English
That which has not become a cause, that (sound) has not touched (the Buddha's) speech. Thus it is said. The explanation of the words is: As mentioned above, telling is explaining the tantra, and encouraging there becomes the cause for the arising of the tantra. As said in the Heart Drop: The nature of the established meaning of the definitive word is also it, what need is there to say about the question of the occasion? From the question, the Sutra will surely be established. Thus it is said. The types are: As said in the Root Tantra of Body, Speech, and Mind: Similarly, there are two types of telling and encouraging. Therefore, telling and encouraging for the sake of the uncommon together and for the sake of the common distinction, as said in the Heart Drop: For the benefit of the retinue and others, the accumulation of causes and compassion will increase. Thus it is said. The first has two: the secret empowerment and the common display of the functions of the latter two empowerments. The first is: As said in the Root Tantra of Body, Speech, and Mind: There are two uncommon displays, Father and Mother engaging in union, encouraging play, after delighting, empowering the retinue, encouraging for the sake of the arising of the meaning of the tantra. Thus, Father and Mother equally enter, in the second of this it says: Then the Bhagavan, the maker, Vajra Mind Samantabhadra, the nature of all without remainder, the Vajra Consort called Mother Dharmakaya Samantabhadri enters. From the practice, the reality of the special substance empowerment is: all the deities of the ten directions and four times are indivisible into the nature of one. From telling and encouraging, telling its realization is: Emaho! The limbs of the Vajra Body are. And, Kye Mao! The ten directions and empty realms are primordially empty. Thus it is said. Its definitive word is: The deity himself speaks this especially to the deity himself. Saying this, all are primordially enlightened, the Tathagata himself knows. Thus it is said. The second also has: Then the great master of non-duality, generating the primordially enlightened mind into wisdom, spoke these. Ema, wondrous and amazing Dharma, the secret of all perfect Buddhas, in the unborn it speaks of shaking, in the unceasing it speaks of destruction, in the un abiding it speaks of abiding, in the unconditioned it speaks of aspiration, in the un coming and going it speaks of coming and going Bodhicitta. What is said is told as history, the nature of the empowerment is to generate the five stages of the path of means, the mind of the stages, and thereby obtain it.
Chinese
说“功德示现眷属意无别”，所有天众及妃嫔眷属皆大欢喜。如是说。 “有情众生无舍离， 受用圆满报身与妃嫔， 二无别嬉戏等是教法， 为令和合者得解脱故。” 如是说。 第二，根本续中说： “共同发起宣说师与眷， 从显现差别而得灌顶， 由自证悟而为利众生， 请问开示之义与答复。” 因此，共同受灌顶者虽已证悟续部，然为开启四种秘密之门，故请问宣说。此后，所有天众及妃嫔眷属特意宣说此偈： “唉玛吙，从耶（藏文，梵文天城体：ये，梵文罗马拟音：ye，汉语字面意思：耶）出之秘密法， 种种显现而自性秘密， 本体自性之极秘密， 非异体性之最秘密。” 如是说。 又，彼续中说： “赐予开许之义语， 身语意之欢悦行。” 如是说。如是说。特意宣说此偈： 从“唉玛吙”至“为示教法而行种种欢悦”之间，谓导师生起大悲心而欢喜宣说续部。第二品宣说之。 第三，当知应知之事物，续之义理亦有四者。必要者，真实通达道之续部，经由之，现前暂时与究竟之二果。体性者，道及其支分等，于下文宣说。解释词义者，续如前述。义者，是能作之语，所知与所证是义，彼以此道而知且证故。根本续中说： “续义圆满与义相关， 自性名为续部， 所诠释续亦如是。” 如是说。种类者，彼续中说： “续义道与支分。” 如是故有二，道之体性与支分助伴。初者有四，差别道之体相，所诠释之差别，分别法相关道之差别，先趋入何者之考察。初者，差别之道路成为应修持者，道路
English
Having said, "The qualities, the teacher, and the retinue have become non-different in intention," all the deities and the entire assembly of consorts were especially pleased. Thus it is said. "Sentient beings are not abandoned, The enjoyment of the complete body with consorts, The inseparability of play, etc., is the teaching, For the sake of liberating those who are in harmony." Thus it is said. Secondly, in the root text it says: "Commonly initiating the teaching, the teacher, and the retinue, From the appearance of difference, empowerment is obtained, Having realized it oneself, for the benefit of beings, The meaning of the requested teachings and answers." Therefore, although those who received the empowerment together have realized the tantra, they requested to explain it in order to open the doors of the four secrets. After that, all the deities and the assembly of consorts specifically recited this verse: "Emaho, the secret dharma from Ye（藏文，梵文天城体：ये，梵文罗马拟音：ye，汉语字面意思：耶）, Various appearances, but the nature is secret, The essence of the entity is extremely secret, The most secret of non-dual nature." Thus it is said. Also, in that same text it says: "Granting the meaning of permission, Performing the joy of body, speech, and mind." Thus it is said. Thus it is said. Specifically reciting this verse: From "Emaho" to "Performing various joys for the sake of teaching," it means that the teacher, having generated great compassion, rejoices in explaining the tantra. The second chapter explains this. Thirdly, one should know the objects to be known, and the meaning of the tantra also has four aspects. The necessity is to truly understand the tantra of the path, and through it, to realize the two fruits of temporary and ultimate states. The essence is the path and its conditions, which will be explained below. Explaining the meaning of the words, "tantra" is as mentioned above. "Meaning" is a word that performs an action, and the knowable and attainable are the meaning, because this path knows and attains it. In the root text it says: "The complete tantra meaning and related to meaning, By nature, it is called tantra, The signifying tantra is also the same." Thus it is said. The types are, in that same text it says: "Tantra meaning, path, and limbs." Therefore, there are two: the essence of the path and the limb conditions. The first has four: the characteristics of the distinguished path, the distinction of what is signified, distinguishing the differences between related paths, and examining which goes first. The first is that the distinguished path becomes something to be practiced, the path
Chinese
次第中说：“为了如此考察的有缘者。”又说：“在如劫如微尘数的刹土中，精进修习并善安住者，为了让具智慧眼者进入此处。”又，广论中说：“此如来行境，唯有具绝顶智慧之士方能领悟。”因此。第二，根本论中说：“然亦由所化众之意乐，而说为二道。”即是二者。何为二者？彼论中说：“是解脱道与方便道。”即是智慧解脱道与口诀方便道。此论第九品中说：“智慧法界之如是性，成为方便之手印故。”如是。第一者有二，即意义与分类。第一，从知识进入的束缚中解脱，成为成果的成就者。道次第中说：“以闻思修的结合，自生自然成就故。”如是。第二，彼论中说：“长者也是次第与顿悟者。”即次第者与顿悟者二者。第一者有四，即以三种特征束缚道，并考察其为渐进或顿超，以及道中是否有寂静与忿怒二者的差别，并思考这些道中是否有漏洞的差别。第一，此论第十二品中说：“知识进入，具足特征之总持，成为成熟果实的因与缘，成为具能力者。”因此，具有因之知识，缘之进入，以及果之圆满的特征。第一，是见解的证悟，对此有三，即以何证悟之见解的自性，以何证悟之心的本体，以及以其如何证悟之方式。第一，是所有法的自性如何存在，即是那样，第三品中说：“法的自性如何，我应如实证悟。”因此。第二，是从闻思产生的智慧的权能，道次第中说：“为了见到因之坛城，应寻求殊胜的闻思。”又，此论第十三品中说：“以闻思修的结合，自生自然任运成就。”如是。最后，彼论中说：“如是具足而寻觅时，以正理
English
In the Gradual Path it says, "For the fortunate who have thus examined." And, "In as many realms as there are dust motes in a kalpa, those who have diligently trained and are well-established, for the sake of those with the eye of wisdom to enter here." Also, in the Extensive Treatise it says, "This realm of activity of the Tathagatas is realized only by those with the utmost intellectual prowess." Therefore. Secondly, in the Root Text it says, "However, due to the inclinations of those to be trained, the path is also spoken of as two." That is, there are two. What are the two? In that same text it says, "It is the path of liberation and the path of means." That is, the path of wisdom liberation and the path of skillful means of oral instructions. In the ninth chapter of this text it says, "Because the suchness of the realm of wisdom becomes the mudra of means." Thus. The first has two aspects: meaning and classification. First, it is that which, by liberating from the bonds of entering into knowledge, becomes the accomplisher of the result. In the Gradual Path it says, "Through the combination of hearing, thinking, and meditating, it naturally and spontaneously accomplishes." Thus. Second, in that same text it says, "The long one is also gradual and sudden." That is, the gradual one and the sudden one are the two. The first has four aspects: binding the path with three characteristics, examining it as progressive or direct breakthrough, the distinction of whether there is peace and wrath in the path, and contemplating the difference of whether there are outflows in these. First, in the twelfth chapter of this text it says, "The dharani that possesses the characteristics of entering into knowledge, the cause and condition that ripens the fruit, whatever becomes capable." Therefore, it has the characteristics of the knowledge of the cause, the entering of the condition, and the completion of the result. First, it is the realization of the view, and there are three aspects to this: the nature of the view to be realized, the essence of the mind that realizes, and the manner in which it realizes. First, it is how the nature of all things exists, and that is it. In the third chapter it says, "How is the nature of phenomena? I must realize it correctly." Therefore. Second, it is the power of wisdom that arises from hearing and thinking. In the Gradual Path it says, "In order to see the mandala of the cause, one seeks excellent hearing and thinking." Also, in the thirteenth chapter of this text it says, "Through the combination of hearing, thinking, and meditating, it is self-born, natural, and spontaneously accomplished." Thus. Finally, in that same text it says, "When one seeks with such qualities, with valid reasoning
Chinese
以慧眼观察，以特殊的智慧辨别错误，从不错误的视角出发。因此，所量之事以理证来理解。如《彼论》所说：“基和理证成就之义。”共有三种：所量之有法，能量之理证，以及如此衡量的结论。第一种，以量智来理解，其中有三种类别，此处指的是以二谛所涵盖的一切法。如《彼论》所说：“实则考察之基，乃是轮涅实执之显现。”因此，过去的自相未成为对境，轮回的自相虽已确立为真实，但其本身是错误的，因此衡量它没有必要。如果这样说，那么这二者的自相并非所量。那么是什么呢？是显现为过去，却执着于轮回的显现和执着二者的集合。如《彼论》所说：“衡量显现和执着没有过失。”第二，理证是指具备三相，在诤论的基础上具有破立二者的作用。如《彼论》所说：“因此，理证是作用。”因此，理证有两种：名同义异的理证，以及量、经论的理证。第一种有五种：一与多分离的理证，如军队和虚空一样，因为是一与多分离，所以在执着显现上不成立。此论第九品说：“一与多不分离，无边无中即是如是。”因乘行者认为应该舍弃它而分离，但此处没有舍弃，因此是“སྤགས་སོ”。二谛的理证是，仅显现时，由于心识错乱而执着于它是世俗谛，不迷惑而与之相应的是真谛。第三品说：“真实幻化的二者中，无我与我所，亦无他者。”也就是说，其他宗派认为二谛是不同的，从而进行破立，但此处没有分别，因此与它分离，所以是“སྤགས་སོ”。分别的理证是，由于瓶子的形状和颜色等显现，外境的诸法并非一体成立，因此真实而言是法界。在《广大我一论》中说：生起