English
It is called "radiant wisdom." The collection of all concepts becoming enlightened in the mandala of body and wisdom is the attainment of the great bliss empowerment, which is the arising of wisdom that is inseparable from the conventional. "In going and coming, there is no going and coming." Although it appears that way to the practitioner, for the co-emergent wisdom, there is no duality of going and coming. That is the way of going by subduing and grasping the bodhicitta, and the way of returning by reversing and opposing, which is the going and coming bodhicitta. Here, some people think, are these three profound empowerments discussed as a circumstance, or is it the meaning of the teachings' lineage? If it is like the first statement, then the co-emergent assembly will not understand the lineage by obtaining the empowerment, because they are not the lineage. If it is like the second statement, then it also contradicts the title of the chapter and will become not a circumstance for the arising of the teachings. If you say that, then considering the co-emergent assembly, the secret empowerment is a circumstance, and the latter two empowerments are the meaning of the lineage, so there is no first fault. As it is said in the Sparkhab: "Among the two circumstances of the lineage, the uncommon discussion is for showing the secret empowerment." And in the Abhisamayalankara it says: "The teacher parents discuss is for bestowing empowerment and explaining the lineage." Considering the assembly that has been guided, all three empowerments are circumstances, so there is no second fault either. As it says in that very text: "Discussing after the assembly understands is for the sake of those who have been guided." Therefore, considering the two perspectives, it is not contradictory that the three empowerments are both the circumstance for the arising of the lineage and the meaning of the lineage. Because discussing, obtaining empowerment, and understanding the lineage are of the same essence, considering the co-emergent assembly, the lineage is completed once. Therefore, the co-emergent ones becoming enlightened as the nature of the five bodies for their own benefit is the third ultimate fruition mind generation, which is what? "Emaho" means that all five equally enter and engage in discussion. "Wonderful" also means empowerment and explaining the lineage. "Marvelous Dharma" means purifying obscurations and becoming enlightened. "The secret of all perfect Buddhas" means that all five manifest perfect enlightenment for their own benefit, so there is no difference from the teacher's intention, which is not the object of experience for the assembly that has been guided.
Chinese
这是饶巴的秘密。一切从无生中产生，产生之时即是无生。这两句是指无生与非生无别的法身，从无灭中产生这两句是指灭与非灭二者无别的报身，从无住中产生这两句是指住与非住无别的金刚身，从无缘中产生这两句是指缘与非缘二者无别的现证菩提身，从无去来中产生这两句是指去来二者无别的化身而生起心。第二，共同的讨论是：如此为了自己而宣说和意旨没有差别，因此不需要请求续部，但为了他人而开悟的眷属的缘故，才请求续部。如《现观庄严论》中说：眷属领悟后进行讨论，是为了开悟者们的缘故。如是所说。所请求的实际是什么呢？“唉玛霍，从耶开始的秘密法。”这四句是观察正文。对此，注释的意旨是：请求宣说道的续部和共同的乘，要从两个方面来理解，即对具有理解能力的人们，请求宣说这个特殊的道，而对不具备这种能力的人们，请求宣说共同的道和乘，这是用锥子来区分的。 导师的应允，大部分是观察正文，最终做出各种欢喜的举动，对此，注释中说：以六种方式表达了乐于宣说这个秘密心髓。这六种方式是什么呢？面露微笑，伸出手，睁开眼睛，眉毛动，身体挺直，展现化身或放出光芒，这六种。对此，一些古代人说注释的作者是男子气概小，理解力狭隘的人，因为正文本身就说了做出各种举动。上师说：上面的六种也是各种各样的，而且其中的化身或光芒，从每个毛孔中也能放出六十个六十个俱胝，所以现在也不会改变。 还有，在这个共同的讨论中，没有“赐予”和“祈请”这样的词语，如果说是眷属请求，导师应允，那是不合理的，如果这样认为，那么金刚语
English
This is Ra pa's secret. Everything arises from the unborn, and at the moment of arising, it is unborn. These two lines refer to the Dharmakaya, which is inseparable from birth and non-birth. The two lines, "arising from the unceasing," refer to the Sambhogakaya, which is inseparable from cessation and non-cessation. The two lines, "arising from the un abiding," refer to the Vajrakaya, which is inseparable from abiding and non-abiding. The two lines, "arising from the un-aimed," refer to the Abhisambodhikaya, which is inseparable from aiming and non-aiming. The two lines, "arising from the un-going and coming," refer to the Nirmanakaya, which is inseparable from going and coming, and generate the mind. Secondly, the common discussion is: Thus, because there is no difference between teaching for oneself and the intention, there is no need to request the tantra. However, for the sake of the retinue who are enlightened for the sake of others, the tantra is requested. As it is said in the Abhisamayalankara: "The retinue discusses after realizing, it is for the sake of those who are enlightened." As it is said. What is the actual request? "Emaho, the secret Dharma from Ye." These four lines are to examine the text. Regarding this meaning, the intention of the commentary is: "Please explain the tantra of the path and the common vehicle." It should be understood in two ways, that is, for those who have the ability to understand, please explain this special path, and for those who do not have this ability, please explain the common path and vehicle. This is distinguished by a pick. The Teacher's granting is mostly examining the text, and finally making various joyful gestures. Regarding this, the commentary says: "Expressing the six ways of being pleased to explain this secret essence." What are these six ways? Smiling, extending the hand, opening the eyes, moving the eyebrows, straightening the body, and displaying the manifestation or emitting light, these six. Regarding this, some ancient people say that the author of the commentary is a man of small masculinity and narrow understanding, because the text itself says that he made various gestures. The Lama says: "The above six are also various, and the manifestation or light, from each pore, can emit sixty-six billion, so it will not change now." Also, in this common discussion, there are no words such as "granting" and "requesting." If it is said that the retinue requested and the Teacher granted, it is unreasonable. If you think so, then the Vajra words
Chinese
虽然请问和回答没有直接明说，但实际上是请问的回答，因为师徒的意旨没有差别。如果这样，那就不用请问了，因为没有差别？（答：）这是为了自己的利益而希望，但并非普遍为了他人的利益。就像这样，『非共同决定的续部，问答不明显，但意义已包含。』这样说的。还有，名称是从梵文的词语“pāṭala”引申而来，意为章节。章节的名称应该是覆盖或保护正文的，但这里名称没有覆盖正文，这是为什么呢？这是因为在“究竟而言”中包含了秘密灌顶，那是体验无二智慧的方法，而无二智慧是究竟的。在“世俗的智慧”中包含了智慧的自性，那是使体验的智慧在相续中显现的方法，而显现是世俗的。如果说没有包含大乐，那么前两者已经暗示包含了，因为前者在相续中稳固就是大乐。如果说只是包含了非共同的讨论，而没有包含共同的讨论，那么非共同的是原因，因为在一起的人们虽然不需要请法，但以意旨没有差别为理由，为了那些不明白的人而请求慈悲。共同的讨论是非共同的功德或结果，因此说包含在非共同之中。还有一些人说，秘密灌顶是生起菩提心的原因，而共同的讨论是它的结果，因此将原因的名字赋予了结果；或者反过来，将共同的讨论的结果的名字赋予了原因菩提心，因此将结果的名字赋予了原因，共同的包含在非共同之中，而这些都包含在名称之中，如前面对词语的解释所知。或者说，秘密灌顶是生起菩提心的原因。二灌顶的作用是实际生起菩提心。为了打开理解，请求续部，共同的讨论是那些的结果，因此认为一切都包含在名称之中，意义如前所述。续部意义决定的第二章节的解释完毕。༈ 第三章节的解释是从“此后”开始，有些人认为在第二章节中展示了讨论者。
English
Although the asking and answering are not explicitly stated, it is actually the answer to the question, because the intention of the teacher and disciples is not different. If so, then there is no need to ask, because there is no difference? (Answer:) This is desired for one's own benefit, but it is not universally for the benefit of others. In this way, it is said, 'The uncommon definitive tantra, the questions and answers are not obvious, but the meaning is contained.' Also, the name is derived from the Sanskrit word "pāṭala," which means chapter. The name of the chapter should cover or protect the text, but here the name does not cover the text, why is that? This is because the secret empowerment is contained in "ultimately," which is the method of experiencing non-dual wisdom, and non-dual wisdom is ultimate. In "conventional wisdom" is contained the self-nature of wisdom, which is the method of making the wisdom of experience manifest in the continuum, and manifestation is conventional. If it is said that great bliss is not included, then the former two have already implied inclusion, because the former being stable in the continuum is great bliss. If it is said that only the uncommon discussion is included, and the common discussion is not included, then the uncommon is the cause, because although those who are together do not need to ask for the Dharma, they request compassion for the sake of those who do not understand, with the reason that the intention is not different. The common discussion is the uncommon quality or result, therefore it is said to be included in the uncommon. There are also some who say that the secret empowerment is the cause of generating Bodhicitta, and the common discussion is its result, therefore the name of the cause is given to the result; or vice versa, the name of the result of the common discussion is given to the cause Bodhicitta, therefore the name of the result is given to the cause, the common is included in the uncommon, and these are all included in the name, as known from the previous explanation of the words. Or, the secret empowerment is the cause of generating Bodhicitta. The function of the two empowerments is to actually generate Bodhicitta. In order to open understanding, requesting the tantra, the common discussion is the result of those, therefore it is thought that everything is included in the name, the meaning is as previously stated. The explanation of the second chapter of the Determination of the Meaning of the Tantra is completed. ༈ The explanation of the third chapter begins with "thereafter," some think that in the second chapter the discussants were shown.
Chinese
第三，这里说“显示论题”是什么意思呢？难道是注释的时候混乱了吗？就像《斯帕卡布》中所说：“即使续部变成碎片，因为次第没有错乱。”因此，第三个论题不是特殊的续部生起的论题，所以在第二个中提起了，从这之后续部生起，注释不是混乱的。那么，第三个的开头这里所说的“教法生起总的论题”，能仁宣说了共同的乘，这不合理，因为在第二品中，乐聚者以“唉玛吙”请求为了四种隐秘而宣说续部，并且本来任运圆满佛法，示现者承诺宣说这个续部，所以（不合理）。如果这样说，注释师将第二个请求的意义分为两个方面来解释：对于那些没有能力完全理解这个续部的人，是为了引导他们进入道次第而宣说共同乘，就像《斯帕卡布》中所说：“就像请求宣说共同的乘一样。”因此，宣说共同乘者是能仁，他是从示现者本身化现出来的，所以是论题的原因，那就是“从一切如来”等等，要研究经文。总的论题的显示，从“出现之后”等等有四种语义：所作事业的境是三千大千世界，作者是能仁，作事的方式是四种调伏，以及作事的处所是五道众生。第一，三千的“大千世界”就像其他经文中所说的那样：“四大洲和须弥山，日月以及欲天和，梵天的世界千个，千是总的精华想。那个千个是第二个，中等的世界界。那个千个是第三个。”像这样所说的每一个都是化身能仁一个一个的刹土。那么，与前面所说的“六道世界十方无边无际”相矛盾吗？不矛盾，那是任运成就报身的刹土，那是作为化身刹土的基础来表示的。第二，能仁的意思是身能仁，不像老虎和猴子那样不稳重；语能仁，没有喧哗；意能仁