Chinese
这是菩提心。首先是动摇菩提心：唉玛吙，稀有奇哉！自身无生。那里有这样的说法。唉玛表示即使行使贪欲的行为，也不会因此束缚于轮回。稀有表示它本身是完全清净的行使之处，显现为果位的身和智慧。奇妙之法表示这就是密宗大瑜伽的特点。圆满佛陀的一切秘密，表示它本身是圆满二资粮的五身佛陀一切意念的本质，因此是秘密。因为是心中的专注对象，所以也是秘密。因为有利有弊，所以也是秘密。无生之处表示，对于自性俱生智来说，日月菩提心，从无生之处生一切。表示当行者体验事物俱生智时，明点稍微动摇时，以安乐开始生起的方式生一切，这就是动摇菩提心。生起之时无生。表示这样对于事物俱生智生起安乐，在看似衰败之时，对于自性俱生智来说，将生与无生无差别地反复练习。而且，在《释续针》中说：它的味道也不会超出自性。第二是坏灭融入菩提心：唉玛吙，稀有奇哉之法！圆满佛陀的一切秘密。这两句话意思相同。无灭之处表示，对于自性俱生智来说，日月菩提心无灭之处，一切灭。表示当行者体验事物俱生智时，当先前的安乐稍微坏灭时，融入到后面的安乐中，最终一切安乐都坏灭，这就是坏灭融入菩提心。坏灭之时无灭。表示对于事物俱生智看似坏灭衰败之时，对于自性俱生智来说，将坏灭与不坏灭无差别地反复练习。而且，《针续》中说：智慧的味道是在刹那的相续中增长，所以唯有不坏灭。第三是安住
English
This is the mind of bodhichitta. First, the moving bodhichitta: Emaho, how rare and wonderful! There is no birth in itself. There is such a saying. Ema means that even if one practices the behavior of desire, one will not be bound to samsara by it. Wonderful means that it itself is a completely pure place of practice, appearing as the fruit of body and wisdom. Marvelous Dharma means that this is the characteristic of Secret Mantra Mahayoga. The secret of all perfect Buddhas means that it itself is the essence of the intention of all five bodies of the Buddha who have perfectly completed the two accumulations, so it is secret. Because it is the object of focus in the heart, it is also secret. Because there are advantages and disadvantages, it is also secret. From the unborn means that for the self-existing wisdom, the sun and moon bodhichitta, everything is born from the unborn. It means that when the practitioner experiences the co-emergent wisdom of things, when the bindu trembles slightly, everything is born in the way that bliss begins to arise, this is the moving bodhichitta. There is no birth in the very arising. It means that in this way, when bliss arises for the co-emergent wisdom of things, at the very time of seeming decay, for the self-existing wisdom, one repeatedly practices birth and non-birth without difference. Moreover, in the commentary Spar Khab it says: Its taste does not go beyond its own nature. Second, the decaying and entering bodhichitta: Emaho, how rare and wonderful is the Dharma! The secret of all perfect Buddhas. These two sentences have the same meaning. From the non-cessation means that for the self-existing wisdom, the sun and moon bodhichitta, from the non-cessation, everything ceases. It means that when the practitioner experiences the co-emergent wisdom of things, when the previous bliss slightly decays, it merges into the later bliss, and finally all bliss decays, this is the decaying and entering bodhichitta. There is no decay in the very decaying. It means that when the co-emergent wisdom of things seems to decay and decline, for the self-existing wisdom, one repeatedly practices decay and non-decay without difference. Moreover, the Spar Khab says: The taste of wisdom increases in the momentary continuum, so it is only non-decaying. Third, the abiding
Chinese
菩提心是：唉玛火，稀有奇妙之法！圆满佛陀众生的秘密！此句意义相同。从“无住”来说，自性俱生智中，日月菩提心无住，一切皆住。因此，当行者修持俱生智时，一切喜乐皆安住于自性之中，此为安住菩提心。从“安住即无住”来说，在俱生智中，一切喜乐看似安住于自性，实则在体验之时，自性俱生智中，安住与不安住无有分别。此外，在《火花》中说：智慧本身因自显现而远离对境，故无处可住，因为是将果转化为道。如是说。第四，发愿菩提心是：唉玛火，稀有奇妙之法！圆满佛陀众生的秘密！此句意义相同。从“无缘”来说，自性俱生智中，日月菩提心无缘，一切皆缘。因此，当行者修持俱生智时，以前面的乐为代表，对后面的乐进行缘念和发愿，因此，一切皆缘。这被称为发愿菩提心。从“缘即无缘”来说，在俱生智中，缘念和发愿之时，自性俱生智中，缘与无缘无有分别。此外，在《火花》中说：即使是产生的念头，也仅仅是自明的因缘，因为不是从他处获得的。如是说。第五，究竟菩提心是：唉玛火，稀有奇妙之法！圆满佛陀众生的秘密！此句意义相同。从“无来去”来说，自性俱生智中，日月菩提心无有来去，有来有去。因此，当行者修持俱生智时，白红菩提心在金刚和莲花的顶端来回交融，因相遇之缘而圆满了上升下降的四喜，并且获得了第三灌顶。
English
The mind of enlightenment is: Emaho, wondrous and marvelous Dharma! The secret of all perfect Buddhas! This sentence has the same meaning. From "no abiding," in the self-existing wisdom, the sun, moon, and bodhicitta do not abide, but everything abides. Therefore, when the practitioner practices the co-emergent wisdom, all joy and happiness abide in their own nature, which is the abiding bodhicitta. From "abiding is no abiding," in the co-emergent wisdom, all joy and happiness seem to abide in their own nature, but in the very moment of experiencing it, in the self-existing wisdom, there is no distinction between abiding and not abiding. Moreover, in the "Spark," it says: Wisdom itself is free from objects because of its self-manifestation, so there is nowhere to abide, because it is transforming the result into the path. Thus it is said. Fourth, the aspirational bodhicitta is: Emaho, wondrous and marvelous Dharma! The secret of all perfect Buddhas! This sentence has the same meaning. From "no object," in the self-existing wisdom, the sun, moon, and bodhicitta have no object, but everything is an object. Therefore, when the practitioner practices the co-emergent wisdom, taking the previous bliss as an example, they focus on and aspire to the subsequent bliss, therefore, everything is an object. This is called aspirational bodhicitta. From "object is no object," in the co-emergent wisdom, in the very moment of focusing and aspiring, in the self-existing wisdom, there is no distinction between object and no object. Moreover, in the "Spark," it says: Even the thought that arises is merely a self-knowing condition, because it is not obtained from elsewhere. Thus it is said. Fifth, the ultimate bodhicitta is: Emaho, wondrous and marvelous Dharma! The secret of all perfect Buddhas! This sentence has the same meaning. From "no coming and going," in the self-existing wisdom, the sun, moon, and bodhicitta have no coming and going, but there is coming and going. Therefore, when the practitioner practices the co-emergent wisdom, the white and red bodhicitta go back and forth at the tips of the vajra and lotus, and through the condition of meeting, the four joys of rising and falling are perfected, and the third empowerment is obtained.
Chinese
是智慧自性或智慧自性之灌顶。菩提心如日月交融，以使其向上逆转之方法，圆满了下稳之四喜，从而现证了无别之真谛。此即脱离了心识之境地，是圆满获得第四灌顶，无别大乐之灌顶。究竟者，乃菩提心也。往来之际无往来。如是，日月菩提心显现往来之时，于自性俱生之智慧，往来无别而安住。又如《斯帕卡》中云：此道能现证果，以忆念所现之境故，是为现证，且无有任何前往之处。如是说。如是说。此等智慧自性与大乐灌顶二者之事业如何共同进行之方式是：尊者智燃巴纽敦却吉僧格之言：或于一法之上出现二灌顶，或于二灌顶之前皆需发心，故为共同。喇嘛嘉嘎贡巴云：如释论所说，此四心于二灌顶之前行乃是共同的，而往来菩提心，则于二灌顶之正行中共同存在，故二灌顶之事业共同进行。又，此甚深之三灌顶，虽是续部之义，然于开示中如何进行耶？答：获得三灌顶后，将四十二种分别念显现为四十二尊身与四十二种智慧，成为与金刚持同等之眷属，其意无别，为利他而宣讲续部，具足此等勇气，故成为共同开示中开启理解之唯一因缘，故于开示中进行，如是诸位上师所言。又，此甚深之三灌顶安住于开示中，然于续部之义中如何认定？开示与续部之义混淆之过失将生，且与释论所说之开示基础、开示、续部之义、必要、关联、教导五者相违耶？喇嘛嘉嘎贡巴云：授予三灌顶之仪轨于开示中进行，而三
English
It is the empowerment of wisdom's self-nature or the self-nature of wisdom. The mind of enlightenment, like the union of the sun and moon, is made to reverse upwards, and by this method, the four joys of the lower stability are perfected, thereby manifesting the undifferentiated truth. This is the state of being free from the realm of the mind, and it is the complete attainment of the fourth empowerment, the empowerment of undifferentiated great bliss. The ultimate is the mind of enlightenment. In the very act of going and coming, there is no going and coming. That is to say, at the very time when the sun and moon, the mind of enlightenment, appear to go and come, in the wisdom that is co-emergent with self-nature, going and coming are indistinguishable and dwell together. Moreover, as it is said in the Spārśakha: "This path manifests the fruit, because of the manifestation of awareness that remembers the manifested state, and there is nowhere else to go." So it is said. So it is said. How these two empowerments, the self-nature of wisdom and the great bliss, proceed in a common activity is as follows: The venerable Drin-nges-pa Nye'u-tön Chökyi Senge said: "Either two empowerments occur on one basis, or bodhicitta must be generated before both empowerments, so it is common." Lama Gya-gap Gongpa said: "As the commentary says, these four minds are common in that they precede both empowerments, and the going and coming mind of enlightenment is common in that it is present in the main practice of both empowerments, so the activity of the two empowerments proceeds in common." Furthermore, how do these three profound empowerments, which are the meaning of the tantra, proceed in discourse? Answer: Having received the three empowerments, the forty-two conceptual aggregates are manifested as the forty-two deities of body and the forty-two wisdoms, becoming indistinguishable in intention from the retinue of Vajradhara, and possessing the courage to expound the tantra for the benefit of others, they become the sole cause for opening understanding in common discourse, so they proceed in discourse, as the former lamas said. Furthermore, if these three profound empowerments abide in discourse, how is the meaning of the tantra identified? The fault of mixing discourse and the meaning of the tantra will arise, and it will contradict the five aspects of discourse explained in the commentary: the basis of discourse, the discourse, the meaning of the tantra, the necessity, the connection, and the instruction? Lama Gya-gap Gongpa said: "The ritual of bestowing the three empowerments proceeds in discourse, while the three truths
Chinese
据说，从莲花中诞生是传承的意义。还有，最终的道上，是次第授予三种灌顶，还是一次性授予？如果次第授予，就像火花一样，会变成同时产生。被称为一次性进入的道。就像《道次第》中说的：以最后时刻的刹那而逝去。这是前往佛地的条件灌顶，但授予它的时间与刹那相矛盾。如果一次性授予，就与三种灌顶相矛盾。如果这样问，两者都不矛盾。次第授予两种灌顶后，最终获得无二大乐的灌顶而成佛也是可以的。或者说，在最后时刻的刹那之前获得密灌顶，之后获得两种灌顶。也有说，同时获得三种灌顶而成佛的。那么，刹那间获得三种灌顶的灌顶相矛盾吗？不矛盾，因为所灌的对象是显现一切智的开端，而灌顶者是第六世达赖喇嘛。总的来说，无论是次第还是一次性，在这种情况下，上师们都说一次性是合理的。还有，从“无生”来说，有四种证明无生的理智：因为不是从其他因缘产生的，所以无生；因为不是突然产生的，所以无生；因为不是其他作者所为，所以无生；因为没有成立这样的生之事物，所以无生。第一个例子是瓶子，是所立宗，是无生的。这是立宗，理由是因为不是从其他因缘所生。如果说这个理由不成立，那么，是从因缘所生吗？如果生，是从自生还是从他生？如果是从自生，是从已成立的自生还是未成立的自生？如果是从已成立的自生，就会变成没有尽头。因为是从未成立的自生。如果承认，那么瓶子不会从瓶子中产生，这是显而易见的。如果说从未成立的自生，那么，是承认产生还是不承认产生？如果说因为因未成立，所以理由不成立，那么就放弃生的立宗。如果承认，那么没有因就不会产生果，这是显而易见的。还有，如果说从他生，那么，是从常的他生还是从无常的他生？如果说从常的他生，那么，常是作为事物成立还是作为非事物成立？