English
From the moment of birth, it does not remain for a second moment but ceases. From the perspective of awareness, clinging to that as true is contradicted by the aforementioned proof of non-arising, therefore it ceases. In the very cessation, there is no cessation. This, from the way things are established in terms of what is knowable, the clarity of non-cessation is inseparable from cessation and emptiness, therefore there is no conceptualization; this is the mirror-like wisdom. The third meaning is "Emaho," which refers to the equality of afflictions and mind. "Without abiding" refers to the aforementioned proofs of non-arising and non-cessation, these phenomena, because there is no difference on one, do not abide in any one direction. "All abide" means that those who have not realized this, the other schools of delusion, see things as more empty than emptiness, and the Hearers and Solitary Realizers of our own school speak of self of phenomena, and the Mind-Only school speaks of self-awareness, and so on, all of whom speak of things as real. Also, the other school of nihilists speaks of non-existence as one extreme, and the Madhyamikas of our own school speak of emptiness, all these minds with conceptualizations abide in differences. "In abiding, there is no abiding." This means that regarding the way things exist, there is no difference or bias, it is the wisdom of equality. The fourth meaning is "Emaho," which refers to the individual discernment of mind-consciousness. "Without object" refers to the nature of reality that is without separation or extremes, there is no object to be fixated on separately. "All objects" means that in the appearance of delusion, the clinging mind fixates on the objects to be grasped as different. "In object, there is no object." This means that in reality, when distinguishing between object and subject, from form to omniscience, all phenomena realize their own characteristics without any distortion, this is discriminating awareness wisdom. The fifth meaning is "Emaho," which refers to the accomplishment of the five senses. "Without going or coming" means that the nature of mind does not waver in any direction. "Going and coming" means that through realization and non-realization, it appears as the nature of samsara and nirvana. "In going and coming, there is no going and coming." This means that these are spontaneously accomplished in the nature of mind without effort, it is the wisdom of accomplishing activities. Secondly, the generation of mind on the path of progression has two aspects: the way of sudden entry into the path of liberation, and the way of the lower gate of skillful means. The first has five aspects: moving, entering, abiding, and aspiring.
Chinese
以及，究竟的心。首先，“唉玛吙”是指下面的正文意义，无生而惊叹。 “稀奇”是指一切生而惊叹。 “奇妙之法”是指生之时即无生而惊叹，下面的四句也由此可知。“圆满佛陀皆密意”，是指五者皆是真谛无别的意义，这是圆满佛陀的心意，因为难以证悟所以是秘密。“无生之中”是指心性空性无生之中，七宝的显现是自性的因，任运成就。“一切生”是指世俗的智慧，如幻般生起的种种神变不间断。“生之时即无生”，是指二谛虽然相反，表达方式不同，但本体无别。对于道者的智慧来说，首先无别开始动摇。同样，“无灭”是指胜义谛，一切灭是指世俗中显现生灭。“灭之时即无灭”，是指进入无别的意义。“无住之中”是指胜义谛。“一切住”是指世俗谛。“住之时即无住”，是指安住于无别的意义。“无缘之中”是指胜义谛。“一切缘”是指世俗谛。“缘之时即无缘”，是指向往无别，这是通常的顺序，随着相续中生起次第的力量而到来。“无去来之中”是指胜义谛。“去和来”是指世俗谛。“去来之时即无去来”，是指无别的意义达到究竟，即究竟菩提心。第二个意义是以下门的角度来解释，也有五种方便道之心，要知道这里要加入后面的两种灌顶。也就是，“唉玛吙”是指以大贪欲的行为不束缚于轮回而惊叹。“稀奇”是指由此迅速获得果。“奇妙之法”是指这种方便本身就比其他殊胜，这是此处的密意而惊叹，下面的也如此。“圆满佛陀皆密意”，是指五者皆是圆满的胜者们的心意，在烦恼中运用而成就果
English
And, the ultimate mind. First, "Emaho" refers to the meaning of the following text, being amazed at the unborn. "Wonderful" refers to being amazed at all that is born. "Marvelous Dharma" refers to being amazed at the unborn even in the moment of birth, and the following four lines can also be understood from this. "Secret of all Perfect Buddhas" means that all five are the inseparable meaning of truth, which is the intention of the hearts of all Perfect Buddhas, and it is secret because it is difficult to realize. "From the unborn" means that from the emptiness of mind, which is unborn, the appearance of the seven treasures is spontaneously accomplished as the cause of self-nature. "All born" means that the various miraculous transformations of conventional wisdom, which arise like illusions, are uninterrupted. "In the moment of birth, there is no birth," means that although the two truths are opposite and expressed differently, their essence is inseparable. For the wisdom of the path, inseparability begins to waver at first. Similarly, "no cessation" refers to the ultimate truth, and all cessation refers to the appearance of arising and ceasing in the conventional truth. "In the moment of cessation, there is no cessation," refers to entering the meaning of inseparability. "In the absence of abiding" refers to the ultimate truth. "All abide" refers to the conventional truth. "In the moment of abiding, there is no abiding," refers to abiding in the meaning of inseparability. "In the absence of focus" refers to the ultimate truth. "All focus" refers to the conventional truth. "In the moment of focus, there is no focus," refers to longing for inseparability. This is the usual order, and it comes according to the power of the generation stage in the continuum. "In the absence of going and coming" refers to the ultimate truth. "Going and coming" refers to the conventional truth. "In the moment of going and coming, there is no going and coming," refers to the ultimate meaning of inseparability, which is the ultimate Bodhicitta. The second meaning is explained from the perspective of the lower gate, and there are also five minds of the path of means, and it should be known that the latter two empowerments are added here. That is, "Emaho" refers to being amazed that the practice of great desire does not bind one to samsara. "Wonderful" refers to quickly obtaining the result from this. "Marvelous Dharma" refers to the fact that this method itself is more excellent than others, and this is the intention here, and the following are also the same. "Secret of all Perfect Buddhas" means that all five are the intention of all the perfectly victorious ones, that the result is achieved by using afflictions.
Chinese
以利弊并存的方式保密。 “无生”是指自性俱生，无所依的智慧，非由因缘而生。 “一切生”是指如果通过道的方法来修持，则有依的十六喜次第生起。 “生之时即无生”是指明点之乐次第生起之时，自性俱生之智慧无生。 也就是说，在道位上，当明点开始升起时，乐同时开始动摇，是为动摇菩提心。 “无灭”是指自性俱生之乐。 “一切灭”是指通过道来修持时，后乐生起之时，前乐灭去。 “灭之时即无灭”是指自性俱生之智慧无灭。 也就是说，前乐消失后进入后乐，是为坏灭进入菩提心。 “无住”是指自性之乐无所依。 “一切住”是指有依之乐安住于自位。 “住之时即无住”是指自性之乐远离住着。 也就是说，十六喜生起且未灭而安住于自位之乐，是为安住菩提心。 “无缘”是指自性之智慧没有单独的对境。 “一切缘”是指十六喜自位之乐胜过后乐。 “缘之时即无缘”是指自性之智慧没有单独的对境。 也就是说，因为希求后乐，是为希求菩提心。 “无来去”是指自性之智慧，从脉轮处去到体外，以及再次返回，这二者皆不成立。 “去”是指通过降下明点的方法降下，在金刚莲花之顶，十六喜流出。 此时，从两个明点相遇开始，用方法抓住而不放失，是为获得智慧之灌顶。 由此清净所知障，生起真实义光明之智慧。 “来”是指通过明点返回的方法，从莲花和金刚之顶返回，在脐轮化身轮处向上，当明点到达根本处时，追随之前的
English
It is kept secret with both advantages and disadvantages. "Unborn" means the self-existing co-emergent, the wisdom without support, not born from causes and conditions. "All born" means that if practiced through the path method, the sixteen joys with support arise sequentially. "At the time of birth, there is no birth" means that at the very time when the bliss of bindu arises sequentially, there is no birth for the self-existing co-emergent wisdom. That is to say, on the path position, when the bindu begins to rise, bliss begins to shake simultaneously, which is the shaking Bodhicitta. "No cessation" refers to the bliss of self-existing co-emergent. "All cease" means that when practicing through the path, as soon as the later bliss arises, the former bliss ceases. "At the time of cessation, there is no cessation" means that there is no cessation for the self-existing co-emergent wisdom. That is to say, after the former bliss disappears, it enters the later bliss, which is the destroying and entering Bodhicitta. "No abiding" means that the bliss of self-nature has no support. "All abide" means that the bliss with support abides in its own place. "At the time of abiding, there is no abiding" means that the bliss of self-nature is free from attachment. That is to say, the sixteen joys arise and do not cease, but abide in the bliss of their own place, which is the abiding Bodhicitta. "No object" means that the wisdom of self-nature has no separate object. "All objects" means that the bliss of the sixteen joys' own place surpasses the later bliss. "At the time of object, there is no object" means that the wisdom of self-nature has no separate object. That is to say, because of desiring the later bliss, it is the desiring Bodhicitta. "No going and coming" means that for the wisdom of self-nature, going from the root place to the outside and returning again are both not established. "Going" means descending through the method of descending the bindu, and at the top of the vajra lotus, the sixteen joys flow out. At this time, from the moment the two bindus meet, holding them with method without losing them is to obtain the empowerment of wisdom. By this, the obscuration of knowledge is purified, and the wisdom of the ultimate meaning of clear light arises. "Coming" means returning through the method of returning the bindu, returning from the top of the lotus and vajra, going up at the navel emanation wheel, and when the bindu reaches the root place, following the previous
Chinese
被称为“炽热的智慧”。所有概念的集合在身体和智慧的坛城中成佛，是获得大乐的灌顶，即生起世俗与无别的智慧。 “在去来之中没有去来。”虽然对于修行者来说是这样显现的，但对于俱生智慧来说，没有去来二者。那是通过菩提心降伏和掌握而进入的方式，以及通过逆转和对抗而返回的方式，即去来菩提心。这里有些人认为，这三个深奥的灌顶是作为缘起而讨论，还是作为教义的传承意义？如果像第一种说法那样，那么俱生者的眷属通过获得灌顶就不会理解传承，因为它们不是传承。如果像第二种说法那样，那么也与章节的名称相矛盾，并且会变成不是教义产生的缘起。如果这样说，那么考虑到俱生者的眷属，秘密灌顶是缘起，而后两个灌顶是传承意义，因此没有第一个过失。正如《斯帕卡布》中所说：“在传承的两个缘起中，非共同讨论的是为了展示秘密灌顶。”以及《现观庄严论》中说：“导师父母讨论是为了灌顶和讲解传承。”考虑到被引导的眷属，三个灌顶都是缘起，因此也没有第二个过失。正如其中所说：“眷属理解后进行讨论是为了被引导者。”因此，考虑到两种情况，三个灌顶既是传承产生的缘起，又是传承意义，这并不矛盾。因为讨论、获得灌顶和理解传承三者本质相同，所以考虑到俱生者的眷属，传承就完成了一次。因此，俱生者为了自己的利益而证悟为五身自性，这是第三个究竟果位的发心，那是什么呢？“唉玛吙”表示五者平等进入并进行讨论。“稀有”也表示灌顶和讲解传承。“奇妙的法”表示清净障碍并证悟。“圆满正觉者的一切秘密”表示五者为了自己的利益而显现圆满正觉，因此与导师的意图没有差别，这不是被引导的眷属所能体验的。