Chinese
对此言说感到满意。第二，关于佛母的提问分为两部分：一是讲述所说的话，二是实际展示身体的体验。首先，讲述所说的话：‘之后，名为妃子的女子……特别说出此言。’那里有这样的话。虽然‘之后’一词有先后之分，但同时说出。因此，不考虑意义的解释，如果从词语解释的角度来看，在展示佛父的提问时，因为佛母展示了提问，所以说：‘名为妃子的女子，即是遍一切处贤妙女，薄伽梵意即是遍一切处贤。’这与之前所说的意义一致，成为无二之后。’意思是说，按照方便道来说，明点日月无二，按照解脱道来说，证悟无二之后，特别说出此言。’意思是说，为了所有聚集在一起的眷属，佛母对佛父说出了下面将要讲述的展示身体体验的意义，就像词语清晰地表达一样。第二，实际展示身体的体验：‘奇哉！十方世界……未获得。’那里有这样的话。‘奇哉’是呼唤之词，‘霍’是神圣之词。那么，这有什么必要呢？为了向他人展示自己的快乐。因此，呼唤佛父和聚集在一起的眷属，用‘霍’字表示可以展示以前未曾体验过的无与伦比的快乐智慧，或者说，即使行淫也不会束缚，并且完全清净的行淫是神圣的。那是什么样的呢？‘十方世界本来空。’意思是说，显现为十方、三千世界和三界的一切，因为其自性是空性的，所以阿赖耶识是无垢法身，本来就是从原始以来就成佛的，因为是空性的，所以远离二取。对此，《抛弃金刚》中说：‘世界动摇等，显现之中无自性，彼即是大法身。’这样说就明白了。同样，‘三有即是清净刹。’意思是说，三有三界本身就是清净三身的刹土。‘五浊即是安乐处。’意思是说，浊世是最后的，数量确定为五，是什么呢？时间、众生、寿命、
English
He was pleased with that statement. Second, the questioning of the Mother is twofold: first, recounting the spoken words, and second, the actual meaning of demonstrating the body's experience. First, recounting the spoken words: 'Then, the woman called Consort...' This is stated specifically. Although there are earlier and later letters in 'Then,' they were spoken simultaneously. Therefore, the interpretation of the meaning is not considered, but if we consider the interpretation of the words, in showing the questioning of the Father, because the Mother shows the questioning, it says: 'The woman called Consort is Samantabhadri herself. The Bhagavan's mind is Samantabhadra,' which is consistent with what was said before, and after becoming non-dual. It means that according to the path of means, the bindu of the sun and moon are non-dual, and according to the path of liberation, after the realization becomes non-dual, this is specifically stated. It means that for the sake of all the assembled retinues, the Mother speaks to the Father about the meaning of demonstrating the body's experience, which will be explained below, just as the words clearly express it. Second, the actual meaning of demonstrating the body's experience: 'Alas, Ho! The ten directions, the realms...' It is there, saying, 'Not found.' 'Alas' is a word of address. 'Ho' is a sacred word. What is the purpose of that? To show my happiness to others. Therefore, calling out to the Father and the assembled retinue, 'Ho' indicates that it is possible to show the unique wisdom of bliss that has never been experienced before, or that even if one engages in attachment, one is not bound, and pure conduct is sacred. What is that like? 'The ten directions and realms are empty from the beginning.' It means that all that appears as the ten directions, the three thousand worlds, and the three realms are empty in their own nature. Therefore, the alaya is the stainless dharmakaya, which is enlightened from the beginning, and because it is empty, it is devoid of the two selves. Moreover, in 'Abandoning the Vajra,' it says, 'The world, moving and unmoving, etc., has no essence in appearance itself. That itself is the great dharmakaya.' This is evident from what was said. Similarly, 'The three existences themselves are pure realms.' It means that the three existences, the three realms themselves, are the pure realms of the three kayas. 'The five degenerations themselves are the abode of bliss.' It means that degeneration is the last, and the number is definitely five. What are they? Time, sentient beings, lifespan,
Chinese
是烦恼的浊世。其中，时间的浊世是：五百末世的争斗时期。众生的浊世是：在那时出生。寿命的浊世是：寿命低于一百岁。业的浊世是：行持十不善业。烦恼的浊世是：无法被对治所胜。其他一些地方没有讲业的浊世，而是说见解的浊世是行持邪见。这样，这五种浊世也因为是遍计所执，所以没有自性，并且在自心中显现，因此安住于具有大乐的嬉戏中。五蕴即是圆满正觉。因为这样说，所以识、色、受、想、行这五蕴本身就是如实圆满成佛的五部佛。一切都是最胜的心要。其他地方，胜者不会寻找其他的法。因为这样说，所以上面所说的：十方虚空界，三有，五浊，显现为五蕴，总摄于四种名言中的一切，本来就是空寂的。清净刹土等是所要获得的功德，或者是一切果中最殊胜的，或者是所要成就的心要，因此，从那之外的其他法，也就是其他的果，胜者佛陀自己也不会去寻找。其中的原因：从自身之外，名为法的，寻找也无法被胜者所获得。因为这样说，所以总摄于四种名言中的一切自性，本来就是果，是法身的自性。因此，从那之外的其他果，名为法身，寻找涅槃之法，即使是清净传承的佛陀胜者自己，也无法从其他地方获得，因此无法获得。第二，是开示密灌顶的词义，这样说。一切本来成佛，如来自己知道。这样说，胜者第六世父母自己谈论的话语，以身语意行持的意义，通过说出一切分别念本来就在身和智慧中成佛，如来至尊普贤父母自己知道，因为对眷属们不显现，所以成为密灌顶的词义。这样，在开示的密灌顶的这个场合，词义和谈论的方式，以及明点的
English
It is the turbidity of afflictions. Among them, the turbidity of time is: the era of strife in the final five hundred. The turbidity of beings is: being born in that time. The turbidity of life is: a lifespan of less than one hundred years. The turbidity of karma is: engaging in the ten non-virtuous actions. The turbidity of afflictions is: being unable to be overcome by antidotes. In some other places, instead of explaining the turbidity of karma, it is said that the turbidity of views is engaging in wrong views. Thus, these five turbidities, because they are merely conceptual constructs, have no inherent nature and are clear in self-awareness, therefore they abide in possessing the play of great bliss. The five aggregates themselves are the complete Buddha. Because it says so, the five aggregates of consciousness, form, feeling, perception, and volition themselves are the five Buddha families who have become perfectly enlightened Buddhas. All are the supreme essence. Elsewhere, the Victorious One does not seek other dharmas. Because it says so, what was said above: the ten directions, the empty realms, the three existences, the five degenerations, appearing as the five aggregates, all that is summarized by the four terms is primordially empty. Pure lands and so on are the qualities to be attained, or the most supreme of all fruits, or the essence to be accomplished, therefore, other dharmas apart from that, that is, a separate fruit, even the Victorious Buddha himself does not seek. The reason for this: a dharma called "other than oneself," even if sought, cannot be found by the Victorious One. Because it says so, the very nature of all that is summarized by the four terms is the fruit from the very beginning, it is the nature of the Dharmakaya. Therefore, other fruits apart from that, called Dharmakaya, even if one seeks a dharma of Nirvana, even the Buddha Victorious One of the pure lineage cannot obtain it from elsewhere, therefore it cannot be obtained. Secondly, it is the explanation of the definitive meaning of the secret empowerment, it says. Everything is enlightened from the beginning, the Thus-Gone One himself knows. Because it says so, the words spoken by the victorious sixth parents themselves, the meanings of the actions performed by body, speech, and mind, by saying that all conceptualizations are enlightened from the beginning in body and wisdom, the Thus-Gone One, the supreme Victorious One, Samantabhadra and his consort themselves know, because it is not visible to the retinue, therefore it becomes the definitive meaning of the secret empowerment. Thus, in this context of the secret empowerment of the teacher, the way in which the definitive meaning and the discussion proceed, and the bindu of
Chinese
答辩： 首先，秘密灌顶的定义是：导师普贤王如来父母与眷属在一起，依靠日月双融之明点进行秘密灌顶，虽然眷属的相续中生起了法性之无分别、无生之义，如身与无二之身智慧、智慧与无二之智慧无碍无别之义，但因为导师父母自己的意念显现，而眷属不显现，所以是秘密灌顶。 第二，成为谈论对象的方式是：如果有人说，秘密灌顶是应当完全了解的续部的意义，所以不会成为谈论对象。那么，因为秘密灌顶后，俱生眷属相续中实际产生了秘密灌顶的功德——乐、明、无分别、无生，所以成为谈论的因缘。而且，因为后面的智慧自住灌顶和大乐二者仅仅成为开悟的因缘，所以也成为谈论对象。 第三，关于明点的答辩是：对于秘密灌顶，需要灌顶物——日月菩提心。如果有人说，导师、胜者普贤父母安住于智慧幻化身大手印，显现而无自性，没有血肉之躯，日月双融之明点出现是相违的。那么，对于所化众生的显现，日月双融之明点出现是不相违的。如《小自住》中说：“所依脉和明点中，自明智慧形成色。”因此，胜者的意智慧本身在所化众生的面前显现为智慧幻化自性的处所——脉，和所依——明点，从而成办事业。 其次，共同宣说二灌顶之作用有三：一是讲述所说之历史，二是生起五种次第之心，三是生起五种心之功德。 第一，讲述所说之历史是：此后无二……此是所说。那里有，此后，因为通过宣说秘密灌顶，共同宣说了智慧、智慧无别、大乐二灌顶之作用，所以从无二之自性大者说起。按照方便道来说，导师父母之明点日月无二。按照解脱道来说，父母之意
English
Reply: Firstly, the definition of the secret empowerment is: The teacher Samantabhadra and his consort, together with the retinue, rely on the bindu of the union of the sun and moon to bestow the secret empowerment. Although the retinue's mindstream has arisen with the meaning of the non-conceptual and unborn nature of reality, just as the meaning of the inseparable body and wisdom of the body, and the unobstructed and inseparable wisdom of wisdom, it is because the teacher and his consort's own intention appears, but does not appear to the retinue, so it is the secret empowerment. Secondly, the way it becomes a topic of discussion is: If someone says that the secret empowerment is the meaning of the tantra that should be fully understood, so it will not become a topic of discussion. Then, because after the secret empowerment, the co-emergent retinue's mindstream actually produces the merits of the secret empowerment—bliss, clarity, non-conceptuality, and unbornness—it becomes a cause for discussion. Moreover, because the subsequent wisdom self-abiding empowerment and great bliss both become merely the cause of enlightenment, it also becomes a topic of discussion. Thirdly, the reply regarding the bindu is: For the secret empowerment, the empowerment substances—sun, moon, and bodhicitta—are needed. If someone says that the teacher, the Victorious One, Samantabhadra and his consort, abide in the wisdom illusory body, the great seal, appearing but without inherent existence, without a body of flesh and blood, the appearance of the bindu of the union of the sun and moon is contradictory. Then, for the appearance of the beings to be tamed, the appearance of the bindu of the union of the sun and moon is not contradictory. As it is said in the "Small Self-Abiding": "From the abiding channels and bindus, self-awareness and wisdom form into form." Therefore, the wisdom of the Victorious One's mind itself appears in front of the beings to be tamed as the place of the wisdom illusory nature—the channels, and the support—the bindu, thereby accomplishing the activity. Secondly, there are three aspects to the common explanation of the function of the two empowerments: first, telling the history of what was said; second, the order of generating the five minds; and third, the merits of generating the five minds. First, telling the history of what was said is: Thereafter, non-duality... This is what was said. It is there, and thereafter, because by explaining the secret empowerment, the function of the two empowerments of wisdom, inseparable wisdom, and great bliss is commonly explained, therefore, it starts from the great one of non-dual nature. According to the path of means, the bindu of the teacher and his consort, the sun and moon, are non-dual. According to the path of liberation, the intention of the parents