English
Therefore, the Alaya is unborn, being devoid of all things. Not like matter, its self-luminous nature is spontaneously accomplished as the essence of wisdom, which is the Dharmakaya. The terms of the ten directions and three times do not apply to it; it is not made by the mind of a follower of the path, but is inherently so. The three realms are pure lands, as it is said. Previously, in the chapter on the father, it was explained that the three realms are the body, speech, and mind of the Buddha. The five degenerations themselves abide in bliss, as it is said. Regarding these five degenerations, different scriptures have different explanations, and although some different terms are listed, here they are the degeneration of time, sentient beings, lifespan, karma, and afflictions. That is, at the beginning of the kalpa, when the lifespan was eighty thousand years, the time was excellent. The body had light, there was no corpse after death, there was no dispute between self and others, and everything was equal. Also, food consisted of earth essence and rice, and the taste was like unrefined sugarcane honey. There was only a slight decrease of one-tenth, etc., and because of this, there was no need for desire realm food. However, as the degeneration of time worsened, the body had no light and was accompanied by darkness. After death, there was a corpse, accompanied by swelling and impurity. Because food was needed, even if one worked hard, it was difficult to achieve. In the time of a ten-year lifespan, coarse words are enjoyed, and there is great dispute between self and others, which is the degeneration of time. The degeneration of sentient beings is that in the beginning, self-grasping, jealousy, and afflictions were subtle, but in the degenerate age, only non-virtue is practiced. The degeneration of lifespan is that in the beginning, one could live for eighty thousand years, but in the final time, the lifespan reaches only ten years. The degeneration of karma is that in the beginning, one's nature was white, and only the ten virtues were practiced, but in the degenerate age, one abides only in the ten non-virtues. The degeneration of afflictions is that in the beginning, they were difficult to arise, and even if they arose, they were not coarse and quickly subsided, but in the final time, afflictions are difficult to reverse and therefore last a long time. These are also the true Alaya, and in the nature of the Dharmadhatu, the mistaken perceptions distinguished by the perceiving and perceived consciousness are sudden. For example, although clouds appear in the sky, the sky has no obscuration and is peaceful in its own place. The nature of the Alaya is unmoved, appearing without interruption, but it is only an appearance, free from the experiencer and the experienced. Therefore, the nature of the Alaya itself is the play of self-appearance, spontaneously accomplished as the great bliss of the Dharmakaya.
Chinese
所谓“父”者，即是远离一切名言执著，故名为“乐”。如是之状态，于三时中不动摇，则名为“住”。“五蕴即是圆满正觉”之句，于父之章节中已述，彼即是体性之法，远离一切表诠之名言，自性任运成就菩提心，即是自性之体性。所谓“一切胜义之精华”者，内外一切事物，如前于父之章节中所述，以名与事物等四者所摄持之一切胜义，即是究竟之果位法身，一切皆于彼中显现。精华即是所证之究竟体性，大身法身，离诸边际，犹如顶端。所谓“故”者，乃是前述之理由，即是本来如是之故。所谓“于他处不寻求胜者之法”者，轮回之法，执持四相，此乃自现。因其为究竟之果位法身之自性，故于彼之外，不寻觅名为“胜者”之果，故云不寻。所谓“于自性之外，名为法”者，若于此显现之外，寻求佛陀之果，则无有独立成就，故纵是佛陀亦不可得，何况他人。所谓“彼之果即是宣说”等，如是之意境，于眷属前显现，犹如言说。为令开悟之眷属，言说本身亦非遮止，乃是自现。所谓“一切本来即是成佛”者，三界有三之显现声响之法，一切皆是父母二尊之意，宣说无别之义。所谓“本来”者，乃是无始以来即是如此之义。所谓“成”者，即是细微之所知障亦不存留。所谓“佛”者，即是二智无别，无边广大，故为成佛。所谓“如来即知晓”者，法身无别之意，或父母无别之俱生智之力量，于自性不异之五部如来眷属前显现，故名为知晓。于父母发起言说之际，父母各自依次进入，以及体验。
English
The term "Father" refers to being free from all conceptual grasping, hence it is called "bliss." Such a state, unmoving in the three times, is called "abiding." The phrase "The five aggregates are the complete Buddha" has already been explained in the section on the Father. It is the very nature of reality, free from all terms that represent characteristics, spontaneously accomplishing the Bodhicitta of equality, which is the essence of equality. The phrase "All are the essence of the supreme" means that all inner and outer phenomena, as previously shown in the Father section, are encompassed by the four aspects of name, object, and so on. "All supreme" refers to the Dharmakaya, the ultimate fruition, in which all things are clear. "Essence" is the ultimate nature to be attained, the great Dharmakaya itself, like the peak, free from duality. "Therefore" is the reason for the above, because it has always been so. "Elsewhere, do not seek the Dharma of the Victorious One" means that the Dharma of Samsara, holding onto the four characteristics, is this very self-appearance. Because it is the nature of the Dharmakaya, the ultimate fruition, one does not find the fruit called "Victorious One" elsewhere, so it is said, "do not seek." "Other than oneself, a Dharma called other" means that if one seeks the fruit of Buddhahood apart from this very appearance, it is not independently established, so even the Buddhas cannot find it, let alone others. "Its fruit is said to be," and so on, means that such an experience of realization appearing to the retinue is like speech. Speaking for the sake of the retinue who understand is not a negation, but a self-appearance. "All are enlightened from the beginning" means that all phenomena of appearance and sound in the three realms and three existences are the meaning of the Father and Mother's intention, inseparable. "From the beginning" means that it has been so from beginningless time. "Enlightened" means that not even the slightest obscuration of knowledge remains. "Expanded" means that the two kinds of wisdom are inseparable, spreading boundlessly, hence enlightened. "The Tathagata himself knows" means that from the inseparable intention of the Dharmakaya, or the power of the co-emergent wisdom of the inseparable Father and Mother, it is manifested to the Tathagatas of the five families of the retinue who are not different from oneself, hence it is called knowing. In this context of initiating the speech of the Father and Mother, the Father and Mother enter individually in sequence, and experience.
Chinese
证悟的讲述，以及它的功德显现等，虽然在文字上是次第产生的，但对于成果圆满的佛陀的显现，应当了知是在一刹那间自然成就的。此处，以灌顶的意义，对眷属进行秘密灌顶，如同对于真实义未证悟的智慧界限较多者的眷属所显现的特殊觉性，是秘密灌顶的体性。上面说“如来自己知道”，因此，由于方便和智慧无别的意旨的体性没有成为眷属的行境，所以是秘密的。由于灌顶眷属获得，所以成为秘密灌顶的誓言。从这以下是解脱道的灌顶。普贤父母无别，殊胜的法身即是普贤父母的意旨的宣说。与此意义不同的眷属和特殊觉性的眷属，即俱生眷属，以加持的力量，使细微的所知障清净，五种语自然成就显现，以及自性秘密心髓的意义显现，这三者在一刹那间圆满。以三世诸佛和身语意无别而转变的灌顶，使轮回的五种三法自然成就为寂灭的五种三法。成果圆满，即是所要成就的究竟体性，也是相续的实物。它不像声闻那样，而是以大悲显现利他事业。如方便道灌顶所说，“一切如来无二”，上面获得了秘密灌顶之后，这里共同宣说了智慧和智慧的灌顶，以及极坚固的灌顶。对于一切俱生眷属，方便和智慧无别，即称“一切如来与明妃眷属”，灌顶的意义是父母方便和智慧无别而嬉戏。体验的体性是动摇菩提心，止息菩提心等，秘密五心的十六界限全部圆满的一刹那，所知障清净，五种语显现，获得自性秘密心髓，成果显现而自然成就，为了利他而生起大悲，法
English
The narrative of realization, and the manifestations of its merits, although they arise sequentially in words, one should understand that the manifestation of the Buddha with perfect fruition is spontaneously accomplished in an instant. Here, by the meaning of empowerment, the secret empowerment is conferred upon the retinue, and the special awareness that appears to the retinue of those who have not realized the true meaning, whose wisdom realm is greater, is the nature of secret empowerment. As it is said above, "The Tathagata himself knows," therefore, since the nature of the intention of inseparable means and wisdom has not become the object of the retinue, it is secret. Because the empowerment retinue obtains it, it becomes the vow of secret empowerment. From here onwards is the empowerment of the path of liberation. The inseparability of Samantabhadra father and mother, the supreme Dharmakaya itself, is the expression of the intention of Samantabhadra father and mother. The retinue that is different from this meaning and the retinue of special awareness, that is, the co-emergent retinue, by the power of blessing, purifies the subtle obscurations of knowledge, the five voices spontaneously manifest, and the meaning of the essence of the secret nature manifests, these three are perfected in an instant. By the empowerment that transforms the Buddhas of the three times and body, speech, and mind into inseparability, the five threefold dharmas of samsara spontaneously accomplish into the five threefold dharmas of nirvana. Perfect fruition, that is, the ultimate nature to be accomplished, is also the substance of the continuum. It is not like the Shravakas, but appears as compassionate activity for the benefit of others. According to the empowerment of the path of means, "All Tathagatas are non-dual," after obtaining the secret empowerment above, here the empowerment of wisdom and knowledge, and the empowerment of extreme stability are jointly taught. For all co-emergent retinues, means and wisdom are inseparable, that is, "All Tathagatas with consorts," the meaning of empowerment is the father and mother playing inseparably with means and wisdom. The nature of experience is the moving Bodhicitta, the dissolving Bodhicitta, etc., the sixteen limits of the five secret minds are all perfected in an instant, the obscurations of knowledge are purified, the five voices manifest, the essence of the secret nature is obtained, the fruit manifests and is spontaneously accomplished, and compassion arises for the benefit of others, Dharma.
Chinese
使地稳固等是续部的意义显现。对此，月官论师，发起议题集会讨论续部的意义。首先，前行菩提心有两种，五种心要义，生起慈悲是世俗道的前行。具备这两者，确立正法是第三品，是领悟见解的体性。第四品是文字品，领悟见解的瑜伽士将一切法自显现仅是名称，安立于文字轮中。第五品是成就幻化的三摩地，通过掌握明觉，阐述了成就幻化的三摩地的修持。由于修持和布置坛城需要缘起咒语，因此阐述了咒语品。为了使坛城本身在心手印中显现，对于初学者在意义上感到困惑的人们，为了通过正直的方式揭示智慧，所以是第九品。依靠坛城而开示灌顶，所以是第十品。获得灌顶后，因为能够进行修持，所以是第十一品。为了阐述修持中出现成就的功德，所以是第十二品。荟供也必须具备正确的意义诀窍才能进行，所以是非常秘密的诀窍品第十三品。荟供之时需要赞颂和歌舞供养，所以是第十四品。如果寂静不能调伏，则需要忿怒来成办所化之义，所以是第十五品。为了生起本尊身，需要咒语，所以是第十六品。因为咒语安立于坛城中，所以是第十七品。因为需要向其献供，所以是第十八品。对于寂静和忿怒本尊的所依之人，誓言非常重要，所以是第十九品。作为所依之人，为了自他的利益，必须修持四种事业，所以是第二十品。需要用歌来赞颂忿怒本尊，所以是第二十一品。为了不使因衰败而受持和依靠，所以是第二十二品。这些是从旁引申出来的。现在进入正文，从无二开始等等，宣说了应当完全了知等等，从那以后，上面所说的所有法都自然成就为无二自性的圆满果位的后得位。意义界和智慧无二