English
The so-called "mind" refers to that which, without sudden thought, becomes the creator of samsara. It is the creator of both samsara and nirvana. The so-called "dharma" refers to the objects not used by the five sense faculties, namely the realm of dharmas of conditioned and unconditioned phenomena. It is also the object to be determined by the mind. Since it can generate mind, it also becomes the generator. Therefore, here it refers to the mind that the Bhagavan has realized as the creator of all tantras and mandalas, the indivisibility of samsara and nirvana like a vajra, which is the self-knowing, self-arisen wisdom. Because the field of activity is completely pure, it is Samantabhadra, the nature of all dharmas of samsara and nirvana without exception, in the manner of self-nature, the vajra that is of one taste and indivisible. Inviting the consort, that is, the object to be determined, the female, all the dharmas of samsara and nirvana, the mudra of the realm of self-nature purity, the consort Samantabhadri, and uniting with her. At that time, the so-called consort, that is, the female, the realm of dharma Samantabhadri, also unites with the Bhagavan mind Samantabhadra without duality of skillful means and wisdom. Thus, as skillful means and wisdom mutually interpenetrate, the intention of all the Tathagatas of the ten directions and four times, without exception, knowing the nature of the union of the realm of reality and wisdom as one, not seeing any disciples other than oneself, in order to bestow the secret empowerment of skillful means and wisdom upon the teacher, the Tathagata parents and the co-emergent retinue, the Tathagata of self-nature, wanting to reveal the meaning of one's own practice, that is, the meaning that will appear below, therefore, in a special way of speaking, he speaks these two introductions of skillful means and wisdom. The second part is divided into two parts, the first part is the meaning of his own practice spoken by the father, taking the part of skillful means, that is, from "Emaho Vajra heap" to "became pleased". "Emaho" means wonderful, because all collections of thoughts are realized as the mandala of mudra. How to realize it? All the dharmas of samsara and liberation are indivisible with the wisdom of self-nature luminosity, hence it is called vajra. Heap means the meaning of many accumulations. The difference of its branches is the difference of the five consciousnesses, etc., the eighty kinds of thoughts.
Chinese
如是，清净的识蕴成就为不动佛等，五蕴圆满即为五佛。同样，从根境产生六识，并使之在后一刹那延续不断。十八界，即六识、六境、六根，所有这些分别念的种种差别，都安住于菩提萨埵父母等眷属的坛城中。所知境、境、根三者，各自都是六六的前四四。根的开悟之时，次第为内心的父母和外心的父母。这三者的第五个，身体的根识，即三种所触，以及三者聚合的触的四种止息。意的根识是普贤菩萨，境法是普贤佛母。四门母的分别念也是它的差别，常断我相四者都不是的法性也包含于此。五大是五部族母，地是佛眼佛母，水是嘛嘛嘎佛母。火是白衣佛母，风是誓言度母，虚空是法界自在母。如此，三有本来清净为佛的身和刹土，所有轮回的法和所有超越的法，所有显现和存在的法，自性清净，光明，是成佛的身和智慧，除此之外没有别的。除了佛之外，还有这个自相成立的法，即使佛亲自寻找，实际上也是没有的，所以找不到，即不是所能找到的。如是，在不退转法轮经中说：一切法本来是佛，菩提是虚空的体性。如是，示现一切分别念本来是佛，导师父这样说，使佛母和眷属的所有如来都感到欢喜。第二，佛母修持的意义，是执持智慧的部分，讲述法界之义，即：奇哉！十方等两句偈颂。想要向他人展示自己证悟的意义，所以呼唤奇哉！像这样有可展示的稀有之物，所以惊叹。那是什么呢？以这个刹土为例，十方的虚空界
English
Thus, the pure consciousness aggregate is established as Akshobhya, and the completion of the five aggregates is known as the five Buddhas. Similarly, the six consciousnesses arise from the faculties and objects, and they cause a continuous flow into the next moment. The eighteen realms, namely the six consciousnesses, six objects, and six faculties, all the many distinctions of these conceptualizations reside within the mandala of the Bodhisattva parents and their retinue. Each of the three, knowable objects, objects, and faculties, are the former four of the six sixes. The times of the opening of the faculties are, in order, the inner mind parents and the outer mind parents. The fifth of these three, the body's faculty consciousness, namely the three touchables, and the four cessations of the touch of the three combined. The mind's faculty consciousness is Samantabhadra, and the object of dharma is Samantabhadri. The conceptualizations of the four gatekeepers are also its distinctions, and the dharma nature that is not the four of permanence, cessation, self, and characteristics is also included therein. The five elements are the five lineage mothers: earth is Buddhalochana and water is Mamaki. Fire is Pandara, wind is Samaya Tara, and space is the Queen of Dharmadhatu. Thus, the three realms are primordially pure as the body and pure lands of the Buddhas, all samsaric dharmas and all transcendent dharmas, all appearing and existing dharmas, are naturally pure and luminous, and are enlightened as body and wisdom, and are not other than that. Other than the Buddha, there is this dharma established as self-characteristic, even if the Buddha himself searches for it, in reality it does not exist, so it is not found, that is, it is not obtainable. Thus, in the Sutra of the Wheel of Non-Returning, it says: All dharmas are primordially enlightened, Bodhi is the nature of space. Thus, showing that all conceptual assemblies are primordially enlightened, the Teacher Father said this, making the Mother and all the Tathagatas of the retinue rejoice. Second, the meaning of the Mother's practice is to hold the part of wisdom and speak of the meaning of the sphere, namely: "Emaho! The ten directions," etc., two verses. Wanting to show others the meaning of what one has realized, so calling out "Emaho!" Amazement that there is such a rare thing to show. What is that? Taking this field as an example, the empty realms of the ten directions
Chinese
世间显现的一切，皆由错觉所致，本性空寂。因此，三有本身即是清净的佛陀三身之净土。《释论》中说：“烦恼时、命、见，即是众生。”因此，五浊无需断除，即能证悟为安乐之境。烦恼等五浊依次转为五种清净智慧，四时平等，无生无死之金刚寿，本初成佛，以及轮涅平等。如《占卜书》中，以业之浊代替见之浊的说法一样，无论做什么，都证悟为如实的行持。众生的五蕴自性本自现证菩提，一切法之实相乃是成就殊胜果位的所依，即是如来藏。本初自性清净之佛陀，因此，莫要心想是否还有其他的佛法可寻而四处寻觅。纵然从佛陀之外去寻找所谓的不净之法，即使是具足清净眼界的胜者也无法找到，因为实际上它根本不存在，所以无法找到。如《辨了不了义论》中说：“一切智者所见之颠倒，即是通达一切皆无有。”第三，如是说，一切等等。即是说，导师之意，自明觉性，于所化众生前显现为智慧幻化之自性，以脉、气、明点的形式显现，父母双运，由此生起之日月为因，以及修习之义，一切分别念皆是本初之天神手印，证悟为法性无生之体性。以宣说此证悟为缘，得见胜义和世俗二谛，一切分别念自始本初即已成佛，如来导师父母以及与其意无别的眷属们皆知晓。此处以遮止他者的语句，也成立了密灌顶的定义，即共同眷属们获得灌顶，于相续中生起胜义无分别之智慧，然尚未获得与导师无二无别之大智慧。
English
All appearances in the world are inherently devoid of nature, arising from mistaken perceptions. Therefore, the three realms themselves are the pure lands of the three bodies of the Buddha. As stated in the "Commentary," "Afflictions, time, views, are beings themselves." Thus, the five degenerations, without being abandoned, are realized as the state of bliss. The five degenerations, such as afflictions, sequentially transform into the five pure wisdoms, the equality of the four times, the indestructible vajra life without birth and death, primordial Buddhahood, and the equality of samsara and nirvana. As in the "Divination Book," where the degeneration of karma is spoken of in place of the degeneration of views, whatever is done is realized as perfectly pure conduct. Since the five aggregates of beings are naturally and manifestly enlightened, all dharmas, in their true nature, are the basis for accomplishing the supreme fruit, the essence of the Sugata. Since it is the primordially pure Buddha by nature, one should not search elsewhere, thinking whether there is another Dharma of the Victorious Ones to be sought. Even if one searches separately for a so-called impure dharma apart from the Buddha, even the Victorious One with perfectly pure vision will not find it, because it is definitely non-existent in reality, and therefore cannot be found. As it says in the "Distinguishing the Definitive and Indefinitive Meanings": "The reversed vision of the All-Knowing One is solely to make one understand that all is non-existent." Third, by saying "as," and so on, it means that the mind of the teacher, self-awareness itself, appears to the disciples as the nature of illusory wisdom, in the form of channels, winds, and bindus. The father and mother engage in union, and the sun and moon arising from that are the cause, and the meaning of practice, all conceptual thoughts are primordially the mudra of the deities, and are realized as the nature of the unborn Dharma. By stating this realization as a condition, the two truths, relative and ultimate, are seen, and all conceptual thoughts are enlightened from the very beginning. The Tathagata, the teacher, the father and mother, and the retinue whose minds are inseparable from them, all know this. Here, the definition of the secret empowerment is also established by the words that exclude others, that is, the common retinue receives the empowerment, and the wisdom of ultimate non-conceptualization is born in their minds, but the great wisdom inseparable from the teacher's mind is not yet...
Chinese
因为不是体验的处境，所以称为秘密灌顶。第二，二灌顶的事业有三：所说之历史，生起心及如何灌顶之次第真实，以及彼之功德。第一，彼后无二等，秘密灌顶之后，义、意、表征父母双运之日月菩提心无二之自性，以大乐之自性，对眷属众，诸法本来成佛之义，心性真实生起为五智，此为宣说。第二，唉玛吙稀有等五偈颂，此有三：基础自性之生起心，行道之生起心，究竟果之生起心。第一，唉玛吙是稀有之语，对于什么呢？八识之自性清净为五智之实相，稀有且较他殊胜之法性，此乃圆满佛陀众之心之甚深秘密，非凡夫之境界。什么呢？心性本初无生，然于迷乱显现上，一切有分别之心看似由因缘所生，如是显现生起之时，然于实义上，如是生起并不成立，此乃阿赖耶识生起为法界智。如是，一切显现灭尽之时，然于实义上，无灭尽之双运，无分别自明，此乃阿赖耶识之阿赖耶识如镜智。所依凭之所看似安住之时，然于实义上，无安住之双运，事物之体性各异且无偏颇，此乃有烦恼之意平等性智。于各异之境执着之时，然于实义上，无执着之双运，境与有境二者无别，明而无杂，此乃意个别分别之智。于何处行走与来之时，然于实义上，无来去之双运，心性不寻自成，此乃五根门作用成就之智。第二，有解脱道与方便道二者，第一，唉玛吙稀有奇哉，双运远离一切戏论之法性，乃圆满佛陀众之心之秘密，是这样：
English
Because it is not the realm of experience, it is called the secret empowerment. Second, the activities of the two empowerments are threefold: the history of what was said, the actual order of generating the mind and how to empower, and its merits. First, 'Thereafter, non-duality,' etc. After the secret empowerment, the meaning, intention, and symbol of the union of the father and mother, the sun and moon, the nature of the non-duality of the mind of enlightenment, with the nature of great bliss, to the assembly, the meaning of all phenomena being enlightened from the beginning, the mind itself is actually generated as the five wisdoms, this is what was spoken. Second, 'Emaho, wonderful,' etc., five verses. There are three here: the mind generation of the basis of nature, the mind generation of the path of progression, and the mind generation of the ultimate result. First, 'Emaho' is a word of wonder. To what? The nature of the eight consciousnesses purified into the five wisdoms, the nature of reality that is wonderful and more extraordinary than others, this is the profound secret of the hearts of all the perfect Buddhas, not the realm of ordinary people. What is it? The nature of mind is originally unborn, but in the face of delusion, all conceptual minds appear to arise from causes and conditions. When it appears to arise in this way, in reality, such an arising is not established. This is the alaya itself being generated as the Dharmadhatu wisdom. Similarly, when all appearances cease, in reality, the non-cessation of union, non-conceptual self-illumination, this is the alaya consciousness of the alaya as mirror-like wisdom. When it seems to abide in whatever support, in reality, the non-abiding union, the nature of things is different and without bias, this is the afflicted mind's wisdom of equality. When clinging to different objects, in reality, the non-clinging union, the object and the subject are inseparable, clear and unmixed, this is the wisdom of individual discrimination of the mind. When going and coming somewhere, in reality, the non-going and non-coming union, the mind itself is not sought but spontaneously accomplished, this is the wisdom of accomplishing the activities of the five senses. Second, there are two paths: the path of liberation and the path of means. First, Emaho, wonderful and marvelous, the nature of reality of union, free from all elaborations, is the secret of the hearts of all the perfect Buddhas, it is like this: