Chinese
通过使日月二者融合并向上逆转的方法，下方的稳固的四喜圆满，从而证悟无别的真谛。那远离心识作用之处，即是获得大乐之自在，也就是究竟的菩提心。如此，在日月菩提心显现出入相争之时，将俱生本智的出入无别地持守。此外，《斯帕卡布》中说：“忆念前世乃是为了现证神通，并且是无处不达的唯一途径。”这些是两种灌顶共同运作的方式。如惹琼巴所说：“是在一个法本上进行两种灌顶，还是两种灌顶之前都需要发菩提心，因此才是共同的。”嘉瓦恭巴说：“按照解释，这四种心是两种灌顶共同的前行，而往来出入的菩提心是正行共同的部分，因此两种灌顶的运作是共同的。”我认为是按照后者。还有，这甚深的三种灌顶如何进行辩论呢？获得三种灌顶后，师徒的意趣变得无别，因为具有为了利益他人而阐释续部的勇气，所以可以进行辩论，上师们是这么说的。还有，甚深的三种灌顶在辩论时，如何确定续部的意义，辩论和续部意义的表达方式不会混淆吗？嘉瓦恭巴说：“授予三种灌顶的程序是进行辩论，而三种真谛在相续中生起则是续部的意义。”还有，对于下根器者，是依次授予三种灌顶，还是一次性授予？如果依次授予，那么《斯帕卡布》中说：“同时产生者，是同时进入的道路。”以及《道次第》中说：“仅以最后刹那逝去。”这说是前往佛地的因缘灌顶，与在刹那间授予相矛盾。如果一次性授予，那么与三种灌顶相矛盾，是这样吗？两种情况都不矛盾。依次授予三种灌顶，最终获得无别大乐的灌顶而证悟成佛也可以。或者，在最后刹那同时获得三种灌顶
English
Through the method of merging the two, sun and moon, and reversing them upwards, the four joys of the lower stability are perfected, thereby realizing the non-dual truth. That which is beyond the realm of mental activity is the attainment of the dominion of great bliss, which is the ultimate Bodhicitta. Thus, at the time when the sun and moon Bodhicitta appear to contend in coming and going, one should hold the co-emergent innate wisdom as inseparable in coming and going. Furthermore, it is said in the Sparkhab: "Remembering past lives is for the sake of manifesting clairvoyance, and it is the only way to go anywhere." These are the ways in which the activities of the two empowerments are carried out in common. As Je Dring said: "Is it because two empowerments occur on one text, or is it because Bodhicitta must be generated before both empowerments, that they are common?" Gyawa Gungpa said: "According to the commentary, these four minds are the common preliminaries for both empowerments, and the Bodhicitta of coming and going is the common main part, therefore the activities of the two empowerments are carried out in common." I think it is according to the latter. Furthermore, how does this profound three empowerments proceed in debate? Having obtained the three empowerments, the intention of the teacher and disciples becomes indistinguishable, and because one has the courage to explain the tantras for the benefit of others, one can engage in debate, so the previous lamas said. Furthermore, when the profound three empowerments are in debate, how does one identify the meaning of the tantra, and will the debate and the way of expressing the meaning of the tantra not become confused? Gyawa Gungpa said: "The procedure of bestowing the three empowerments is to engage in debate, and the arising of the three truths in the continuum is the meaning of the tantra." Furthermore, for those of lower capacity, are the three empowerments bestowed sequentially, or all at once? If bestowed sequentially, then it is said in the Sparkhab: "That which arises simultaneously is called the path of entering simultaneously." And in the Lamrim it is said: "Departing in the final instant." This says that it is the empowerment of the cause to go to the ground of Buddhahood, which contradicts the explanation of bestowing it in an instant. If bestowed all at once, then it contradicts the three empowerments, is that so? It is not contradictory in either case. It is also possible to attain enlightenment by sequentially bestowing the three empowerments and ultimately obtaining the empowerment of inseparable great bliss. Or, in the final instant, one obtains the three empowerments simultaneously.
Chinese
愿一切吉祥！那么，如果说一瞬间获得三种灌顶相违背，并不相违背。因为所灌之境是现前一切智智的开端，能灌者是第六（金刚持）。一般来说，次第和同时都可以，但此处同时更合理，这是历代上师们的说法。又，所谓“无生”，有四种理证可以成立无生：因为不是从因缘所生；因为不是突然在某个时间出现；因为不是作者所造；因为没有成立像这样的已生之物，所以成立无生。所谓“无灭”，有四种理证可以成立无灭：因为仅仅是错乱的显现，对于业的福分相同的众生来说，成立为共同的显现；如果无有显现，就会有胜义的能知也不存在的过失；因为这个显现即使是一切智智的手也无法阻挡，它只是自显而住；因为自证在一切时都力量不减地自显，所以成立无灭。所谓“无住”、“无缘”、“无来去”，有四种理证可以成立无别：也就是，两种真谛没有自性好坏；本体不可分割；住的方式没有差别；时间没有先后，所以成立无别。这样，通过十二种理证，从生灭到缘取来去等显现的诸法，都确定为不存于本性之中。因此，以非遮遣的空性、自性真谛无别而成的殊胜法身，是以大自在的理证成立的。因此，瑜伽部以下所说的非名相的胜义谛，以及真实的世俗谛，在本乘的观点中，被认为是名相的胜义谛和颠倒的世俗谛。因此，在本乘的观点中，非名相的胜义谛，即七宝自性任运成就，以及真实的世俗谛，即器情身智坛城，本来成佛这二者，虽然由于必要性的关系，表达方式不同，但实际上没有差别，正如前面所说的成立无别的四种理证一样。
English
May all be auspicious! Now, if it is said that obtaining the three empowerments in an instant is contradictory, it is not contradictory. Because the object of empowerment is the beginning of the manifestation of omniscient wisdom, and the empowerer is the sixth (Vajradhara). Generally, both sequential and simultaneous are acceptable, but here simultaneous is more reasonable, according to the previous lamas. Furthermore, the term "unborn" is supported by four reasons to establish non-arising: because it is not born from causes and conditions; because it does not suddenly arise at a certain time; because it is not made by a maker; and because such a born thing is not established, therefore non-arising is established. The term "un-ceasing" is supported by four reasons to establish non-cessation: because this mere appearance of delusion is established as a common appearance for beings who share the same karmic fortune; if there is no appearance, there would be the fault that even the ultimate knower would not exist; because this appearance cannot be stopped even by the hand of the omniscient one, it abides as self-appearing; and because self-awareness is self-appearing in all ways without diminishing its power, therefore non-cessation is established. The terms "un-abiding," "un-focused," and "un-going and coming" are supported by four reasons to establish non-difference: that is, these two truths have no inherent good or bad; their essence is indivisible; their manner of abiding is undifferentiated; and there is no before or after in time, therefore non-difference is established. Thus, through twelve reasons, all phenomena that appear as arising and ceasing, from focus to going and coming, are determined not to abide in their nature. Therefore, the supreme Dharmakaya, which is the non-affirming emptiness, the essence of true nature, and indivisible, is established by the reasons of the great self. Therefore, the ultimate truth that is non-conceptual, as taught in the tantras of Yoga and below, and the valid conventional truths, are considered in this vehicle to be conceptual ultimate truths and inverted conventional truths. Therefore, in the view of this vehicle, the non-conceptual ultimate truth, the seven treasures spontaneously accomplished in their essence, and the valid conventional truth, the mandala of the environment and beings, body and wisdom, are primordially enlightened. Although the ways of expressing these two are different due to the importance of necessity, in reality there is no difference, as demonstrated by the four reasons for establishing non-difference mentioned earlier.
Chinese
完成了。第三是发心的功德。说，通过讲述这五个发心次第的方法，所有俱生轮的如来父和所有妃嫔众母，都成了导师和眷属，他们的意趣没有差别。未来的众生也显现为如来，圆满了身和四十五种智慧，充满了喜悦。第二个总义是共同的提问，分为二：眷属的请问和导师的回答。第一又分为二：念诵，将所说讲述为历史。说，为了开示不共的提问，导师从共同提问开始，所有如来父和所有妃嫔众母，为了讲述下面将要出现的，以四种秘密决定的方式。请问为了讲述以四种秘密决定的内容。说，唉玛欧，这是神圣的词语，这里是说对过失感到羞愧。因为什么呢？因为俱生轮。为了谁的利益呢？为了开悟轮的利益。对什么感到羞愧呢？对以四种秘密决定后仍未领悟感到羞愧。未领悟什么呢？未领悟下面所说的法，即轮回和涅槃所包含的一切法，自性真谛无别，证悟为殊胜法身。因为什么未领悟呢？因为自己不认识自己。以什么方式呢？以四种秘密决定的方式，详细的在名称的章节中已经讲述过了。这里简单地说，因为未领悟胜义谛，所以本来就是秘密的方式。同样，因为未领悟世俗谛，所以在各种显现中自性是秘密的。因为未领悟无别，所以本体是极度秘密的。因为未领悟离于行境，所以不是其他而是非常秘密的。因为自身秘密被方法所决定，所以应该以慈悲摄受开悟轮的众生。导师的回答分为二：念诵，生起慈悲后所说讲述为历史。说，身和智慧显现的如来们的事业，果，一切法，以及自性，相，迷乱，道，以四种名言概括，轮回的
English
Completed. Third is the merit of generating the mind of enlightenment. Saying, by explaining these five stages of the method of generating the mind of enlightenment, all the Tathagatas, the fathers of the co-emergent mandala, and all the consorts, the mothers of the assembly, became the teacher and retinue, their intentions without difference. Future sentient beings also manifested as Tathagatas, perfecting the body and forty-five wisdoms, filled with joy. The second general meaning is the common inquiry, divided into two: the request of the retinue and the answer of the teacher. The first is further divided into two: recitation, recounting what was said as history. Saying, in order to reveal the uncommon inquiry, the teacher began with the common inquiry, all the Tathagatas, the fathers, and all the consorts, the mothers of the assembly, in order to explain what will appear below, the manner of being determined by the four secrets. The request was made to explain the contents determined by the four secrets. Saying, "Emaho," this is a sacred word, here it means being ashamed of faults. Because of what? Because of the co-emergent mandala. For whose benefit? For the benefit of the enlightening mandala. Ashamed of what? Ashamed of not understanding after being determined by the four secrets. Not understanding what? Not understanding the Dharma spoken below, that is, all the Dharmas contained in samsara and nirvana, the essence of truth is inseparable, realized as the supreme Dharmakaya. Because of what not understanding? Because one does not know oneself. In what way? In the way of being determined by the four secrets, which has been explained in detail in the chapter on names. Here, to put it simply, because the ultimate truth is not understood, it is inherently a secret way. Similarly, because conventional truth is not understood, the nature is secret in various appearances. Because inseparability is not understood, the essence is extremely secret. Because not understanding being separate from the realm of activity, it is not other but very secret. Because one's own secret is determined by the method, therefore, the beings of the enlightening mandala should be embraced with compassion. The teacher's answer is divided into two: recitation, recounting what was said after compassion arose as history. Saying, the deeds of the Tathagatas in whom body and wisdom have manifested, the result, all Dharmas, as well as nature, characteristics, delusion, and path, summarized by the four expressions, the samsaric
Chinese
一切诸法，从原始以来，就以自性真实无别，圆满成佛的法身大性，具有一体的体性，因此是无别的。所谓“基”，即是本性的实相。然而，这是带有剩余的词语，因为不认识本性的实相，所以显现为五道众生的形态，以及五种烦恼和三种业，这些的根本仅仅是从二种无明中产生的。五道众生的种类是三恶道、人和天。如果说这与六道众生的说法相矛盾，那么，非天中的上等者被归入天道，下等者有些被归入饿鬼道，有些被归入畜生道。这些内部种类也很多，三界共有四十一类生存之处。如果从下往上数，地狱有十八地狱界，但每个热地狱和寒地狱的寿命、身体和痛苦程度相同，因此被算作一类。孤独地狱和近边地狱存在于每一类中，并且属于那一类，因此地狱有八类生存之处，饿鬼和畜生各有两类生存之处。这样，十类生存之处被称为十恶道。四大部洲的人，寿命、身体和福德的程度不同，因此被分别计算为不同的生存之处。四大天王的身寿和福德程度相同，因此被算作一类生存之处。从四大天王到他化自在天之间的六欲天，每一类都被算作一个生存之处。人和天共有十类生存之处，被称为十善道。这样，二十类生存之处是欲界。四禅天各有三类天人，共十二类，以及五净居天，每一类都是一个生存之处。色界共有十七类生存之处。无色界有四无色处，无论死于哪一类生存之处，就生于那一类，因此没有转生到其他地方的情况。但是，寿命和福德的程度与所生的处所不完全相同，因此被分别计算为不同的生存之处，称为四无色处。这样，三界中每一类生存之处的众生，都是不可思议地以各种方式成熟的。