English
Therefore, the great master taught the assembled retinue the meaning of being enlightened from the beginning, or rather, the very nature of the essence of mind itself. Representing the four joys of ascending contaminated states with the co-emergent wisdom, down to the stable, uncontaminated four joys of self-nature, with the co-emergent wisdom of mind, the method of actually generating the eight consciousnesses and five wisdoms, and the five stages of mind arising from below were taught. This sequence of generating the mind is kept secret like pricking with a needle, not fully revealed. However, according to Je Drophuk, it can be explained in three ways: outer, inner, and secret. The first method of explanation, using the third chapter of the outer instructions on the stages of the path as a basis, can be explained in conjunction with the four conducts. Ema, does this mean that the four conducts are inherently pure, completely the realm of self-nature? Wonderful, does this mean that even when practicing the four conducts, they appear as the nature of reality? Marvelous Dharma, does this mean that this is the characteristic of Secret Mantra Mahayoga? This itself is also secret because it is the essence of the intention of all Buddhas who have perfectly completed the two accumulations. It is also secret because ordinary people cannot make it their field of activity. That is to say, the yogi who takes the characteristic of knowing the cause—the view—as the basis, and the characteristic of entering—meditation—as the path, how does he integrate the four conducts into the path? Whether sitting and abiding, lying down and sleeping, eating and drinking, or going and coming, whatever conduct is practiced, there is no birth, no cessation, no abiding, no fixation, no going and coming. This is the ultimate truth, the spontaneously accomplished essence of the seven treasures. Everything is born, everything ceases, everything abides, everything is fixated, and the appearance of going and coming is the conventional truth, the self-manifestation in the mandala of body and wisdom. At the very moment of arising, there is no arising; at the very moment of ceasing, there is no ceasing; at the very moment of abiding, there is no abiding; at the very moment of fixation, there is no fixation; there is no going and coming. This is the indivisible truth, the self-manifestation in the conventional mandala of body and wisdom itself, not moving from the spontaneously accomplished essence of the ultimate seven treasures. Thus, in the state of equality of the three truths, the practitioner does not obstruct the four conducts,
Chinese
因此，不执着于这些，就能圆满智慧的积聚。第二种解释方法是，像之前一样，结合生起次第和圆满次第来解释。感叹词“唉玛”表示，包含四种显现的一切法，实际上是无生的吗？惊叹词“稀奇”表示，一切实际上是已生的吗？奇妙之法表示，在已生之时实际上是无生的吗？这些是圆满两种积聚的五身佛陀的心之所系，因此是秘密的。对于无生等五者，有两种解释方法。第一种是按照生起次第单独解释五身，或者按照渐次解脱道来解释。在胜义菩提心中，四种显现是无生的，而在世俗菩提心中，一切都是已生的。因此，在世俗谛中生灭之时，在胜义谛中是没有生的，所以二谛是无二无别的。这是五种心中，动摇的菩提心，五身中，法身，五种智慧中，空性之智慧。通过它的去处，也要了解其他的四种，即灭等，融入的菩提心，现证菩提之身，如镜之智。住等，安住的菩提心，报身，平等性智。缘等，希愿菩提心，金刚身，妙观察智。来去等，究竟的菩提心，化身，成所作智。第二种是按照圆满次第五身任运成就来解释，或者按照顿悟解脱道来解释。无生，无灭，无住，无缘，无来去，这五者是我在胜义谛中，动摇，希愿，融入，安住，究竟的五种心同时圆满。一切生，一切灭，一切住，一切缘，来和去这五者是在世俗谛中，五种心同时圆满。生之时无生，灭之时无灭，住之时无住，缘之时无缘，来去之时无来去，这五者是在无二无别的真谛中，五种心同时圆满。
English
Therefore, by not clinging to these, one perfects the accumulation of wisdom. The second method of explanation is to explain it by combining the generation stage and completion stage as before. The exclamation "Ema" indicates, are all phenomena encompassed by the four appearances actually unborn? The exclamation "Wonderful" indicates, is everything actually born? The wondrous dharma indicates, is it actually unborn at the time of birth? These are the heart's content of all the five Buddhas who have perfectly completed the two accumulations, therefore they are secret. There are two ways to explain these five, such as unborn. The first is to explain the five kayas separately according to the generation stage, or to explain according to the gradual path of liberation. In the ultimate Bodhicitta, the four appearances are unborn, while in the conventional Bodhicitta, everything is born. Therefore, at the time of arising and ceasing in the conventional truth, there is no birth in the ultimate truth, so the two truths are inseparable. This is the fluctuating Bodhicitta among the five minds, the Dharmakaya among the five kayas, and the wisdom of emptiness among the five wisdoms. By knowing its destination, one should also understand the other four, namely cessation etc., the dissolving Bodhicitta, the Sambhogakaya, mirror-like wisdom. Abiding etc., the abiding Bodhicitta, the Sambhogakaya, the wisdom of equality. Aiming etc., the aspirational Bodhicitta, the Vajra body, discriminating wisdom. Going and coming etc., the ultimate Bodhicitta, the Nirmanakaya, accomplishing activity wisdom. The second is to explain the five kayas as spontaneously accomplished according to the completion stage, or to explain according to the sudden liberation path. Unborn, unceasing, un abiding, un aiming, no coming and going, these five are that in the ultimate truth, the five minds of fluctuating, aspiring, dissolving, abiding, and ultimate are simultaneously perfected. Everything is born, everything ceases, everything abides, everything aims, coming and going, these five are in the conventional truth, the five minds are simultaneously perfected. At the time of birth, there is no birth, at the time of cessation, there is no cessation, at the time of abiding, there is no abiding, at the time of aiming, there is no aiming, at the time of coming and going, there is no coming and going, these five are in the inseparable truth, the five minds are simultaneously perfected.
Chinese
其中一些人说，五种次第心是否同时运行？如果不运行，那么，如《铜钥》中所说：“这些心识聚集在一处，因此被称为同时进入的道路。”这与上述说法相矛盾。如果运行，是次第运行还是同时运行？如果是次第运行，那么就与次第道没有区别。立宗，周遍性已由量成立。所希望的同时性就丧失了。如果同时运行，那么五种心识的名称就无法成立。立宗，周遍性已由量成立。如果承认，那么承认就显而易见了。对此，嘉瓦恭巴说，五种心识以无分别的自性运行是合理的。如果与五种次第心识相矛盾，那么，虽然像次第一样有五种次第心识，但因为此处的功德在同一时间圆满，所以不矛盾。第三种解释方法，如果像解释下门道一样解释此法，那么有五种：计数，动摇菩提心。正直，以“唉玛”表示，因为贪欲的行为不会束缚于轮回。惊奇，因为以“惊奇”表示，那本身是清净的对境，获得果位身和智慧。奇妙之法，表示它本身存在于密宗玛哈瑜伽的特殊性质中。那本身是圆满二资粮的五身圆满佛陀的一切意念的自性或心的所缘，并且因为此道的利益和危险都是秘密的。自性俱生智中，日月菩提心不会生起。当修持事物俱生智时，在明点像芥子一样大小的时候，以喜乐开始升起的姿态生起一切，这就是动摇菩提心。像这样，在事物俱生智中，喜乐似乎生起，在回向的时候，将自性俱生智与生起和不生起无分别地融合。而且，如《铜钥》中所说：“它的味道也没有超出自性。”消融进入菩提心。正直，唉玛，惊奇，奇妙之法。圆满佛陀的一切秘密。这些词语意义一致。在自性俱生智中，日月菩提心不会停止。当修持事物俱生智时，前一种喜乐消融时，后一种喜乐进入，最终一切喜乐都停止，这就是消融进入
English
Some say, do the five simultaneous minds proceed or not? If they do not proceed, then, as stated in the 'Copper Key,' 'These minds are complete in one place, therefore it is called the path of simultaneous entry.' This contradicts what was said. If they proceed, do they proceed sequentially or simultaneously? If sequentially, then it becomes no different from the gradual path. The sign is accepted, the pervasion is established by valid cognition. The desired simultaneity is lost. If they proceed simultaneously, then the term 'five minds' cannot be established. The sign is accepted, the pervasion is established by valid cognition. If you accept it, then it is clear by acceptance. To this, Gyawa Gongba says, it is reasonable for the five minds to proceed with an inseparable essence. If it contradicts the five sequential minds, then, although there are five sequential minds like the sequential, it does not contradict because the qualities here are perfected at the same time. The third method of explanation, if explained like the lower door path, then there are five: Counting, the moving bodhicitta. Straight, 'Ema' indicates that the practice of desire does not bind to samsara. Wonderful, because 'wonderful' indicates that it itself is a pure object of practice, obtaining the result of body and wisdom. Marvelous Dharma, indicates that it itself exists in the special characteristics of Mantra Mahayoga. That itself is the nature of the intention or the object of the mind of all the five complete Buddhas who have perfectly completed the two accumulations, and because this path of means has both benefits and dangers, it is secret. In the self-existing innate wisdom, the sun and moon bodhicitta do not arise. When practicing the object-existing innate wisdom, when the bindu is the size of a mustard seed, everything arises in the manner of the beginning of bliss rising, this is the moving bodhicitta. Thus, in the object-existing innate wisdom, bliss appears to arise, at the time of dedication, the self-existing innate wisdom is mixed with arising and non-arising without distinction. Moreover, as stated in the 'Copper Key,' 'Its taste also does not go beyond self-nature.' Dissolving entering bodhicitta. Straight, Ema, wonderful, marvelous Dharma. The secret of all complete Buddhas. These words have the same meaning. In the self-existing innate wisdom, the sun and moon bodhicitta do not cease. When practicing the object-existing innate wisdom, when the previous bliss dissolves, the latter bliss enters, and finally all bliss ceases, this is dissolving entering.
Chinese
是菩提心。 在实物俱生智显现为障碍的争斗之时，于自性俱生智，无有障碍与非障碍之分别而修习。又是，从铜钥匙中说，为了智慧之味刹那延续增长的缘故，唯是不相违背。如是说。安住菩提心。正直。唉玛，稀有奇妙之法！圆满佛陀众之秘密！此为意义相符。于自性俱生智，日月菩提心无有安住，修习实物俱生智，一切喜乐安住于自地，是为安住菩提心。在实物俱生智中，喜乐如安住于自地般显现争斗之时，于自性俱生智，无有安住与不安住之分别而修习。又是，从铜钥匙中说，没有脱离对境的安住，因为是将果作为道。如是说。希愿菩提心。正直。唉玛，稀有奇妙之法！圆满佛陀众之秘密！此为意义相符。于自性俱生智，日月菩提心无有执着，修习实物俱生智，以前面的安乐为象征而希愿后面的安乐，因此称为一切执着，是为希愿菩提心。在实物俱生智中，执着与希愿之时，于自性俱生智，无有执着与非执着之分别而修习。又是，从铜钥匙中说，即使是增长的灰烬，也是因为自证的缘故仅仅是因缘，因为不是从他处获得。如是说。究竟菩提心。正直。唉玛，稀有奇妙之法！圆满佛陀众之秘密！此为意义相符。于自性俱生智，日月菩提心无有去来，修习实物俱生智，以菩提心红白明点金刚与莲花之顶端去来相遇之缘，圆满了上下降之四喜，并且显现了世俗谛，是为获得智慧智之灌顶。菩提心
English
It is the Bodhicitta. At the time when the object-born innate wisdom appears to be obstructed, one practices the self-nature-born innate wisdom without distinguishing between obstruction and non-obstruction. Moreover, it is said in the Copper Key that it is only non-contradictory because the taste of wisdom increases momentarily. Thus it is said. Abiding Bodhicitta. Straightforward. Ema, wondrous and marvelous Dharma! The secret of all perfect Buddhas! This is in accordance with the meaning. In the self-nature-born innate wisdom, there is no abiding of the sun, moon, and Bodhicitta. By practicing the object-born innate wisdom, all joys abide in their own place, which is the abiding Bodhicitta. At the time when joy appears to abide in its own place in the object-born innate wisdom, one practices the self-nature-born innate wisdom without distinguishing between abiding and non-abiding. Moreover, it is said in the Copper Key that there is no abiding separate from the object, because the fruit is used as the path. Thus it is said. Wishing Bodhicitta. Straightforward. Ema, wondrous and marvelous Dharma! The secret of all perfect Buddhas! This is in accordance with the meaning. In the self-nature-born innate wisdom, there is no grasping of the sun, moon, and Bodhicitta. By practicing the object-born innate wisdom, one wishes for later bliss, symbolized by earlier bliss, therefore it is called all grasping, which is the wishing Bodhicitta. At the time of grasping and wishing in the object-born innate wisdom, one practices the self-nature-born innate wisdom without distinguishing between grasping and non-grasping. Moreover, it is said in the Copper Key that even the ashes that increase are merely conditions because of self-awareness, because they are not obtained from elsewhere. Thus it is said. Ultimate Bodhicitta. Straightforward. Ema, wondrous and marvelous Dharma! The secret of all perfect Buddhas! This is in accordance with the meaning. In the self-nature-born innate wisdom, there is no going and coming of the sun, moon, and Bodhicitta. By practicing the object-born innate wisdom, the four joys of ascending and descending are perfected by the cause of the Bodhicitta, the red and white bindus, meeting at the tips of the vajra and lotus, and the conventional truth is manifested, which is obtaining the empowerment of wisdom and knowledge. Bodhicitta