English
Inspiring play and joyfully bestowing empowerment upon the retinue, it is said that this is done to initiate the arising of the meaning of the tantra. Secondly, the extraordinary tantra, the tantra of the path of wisdom liberation, whenever the basis for discussion is assembled, it serves as a condition for the arising of the meaning of the tantra for subsequent followers and is the root for the arising of the teachings. For the sake of benefiting the retinue who are to have their minds opened, from the cause of the path of liberation, the basis for discussion is assembled, and through the compassion of the retinue, the conditions for questioning how to decide with the four secrets are initiated. For the benefit of all those to be tamed, it becomes the basis for all the teachings of the tantra of the path-condition letters to arise. As it says in the Secret Essence, from "Emaho ye to the secret dharma" up to "Nowhere else but extremely secret." As it says in the Khokzhung: "Common discussion initiates teacher and retinue, from different appearances the empowered retinue is obtained, from one's own realization for the sake of benefiting beings, the questions and answers of the meaning of the teachings are bestowed, giving meaning to the words, delighting with body, speech, and mind, this is for the sake of ordinary beings, the essence is the meaning initiating words." So it is said. Thirdly, the subject-relation and straight. Regarding this, although previous explanations have spoken of four necessary relations, if one actually examines the text itself, there are no more than four subject relations. If we consider it in that way, firstly, the subject matter is the meaning of the root-fruit tantra of the self-existing secret essence, just as it is. Using the cause of the path-condition letters as a symbol, as the master of speech, the meaning of the tantra spoken by the sixth Victorious One, appearing as the path-condition letters tantra and collection of words, this is the expression. One accumulation should be made here. In order to dispel those who are biased and indecisive, when the tantra itself is confused and disordered, when explaining to those who have karmic connections and merit, it is necessary to combine it with the four relations in sequence. That is, from the cause of the method of liberation, the basis for discussion is assembled, and the conditions are initiated, this is the method for the arising of the meaning of the tantra. From that method, the meaning of this tantra itself arises, this is the relation of method and method-arising. Thus, determining the meaning of the tantra and practicing it, this is the cause. Obtaining the wheel of inexhaustible continuity, this is the result, this is
Chinese
这是因和果的关系。也就是说，在讨论的基础中出现了方便和解脱两种情况之后，四种表达关系也必然会变成方便和解脱两种。也就是说，解脱道的基石已经在上面讲过了。方便道的四种表达关系是：在秘密金刚顶中，具有降下和抓住菩提心明点的方便，这是能表达的；明点十六喜的乐空智慧是被表达的；体验快乐的具有风的明点是方便；由此体验到自性秘密心髓的乐空智慧是方便所生；四十二明点是因；四十二智慧是果。也就是说，如果经续混乱，出现争论，就要这样回答。经文里说：为了制服争论者。又说：因为具有经续，所以能阻止争论。第四，引导词的例子有三种：计数。第一是教导。正直。怛特罗（Tantra），即经续，如果从秘密心髓的开头到结尾的章节数量，以简略的方式确定目标，就像镜子里显现影像一样，因为十种引导词的解释方法能够表达经续的含义，所以与十种解释方法结合，就像这样：第二是详细解释。正直。这十种是什么呢？像狮子跳跃一样解释概括要点的词语；像老虎跳跃一样解释区分的词语；像雄鹰在天空翱翔一样解释自性的词语；像乌龟缓慢爬行一样解释自缘的词语；像时代龙吟一样解释衡量正量经文的词语；像老鹰抓住猎物一样解释驱除障碍的词语；像年轻人攀登岩石一样解释隐秘意图口诀的词语；像天鹅行走一样解释连接界限的词语；像明镜一样解释象征例子的词语；像狮子幼崽练习技艺一样解释交错收放的词语。用这十种方法在词语上引导经续的含义。对于这十种简略的解释方法，由于经续含义的差别，按照章节的顺序，除了各自的主人，哪个最重要之外，其他的十种方法不一定都需要。也就是说，见解不
English
This is the relationship between cause and effect. That is to say, after the two aspects of means and liberation have arisen in the basis of discussion, the four expressive relationships will necessarily become the two aspects of means and liberation. That is to say, the foundation of the path of liberation has already been discussed above. The four expressive relationships of the path of means are: In the secret Vajra Peak, the means of descending and grasping the great Bodhicitta bindu is the expresser; the bliss-emptiness wisdom of the sixteen joys of the bindu is the expressed; the bindu with wind that experiences bliss is the means; thereby, experiencing the bliss-emptiness wisdom of the essence of the secret nature is the result of the means; the forty-two bindus are the cause; the forty-two wisdoms are the effect. That is to say, if the tantras are chaotic and there is a dispute, then the answer should be given in this way. The scriptures say: In order to subdue the disputants. It also says: Because it possesses the tantras, it can prevent disputes. Fourth, there are three examples of guiding words: Counting. The first is teaching. Straightforward. Tantra, that is, the tantras, if from the beginning to the end of the chapters of the Secret Essence, the goal is determined in a concise way, just as the image appears clearly in a mirror, because the ten methods of explaining guiding words can express the meaning of the tantras, so combining them with the ten methods of explanation is like this: The second is detailed explanation. Straightforward. What are these ten? Explaining the words that summarize the main points like a lion leaping; explaining the words of distinction like a tiger leaping; explaining the words of nature like a garuda soaring in the sky; explaining the words of self-cause like a tortoise crawling slowly; explaining the words of measuring valid scriptures like the roar of a dragon of the times; explaining the words of dispelling obstacles like an eagle seizing its prey; explaining the words of hidden intention instructions like a young man climbing a rock; explaining the words of connecting boundaries like a swan walking; explaining the words of symbolic examples like a clear mirror; explaining the words of alternating collection and release like a lion cub practicing skills. Use these ten methods to guide the meaning of the tantras in words. For these ten concise methods of explanation, due to the difference in the meaning of the tantras, according to the order of the chapters, except for their respective masters, whichever is the most important, the other ten methods are not necessarily needed. That is to say, the view is not
Chinese
如果宣讲，则似乎不需要自性见之词。连接关联，自因经营，分类总行三种是各章节都应了解的。十种之第一种是：如狮子跳跃，一个法的口中包含多种意义一样。总义归纳之词将众多名相之词也归纳于道义之本质中。第二种是བྱཱ་ཀྲི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即如母虎跳跃时，如狮子跳跃一样，将应行进之处的词句分段切割后跳跃一样。分类之词将怛特罗（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即续部秘密心要的词和意义的目标各自区分的方法，分段截取后清晰地标明名称。第三种是ཀ་ལ་པིངྐ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），即如鹏鸟飞翔之时，以四法来象征。何为四？如眼睛不看上下，翅膀没有扇动的努力，不畏惧险壑和悬崖，鸟迹无痕一样。自性见之词使瑜伽士之眼所及的一切法都包含在见之下，没有行道的努力，不畏惧轮回和寂灭，没有能见所见的行境。第四种是，如乌龟行进般有两种特点。何为二？如不显现摇动而以力量行进，不遗漏空地而遍布一样。自因经营之词不留下空洞的字句，而是以意义的钉子钉入字句，传递意义，使经文之义达到究竟。第五种是，不在非时出现，如夏季出现雷声和降雨。当其出现时，人们会相信，从今天起，夏冬的界限就分开了，从而断绝了对时节的疑惑。同样，量之教典之词能确定无上密咒之义，即对量而言，有清净三，平等四，证悟四和三之义，应与各自的场合相结合。或者，量之教典之词应与教言、传承、窍诀、理证的三种量相结合，从而断除对三真如无别之义的增益和诽谤，使宗派显现。在下乘的情况下不
English
If explained, it seems unnecessary to have words of the view of intrinsic nature. Connecting the links, managing self-cause, and the three categories of differentiation and generality should be understood in all chapters. The first of the ten is: Like a lion leaping, many meanings are contained within the mouth of one dharma. The words that gather the general meaning also gather many words of enumeration into the essence of the meaning of the path. The second is Byākriti (藏文,梵文天城体,梵文罗马拟音,汉语字面意思), which is like a tigress leaping, just as a lion leaps, cutting the words of the place to be traversed into segments and leaping. The words of differentiation separate the words and meanings of the Tantra (藏文,梵文天城体,梵文罗马拟音,汉语字面意思), that is, the secret essence of the continuum, and clearly indicate the names by cutting off the places. The third is Kalapingka (藏文,梵文天城体,梵文罗马拟音,汉语字面意思), which is symbolized by four dharmas when a Garuda bird flies. What are the four? Like the eyes not looking up and down, the wings not having the effort of flapping, not fearing ravines and cliffs, and the bird's path being without trace. The words of the view of intrinsic nature cause all the vehicles that cut through the expanse of the yogi's eye to be included under the view, without the effort of traversing the path, without fear of samsara and nirvana, and without the object of seeing and the seer. The fourth is that there are two characteristics like the gait of a tortoise. What are the two? Like going with force without appearing to move and pervading without leaving empty space. The words of managing self-cause do not leave empty words, but drive the nails of meaning into the words, convey the meaning, and bring the meaning of the scripture to completion. The fifth is that it does not occur out of season, like thunder and rain occurring in summer. When it occurs, people will believe that from today onwards, the distinction between summer and winter will be separated, thus cutting off the elaboration of time. Similarly, the words of the authoritative scriptures establish the meaning of the unsurpassable secret mantra, that is, for the measure, there are three purities, four equalities, and the meaning of four and three realizations, which should be combined with their respective occasions. Or, the words of the authoritative scriptures should be combined with the three measures of scripture, transmission, pith instructions, and reasoning, thereby cutting off the addition and defamation of the meaning of the indivisibility of the three truths, and making the tenets manifest. In the case of the lower vehicle, it does not
Chinese
发生在自宗（自己宗派）的时候发生。由此断除疑惑而生起信仰。第六个是，如同老鹰捕食时，用爪子和喙不看外面的肉和皮，而是取出里面的精华一样，用“驱除障碍”的语句，不看语句和智慧，而是抓住宗派意义的目标，从而消除所有不明显的障碍。第七个是，如同山羊的孩子攀登所有太阳升起的岩石山时，虽然不适合其他动物，但适合山羊的孩子自己一样。同样，用隐秘意趣的口诀，将无上秘密的意义与四种意趣，四种隐秘和八种意义结合起来，是这样的：其中第一个是四种意趣：意趣在于平等性，意趣在于其他时间，意趣在于其他意义，意趣在于众生的想法。下乘行者执着于因果先后不同，为了消除他们认为佛和众生有好有坏的执着，意趣在于法性平等性，从而显示没有好坏。正如《幻化网总说》中所说：为了将四种所化和四种乘，执着好坏者引入秘密之门，完全意趣于一切平等的意义，从而显示一切没有好坏取舍。如是。第二个是，对于长期以来因漫长的时间和广大的菩提行而感到疲惫的人，仅仅通过信仰咒语也能成就果实，并且仅仅忆念本尊神也能在此生获得成就，如彼经所说：为了引导那些因时间和事业而疲惫的所化，生起喜悦并引入果实，意趣在于通过传承而成就的意义，从而显示仅仅通过信仰秘密就能成就。如是。又如《秘密藏续》第十三章所说：无论谁信仰此法，所有佛陀坛城，在一切方位的任何时间，都会像侍奉所有坛城的近亲之子一样看待他。又如彼经第九品所说：如果不懈怠地精进修持，三十六天，或者十二、十四、十六天，就能成就自在种姓的殊胜者。如是宣说。第三个是