Chinese
在胜义谛中，没有生灭、住、缘、去来之状态。但在世俗谛中，一切法显现为生灭等。如此显现生等之时，在胜义谛中，没有生等之自性，此为殊胜之真谛无别。这五种受持与五种智慧相结合，即是空性等。如此证悟之智慧即是耶谢（梵文：jñāna，智慧）。若将这些与五种心相结合而说，一切法最初无生，则最终无灭，中间亦无住。因无此，则无缘于自共相之特征。无住缘，则亦无去来。虽然如此，然于此状态中，觉性如幻化般，一切显现为生灭等，故从二谛所诠释之角度虽有差别，然其自性无别。生起之时即无生，此乃真谛无别之义，最初生起之心即是动摇菩提心。如是，以错乱次第，希愿通达缘等之义之菩提心，以及趣入灭等无别之义之菩提心，以及安住于住等无别之义之菩提心，以及通达去来等无别之义究竟之菩提心。又，以道之智慧差别，于无别之真谛，五心同时圆满为顿悟，次第生起为渐悟。第二，埃玛（藏文：ཨེ་མའོ་），意为稀有。何处稀有？此大贪欲之行，虽行亦不束缚，故甚为稀有。以此能现前无上之果，是较其他速道更为殊胜之法，不仅是圆满正等觉一切佛之意之所系，且因是兼具利弊之方便道，故为秘密。何者为秘密？自性俱生无依之智慧，于无生灭、住、缘、去来中，于无二之父母双运中，修持实物俱生智慧道时，从一切脉轮处明点动摇，以生起安乐之方式而生起者，即是动摇菩提心。后一安乐生起之时，前一安乐坏灭，最终一切灭尽即是坏灭。
English
In the ultimate truth, there is no state of arising, ceasing, abiding, object, going, or coming. But in the conventional truth, all phenomena appear as arising, ceasing, and so on. When they appear as arising and so on, in the ultimate truth, there is no nature of arising and so on, which is the supreme truth inseparable. These five retentions, when combined with the five wisdoms, are emptiness and so on. The wisdom that realizes this is jñāna. If these are explained in relation to the five minds, if all phenomena initially have no arising, then ultimately there is no ceasing, and there is no abiding in between. Because of this, there is no object of focus on self and general characteristics. Without abiding and object, there is also no going and coming. Even so, in that state, awareness is like an illusion, and everything appears as arising, ceasing, and so on. Therefore, although there are differences in the aspects expressed by the two truths, their nature is inseparable. At the very moment of arising, there is no arising, which is the meaning of the inseparable truth. The first mind that arises is the moving bodhicitta. Likewise, the bodhicitta that wishes to understand the meaning of the object of focus, etc., in the order of confusion, and the bodhicitta that enters into the meaning of the inseparability of ceasing, etc., and the bodhicitta that abides in the meaning of the inseparability of abiding, etc., and the bodhicitta that ultimately perfects the meaning of the inseparability of going and coming. Moreover, due to the difference in the wisdom of the path, the five minds are simultaneously perfected in the inseparable truth as sudden enlightenment, and gradually arising as gradual enlightenment. Second, Emaho means rare. Where is it rare? This practice of great desire, although practiced, does not bind, so it is very rare. Because it can manifest the supreme fruit, it is a more excellent Dharma than other swift paths, not only is it the object of the mind of all perfect Buddhas, but also because it is a skillful path with both advantages and disadvantages, it is secret. What is secret? The self-existing, innate wisdom without support, in the absence of arising, ceasing, abiding, object, going, and coming, in the union of the two without duality, when practicing the path of the coemergent wisdom of reality, the bindu moves from all the root places, and what arises in the manner of arising of bliss is the moving bodhicitta. When the later bliss arises, the former bliss ceases, and ultimately everything ceases is ceasing.
Chinese
是趣入菩提心。具有所依的安乐不住于自处，以一切安住的方式而安住，是安住菩提心。以前面的安乐为例，缘于并希求后面的所有安乐，是愿菩提心。这些是两种灌顶的共同前行。正行是：日月菩提心在金刚和莲花的顶端，十六喜按次第生起，相遇之时，以方便阻止精液流出并 удерживать，由此获得智慧之灌顶。共同的十地和五道圆满后，在相续中生起真实义光明之智慧。同样，以 திரும்பும் 的方法回到自处，在母坚固的十六喜的最后，白红之分上下融入的第二刹那，风也停止，感受那三者的变化之觉知也中断，由此获得大乐之灌顶。特殊的道位圆满后，现前了胜义谛无别、离于行境之智慧，即不变化的 великое блаженство，这是究竟菩提心。这些也如生灭住缘、来去般显现，实际上没有生等，因此将自性俱生智视为真谛无别。如此灌顶圆满，俱生之眷属们通达了自性秘密心髓之义，师徒意趣无别，生起了为利他而成熟相续的勇气。因此，以前所行的三个深灌顶，对于理解开示的眷属来说，会成为生起相续之缘的谈论。但对于俱生之眷属来说，相续一次性在彼时圆满。以前所说的谈论、获得灌顶、领悟相续之义三者，本体为一，只是显现为不同的侧面而已。第三是：唉玛吙！获得 удивительный 的稀有之法——深灌顶三者，俱生者们为了自利，圆满成佛为五部佛陀之自性。师徒意趣无别，这不是共同眷属的行境，因此是秘密。从“无生”等开始，法界本净双运法身。
English
It is entering the Bodhicitta. The happiness with support does not abide in its own place, and abiding in the manner of all abiding is the abiding Bodhicitta. Taking the previous happiness as an example, focusing on and desiring all subsequent happiness is the aspiration Bodhicitta. These are the common preliminaries of the two empowerments. The main practice is: the sun and moon Bodhicitta are at the tips of the vajra and lotus, and the sixteen joys arise in sequence. At the moment of encounter, the outflow of semen is prevented and held by skillful means, thereby obtaining the empowerment of wisdom. After completing the common ten bhumis and five paths, the wisdom of the ultimate luminosity arises in the mindstream. Similarly, by the method of returning, coming to one's own place, at the end of the sixteen joys of the mother's stability, in the second instant when the white and red elements dissolve upwards and downwards, even the wind ceases, and the awareness that experiences the changes of those three also ceases, thereby obtaining the empowerment of great bliss. After completing the special bhumis and paths, the wisdom that is inseparable from the ultimate truth, free from the realm of experience, the unchanging great bliss, is manifested, which is the ultimate Bodhicitta. These also appear like arising, ceasing, abiding, focusing, going, and coming, but in reality, there is no arising, etc. Therefore, the co-emergent wisdom of self-nature is regarded as inseparable from the true essence. Thus, with the empowerment complete, the co-emergent retinue understands the meaning of the heart essence of self-nature secret, and the intentions of the teacher and disciples become inseparable, giving rise to the courage to mature the mindstream for the benefit of others. Therefore, the three profound empowerments performed previously, for the retinue who understand the explanation, may become a discussion that raises the conditions for the arising of the mindstream. But for the co-emergent retinue, the mindstream is completed once at that time. The discussion mentioned earlier, obtaining empowerment, and realizing the meaning of the mindstream are three aspects of the same essence, merely appearing as different sides. The third is: Emaho! Having obtained the wonderful and rare Dharma, the three profound empowerments, the co-emergent ones, for their own benefit, are completely enlightened as the nature of all five Buddha families. The intentions of the teacher and disciples are inseparable, which is not the realm of common retinue, therefore it is secret. Starting from "no birth," etc., the Dharmakaya is the primordially pure union of emptiness and wisdom.
Chinese
我，以止息等证得三身无别之光明空性双运现证菩提之身；以安住等，于清净所化众生前显现色身之相，然不住于边际之双运圆满报身；以对境等，三身虽各别显现，然于不可思议之法界中无有分别之金刚身；以行来等，虽于有缘者前示现生灭，然实无有行来之化身。三者功德者，如是说等，生起菩提心及灌顶之次第，如是说，与会眷属之诸佛父尊及佛母妃嫔众等，亦皆体验实相光明无别之意，师徒眷属之意无有差别，以此而心生欢喜。二者共同发起请问分二：眷属之请问与导师之答复。初者：从“此后如来”至“极密”之间。从彼共同之发起请问后，所有眷属之如来与其各自之妃嫔眷属等，为开启眷属之智慧，而宣说此劝请导师发慈悲之语。如何请问呢？以对未证悟之有情生起悲悯之心而说“唉玛吙”，于无二之法性中，虽具足大果之功德，然从最初即未证悟其义，故为本初即隐秘之法。彼法性显现为种种之诸法，亦安住于果不穷尽之庄严轮中，然以颠倒之识所染污，故未证悟自性，是为自性隐秘。彼安住之方式，亦从所境、心识及因果等二法中，自性解脱，虽无有可作为所境之法，然因未证悟而如是见，是为极隐秘。彼亦非有心性之外之他法，然为二障及习气所遮蔽，于自身中安住，却从他处寻觅，是为甚深隐秘。如是，以四种隐秘而断定，恳请以慈悲摄受未证悟之所化众生。二者答复者，如是说，所有如来众
English
I, through cessation and so forth, realize the indivisible union of clarity and emptiness of the three kayas, the body of manifest enlightenment; through abiding and so forth, appear in the form of a rupakaya to pure disciples, yet do not abide at the extremes, the sambhogakaya of union; through objects and so forth, the three kayas appear separately, yet are indivisible in the realm of non-objectification, the vajrakaya; through coming and going and so forth, appear and disappear in accordance with fortune, yet in reality there is no coming and going, the nirmanakaya. The third, qualities, is as follows: By saying, etc., the sequence of generating bodhicitta and empowerment, by saying this, all the tathagatas, father figures, and all the consorts, mother figures, of the assembly, also experience the meaning of the indivisible luminosity of reality, and the minds of the teacher and assembly become indistinguishable, and they are filled with joy. The second, the common instigation, has two parts: the assembly's request and the teacher's response. The first is from "Then, the tathagatas" to "extremely secret." After that common instigation, all the tathagatas of the assembly, together with their respective consorts, speak these words urging the teacher's compassion for the sake of opening the assembly's understanding. How do they request? With a sense of weariness towards beings who have not realized, they say, "Emaho!" Although the nature of non-duality is spontaneously accomplished with all the qualities of great fruit, its meaning has not been realized from the very beginning, so it is a dharma that is secret from the beginning. All the dharmas that appear in various ways also abide in the wheel of ornaments of inexhaustible fruit, but because they are defiled by inverted knowledge, they do not realize their own nature, which is secret by nature. That way of abiding is also inherently liberated from all dualistic dharmas such as objects, mind, and cause and effect, and although there is no object to be made, seeing it as such because of non-realization is extremely secret. That is also not something separate from the nature of mind, but it is obscured by the two obscurations and habitual tendencies, and abiding in oneself, one seeks it from others, which is very secret. Thus, having decided on the four secrets, they request that the disciples who have not realized be taken with compassion. The second, the response, is as follows: By saying, all the tathagatas
Chinese
从我开始，直到“特地宣说”之间。眷属们请问四种秘密的意义时，导师生起慈悲。如何生起呢？清净的如来身和智慧的显现一切，以及不清净的轮回之法，外内情器所显现的一切，无论能证悟与否，都是无二的。没有造作者，本来任运自成的佛，与真谛无别的自性中，具有一体的体性，因为不可分割，所以生起慈悲，即使没有可做之事。众生各自产生分别念的根本是二元无明，从果上来说，阿修罗归于上部的天，下部的旁生，总摄五道众生的痛苦，内部种类不同，不可思议地成熟。对此，以无缘大慈悲和智慧，如实了知佛陀之心的广大智慧。从那样的状态中，以无碍了知一切的智慧，对所化众生生起慈悲，心想利益他们而特意宣说此语，这样承诺展现化身。因为什么而展现呢？因为以怜悯未证悟者的自性，发出“唉玛吙”的声音，心性本来清净是如来藏。既然如此，俱生无明不认识自己，因缘是众生各自颠倒的分别念，由遍计生起烦恼，造作各种业，由于造作各种业的缘故，轮回的这些法，如花绳上的蛇一样，无而显现，突然显现。由此产生善趣和恶趣等各种各样的身体，各自所欲之境，色声香味等受用，高低不同的处所，以及寒热等痛苦，显现为各种各样。有情众生执着“我”为实有，执着“这是我的”等等，以能取所取束缚而可怜。然而，这仅仅是在错觉中显现而已。究竟而言，这一切众生没有被任何束缚者所束缚，也没有被任何事物所束缚，因为被束缚者本身也