on to the nature of twenty-one all dharmas, is marking. In that nature, everything exists, teachers and disciples all enter. Even if it is only different in name, but through the bliss of self-awareness to realize, so it is said to be empowerment.