English
The generation of the mind for the ultimate fruition of the path to be traversed. Firstly, the three stages of E-ngo-rmad are that the basic consciousness from the beginning is wisdom, the means of practicing it, and the ultimate result is rare. These are the secrets of all the perfect Buddhas, because the object of the mind, the basis of bondage and liberation, is without inherent existence, and the qualities are spontaneously accomplished, this is not the realm of ordinary people. Moreover, in the ultimate sense, there is no arising, ceasing, abiding, focusing, going, or coming, but in the conventional sense, it appears as five things such as arising. Since there is no arising, etc., from the mere appearance of arising, the truth is inseparable. In order, the basic Alaya is the wisdom of emptiness, the Alaya of the path is like a mirror, the equality of afflictive emotions and mind, the separate discernment of consciousness, and the cultivation of the mind in the wisdom of accomplishing activities of the five senses. Secondly, there are two paths: the path of liberation and the path of means. Firstly, Ema, etc., are rare in the order of the three truths, and it is said because the intention of all Buddhas is difficult to realize. It is also associated with the five minds and with the five wisdoms. Firstly, the five repetitions of the inseparability of the truths such as non-arising are moving, entering, abiding, wishing, and accomplishing, and the five minds of the path of liberation arise simultaneously in association with the two. Here, wishing after abiding is the usual order, and wishing after moving in the order of arising occurs. Secondly, the unborn is the ultimate meaning, all that arises is the conventional, and realizing that the born and unborn are inseparable is to generate the Dharmadhatu wisdom, etc., and the order is cultivated as before, as stated in the fourth chapter of "Fearsome Lightning." Secondly, the path of means is explained like the lower gate, Emao, etc., the practice of great desire does not bind, it quickly connects with the result, and this method is superior to others, which is the characteristic of this wonderful teaching, and the intention of the Victorious Ones is secret because this path of means has advantages and disadvantages. Moreover, in the co-emergent wisdom of self-nature, the sun and moon Bodhicitta have no arising, ceasing, abiding, focusing, going, or coming, but when practicing the co-emergent wisdom of objects, all arising, ceasing, abiding, and focusing appear as four.
Chinese
次第是，摇动、消融、安住和发愿菩提心。两种灌顶的共同前行是四种心，以及“去”和“来”所指的共同正行。日月菩提心在金刚和莲花的顶端，四喜按次第生起之时，两个明点相遇，以方便抓住而不失落，从而获得智慧之灌顶，生起胜义光明之智慧。再次以方便使其返回，向上升起，从而四种稳固之喜圆满，当明点到达其自身位置时，分别念之众聚于身和智慧中成佛，这是获得大乐之灌顶。此时，生起世俗和无分别之智慧，这是究竟或去来菩提心。应知后两种灌顶在此刻授予。如是，实物俱生智显现生灭住定去来之时，自性俱生智生起等五者无别而修持。此处有些人说，这三种深奥的灌顶是开示还是经义？如果是前者，则在获得俱生灌顶之时，经的理解不会改变，因为经义已经究竟。如果是后者，则与《续部针》中的“五心开示之业”相矛盾。答：依赖于两种情况，作为缘起和教法二者并不矛盾。其理由是，依赖于俱生，通过灌顶之门，使所说之义的经轮显现。从经义理解的角度来看是教法，通过授予秘密灌顶，使其成为堪能之器，并通过后两种灌顶，使其成为成熟解脱之有缘者，从而成为理解自性秘密心髓之义的缘起，因此也成为开示。或者，秘密灌顶是缘起，后两种灌顶成为经义，因此没有第一个过失。正如《续部针》中所说：“从经之二缘起中，非共同之开示是显示秘密灌顶之故。”以及，巴拉玛尔塔（梵文天城体：परमार्थ，梵文罗马拟音：paramārtha，汉语字面意思：胜义）是胜义菩提心，五心之末，十六刹那之菩提心未触及尽头是摩诃衍
English
The order is as follows: agitation, dissolution, abiding, and aspiration bodhicitta. The common preliminary for the two empowerments is the four minds, and the common main practice is indicated by "going" and "coming." At the time when the four joys arise in sequence at the tip of the vajra and lotus of the sun and moon bodhicitta, the two bindus meet, and by holding them with skillful means and not losing them, one obtains the empowerment of wisdom, and the wisdom of ultimate luminosity arises. Again, by reversing it with skillful means and coming upwards, the four joys of stability are completed, and just as the bindu reaches its own place, the aggregates of conceptualization are enlightened into body and wisdom, which is the attainment of the empowerment of great bliss. At that time, the arising of the wisdom of conventional and non-duality is the ultimate or the going and coming bodhicitta. It should be understood that the latter two empowerments are conferred at this very moment. Thus, at the very time when the innate wisdom of phenomena appears as arising, ceasing, abiding, focusing, going, and coming, the five, including the arising of the naturally innate wisdom, are practiced as inseparable. Here, some say, are these three profound empowerments an exposition or the meaning of the tantra? If it is the former, then at the time of obtaining the coemergent empowerment, the understanding of the tantra will not change, because the meaning of the tantra is already ultimate. If it is the latter, then it contradicts the statement in the "Tantra Needle," "the activity of expounding by the five minds." Answer: Depending on the two situations, it is not contradictory as both cause and teaching. The reason for this is that, depending on the coemergent, through the door of empowerment, the wheel of the meaning of the expressed object is made to appear. From the perspective of understanding the meaning of the tantra, it is the teaching, and by conferring the secret empowerment, it makes one a suitable vessel, and through the latter two empowerments, it makes one a fortunate one for maturation and liberation, thus becoming the cause for understanding the meaning of the essence of the secret nature, and therefore it also becomes an exposition. Or, the secret empowerment is the cause, and the latter two empowerments become the meaning of the tantra, so there is no first fault. As it says in the "Tantra Needle," "From the two causes of the tantra, the uncommon exposition is because it shows the secret empowerment." And, Paramartha (藏文：པ་ར་མཱརྠ་，梵文天城体：परमार्थ，梵文罗马拟音：paramārtha，汉语字面意思：胜义) is the ultimate bodhicitta, the last of the five minds, the bodhicitta of the sixteen moments that has not reached the end is Mahāy
Chinese
阿那（A na）是伟大的乘，即此续。如《现观庄严论》中也说：‘导师父母发起谈论，是为了灌顶和讲续。’对于能理解的人来说，通过灌顶，导师和眷属变得没有差别，为了利益他人，生起请续的勇气，成为教法产生的因缘，因此，三种灌顶都会成为谈论发起的原因，所以没有第二个过失。而且，前面说过：‘眷属领悟后发起谈论，是为了能理解的人。’因此，谈论发起、获得灌顶、理解续这三者本体相同，对于先前存在的俱生者来说，续已经圆满一次了。这样，通过对俱生者进行灌顶，知识的细微障碍得以清除，通达自性秘密心髓的意义，生起无二的智慧，为了自身利益，证悟五身自性成佛，这是第三个究竟果位的发心。什么呢？如埃玛沃（E ma'o）等，与五身相应而谈论发起，灌顶并讲续，清净障碍后成佛是殊胜的，俱生者们以五身的体性成佛，导师和眷属的意趣成为一体，因为没有成为能理解者的行境，所以是秘密的。而且，无生与生无别是法身，不灭与灭无二是现证菩提之身，住与不住无二是报身，有相与无相无二是金刚身，无去来而从此显现无二是化身，这样发心共有五种。’这样宣说，对获得灌顶的功德，导师和眷属的意趣成为无有差别而感到欢喜。这些也如根本续中所说：‘对于具有贪欲的众生，没有舍弃，圆满报身和明妃，无二的嬉戏等是教法，为了以相同者救度相同者。’第二方面也有，理解意义和决定两种。第一，俱生者们为了自身利益已经成佛，所以不需要请续，但为了利益他人，为了能理解的以四种秘密印持的眷属，请讲续，导师生起慈悲，以六种欢喜的方式讲续，并且是证悟此
English
Āna is the Great Vehicle, that is, this tantra. As it is also said in the Abhisamayālaṃkāra: 'The Teacher, father and mother, initiated the discussion in order to empower and explain the tantra.' For those who can understand, through empowerment, the Teacher and retinue become indistinguishable. In order to benefit others, courage arises to request the tantra, becoming the cause for the arising of the teachings. Therefore, all three empowerments become the cause for initiating discussion, so there is no second fault. Moreover, it was said earlier: 'The retinue, having realized, initiates the discussion for the sake of those who can understand.' Therefore, initiating discussion, receiving empowerment, and understanding the tantra are of the same essence. For the co-emergent ones who existed previously, the tantra has already been completed once. Thus, by empowering the co-emergent ones, the subtle obscurations of knowledge are cleared away, the meaning of the secret essence of self-nature is understood, non-dual wisdom arises, and for their own benefit, they attain Buddhahood as the embodiment of the five kāyas. This is the third, the ultimate fruition of bodhicitta. What is it? Such as Emaho, etc., engaging in discussion in accordance with the five kāyas, empowering and explaining the tantra, purifying obscurations and attaining Buddhahood is supreme. The co-emergent ones attain Buddhahood in the essence of the five kāyas, and the intention of the Teacher and retinue becomes one. Because it has not become the object of those who can understand, it is secret. Moreover, the unborn and the born are inseparable, the Dharmakāya; the unceasing and the ceasing are non-dual, the Sambhogakāya; the abiding and the non-abiding are non-dual, the Nirmāṇakāya; the with-form and the without-form are non-dual, the Vajrakāya; the without-going and without-coming, from which appearance is non-dual, the Nirmāṇakāya; thus, there are five kinds of bodhicitta.' Thus it is said, rejoicing in the merit of receiving empowerment, the intention of the Teacher and retinue becoming undifferentiated. These are also as stated in the root text: 'For sentient beings with attachment, without abandoning, the complete Sambhogakāya and consort, non-dual play, etc., are the teachings, in order to liberate the similar by the similar.' Secondly, there are two aspects: understanding the meaning and determining it. First, the co-emergent ones have already attained Buddhahood for their own benefit, so there is no need to request the tantra. But in order to benefit others, for the sake of the retinue who can understand, sealed with the four secrets, they requested the tantra to be taught. The Teacher's compassion arose, and the tantra was taught through the six modes of joy, and it is the fortune to realize this.
Chinese
为了向不具备（根器）者展示其他道次第的乘，能仁六尊化身，承诺宣说不可思议的法门，这是共同的开场白。正如其中所说：共同开场白，导师与眷属，显现差别而得灌顶，自己证悟后为利众生，请示与回答皆以意义赐予，允许以意义化为语言，身语意之喜悦而行持。如此。第二部分包括：眷属的请示和导师的允许。第一部分是：为了以四种秘密来调伏的所化，请示宣说续部。然后，所有如来与妃女眷属一起说了这句偈颂：埃玛沃（藏文），从耶（藏文）到秘密之法（藏文），等等，因此请求以慈悲摄受。第二部分是：因此，虽然一切法本来就是佛，没有分别，但对未证悟者生起慈悲，欢喜宣说任运自成的法，所以加上这句偈颂。什么是呢？埃玛沃（藏文），从如来藏（藏文）等等，因为一切有情都具有如来藏，虽然由于未证悟而显现为束缚和解脱，但实际上束缚和解脱都不成立。如《佛平等合经》所说：所缚、能缚、缚者，我执、有情、痛苦实，一切皆是心之自性故，我执之名亦无有，因此二者皆不存在，故无有行者。如此。为了显示其意义，本来任运圆满之佛法，为了宣说而行持各种喜悦。因此，以微笑、眉毛动、眼睛转动、身体挺直、伸出手、放出光芒和化身等六种喜悦的方式，为特殊所化宣说续部是第三品下半部分的内容，为共同所化如何欢喜则是与第三品上半部分相关的内容。 吉祥秘密藏续，决定真如之王续，以总义之门来确定的善说《秘密主尊口诀》。