English
In order to teach the Dharma in accordance with the faculties of each individual, including the general vehicle and especially this tantra. While the teacher does not move from the Sambhogakaya, he appears as a Nirmanakaya to tame beings and accomplish their benefit. In the first chapter, it says: "In all inconceivable places, the body, speech, and mind appear in various ways." And in the second chapter, it says: "He performs various sports for the sake of the teachings." This is derived from those words. Secondly, the cause of initiating the discourse has three aspects: essence, definition, and division. The essence is: From the Thuk Thik (Mind Drop): "The teacher grants and the retinue asks. From the occasion, the discourse is initiated by the teacher and the retinue. Whatever becomes the cause of granting and asking, that does not touch the speech." This means that the combination of the teacher and retinue in question and answer makes the meaning of the tantra suitable to the minds of the disciples, without obstruction. For example, the Manjushri Namasamgiti is asked by the retinue, and the Sutra Collection is welcomed by the teacher. These are the two ways of initiating the discourse. The definition is: Why is it called "initiating the discourse"? Because what is to be discussed is the meaning of the tantra, and what prompts the discussion is the initiation, because it is the cause of the arising of the teachings. The divisions are two: uncommon and common initiation of discourse. The first is: bestowing the secret empowerment on the coemergent retinue, and bestowing the two higher empowerments simultaneously. The first is: Then, the Bhagavan, the maker, Vajra Mind Samantabhadra. Etc., showing how to combine skillful means and wisdom. Then, the consort, the Karma Mother Dharma, Samantabhadri. Etc., showing how wisdom is enjoyed as skillful means. Thus, the teacher, father and mother, are united without duality. The cause is the bodhicitta of the father and mother, and the condition at that time. Emaho! The limbs of the Vajra heap are! Etc., the father, holding the part of skillful means, initiates the discourse by purifying all conceptual thoughts into the mandala of the mudra, causing the retinue to realize the increasing conventional truth in their minds. Kyemaho! The ten directions and the empty realms are primordially empty! Etc., the mother, holding the part of wisdom, initiates the discourse by saying that all phenomena gathered by the four objects are enlightened in the nature of the unborn nature of reality, causing the retinue to manifest the ultimate nonconceptual wisdom in their minds. However, the intention of the teacher and retinue
Chinese
由于尚未体验到无有之大智慧，因此不是行为的对境，故称为秘密灌顶。第二，两种灌顶的共同前行是：唉玛，稀有奇妙之法！等等，以最初的四个“奇妙”来表示。对此，眷属的常随菩萨们以融入自显智慧之手印的方式，从脉轮处摇动明点，以生起安乐之初升之态，是生起摇动菩提心。当后来的安乐进入时，先前的安乐消逝，最终一切止息，是出入菩提心。有依之安乐以安住于自处之态，一切皆安住，是安住菩提心。以前面的安乐为象征，缘于后来的安乐，希求愿望，是愿望菩提心。这些是两种灌顶的前行。正行是：唉玛等五个“奇妙”的最后一个所表示的，日月菩提心以上下运行的方式，在金刚和莲花的尖端相遇，由此方便与智慧相结合，智慧与方便相结合，方便与智慧无二结合这三种方式，体验事物俱生智慧，从而获得智慧之灌顶，于相续中生起真实义光明之智慧。以再次返回之方式回到自处，于下稳之十六喜的终点，白红之分上下融入的第二刹那，风也止息，因此体验到这三者的变化之觉知也中断，从而获得大乐之灌顶，如实显现超胜真实无别之义，师徒眷属之意无别。先前所行的这三种灌顶，对于未来开启智慧的眷属来说，会成为生起相续的开场白。然而，仅仅对于俱生眷属来说，开场白、获得灌顶、通达相续之义这三者，本体相同，只是显现为不同的侧面而已。第二，共同的开场白是：眷属们为了他人的利益，对以四种秘密作出决断的众生，理应以慈悲摄受，如此祈请后，生起导师的慈悲，由此，对于此续直接调伏的对象，宣说了此续。共同的所化
English
Since the great wisdom of non-existence has not yet been experienced, it is not the object of action, therefore it is called the secret empowerment. Secondly, the common preliminaries of the two empowerments are: Emaho, wondrous and marvelous dharma! etc., indicated by the first four "marvelous." In this regard, the constant attendant bodhisattvas of the retinue, by means of merging with the self-appearing wisdom mudra, shake the bindu from the root chakra, and as the state of arising of bliss begins, it is the arising and shaking bodhicitta. When the later bliss enters, the former bliss vanishes, and finally all ceases, it is the entering and exiting bodhicitta. The bliss with support abides in its own place, and all abides, it is the abiding bodhicitta. Symbolizing with the former bliss, focusing on the later bliss, desiring and wishing, it is the wishing bodhicitta. These are the preliminaries of the two empowerments. The main part is: the last of the five "emaho" etc. indicates that the sun and moon bodhicitta, in the manner of ascending and descending, meet at the tips of the vajra and lotus, from which skillful means and wisdom are combined, wisdom and skillful means are combined, and skillful means and wisdom are combined in a non-dual manner. Experiencing the co-emergent wisdom of things, thereby obtaining the wisdom empowerment, and the wisdom of the ultimate clear light arises in the continuum. By means of returning again to its own place, at the end of the sixteen joys of the lower stability, in the second instant when the white and red elements dissolve upwards and downwards, even the wind ceases, therefore the awareness that experiences the changes of these three also ceases, thereby obtaining the great bliss empowerment, and the meaning of the superior truth that is indivisible is manifested as it is, and the minds of the teacher and retinue become indivisible. These three empowerments that were previously performed, for the retinue that will open wisdom in the future, will become the opening remarks for the arising of the continuum. However, only for the co-emergent retinue, the opening remarks, obtaining empowerment, and understanding the meaning of the continuum, these three are the same in essence, but merely appear as different aspects. Secondly, the common opening remarks are: For the sake of the benefit of others, the retinue requests that those who have made decisions with the four secrets should be embraced with compassion, and from this, the teacher's compassion arises, and therefore, for those who are directly tamed by this tantra, this tantra is spoken. The common disciples
Chinese
为了从续部中进行开示，示现了不可思议的化身，如六能仁的嬉戏等，示现各种大悲游舞。之后，所有如来与妃女眷属一起说了这句偈颂。从“为了开示而示现各种嬉戏”之间进行了阐述。第三，关于果位圆满证悟续的意义的解释分为两部分：从所说内容主要的角度，总的解释三续的分类；从能说内容主要的角度，分别解释道之助缘续的本体。第一部分是：在《后续》中说：“续被解释为连续不断，从方法和因产生果。”因此，总的来说，具有连续不断的意义就被称为续。分类有：所要证悟的是基或因之续；以之证悟和行进的是方法或道之续；最终到达的是果之续。第一种是：“无缚亦无解脱之，本来任运圆成佛法。”以及，广释中说：“一切自明菩提心，此乃经之量。”因此，基，无缚无解脱的实相自明菩提心，真谛无别离戏论而本来安住的，被称为因续。解释其意义是：因续，以证悟与未证悟的作用，成为轮回涅槃一切法的蓝图，因此称为基。其本身，就实相而言，远离一切缚解脱，原因是束缚之因的错乱法不存在，显现是暂时的，因此没有束缚。没有束缚，就不会有解脱，这是法性，因此称为无缚无解脱。心性，如来藏，不是新产生的，而是从原始以来就圆满成就，恒常不变，无为法的自性而安住，因此称为实相。被称为自明菩提心，是因为轮回涅槃的一切法都包含在心中，而且也包含在自明菩提心的体性中，因此如此命名。真谛无别的意义是：从法界远离一切戏论的角度来说是自性，从自明远离遮蔽的角度来说是智慧。从那
English
In order to teach from the tantras, he manifested inconceivable manifestations, such as the play of the six Thubpas, etc., displaying various forms of great compassion. Then, all the Tathagatas, together with their retinues of consorts, spoke this verse specifically. It is taught from "manifesting various plays for the sake of teaching" to the end. Third, the explanation of the meaning of the tantra of the fruit of complete knowledge is twofold: generally explaining the classification of the three tantras from the perspective of the main subject matter, and specifically explaining the elements of the path, the reality of the tantra, from the perspective of the main expression. The first is: In the Later Tantra, it says, "Tantra is explained as continuous, from means and cause comes the fruit." Therefore, in general, that which has the meaning of continuous is called tantra. The divisions are: that which is to be realized is the base or cause tantra; that by which one realizes and progresses is the means or path tantra; and that in which one ultimately reaches is the fruit tantra. The first is: "Without bondage, without liberation, the Dharma of the Buddha is spontaneously perfect from the beginning." And, in the extensive commentary, it says, "All self-awareness is Bodhicitta, this is said to be the measure of scripture." Therefore, the base, the reality of self-aware Bodhicitta without bondage or liberation, the truth inseparable from the realm of activity, which has always been present, is called the cause tantra. Explaining its meaning is: The cause tantra, by the action of realization and non-realization, becomes the blueprint for all phenomena of samsara and nirvana, therefore it is called the base. That itself, in terms of reality, is free from all bondage and liberation, because the cause of bondage, the deluded phenomena, does not exist, appearance is temporary, therefore there is no bondage. If there is no bondage, there will be no liberation, this is the nature of reality, therefore it is called without bondage or liberation. The nature of mind, the essence of the Sugata, is not newly arisen, but has been perfectly accomplished from the beginning, abiding as the unchanging, unconditioned nature, therefore it is called reality. It is called self-aware Bodhicitta because all phenomena of samsara and nirvana are included in the mind, and it is also included in the essence of self-aware Bodhicitta, therefore it is so named. The meaning of the truth being inseparable is: From the aspect of the expanse being free from all elaboration, it is nature; from the aspect of self-illumination being free from obscuration, it is wisdom. From that
Chinese
身语意功德事业，从五果法显现的自性因自然成就的角度来说，是果位胜义谛，如是七宝自性因自然成就，是殊胜胜义谛。其力量显现为器情身与智慧坛城无量显现，是殊胜世俗谛。二者本体无别双运，故称无别谛。其中，二谛双运的方式是，不舍一法的双运，如黄金与黄金的黄色，或蜡烛与蜡烛的光芒一般，胜义的显现反过来自然显现为世俗。此乃超越一切思议之境，故名离戏。其自始本初即周遍存在于包含动静轮涅的一切法中，即是：界如来藏，自性住种姓，阿赖耶识，具垢如来藏等所指之基础。解释这些意义是：成为一切法之生处故，为空界或界；虽与垢染相关，然其自性为佛故，为如来藏；心性从空性方面来说，圆满了法身，从显现方面来说，圆满了色身的功德，然因垢染未净，故无法行持自之事业，故为自性住种姓；自之本体为自生智慧，以证悟与未证悟的作用，成为轮涅一切之基础故，为阿赖耶识；法性如是，其显现方式似为垢染之壳所缚，故称具垢如来藏。等等。其中，克里亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为我之真如； 乌巴亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为菩提心； 瑜伽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为无始无终之菩提心或普贤菩提心； 玛哈瑜伽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为无别离戏菩提心或无别谛殊胜大身； 阿努（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为空界与智慧无二之子大乐根本菩提心坛城； 阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为光明菩提心空明无灭之实相具三智慧等等，有诸多名称。因衰