Chinese
因为经文中也清楚地表明了这一点。如果另有其他能仁，那么认为他们所教的法和持有者必须存在，这种想法非常粗糙，因为在我国也用能仁这个词来描述。如果他们所教的法和持有者弟子必须存在，那就太过分了。因此，在我们看来，将调伏众生的六位化身称为能仁是非常合理的。如《意集经》所说：金刚萨埵的化身不可思议，为了彻底摧毁轮回的军队，所以称为能仁。因此这样说。第二，发起因缘，由第二品来阐述。其中有：必要、本体、词义、分类四种。第一，有迅速出现以使续部的意义与所化众生的智慧相符的必要。如《心滴》所说：所说的是自性秘密续，应如实地说。导师以续部的意义、道和词，关系、次第和混乱，都必定跟随开端。第二，导师和眷属的问答统一为一个因缘，从而使教法得以产生。如《心滴》所说：导师给予允许，眷属提出请求，从场合中发起讨论和眷属。允许和请求的因缘统一，从而使教法得以产生。第三，所要讨论的是教法，促使讨论的是，为了成为教法产生的因缘，所以称为发起。第四，如《腹部经》所说：同样，发起有两种。因此，为了共同聚集，导师迎接并开启讨论；为了共同分开，眷属恭敬地提问并开启讨论。如《心滴》所说：为了眷属和其他人的利益，因缘聚合，以慈悲显现。第一种也有意义和确定。第一，导师父母一同给予眷属甚深的三灌顶，从而领悟了自性秘密心髓的意义，为了自己的利益而证悟成佛，这是不共的发起，因为以究竟确定的词语真实地宣说了自性秘密心髓的意义。也正如《腹部经》所说：
English
Because the scriptures also clearly state this. If there were other Sugatas, then the idea that their teachings and holders must exist is very crude, because in our country, the word Sugata is also used to describe. If their teachings and the disciples who hold them must exist, then that is too much. Therefore, in our view, it is very reasonable to call the six incarnations who tame beings Sugatas. As it is said in the Gongdü: The emanations of Vajrasattva are inconceivable, and they are called Sugatas because they completely destroy the army of samsara. Therefore, it is said. Second, the cause of the initiation is explained by the second chapter. Among them are: necessity, essence, meaning of the word, and four categories. First, there is a need for it to arise quickly so that the meaning of the tantra is in accordance with the minds of the disciples. As it says in the Thuktik: What is said is the self-secret tantra, which should be said as it is. The teacher uses the meaning of the tantra, the path and the words, the relationship, the order and the confusion, all of which must follow the beginning. Second, the question and answer of the teacher and retinue are unified into one cause, so that the teaching can arise. As it says in the same text: The teacher gives permission and the retinue asks, from the occasion arises discussion and retinue. The cause of permission and request is unified, so that the teaching can arise. Third, what is to be discussed is the teaching, and what prompts the discussion is that, in order to become the cause of the arising of the teaching, it is called initiation. Fourth, as it says in the Khokzhung: Similarly, there are two kinds of initiation. Therefore, for the sake of common gathering, the teacher welcomes and initiates the discussion; for the sake of common separation, the retinue respectfully asks and initiates the discussion. As it says in the Thuktik: For the benefit of the retinue and others, the causes gather and appear with compassion. The first also has meaning and determination. First, the teacher, father and mother, together bestow the three profound empowerments on the retinue, thereby realizing the meaning of the self-secret heart essence, and attaining enlightenment for their own benefit. This is the uncommon initiation, because the meaning of the self-secret heart essence is actually taught with definitive words. As it says in the Khokzhung:
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文中说：非共同的导师，父尊母尊引发欢爱嬉戏，欢喜之后为眷属灌顶，为了生起续部的意义而发起。如是说。第二，是秘密灌顶的发起和二灌顶的共同事业的阐述。第一是：未证悟之时，意的分别念是轮回的作者，证悟之时，已逝的作者自证智二者自性无别，因此金刚意即是普贤。作业母是：未成为五根境的境，是有为和无为以及无为的法界，由此生起意，成为意的境，因此是明妃即普贤母。因此，从那以后，薄伽梵作者金刚意。如是等等，从那以后，明妃作业母法普贤母。如是等等，这样导师父尊母尊双运所生的日月菩提心作为因，父尊母尊所修持的意义，以特意宣说二者作为缘，它的结果是宣说证悟，父尊执持方便之分，对于轮涅一切在手印坛城一个自性中成佛，以惊叹的方式，唉玛！金刚蕴身支分是！如是等等开示，眷属们见到增上世俗谛，蕴界处一切都证悟为本尊和本尊母的坛城，母尊执持智慧之分，奇哉！十方虚空界本来清净！如是等等开示法界之义，眷属们见到增上胜义谛，如此十方虚空界和，三有和，五浊和，五蕴，总摄于四种名言的一切本来显现成佛于法身，因此证悟到不需从其他地方寻找果。那时，对于先前俱生的眷属，开示发起，灌顶，续部讲说三者一时圆满，对于后来引导的眷属，按照先后次第，清净粗中细的障碍，成为能够讲说世俗和胜义谛的具器者。重要的是
English
It says in the text: The uncommon teacher, the father and mother arouse love and play, and after rejoicing, empower the retinue, and initiate to generate the meaning of the tantra. So it is said. Secondly, it is the initiation of the secret empowerment and the explanation of the common activities of the two empowerments. The first is: When not realized, the mind's conceptualization is the creator of samsara, and when realized, the past creator, the self-aware wisdom, the two are inseparable in nature, therefore the Vajra Mind is Samantabhadra. The Karma Mother is: The realm that has not become the object of the five senses, is the realm of conditioned, unconditioned, and unconditioned dharmas, which gives rise to mind, and becomes the object of mind, therefore she is the consort, namely Samantabhadri. Therefore, from then on, the Bhagavan, the creator, Vajra Mind. So on and so forth, and from then on, the consort, Karma Mother, Dharma Samantabhadri. So on and so forth, in this way, the sun and moon bodhicitta arising from the union of the teacher father and mother are taken as the cause, and the meaning practiced by the father and mother, with the special statement of the two as the condition, its result is the statement of realization, the father takes hold of the aspect of skillful means, for all of samsara and nirvana to be enlightened in the nature of a single mandala of mudra, in a way of exclamation, Emaho! The Vajra aggregates and limbs are! So on and so forth, the retinue sees the increasing conventional truth, and all the aggregates, elements, and sense bases are realized as the mandala of deities and consorts, the mother takes hold of the aspect of wisdom, Kyeho! The ten directions and empty realms are originally pure! So on and so forth, explaining the meaning of the expanse, the retinue sees the increasing ultimate truth, thus the ten directions and empty realms, and the three realms, and the five degenerations, and the five aggregates, all summarized by the four terms, are originally manifest and enlightened as the Dharmakaya, therefore realizing that there is no need to seek the result from elsewhere. At that time, for the previously co-emergent retinue, the three of initiation, empowerment, and tantra explanation are all complete at once, for the retinue that is guided later, according to the order of before and after, the gross, medium, and subtle obscurations are purified, and they become vessels capable of explaining the conventional and ultimate truths. Importantly
Chinese
按照德雄的词句，有人会想，父母双身结合、灌顶以及眷属见到真谛，这些在时间上是有先后的吗？不是的，就像芥子中没有两个点一样，意思是说，其意也是相同的。父母双身的行为、体验和这些词句，虽然在文字上有先后，但所说的时间是相同的。因此，虽然词句上有先后，但时间上没有先后。所以，先说了结合的两种，然后才说修持的两种。如来亲知一切本来成佛，这是密灌顶的定义。日月交融之明点，以此对眷属进行密灌顶，虽然生起了证悟胜义谛的无分别智慧，但因为尚未体验到导师无别的广大智慧，所以称为密灌顶。这里有些人说，导师父母给予密灌顶是不合理的，因为没有特殊的行为和灌顶之物，因为导师父母不是具有血肉之躯的色身，所以没有依于此的日月菩提心，就像没有墙壁就没有依于此的图画一样。虽然没有血肉之躯的那些，但对于所化众生的显现来说，日月交融的菩提心出现是没有相违的，如《小品》中所说：从所依处脉和明点中，自证智慧显现为形象。因此，诸佛的心性自证本身，在所化众生的面前显现为智慧幻化的自性之脉和所依明点，从而成办利益。第二，这样进行密灌顶后，为了共同宣说智慧、般若和无别大乐的二种灌顶之事业，因此，从二无别的自性大者开始。意思是说，从意义和象征父母双身日月无二的境界中，如《奇妙王》中所说：无始无终的众生们，本来就是佛，为了成为知晓本来是佛的自性，发起殊胜菩提心。就像这样，为了生起眷属的五种心，所以宣说了这些。那么，对于生起心或实际灌顶，如果归纳上师们的不同观点，可以归纳为三种：基之自性。
English
According to the words of Te-shung, one might wonder whether the union of the father and mother, the empowerment, and the seeing of truth by the retinue occur at different times. It is not so. Just as there are not two bindus in a mustard seed, the meaning is also the same. The actions, experiences, and words of the father and mother, although they may appear in different order in writing, are said to occur at the same time. Therefore, although the words may appear in sequence, the time is not sequential. Hence, the two unions are described first, and then the two practices are described later. The Tathagata himself knows that all beings are enlightened from the beginning. This is the definition of the secret empowerment. By bestowing the secret empowerment upon the retinue through the bindu of the union of the sun and moon, although the non-conceptual wisdom of realizing the ultimate truth arises, it is called the secret empowerment because the great wisdom of the teacher's non-dual mind has not yet been experienced. Here, some say that it is not reasonable for the teacher, the father and mother, to bestow the secret empowerment, because there is no special action or empowerment substance, because the teacher, the father and mother, do not have a physical body of flesh and blood, and therefore there is no sun and moon bodhicitta based on it, just as there is no picture on a wall without a wall. Although those with physical bodies do not exist, it is not contradictory for the bodhicitta of the union of the sun and moon to appear to the perception of those to be trained. As it says in the "Small Treatise": From the place of support, the channels and bindus, self-awareness wisdom manifests as form. Therefore, the self-awareness of the Victorious Ones' minds manifests as the channels and supporting bindus, which are the nature of the illusory wisdom, in the face of those to be trained, and thus accomplishes benefit. Secondly, after bestowing the secret empowerment in this way, it is intended to jointly show the activities of the two empowerments of wisdom, prajna, and non-dual great bliss. Therefore, it starts with the great being of non-duality. This means that from the state of the meaning and symbol of the non-duality of the sun and moon of the father and mother, as it says in the "Wonderful King": All sentient beings, without beginning or end, are inherently Buddhas. In order to become the nature of knowing that they are inherently Buddhas, they generate the supreme bodhicitta. Like this, these are spoken in order to generate the five minds of the retinue. So, regarding the actual generation of mind or empowerment, if we summarize the different views of the lamas, they can be summarized into three: the nature of the ground.
Chinese
趋入道之，究竟果位之发心也。 初者，诶哦奇三次第，基位本觉本始是智慧，彼修持之方便，彼究竟之果位乃稀有也。 彼等乃圆满佛陀众之秘密，心之所缘基位束缚解脱无有，功德任运成就此非凡夫之境界故。 彼亦胜义中生灭住缘去来无有，世俗中显现生等五，仅显现生起之刹那亦无有生等故，真谛无别也。 次第而论，基位义之阿赖耶为空性之智慧，修道义之阿赖耶如镜，烦恼意平等性，意识各别分别，五根成所作智中修心也。 二者，解脱道与，方便道二。 初者，诶玛等三谛次第稀有也，佛陀众之密意彼难悟故宣说也。 彼亦与五心相应与，与五智相应二。 初者，无生等真谛无别而五者修持，动，入，住，愿，究竟也，解脱道之五心次第一时生起二者相应也。 此处住之后发愿乃通常之次第，生起次第之动之后发愿生起也。 二者，无生胜义谛，一切生起世俗谛，生与未生二者无别证悟法界体性智中生起等次第如前修持也，如《怖畏电光》第四品中所说也。 二者方便道如下门般宣说者，诶玛哦等，大贪欲之行持不束缚，彼迅速与果位相应，此方便胜于其他乃此不可思议之特点也，佛陀之密意方便道此有利有弊故秘密也。 彼亦，自性俱生智中日月菩提心生灭住缘去来无有，实物俱生智修持之时一切生灭住缘如是显现四