English
It is called "Initiating Speech" because it becomes the cause for the arising of the teachings by urging the discussion of the meaning of the tantras. There are two
Chinese
啊！全知法王引用解脱明点所作的讲解等来看，似乎是说，王子末路者从无学道以胜观之自在即可进入，但此处说从秘密灌顶进入，这是因为两种流派在安立秘密灌顶之道的方式上有所不同吗？或者说，这种果灌顶的授予方式与秘密灌顶的授予方式相符，所以仅仅是称其为秘密灌顶而已？对此需要进行妥善的考察。对于后面的两个灌顶也存在需要断除的疑惑，通过它就能够了解。第二点是，像这样依靠甚深灌顶，如实地显现了导师的心之秘密后，当这个意义通过四种秘密得以确定，并为那些已成为错觉之他力的众生宣说续部时，以“唉玛吙！从耶（梵文：Emaho ye，梵文罗马拟音：Emaho ye，汉语字面意思：稀有哉耶）开始的秘密之法”等语的威力进行祈请，因为他们知晓，执持一切有之苦的根本是颠倒，并且仅仅是可分离的、偶然性的，以及自性束缚与解脱无二，如虚空般清净，所以宣说续部是有意义的，因此面露微笑，眉毛微动等以六种欢喜之态来表示应允。第三，关于果圆满智续的意义，一般性地宣说了三种续部的体性，以及分别宣说了作为道之助缘的续之十法，这两者。前者是就所诠释的意义为主而宣说的，后者是就能诠释的词句为主而宣说的，有些人是这么认为的。在其中的第一点中，所要证悟的是基或因之续，以之证悟和行进的是方便或道之续，最终到达的是果之续，这样分为了三种进行宣说。就像知道芝麻里有油，就不会畏惧榨油的辛苦而开始行动，最终获得油一样，如果知道了自相续中存在着成佛的究竟基础，并且很好地了解了它的特点，那么就会确信将它作为与极其清净的果位状态和形态相符的道，并将其提升到更高层次的巧妙方法，从而能够通过精进修行，最终成就究竟的果位。以这种方式，基、道、果三者是相互关联的，因此被称为续。如《后续》中所说：“续即是常续，从方便和因产生果。”
English
Oh! According to the explanations given by the Omniscient Dharma King, drawing from the 'Drop of Liberation,' it seems that a prince who has reached the end of the path can enter the path of no-more-learning through the power of insight alone. However, here it is said that one enters through the secret empowerment. Is this because the way of establishing the path of secret empowerment differs between the two systems? Or is it merely referred to as secret empowerment because this method of bestowing the resultant empowerment is in accordance with the method of bestowing secret empowerment? This needs to be carefully examined. There are also doubts to be dispelled regarding the latter two empowerments, which can be understood through this. Secondly, it is said that by relying on the profound empowerment, when the secret of the Teacher's mind is revealed as it is, and when that meaning is determined by the four secrets, and the tantra is explained to sentient beings who have become subject to the power of delusion, they prayed with the force of 'Emaho ye (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Emaho ye，稀有哉耶), the secret Dharma from E,' and so on. Because they know that the root of clinging to all the sufferings of existence is inversion, and that it is only separable and adventitious, and that the nature of bondage and liberation are non-dual, pure like the sky, therefore, explaining the tantra is meaningful. Knowing this, they promised to show it with six expressions of joy, such as smiling and moving the eyebrows. Thirdly, regarding the meaning of the Fruit, the All-Knowing Tantra, there are two aspects: a general explanation of the nature of the three tantras, and a detailed explanation of the ten objects of the tantra as conditions for the path. Some say that the former is explained with an emphasis on the object to be expressed, and the latter is explained with an emphasis on the expression. In the first of these, it is explained that what is to be realized is the basis or the cause tantra, what is realized and traversed by is the means or the path tantra, and where one ultimately reaches is the fruit tantra. Just as knowing that there is oil in sesame seeds, one does not hesitate to engage in the labor of pressing and extracting oil, and eventually obtains the oil, so too, if one knows that the ultimate basis for attaining Buddhahood exists in one's own mindstream, and if one understands its characteristics well, then one will be convinced of the crucial point of skillful means to make it the path that is in accordance with the state and form of the utterly pure fruit, and to carry it upwards. Thus, one can accomplish it through diligence, and thereby attain the ultimate fruit. In this way, the basis, path, and fruit are connected as a single continuum, and therefore it is called a tantra. As it says in the Later Tantra: 'Tantra is said to be continuous, from means and cause comes the fruit.'
Chinese
因为这样说了，方法是道路，因是基础的意思。这三者，格朗·尼雅擦瓦说，安住是基础，进入是道路，成熟是果实。罗钦仁波切说，如此一来，见解是有法，不应是道之相续，因为凡是道之相续，必定具有进入道之相续的体性。因为你不是进入。第一个宗法成立，后一个宗法成立，因为你是有知的体性。因为知与入的体性二者不相同。虽然这样说了，格朗对此回答说，不遍及，因为三个体性中的第一个虽然是进入道之相续，但与知入二者区分开来的进入的体性不成立的差别是合理的。这样回答的话需要考察。拉杰·嘉瓦说，在果之相续上，功德的成熟是究竟的。对于成为道的果不遍及这样说。自宗认为，成为一切法之来源的是基础，具有知入的活动的是道路，法性显现，无需勤作而成熟的是果实。首先在基础相续上，主要的意思是安住实相的自性之基础，以及次要的迷乱假立之基础，这二者。第一者，在《功德藏》中说，无缚解的安住实相自证是菩提心，真谛无别，远离所行境，本来安住。对此，在诸佛的经典中，多次说到在一切动摇之法中，唯有心是主要的。心有粗细多种，此处是指极其微细的究竟心，名为心之金刚，光明，自性俱生等等。此续中说心和智慧是自显现，所说的智慧也是指此。其他的粗大之心称为被二者引导的心。这样的智慧，与其他心相比，即使被烦恼和痛苦的束缚所折磨，其自性也丝毫未减损，因此称为无缚解。在续中清晰地体验到，智慧自身的安住实相是证悟空性，不会被相的戏论所夺走，或者显现世间一切都变为自显现唯一的智慧之显现，因此是自证。
English
Because it was said that way. Method is the path, and cause is the meaning of the base. Regarding these three, Gya Nyatsalwa said, "Abiding is the base, entering is the path, and maturing is the fruit." Lotsawa Rinchen said, "In that case, the view is a phenomenon; it cannot be the continuum of the path, because whatever is the continuum of the path is pervaded by the characteristic of entering the continuum of the path. Because you are not entering." The first part of the reason is accepted, and the latter part is established, because you are the characteristic of knowing. Because the characteristics of knowing and entering are not the same. Although it was said that way, Gya replied to that, "It is not pervasive, because the first of the three characteristics, although it is entering the continuum of the path, the difference that it is not the characteristic of entering, which is distinguished from knowing and entering, is reasonable." If you answer like that, it needs to be examined. Lhaje Gyal said, "On the continuum of the fruit, the ultimate maturation of qualities." He said that it is not pervasive for the fruit that has become the path. The self-system believes that the base is what has become the source of all phenomena, the path is what has the activity of knowing and entering, and the fruit is the manifestation of the nature of phenomena, which matures without effort. First, on the base continuum, the main meaning is the base of the nature of reality as it is, and the secondary base of delusion and imputation, these two. The first is, in the Ornament of Realization, it is said, "The self-awareness of the reality that is without bondage or liberation is the mind of enlightenment, the indivisible truth, which is separate from the object of experience, and has always been present." Regarding that, in the scriptures of the Buddhas, it is said many times that among all the moving and unmoving phenomena, only the mind is the main one. That mind has many subtle and coarse aspects, but here it refers to the extremely subtle ultimate mind, which is named the vajra of the mind, luminosity, and innate nature, etc. In this tantra, it is said that mind and wisdom are self-appearing, and the wisdom that is spoken of is also that. Other coarse minds are called minds that are guided by the two. Such wisdom, compared to other minds, even though it is tormented by the bonds of afflictions and suffering, its nature is not diminished in the slightest, so it is called without bondage or liberation. When clearly experienced in the tantra, the abiding reality of wisdom itself is the realization of emptiness, which is not stolen by the elaboration of signs, or all appearances and existences become the appearance of the sole self-appearing wisdom, therefore it is self-awareness.
Chinese
称作。其他宗派只是说，通过修持二资粮道，粗略的心识逐渐成熟为佛陀的智慧，但在此宗派中，这些心识的关键秘密，唯有这金刚智慧才被认为是菩提大智慧的精华，因此称作菩提心。虽然对于二谛有许多普遍的安立方式，但此处指的是秘密幻化部的独特宗派的二谛，或者说是殊胜的二谛。殊胜的胜义谛是：从法界远离戏论的角度来说，是自性胜义；从自明远离遮蔽的角度来说，是智慧胜义。它本身就是身语意功德事业，即作为五果法的宝藏而存在，是果胜义，后者又分为五种，因此被称为胜义七宝。简而言之，只是将光明的光明无分别之部分、光明之部分，以及它作为果法之基础的部分分别开来而已。殊胜的世俗谛是：虽然说是它的力量显现，但如来小尊者说，一切法显现为明觉的幻化是玛哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），显现为明觉的力量是阿努（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），明觉本身自显现是阿底的宗派。因此，说成幻化似乎更好，即胜义谛的幻化，一切器情显现为清净的无量轮。有人说这与果胜义难以区分，但计划和显现法之间有很大差异。这二谛安住于一体的结合，被称为殊胜的无别真谛。像这样二谛的结合，并非仅仅是意识造作的，而是赤裸裸地见到其真实性，因为在显现为能境和所境的粗大戏论心中没有，所以称作超离心识的行境或远离行境。像这样指示远离意识行境，不要因此而误以为胜义谛不是所知，如果那样说，嘿汝嘎噶波中说：所知之中最为殊胜，故为决定义。以及，在口诀中引用了经部的要义：一切诸法菩提心，如其本然原始住，是应知晓之续部义。以及，一切持明上师都将基
English
is called. Other schools only say that by cultivating the path of the two accumulations, the coarse mind gradually matures into the wisdom of the Buddha, but in this school, the key secret of these minds, only this Vajra wisdom is considered the essence of the Great Wisdom of Enlightenment, therefore it is called the Mind of Enlightenment. Although there are many common ways of establishing the two truths, here it refers to the two truths of the unique school of Secret Illusion, or the superior two truths. The superior ultimate truth is: from the point of view of the sphere being free from elaboration, it is the self-nature ultimate; from the point of view of self-luminosity being free from obscuration, it is the wisdom ultimate. It itself is the body, speech, mind, qualities, and activities, that is, existing as the treasure of the five fruition dharmas, it is the fruition ultimate, and the latter is divided into five, therefore it is called the seven treasures of the ultimate. In short, it is only separating the non-conceptual part of luminosity, the luminous part, and the part that it serves as the basis of the fruition dharma. The superior relative truth is: although it is said to be the manifestation of its power, the Sugata Small Venerable said that all dharmas appearing as the magical display of awareness is Maha (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, Chinese literal meaning), appearing as the power of awareness is Anu (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, Chinese literal meaning), awareness itself self-appearing is the Ati school. Therefore, it seems better to say it as magical display, that is, the magical display of the ultimate truth, all containers and contents appearing as pure and infinite wheels. Some say that this is difficult to distinguish from the fruition ultimate, but there is a great difference between the plan and the appearing dharma. The union of these two truths residing in one essence is called the superior indivisible truth. The union of the two truths like this is not merely fabricated by the mind, but seeing its reality nakedly, because it is not in the coarse elaboration mind that appears as object and subject, therefore it is called transcending the object of mind or being free from the object. Showing like this to be free from the object of mind, do not mistakenly think that the ultimate truth is not knowable, if you say that, Heruka Galpo says: Among the knowable, it is the most supreme, therefore it is a definitive word. And, in the oral instructions, the essence of the sutra is quoted: All dharmas are the mind of enlightenment, as they are originally abiding, it is the meaning of the tantra to be known. And, all the vidyadhara masters take the basis